เอเฟซัส 5:17 วิจารณ์

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.

Speaking to yourselves in psalms, and hymns, and spiritual songs,.... By psalms are meant the Psalms of David, and others which compose the book that goes by that name, for other psalms there are none; and by "hymns" we are to understand, not such as are made by good men, without the inspiration of the Spirit of God; since they are placed between psalms and spiritual songs, made by men inspired by the Holy Ghost; and are put upon a level with them, and to be sung along with them, to the edification of churches; but these are only another name for the Book of Psalms, the running title of which may as well be the Book of Hymns, as it is rendered by Ainsworth; and the psalm which our Lord sung with his disciples after the supper, is called an hymn; and so are the psalms in general called hymns, by Philo the Jew (n); and songs and hymns by Josephus (o); and , "songs and praises", or "hymns", in the Talmud (p): and by "spiritual songs" are meant the same Psalms of David, Asaph, &c. and the titles of many of them are songs, and sometimes a psalm and song, and song and psalm, a song of degrees; together with all other Scriptural songs, written by inspired men; and which are called "spiritual", because they are indited by the Spirit of God, consist of spiritual matter, and are designed for spiritual edification; and are opposed to all profane, loose, and wanton songs: these three words answer to the several titles of David's Psalms; from whence it seems to be the intention of the apostle, that these should be sting in Gospel churches; for so he explains speaking to themselves in them, in the next clause: singing and making melody in your hearts to the Lord; singing, as it is a distinct thing from prayer, so from giving of thanks, which is mentioned in Eph 5:20 as another duty; it is not a mental praising of God, for it is called speaking, and teaching, and admonishing, but it is a praising of God with the modulation of the voice; and is rightly performed, when the heart and voice agree; when there is a melody in the heart, as well as in the tongue; for singing and making melody in the heart, is singing with, or from the heart, or heartily; of as elsewhere, "with grace", and which the Alexandrian copy reads here; that is, either with gratitude and thankfulness, or with grace in exercise; and the end in view should be the glory of God. (n) De Mutat. Nomin. p. 1062. & alibi. (o) Antiqu. l. 7. c. 12. sect. 3. (p) T. Bab. Sanhedrin, fol. 94. 1.

For indeed intemperance in this renders men passionate and violent, and hot-headed, and irritable and savage. Wine has been given us for cheerfulness, not for drunkenness. Whereas now it appears to be an unmanly and contemptible thing for a man not to get drunk. And what sort of hope then is there of salvation? What? contemptible, tell me, not to get drunk, where to get drunk ought of all things in the world to be most contemptible? For it is of all things right for even a private individual to keep himself far from drunkenness; but how much more so for a soldier, a man who lives amongst swords, and bloodshed, and slaughter: much more, I say, for the soldier, when his temper is sharpened by other causes also, by power, by authority, by being constantly in the midst of stratagems and battles. Wouldest thou know where wine is good? Hear what the Scripture saith, "Give strong drink unto him that is ready to perish, and wine unto the bitter in soul." (Prov. xxxi. 6.) And justly, because it can mitigate asperity and gloominess, and drive away clouds from the brow. "Wine maketh glad the heart of man" (Ps. civ. 15), says the Psalmist. How then does wine produce drunkenness? For it cannot be that one and the same thing should work opposite effects. Drunkenness then surely does not arise from wine, but from intemperance. Wine is bestowed upon us for no other purpose than for bodily health; but this purpose also is thwarted by immoderate use. But hear moreover what our blessed Apostle writes and says to Timothy, "Use a little wine for thy stomach's sake, and thine often infirmities." This is the reason why God has formed our bodies in moderate proportions, and so as to be satisfied with a little, from thence at once instructing us that He has made us adapted to another life. And that life He would fain have bestowed upon us even from the very beginning; but since we rendered ourselves unworthy of it, He deferred it; and in the time during which He deferred it, not even in that does He allow us immoderate indulgence; for a little cup of wine and a single loaf is enough to satisfy a man's hunger. And man the lord of all the brute creation has He formed so as to require less food in proportion than they, and his body small; thereby declaring to us nothing else than this, that we are hastening onward to another life. "Be not drunk," says he, "with wine, wherein is riot"; for it does not save but it destroys; and that, not the body only, but the soul also.

Do what you have to do with moderation. This is the will of the Lord. Do not allow commotion and din or discord with bad feeling to give rise to estrangement. So Paul adds these words to what he has said about his wish that the servants of God should admonish wrongdoing.

Since, he says, in the present days wicked people prevail, you, as wise ones, should take care not to give them any occasion against yourselves: for in this consists the will of God, to keep yourselves pure, with the preservation of faith as well.

Then he goes on to teach them how to abide by the precaution, saying: Wherefore that you may be able to redeem the time become not imprudent. Notice that there is a difference between wisdom and prudence. For prudence is a certain type of wisdom, but not the whole of wisdom. "Wisdom is prudence to a man" (Prov. 10:23). That man is called wise in an absolute sense who puts everything into perspective; but a man is wise only in a certain respect when he puts in order only those things about which he is well informed. "As a wise architect I have laid the foundation" (1 Cor. 3:10). For the role of the wise man is to put things in order, as the First Book of the Metaphysics states. Everyone who sets things in perspective considers their end; hence he is wise in an absolute sense who knows and acts for the universal end, God. "For this is your wisdom, and understanding in the sight of nations" (Deut. 4:6). For wisdom, as Augustine mentions in the Fourth Book on the Trinity, is the knowledge of divine realities. Prudence, on the other hand, is the directive care of particular things, as when a person regulates his actions. Thus, wisdom is prudence to man. For this reason he says become not imprudent, but understanding what is the will of God. For just as speculative reason puts whatever is to be done in perspective and judges it—it is necessary to have conclusions and to judge them by principles—so likewise in the field of performance. Now the first principle through which we ought to judge and regulate everything is the will of God. Hence the intellect, in moral matters and those which lead to God, must have the will of God for its principle. If it does, then the intellect becomes prudent. "O that they would be wise and would understand, and would provide for their last end" (Deut. 32:29). Our Lord taught this: "Thy will be done" (Mt. 26:42).

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.

Wherefore be ye not unwise - Μη γινεσθε αφρονες· Do not become madmen. Here is a most evident allusion to the orgies of Bacchus, in which his votaries acted like madmen; running about, tossing their heads from shoulder to shoulder, appearing to be in every sense completely frantic. See the whole of the passage in Livy, to which I have referred on Eph 5:12. But understanding what the will of the Lord is - It is the will of God that ye should be sober, chaste, holy, and pure. Get a thorough understanding of this; acquaint yourselves with God's will, that ye may know how to glorify him.

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].

Wherefore--seeing that ye need to walk so circumspectly, choosing and using the right opportunity of good. unwise--a different Greek word from that in Eph 5:15. Translate, "foolish," or "senseless." understanding--not merely knowing as a matter of fact (Luk 12:47), but knowing with understanding. the will of the Lord--as to how each opportunity is to be used. The Lord's will, ultimately, is our "sanctification" (Th1 4:3); and that "in every thing," meantime, we should "give thanks" (Th1 5:18; compare above, Eph 5:10).