Ephesians 5:13 Kommentar

We had several important exhortations in the close of the foregoing chapter, and they are continued in this: particularly, I. We have here an exhortation to mutual love and charity (Eph 5:1, Eph 5:2). II. Against all manner of uncleanness, with proper arguments and remedies proposed against such sins: and some further cautions are added, and other duties recommended (v. 3-20). III. The apostle directs to the conscientious discharge of relative duties, from Eph 5:21, throughout this, and in the beginning of the next chapter.

INTRODUCTION TO EPHESIANS 5 The apostle, in this chapter, goes on with his exhortations to the duties of religion; and such in general as relate to purity of life, and against uncleanness; and particularly treats of the duties of married persons. And whereas in the latter part of the preceding chapter, he had exhorted to kindness and tenderness, and which he enforced by the example of God himself, he here repeats and urges it; and to it adds the example of Christ in loving his people, and giving himself for them a propitiatory sacrifice, acceptable to God, Eph 5:1, then follows a dehortation from several vices of the impure kind, some as being filthy actions, and unbecoming saints, and not to be named by them, and much less done, Eph 5:3, others, and such as are vices of the tongue, as being inconvenient, and to which thanksgiving is preferred, Eph 5:4, and the former especially, as excluding from having any part or portion in the kingdom of God and Christ Eph 5:5, and all of them, as bringing the wrath of God upon men, Eph 5:6, wherefore professors of religion should avoid such sins, and not join with the children of disobedience in the commission of them, Eph 5:7, to which exhortation they should the rather give heed, from the consideration of their present state, illustrated by their former one; who were once darkness, but now light, and therefore should walk as enlightened persons, Eph 5:8, and as having the Spirit of God, which is known by its fruits, Eph 5:9, studying to know, approve of, and do that which is acceptable to God, Eph 5:10, and on the contrary, should have no society and communion with men in the commission of sins, the works of darkness, but should reprove them for them, Eph 5:11, since the things done by them were such, that it was a shame to relate them, and much more to commit them, Eph 5:12, and the rather this was incumbent upon them, since it was agreeably to their character, as being made light in the Lord; seeing it is the property of light to make manifest and detect what is done in the dark, Eph 5:13, which is confirmed by a passage of Scripture pertinently produced, to stir up drowsy and lifeless professors to the discharge of their duty, Eph 5:14, and from hence the apostle enforces a wise and circumspect walk and conversation, one part of which lies in redeeming time; and which should be done for this reason, because the present days were evil ones, Eph 5:15, and that they might avoid a foolish walk, and order their conversation wisely and aright, he suggests it would be proper to learn what was the will of the Lord, which is the rule of a Christian's walk and conversation, Eph 5:17, and whereas drunkenness is oftentimes the cause of all the above mentioned vices, the apostle cautions against that, and on the contrary advises them to be concerned for a larger measure of the Spirit of God; that under his influence they might sing psalms, hymns, and spiritual songs, in a melodious manner, and heartily to the Lord; and so express their thankfulness to him, for all mercies from him; and not abuse their mercies and themselves, spend their time in singing lewd and profane songs, as drunkards often do, Eph 5:18, and hence he passes to the special duties of wives and husbands, to which he premises a general exhortation to submission to one another, Eph 5:21, and begins with the subjection of wives to their husbands, this being the will of the Lord, Eph 5:22, and besides, the relation which the wife stands in to her husband, being her head, requires it; and which is illustrated by Christ being the head and Saviour of his body, the church, Eph 5:23, and which is further urged and enforced by the instance and example of the church's subjection to Christ, Eph 5:24, and next the apostle exhorts husbands to love their wives, in imitation of Christ, who has loved his church; and as an instance of it, has given himself to death for her; than which, there cannot be a greater instance of love, Eph 5:25, the ends of which were, the sanctification and cleansing of the church with his blood, by means of water and the word; and the presentation of her to himself, all glorious and beautiful, Eph 5:26, and then another argument is used, to engage the affections of husbands to their wives, they being their own bodies; so that loving them, is loving themselves, Eph 5:28, nor was it ever known, and it would be unnatural, for a man to hate his own flesh, but on the contrary, he nourishes and cherishes it; and therefore seeing the wife is a man's own flesh, he ought not to hate her, but to nourish and cherish her; and this is also enforced by the example of Christ, who does not hate his church, but nourishes and cherishes her, Eph 5:29, the reason of which is, because the saints which make up the church are members of him, one flesh and blood with him, Eph 5:30, which is the case of a man and his wife; and hence it is, that according to the original law of marriage, a man was to leave father and mother, and cleave to his wife, Eph 5:31, the whole of which is a mystery, and typical of the marriage relation and union between Christ and his church, Eph 5:32, and the chapter is closed with a recapitulation of the mutual duties of husband and wife, love in the one, and reverence in the other, Eph 5:33.

See then that ye walk circumspectly,.... The Alexandrian copy and the Vulgate Latin version read, "see then, brethren", it being an exhortation to the saints at Ephesus, upon the foregoing discourse and citation, to take heed to their walk: the believer's walk is both inward and outward; his inward walk is by faith on Christ; his outward walk is his conversation among men: this supposes life; requires strength and prudence; denotes continuance and progression; with patience and courage: this walk should be seen to, and watched over; a man should see to it that he does walk, and to the way in which he walks, and how he walks; that he walks circumspectly, with his eyes about him; that he walks with diligence, caution, accuracy, and exactness, to the uttermost of his strength and power; and with wisdom and prudence, looking well to his going: not as fools, but as wise; such walk like fools, whose eyes are not upon their ways; who walk in their own ways, which are crooked, and ways of darkness, and lead to destruction; who walk after the flesh, and naked, without the garments of a holy life and conversation; and with lamps, but no oil in them: and such walk as wise men, who walk according to the rule of God's word, make Christ their pattern, have the Spirit for their guide, and walk as becomes the Gospel of Christ; inoffensively to all men, in wisdom towards them that are without, and in love to them that are within; and as pilgrims and strangers in this world, looking for a better country; and so as to promote the glory of God, and the good of souls.

Moreover, he styled life (Zoe) the light of men, because they are enlightened by her, that is, formed and made manifest. This also Paul declares in these words: "For whatsoever doth make manifest is light." Since, therefore, Zoe manifested and begat both Anthropos and Ecclesia, she is termed their light.

He had said, "ye are light." Now the light reproves by exposing the things which take place in the darkness. So that if ye, says he, are virtuous, and conspicuous, the wicked will be unable to lie hidden. For just as when a candle is set, all are brought to light, and the thief cannot enter; so if your light shine, the wicked being discovered shall be caught. So then it is our duty to expose them. How then does our Lord say, "Judge not, that ye be not judged"? (Matt. vii. 1, 3.) Paul did not say "judge," he said "reprove," that is, correct. And the words, "Judge not, that ye be not judged," He spoke with reference to very small errors. Indeed, He added, "Why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye?" But what Paul is saying is of this sort. As a wound, so long as it is imbedded and concealed outwardly, and runs beneath the surface, receives no attention, so also sin, as long as it is concealed, being as it were in darkness, is daringly committed in full security; but as soon as "it is made manifest," becomes "light"; not indeed the sin itself, (for how could that be?) but the sinner. For when he has been brought out to light, when he has been admonished, when he has repented, when he has obtained pardon, hast thou not cleared away all his darkness? Hast thou not then healed his wound? Hast thou not called his unfruitfulness into fruit? Either this is his meaning, or else what I said above, that your life "being manifest, is light." For no one hides an irreproachable life; whereas things which are hidden, are hidden by darkness covering them.

"For," he says, "the things which are done by them in secret it is a shame even to speak of: but all things when they are reproved are made manifest by the light." What is it he means to say here? He means this. That some sins in this world are done in secret, and some also openly; but in the other it shall not be so. Now there is no one who is not conscious to himself of some sin. This is why he says, "But all the things when they are reproved are made manifest by the light." What then? Is this again, it will be said, meant concerning idolatry? It is not; the argument is about our life and our sins. "For everything that is made manifest," says he, "is light."

Having instructed them also to counsel all those who are doing ill, he next shows what a great service this is. For admonition makes those sins manifest. It puts them in the light. For the one who admonishes shows how important is the behavior he illumines. In doing this he is in effect illuminating the evil to show its consequences. When the one who commits evil understands this, the shadows are dispelled and he enters the light.

Having said that you are the light, and that light exposes what is hidden in darkness, he adds: therefore, if you are virtuous, the wicked will not be able to hide. For just as a thief would not enter in the light of a lamp, so by the light of your virtue they too will be caught, especially if they are exposed by your instructive words. As a wound, when closed, does not admit any healing, so also sin. But when it is exposed, it becomes light — not the sin itself, but the one who commits it. For when, having been subjected to reproof, he brings repentance and receives forgiveness, will not the darkness depart from him? Or he is saying that your life, when it is open, is light, because no one hides his blameless faith and activity. But what is secret is hidden precisely because it is worthy of darkness; and this is what must be brought out into the open and reproved.

After this the Apostle gives the reason for the second warning. He wants to prove that it is fitting for them to reprimand delinquents. He proves it this way: Whatever is shown to be evil is to be reproved, for every reproof is a certain manifestation; but every manifestation occurs through the light, and you are the light; hence it is fitting for you to reprove and reveal those who are evil. He expresses the major of this reasoning at But all things that are reproved are made manifest by the light. And the minor is expressed in for all that is made manifest is light. As though he said: For this reason it is fitting for you to reprimand them because, as 1 Corinthians 2 (15) puts it, "the spiritual man judgeth all things; and he himself is judged of no man." Thus a Gloss offers the following interpretation: All sins that are reproved by the light, that is, by the good and holy men who are the children of the light, are made manifest through a confession. "But he that shall confess and forsake them [his sins], shall obtain mercy" (Prov. 28:13). For all evil that is made manifest through confession, is light, that is, is turned into light.

Christians should imitate their heavenly Father, and walk in love, after the example of Christ, Eph 5:1, Eph 5:2. They should avoid all uncleanness, impurity, covetousness, and foolish jesting, and idolatry, because these things exclude from the kingdom of God, Eph 5:3-7. The Ephesians were once in darkness, but being now light in the Lord, they are exhorted to walk in that light, and bring forth the fruits of the Spirit; and to have no fellowship with the workers of iniquity, whose evil deeds are manifested by the light, Eph 5:8-13. All are exhorted to awake; to walk circumspectly; to redeem the time; and to learn what the will of the Lord is, Eph 5:14-17. The apostle gives particular directions relative to avoiding excess of wine, Eph 5:18. To singing and giving thanks, Eph 5:19, Eph 5:20. Submission to each other, Eph 5:21. To husbands that they should love their wives, as Christ loved the Church; for by the marriage union, the union between Christ and the Church is pointed out; and wives are exhorted to reverence their husbands, Eph 5:22-33.

But all things that are reproved - Dr. Macknight paraphrases this verse as follows: "Now all these reprovable actions, ελεγχομενα, which are practised in celebrating these mysteries, are made manifest as sinful by the Gospel; and, seeing every thing which discovers the true nature of actions is light, the Gospel, which discovers the evil nature of the actions performed in these mysteries, is light." The apostle speaks against these mysteries as he speaks against fornication, uncleanness, and covetousness; but by no means either borrows expression or similitude from them to illustrate Divine truths; for, as it would be a shame even to speak of those things, surely it would be an abomination to allude to them in the illustration of the doctrines of the Gospel.

EXHORTATIONS TO LOVE: AND AGAINST CARNAL LUSTS AND COMMUNICATIONS. CIRCUMSPECTION IN WALK: REDEEMING THE TIME: BEING FILLED WITH THE SPIRIT: SINGING TO THE LORD WITH THANKFULNESS: THE WIFE'S DUTY TO THE HUSBAND RESTS ON THAT OF THE CHURCH TO CHRIST. (Eph. 5:1-33) therefore--seeing that "God in Christ forgave you" (Eph 4:32). followers--Greek, "imitators" of God, in respect to "love" (Eph 5:2): God's essential character (Jo1 4:16). as dear children--Greek, "as children beloved"; to which Eph 5:2 refers, "As Christ also loved us" (Jo1 4:19). "We are sons of men, when we do ill; sons of God, when we do well" [AUGUSTINE, on Psalm 52]; (compare Mat 5:44-45, Mat 5:48). Sonship infers an absolute necessity of imitation, it being vain to assume the title of son without any similitude of the Father [PEARSON].

that are reproved--rather, "when they are reproved," namely, by you (Eph 5:11). whatsoever doth make manifest--rather, "everything that is (that is, suffers itself to be) made manifest (or 'shone upon,' namely, by your 'reproving,' Eph 5:11) is (thenceforth no longer 'darkness,' Eph 5:8, but) light." The devil and the wicked will not suffer themselves to be made manifest by the light, but love darkness, though outwardly the light shines round them. Therefore, "light" has no transforming effect on them, so that they do not become light (Joh 3:19-20). But, says the apostle, you being now light yourselves (Eph 5:8), by bringing to light through reproof those who are in darkness, will convert them to light. Your consistent lives and faithful reproofs will be your "armor of light" (Rom 13:12) in making an inroad on the kingdom of darkness.