From: Busy Teacher’s Guide to Ephesians Return to
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By
Roland H. Worth, Jr. © 2021
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They Must Exercise
Self-Control
In Both Language And Deed
(5:1-7)
1 Therefore, be imitators of God
as dearly loved children 2 and
live in love, just as Christ also loved us and gave himself for us, a
sacrificial and fragrant offering to God. 3 But among you there must not be
either sexual immorality, impurity of any kind, or greed, as these are not
fitting for the saints. 4 Neither should there be vulgar
speech, foolish talk, or coarse jesting—all of which are out of character—but
rather thanksgiving. 5 For
you can be confident of this one thing: that
no person who is immoral, impure, or greedy (such a person is an idolater) has
any inheritance in the kingdom of Christ and God.
6 Let nobody deceive you with empty words, for because of these things God’s wrath comes on the sons of disobedience. 7 Therefore do not be sharers with them. --New English Translation (for comparison)
5:1 Therefore be imitators of God as
dear children. By abstaining from the excesses of behavior
that had previously dishonored them—and developing the beneficial ones in their
place that were just outlined in the previous chapter—they were developing a
character like God. They thereby become
“imitators of God[’s]” character.
As children imitate the attitudes
and behavior seen in their parents, these “dear [spiritual] children” of God
imitated those found in their Divine creator and guide. Hence by their behavior “they were to show
the family likeness. . . . The word rendered ‘children’ is the word specially appropriate to ideas not of adoption but of birth”
(A. E. Humphreys, Cambridge Bible).
It
is as if he were saying that they showed forth a family likeness not because
they were now adopted into God’s family but because they had always
been in it. An exaggeration, of course,
but effectively conveying how deep and all encompassing the imitation and love
element (verse 2) were to be in their behavior.
It is to be as if they had been such due to the passionate
allegiance they now strive after.
5:2 And walk in love, as Christ also
has loved us and given Himself for us, an offering and a sacrifice to
God for a sweet-smelling aroma. Our lifestyle is to
reflect the desire to help and be beneficial to others (= “walk in love”). “This is the bond of perfection” Paul writes
in Colossians 3:14.
Note that “as Christ also has loved us” is given as
the reason we must cultivate a loving lifestyle: In other words, it reflects the example of Jesus
Himself. The kind of love we show to
others may be generous indeed but none of it can possibly equal the depth of
literal self-sacrificial love the Lord demonstrated. He offered Himself to accomplish what no one
else ever could have . . . as a redemptive human “offering” and “sacrifice” . .
. a gift to God using His death as the price to save our souls. The gift was so praiseworthy that in human
terms it produced “a sweet-smelling aroma” to God because of its value and the
redemption it brought about. When He
came into the world, Jesus did so with the intent of sacrificing His life for
that purpose—to atone for all our sins and gain us forgiveness (Hebrews
10:5-10, especially 5 and 10).
That “us” who were benefited
included the apostle himself, of course:
He “loved me and gave Himself for me” (Galatians
5:3 But fornication and all uncleanness or covetousness,
let it not even be named among you, as is fitting for saints. In
the strict sense, “fornication” only refers to pre-marital sexual relations but
in a passage like this where adultery is not specifically mentioned, it clearly
serves the purpose of covering extra-marital liaisons as well. It’s either that or accept
that the lack of explicit reference means Paul did not consider it a
violation of fundamental moral principles even though the majority of his
readers would have been married. This is
surely the reason the translation of “sexual immorality” is readily
invoked—such as by the ESV and NIV.
“Uncleanness” covers any improper
behavior that has a moral overtone.
Hence the substitution of “impurity” (ESV, NIV) since “uncleanness”
today easily carries the connotation of someone needing a bath or a floor
needing a scrubbing!
“Covetousness” translates into old
fashion “greed” (GNT) or being “greedy” (CEV) for what others have . . .
covering a multitude of possible targets.
These abstentions are not to be on a
sporadic basis either. They are to be
“not even be named among you” . . . never happen at all. This is to be their habitual lifestyle. After all this is appropriate (“fitting”) for
those who claim to be God’s people (“saints”)--those set apart for God’s
service.
5:4 neither filthiness, nor foolish talking, nor coarse jesting, which are not fitting, but rather giving of thanks. “Off color” language is what Paul zeroes in on next, giving three different ways of describing such. The idea of “filthiness” in speech could be rendered as “coarse” (Holman) or “vulgar speech” (NET). Perhaps . . . but that seems better fit for a relatively “puritanical” society in which “tamer” versions of vulgarity are regarded as the maximum deviation from the norm that is acceptable. But that was neither the first century nor the “x rated” twenty-first. Hence the idea is likely better conveyed in our contemporary world by substitutions such as “obscenity” (NIV) or “obscene” (GNT, ISV).
“Foolish talking” is “running off at the mouth”—not caring what comes out. Add some beer or liquor and “foolish [vulgar dominated] talking” and arguing is inevitable. Quite possibly a few fist fights as well.
Then there is the “coarse jesting,” which would run the range from “crude joking” (ESV) to “vulgar” (GNT) to “obscene jokes” (GW). All intended in the interest of “good humor;” “no real insult intended” of course. It is a time when, verbally, “anything goes” and can be “shared” without trepidation. No matter how great a fool you recognize yourself to have been the next morning.
Even when done “cold sober,” one is needlessly and wrongly degrading someone else. These things are simply not appropriate (= “not fitting”). Our minds should be centered on “giving of thanks”—to God for His blessings and to our friends and neighbors when they have benefited us. Never on verbally degrading them in the interest of “humor,” vindictiveness, or revenge.
5:5 For this you know, that no fornicator,
unclean person, nor covetous man, who is an idolater, has any inheritance
in the
In normal human affairs, the children come into an “inheritance” when the parent dies. In the case of the literal kingdom of heaven itself, the “child” comes into it upon their own death. But it won’t be available to them if they have defied the conditions set for entrance—obedience to the instructions of Jesus and His apostles. Or if you prefer to begin this earlier within the earthly manifestation of the heavenly kingdom—i.e., the church—there is the same end result: if you have not been faithful while living in it while alive on earth, you won’t receive the blessing of admission to the eternal heavenly kingdom at all.
The person who is involved in premarital or extramarital sex will lose the opportunity—“no fornicator,” none at all, will be granted an inheritance. The morally “unclean person” will likewise lose its blessings. Note the broadness of the expression. It is as if Paul were saying, “fill this category in with whatever sin you personally are determined not to give up.” Finally there is the “covetous man, who is an idolater.” The latter is a natural addition. He so “worships” and follows wealth accumulation at any price that it is treated as his or her only god.
By the way, it is “the kingdom of [both] Christ and God.” Their policy is one. Their goal is one. Their decisions are one. The actions of both in regard to that kingdom are fully consistent with each other. There is no division that a devious mortal might try to take advantage of.
5:6 Let no one deceive you with empty words, for because of these things the wrath of God comes upon the sons of disobedience. No matter how evil something is, excuses would be available. Those convincing you to act in this kind of manner are not trying to help you; they are actually trying to “deceive you” into returning to what was always a self-destructive lifestyle. Their words may even sound scholarly and educated but they are actually nothing but “empty words,” without any real or lasting value.
What comes next is both an explanation of why efforts to
return to their past evils was wrong and, simultaneously, a warning
of how serious the matter was: “because
of these things the wrath of God comes.”
It may not come today or tomorrow . . . but it comes at the time and in
the way He deems best. It comes because
those who live this way have turned themselves into defiant “sons of
disobedience.” Technically still
“sons of God,” but their defiance has turned them against the very Father they
claimed to honor and revere. Those of a
Jewish background would be like the children of
5:7 Therefore do not be partakers with them. In
essence Paul is saying, “You’ve heard my explanation. Now learn and embrace the implications. No matter what others do . . . no
matter how many others do it . . . no matter if they are even friends or
kin . . . it remains wrong. Don’t fall off the path to heaven just
because others do!” Or as he worded it
in 1 Timothy
This wasn’t a new danger, as the Proverbist warned about how people can rationalize even
violence and mayhem because of what they can get out of it (Proverbs
The Light Of
Divine Truth
Reveals To Us What Sin Is
(5:8-14)
8 for you were at one time darkness, but now you are light in the Lord. Live like children of light— 9 for the fruit of the light consists in all goodness, righteousness, and truth— 10 trying to learn what is pleasing to the Lord. 11 Do not participate in the unfruitful deeds of darkness, but rather expose them. 12 For the things they do in secret are shameful even to mention. 13 But all things being exposed by the light are made visible. 14 For everything made visible is light, and for this reason it says: “Awake, O sleeper! Rise from the dead, and Christ will shine on you!” --New English Translation (for comparison)
5:8 For you were once darkness, but now you
are light in the Lord. Walk as
children of light. Before they were converted they were the
embodiments of spiritual and moral “darkness” but now they are like “light in
the Lord” . . . showing others the right way to live and sharing the good news
of redemption with them. Hence it was
essential for them to live (“walk”) as those who are “children of light.” For that is what they viewed themselves as
being—in spite of their weaknesses—and this was unquestionably what the Lord
also wanted them to be: “ ‘While you have the light, believe in the
light, that you may become sons of light.’ . . . I
have come as a light into the world, that whoever believes in Me should not abide in darkness’ ” (John
5:9 (for the fruit of the Spirit is in all
goodness, righteousness, and truth). If the “Spirit” is
properly capitalized, it conveys the meaning that the Holy Spirit has revealed
through inspired writers how we are to be acceptable to God in our behavior and
the “fruit” (= result) of knowing these things is that our conduct manifests
these characteristics. If lower case,
then the point is that the proper “fruit” of our inner nature (the human
“spirit’) consists of morally upstanding behavior. It should be noted that the modern “critical
text” — which lies behind the bulk of contemporary translations—substitutes for
“the fruit of the Spirit,” the reading, “the fruit of the light consists.” Since he has just mentioned “light” twice in
the previous verse, this would be a quite natural continuation of the
theme: These behaviors exhibit the
“light” (insight, wisdom) given by Divine revelation.
In either case, the behavior we
exhibit is to exhibit a positive “goodness” in attitude, acting in an honorable
manner (“righteousness”), and speaking only “truth” in whatever we say or
promise. In contemporary English perhaps
the instructions read more naturally as “in all that is good and right and
true.” The CEV suggests, “Be good and
honest and truthful.”
Sometimes that effort is successful,
but it isn’t always possible to keep “things which are done in secret” unknown
to others. Battered bodies, incoherent
individuals, and other tell tale indications may still expose that extreme
excess is being engaged in that even the perpetrator will be reluctant to
concede exists.
Some see the reference to “those
things which are done by them in secret” as distancing rhetoric .
. . shifting from Christians in particular to that fraction of the Gentile
population engaged in the “mystery cults.”
Their behavior could be so extreme that it even brought a tinge of
embarrassment to many non-Christians.
Probable
Old Testament source: If the
quotation is the paraphrase or translation of the Old Testament rather than
quoting a new revelation (or existing Christian hymn), the reference is likely
rooted in Isaiah 60:1, “Arise, shine;
for your light has come! And the
glory of the Lord is risen upon you.” Some have suggested that imagery stated or
implied in Isaiah 51:17 and 52:1-2 have been combined with this to produce an
accurate summary of prophetic teaching.
Paul’s opening words, “Therefore He says” is broad enough to fit
either a quotation or a summary.
They Need To Be Wise By Emphasizing
The Constructive in Lifestyle
And Eliminating Destructive
Behavior
(5:15-21)
15 Therefore consider carefully how you live—not as unwise but as wise, 16 taking advantage of every opportunity, because the days are evil. 17 For this reason do not be foolish, but be wise by understanding what the Lord’s will is. 18 And do not get drunk with wine, which is debauchery, but be filled by the Spirit, 19 speaking to one another in psalms, hymns, and spiritual songs, singing and making music in your hearts to the Lord, 20 always giving thanks to God the Father for all things in the name of our Lord Jesus Christ, 21 and submitting to one another out of reverence for Christ. --New English Translation (for comparison)
We can rightly gloss “the days are
evil” with the mental addition that the “days are full of all
kinds of evil,” continually giving us a wide variety to choose from. It’s like the old time drinking joke, “What
kind of poison do you want today?”
God has provided us our thinking ability but we still have to
use it for it to do us any good. Some
things can be rationalized when they should be avoided and scriptures
can be inventively (and unjustly) “reinterpreted” to take the sin out of our
conduct. Neither should occur. Our brain power should be harnessed to doing
the right thing whether or not it is our “natural” preference.
Paul’s argument is that “wine”
period . . . any kind of “wine” . . . can ultimately cause foolish
behavior if too much is consumed. Likewise any kind of alcoholic beverage today. (It is extraordinarily hard to find
convincing evidence of a non-alcoholic form of “wine” that some
commentators assume also existed in Bible days.)
Since Paul is instructing them to be “filled with the
Spirit,” an independent action by the Holy Spirit itself is clearly not
under consideration. It is not something
the Spirit initiates and carries out, but something that we do that results
in our being “filled” with it. Hence
it must be something they themselves can either fully—or at the minimum, mainly—accomplish
on their own. Perhaps the most
obvious way to be “filled with the Spirit” would be to fill ourselves with the Spirit
inspired scriptures.
Although this is fully true, in light of the next verse, it seems
more likely to have in mind filling ourselves with the positive
spirit/temperament (hence small “s”)—the attitude, disposition--of joy,
happiness, celebration, and honor to the Lord that is produced by our singing
of hymns. Yet even here there is a way to make the text still refer (at least in part) to
what the Divine Spirit does . . . but does through our own actions.
Although he is not discussing
individuals singing for their own spiritual pleasure, there is no reason to
expect he would have considered that wrong or produced a different result. Instead he is addressing congregational
activities in particular: “Speaking to one
another” . . . there are others present to listen
and to join in. Three terms are used
that so overlap that they are almost synonyms.
“Psalms” would suggest, of course, the Biblical psalms or
close adaptations of them. Also songs in the style of the David Psalms, if you will.
“Hymns” would be songs to the glory of God as well. Perhaps ones in the
contemporary idiom rather than that of the ancient Psalms.
“Spiritual songs” refers to thoughts and ideas that would
encourage us to greater spirituality. “Songs” about “spiritual” or “sacred” matters. (Hence the “sacred songs”
of GNT).
Outwardly we are “singing” so
that others can share in what we are saying and to encourage them to consider
the same thoughts. (And vice versa as we
listen to them reinforce our sentiments!)
Inwardly we are “making melody” in our “heart[s]” . . . paying
attention to what we are saying. Not
merely making an “outward show” but processing the ideas ever deeper into our
consciousness. Yet those same words are
simultaneously being addressed “to the Lord”--to express our appreciation for
all the blessings that have come our way through Him.
Aside: The song singing that is here described in
terms of being “filled with the Spirit” (
Life runs a gauntlet of conditions from quite rough to amazingly pleasant . . . sometimes both extremes occur in the same person’s life! Yet in all conditions we still have something to cherish and thank God for. I rather like the way James B. Coffman expresses the thought, “Thus: When one is young, let him thank God for youth; when he is old, let him thank God that he has been permitted so long to live; in health, for strength and joy; in sickness, for the ministry of physician, nurse, loved ones and friends; in poverty, for the privilege of living ‘like Jesus’ [and surviving the difficulties!]; in wealth, for God's endowments; in death itself, for the hope of eternal life, etc., etc.”
This cooperative mind frame grew
out of “the fear of God.” God despises
the needless troublemaker among His people.
Proverbs
But there are “submissions”—and
“reciprocal obligations” (Coffman’s apt phrase)--also involved in
non-congregational relationships as well.
Three of these Paul is about to discuss:” spouses toward each other (
A Wife Has Inherent
Obligations
To Her Husband
(5:22-24)
22 Wives, submit to your husbands as to the Lord, 23 because the husband is the head of the wife as also Christ is the head of the church (he himself being the savior of the body). 24 But as the church submits to Christ, so also wives should submit to their husbands in everything. --New English Translation (for comparison)
Jesus died for the husband just as
for everyone else in the church (= “Savior of the body”) and will be the one to
decide whether we have kept His command to truly love our spouse—not in empty
words but concrete reality (cf. verse 25).
“Sorry” won’t be enough to pass muster.
Domineering and disrespect is never a substitute for affection and
concern. And Christ will know full well
whether you’ve pulled that stunt. Especially on an ongoing basis.
What this means in everyday life may
well vary from couple to couple. My own
attitude was that in the bulk of everyday matters I went along with whatever my
wife suggested that we could afford to do.
To be blunt I recognized that she was a whole lot smarter than I was
on a whole lot of practical matters.
The wise boss at work gives capable “subordinates” a wide
range of freedom of action. Why
shouldn’t a wife be given full opportunity to develop her own potential as
well? (And keep you from making
some very dumb mistake in the first place!) Wouldn’t it be ill advised . . . no, let us
be blunt, stupid . . . to do otherwise?
Why should it be any different in a marriage? Take her recommendation and be proud of how
capable she is! Remember how the skills
of the “virtuous wife” brought public credit to her husband (Proverbs
31:10-31):
10 Who can find a virtuous wife? For her worth is far above rubies.
16 She
considers a field and buys it; from her profits she plants a
vineyard.
18 She
perceives that her merchandise is good, and her lamp does not
go out by night. [Today we would call
that being a successful small businesswoman!]
23 Her husband is known in the gates, when he sits among
the elders of the land. 24 She
makes linen garments and sells them, and supplies sashes for the
merchants. [In this context what can
that mean other than her personal business success bringing her husband public
praise?]
A Husband Has The Inherent Obligation
Of Having As Much Love And Respect
For His Wife As He Does For
Himself
(5:25-33)
25 Husbands, love
your wives just as Christ loved the church and gave himself for her 26 to sanctify her by cleansing her with the washing
of the water by the word, 27 so
that he may present the church to himself as glorious—not having a stain
or wrinkle, or any such blemish, but holy and blameless. 28 In the same way husbands ought to love their
wives as their own bodies. He who loves
his wife loves himself. 29 For
no one has ever hated his own body, but he feeds it and takes care of it,
just as Christ also does the church, 30 because we are members of his body.
31 For this reason a man will leave his father and mother and will be joined to his wife, and the two will become one flesh. 32 This mystery is great—but I am actually speaking with reference to Christ and the church. 33 Nevertheless, each one of you must also love his own wife as he loves himself, and the wife must respect her husband. --New English Translation (for comparison)
Having emphasized the obligation of wives to accept the leadership of their husbands (verses 22-24), did Paul realize that there was something about Ephesian husbands in particular that could cause them to become arrogant and heavy handed? Or had he recognized that a goodly number of husbands—no matter where he was—easily slid into the “emperorship” mode? Or was it an essential caveat to what he had already said that the message could not be complete without adding it?
Answer that as you wish, Paul felt it needful to stress that marital “headship” provides no excuse for arrogance or abuse. So much the opposite that the husband should be as sacrificial toward his spouse as Christ was toward His “bride”—the church. So loving that He was willing to die for her. In that mind frame, where is there a room for physical or emotional abuse?
Or as another apostle wrote in 1
John 3:18, “Let us not love in word or in
tongue, but in deed and in truth.” In
other words, “we must show love through actions that are sincere, not through
empty words” (GW).
“Monod well says that the Apostle, true to the spirit of the
Gospel, speaks to the wife of the authority of the husband, to the husband of
devotion to the wife: each party is reminded not of rights, but
of duties.” (A. E.
Humphreys,
Jesus took care of this through immersion (“the washing of water”) and
that was produced by the teaching and preaching of God’s message (“word”) and
our obedience to it. We hear it and we
obey it. The reference to the “word” is
taken by some as referring to the confession of Christ before baptism—as
in Acts 8:37—but that strikes me as far less likely. Even that “word” is spoken because of
the gospel “word” first being preached to us.
This is the revealed “Word in all
its searching, humbling, rebuking, correcting, informing, stimulating,
refreshing, consoling power.” (H. D. M. Spence, editor, Pulpit
Commentary)
That their baptism was not merely
some ceremonial act they went through is seen by the words used to describe
it. The first is “sanctify” (i.e., set
apart) to God’s service: “make her holy”
(NIV,
5:27 that
He might present her to Himself a glorious church, not having spot or
wrinkle or any such thing, but that she should be holy and without blemish. The result of the moral purification that the
church has undergone makes her “a glorious church” . . . spectacular, beautiful
in God’s sight. A mark of human female
youthful beauty is “not having spot or wrinkle or any such [comparable] thing
[= imperfection].” On the moral
level that is the church’s goal . . . to maximize the beauty of moral
perfection of one and all.
The result is that the church is recognized as ethically “holy” and
“without [ugly moral] blemish[es]”
that cause her to drive off others. If
the world looks at the church and sees people arrogant, conceited, persistently
seeking out self-interest and unconcerned with others, how can they possibly
see the kind of church Christ expects it to be?
“If it had not been for the body of Christ (Hebrews 10:5) the Church
could have had no existence. No bride
fit for the King of heaven could have sprung from the earth. As Eve came from the opened side of Adam, so
figuratively the Church springs from the pierced side of Jesus.” (H. D. M. Spence, editor, Pulpit Commentary)
The other side of the coin is that
this attitude is not to be abused by the female side of the marriage
either. The wife needs to “respect her
husband”—not merely theoretically but in actual word and action. Just as he is not to make her life miserable,
she is to be sure not to make his life miserable either!
The strange translation of the ASV
and ERV (both late 1800s)--“that she fear her
husband”--is an excellent warning to us that even good newer versions may
create their own blunders. Even the
original KJV speaks well when it translates “that she reverence her
husband,” i.e., have great respect toward him:
Respect, honor, appreciation . . . not fear.
Children And
Parents Both
Have Duties Toward Each Other
(6:1-4)
1 Children, obey your parents in the Lord, for this
is right. 2 “Honor
your father and mother,” which is the first commandment
accompanied by a promise, namely, 3 “that
it will go well with you and that you will live a long
time on the earth.”
4 Fathers, do not provoke your children to anger, but raise them up in the discipline and instruction of the Lord. --New English Translation (for comparison)
6:1 Children, obey your parents in the Lord, for this is right. Even the child who is a Christian can not live in defiance of his or her parents. Even when both child and “parents [are] in the Lord” (= His church) the duty remains binding. Christianity is not a door to immediate adult independence and responsibilities. Those only come later.
Some
translations suggest supplemental (not really contradictory) approaches to the
meaning of “in the Lord:” “you belong to the Lord” (CEV); “because you are
Christians” (GW); “it is your Christian duty” (GNT); “obey your parents as you would the Lord” (Holman).
The borders marking where the obligation stops are also found in the words about “in the Lord:” Obedience is not required when what the Lord has revealed through the Scriptures tells us that what we are being requested is outright sinful. If it were otherwise, then Paul’s challenge “shall we continue in sin that grace may abound” (Romans 6:1) would have to be answered in the affirmative rather than the negative!
And the duty
applies toward both the father and mother—note the all inclusive
plural, “parents.” The Old Testament
bluntly spoke of this reality, “My son, hear the
instruction of your father, and do not forsake the law of your mother”
(Proverbs 1:8). “My son, keep your father’s command, and do not forsake the law
of your mother” (Proverbs
Not only is the obedience required
because of our obligations to our shared “Lord,” it is also “right” because
that is inherently the case. It
should be transparently so to anyone of good sense: these are the people who gave us birth and
without which we would not be alive. It
is also “right” for yet another reason that Paul will stress in the next
verse—it went back long before the Psalmist and others ever spoke . . . back to
the fundamental behavioral laws given ancient Israel when it became a
nation.
6:2 “Honor your father and mother,” which is the first commandment with
promise. This teaching is so ancient that it is
embedded in the Ten Commandments given at Sinai along with the “promise” (verse
3) that was attached to doing so (Exodus 20:12). In Leviticus 19:3 this attitude is called
“[to] revere;” alternatively, to “respect” (GW, NET, NIV). Jesus embraced the
concept and taught that there is an “honor” required that continues to exist
even into a child’s adulthood—that of assisting them in time of need in
particular (Mark 7:9-13: Note how that
was the case even then they could find excuses not to act). Yet the reality truly was that though free of
childhood, they were not free of a moral debt to the parents.
It is “the first commandment with
promise” not because it is the first commandment ever to have an explicit or
implicit “promise” attached to it—think of the promise to Abraham that if he were
obedient (Genesis 12:1-3; Genesis 17:1, 9), he would have a multitude of
descendents though it seemed a hopeless dream at the time (Genesis 17:2, 4, 6).
Hence the point seems likely to be that it was the first commandment to
children to have a promise attached.
6:3 “that it may be well with you and you may live long on the
earth.” One’s own
well being hinges upon embracing this lifestyle. Indeed being able to “live long on the earth”
could easily hinge upon the reprobate’s need for the very kind of assistance he
had not provided for his own parents.
Today we would call that “the chickens come home to roost”
principle. Or, to use Biblical language,
you generally tend to reap what you sow (Galatians 6:7; cf. Psalms
Aside: “Observe,
in passing, the hint given in these verses of the familiarity of the Gentile
converts of Paul with the Old Testament and of the Divine authority which, he
takes it for granted, they recognized in the Decalogue.” (A. E. Humphreys.
6:4 And you, fathers, do not provoke
your children to wrath, but bring them up in the training and admonition
of the Lord. Respect is a two way
street. If you expect respect you should
avoid making such excessive
demands that you “provoke your children to wrath” and resentment
because you have gone too far. It covers
going too far in both what you say or do . . . pushing your (even justified)
demand in such a manner that a backlash is the understandable response (at
least to the eyes of an uninvolved outsider).
In such cases you needlessly “stir up anger in your children”
(Holman)--needlessly agitating them when there is no good purpose served. It can “exasperate your children” (NIV)
because nothing they say or do can please you; they don’t have the foggiest
idea of what would. Do this enough times
and you can “make your children bitter about life” (GW).
Instead of having the “I am the
supreme authority in life” (period) mentality, you should be educating them in
the ways “of the Lord.” And that
involves two things. First is “training”
them in it—showing them how His ways are lived in actual life . . . which
includes illustrating it through your own personal conduct. You can’t meaningfully “teach them” (CEV)
self-control and self-regulation if you are going to be constantly “blowing
your top.” They are going to define the
expected norm through your actions and words.
This “training” also requires providing the necessary
“discipline” (NET) or “Christian discipline” (GNT, GW) . . . using whatever
rewards and punishments that are necessary and appropriate to “get it through
their heads” that this is the way things should be done.
The second things fathers are to do
is expose the children to the “admonition of the Lord” . . . what He expects
and demands. They need to learn that the
supreme authority is not even their parents but the Lord Himself . . . to whom
even their parents owe acceptance and obedience. This naturally involves “instruction” (ESV,
NIV) in the contents of what the Lord teaches.
Both Slaves And Masters
Have The
Duty Of Respect
Toward Each Other
(6:5-9)
5 Slaves, obey your human masters with fear and
trembling, in the sincerity of your heart, as to Christ, 6 not like those who do their work
only when someone is watching—as people-pleasers—but as slaves of Christ doing
the will of God from the heart. 7 Obey with
enthusiasm, as though serving the Lord and not people, 8 because you know that each person,
whether slave or free, if he does something good, this will be rewarded by
the Lord.
9 Masters, treat your slaves the same way, giving up the use of threats, because you know that both you and they have the same master in heaven, and there is no favoritism with him. --New English Translation (for comparison)
6:5 Bondservants, be
obedient to those who are your masters according to the flesh, with fear
and trembling, in sincerity of heart, as to Christ.
Just because their owners (under human law) are also Christians does not
give them any right to rebel. Their
equality in the Lord does not give them equality under human law or
custom. The obligation to remain
“obedient” still exists. “According to
the flesh”—under existing law and custom--you know full well you are considered
their involuntary “bondservant.” You are
their bondservant even if you wish it were otherwise.
Some moderns are embarrassed that the early Christians
weren’t openly confrontational: And that
would have accomplished exactly what?
(Beyond making them look a hundred times more a “crank” that they
already did due to their loyalty to the Lord?)
Depending upon who won what war, virtually anyone in that day could become
a slave. It had nothing to do with skin
color.
The urging of “fear and trembling”
refers not to what the Christian master will do to them, but a reminder
of what he legally could do if they play the role of incompetent or
troublemaker. Some translations believe
that the idiom could fairly be rendered “with respect and fear” (NIV) or made
even shorter: “with proper respect”
(GW); “great respect” (CEV). They were
to be his faithful and reliable servants rather than merely putting on a
pretense. (Compare the development of
this implication in the next verse.)
They are not to live the role of
being only a superficially “good servant” but to have the “sincerity of heart”
that would transform them into a genuine one as well. They give such service “to Christ;” their
earthly master should receive it as well.
Some translations suggest linking the two ideas even closer: “be as loyal to them as you are to Christ”
(CEV), “be as sincere as you are when you obey Christ” (GW), and an even more
emphatic, “with a sincere heart, as though you were serving Christ”
(GNT).
6:6 not with eyeservice,
as men-pleasers, but as bondservants of Christ, doing the will of God from the
heart. Just as in modern corporations, many people
acted simply to keep their superiors happy—“with eyeservice,
as men-pleasers.” As Christians they
were to be different: “Try to please them at all times, and not just when
you think they are watching” (CEV); “don’t work to make yourself look good and
try to flatter people” (Common English Bible); “[have] a proper sense of
respect and responsibility” (Phillips NT)
As the “slaves” of Christ they themselves obey God’s will by
giving loyalty that grows out of a “heart” based conscious determination and
dedication. In a similar manner, they
should give committed loyalty to their earthly masters as well. . . .
6:7 with goodwill doing service, as to the
Lord, and not to men. Their behavior should manifest
“goodwill” rather than hostility or hatred.
It should reflect the same kind of quality commitment they would give
“to the Lord [Himself] and not to men.”
Indeed, fulfilling your temporal obligations reliably is a way of
honoring the Lord and giving respect to Him.
It respects His will and demonstrates your determination to fulfill
whatever responsibilities and duties life places upon you.
6:8 knowing
that whatever good anyone does, he will receive the same from the Lord,
whether he is a slave or free.
Paul argues that the loyalty he is insisting upon is not only inherently
the right thing, but that the Lord rewards everyone by that standard of
faithful loyalty . . . and that is true whether the person is living as slave or
free. The bondsperson is not singled out
for a special burden; it is the same standard applied to everyone
else. Whether the
temporal “owner” respects your hard work or not, the Lord will remember
it and reward it accordingly. And
if your “owner” does not do as they should, s/he is the one who will face
accountability from the Lord.
6:9 And you, masters, do the same things to them, giving up threatening,
knowing that your own Master also is in heaven, and there is no
partiality with Him. Lest some Christian master embrace the
delusion (as so many slave owners did) that they had no answerability in regard
to how they treated their slaves, Paul insists that is a figment of their
imagination. They are absolutely
required to “do the same things to them” you expect them to do for you. The loyalty is to be a two way loyalty.
Nor are they to be verbally abusive
to them: “giving up threatening.” Ranting and raving may give you the delusion
of “feeling better” but it accomplishes nothing constructive . . . and if the
only way you can get cooperation is by threats, is that the way the Lord is
going to have to act to get cooperation out of you? For that matter is that how you would want to
be treated by others—such as more prominent and wealthier slave owners?
Just as that slave has an earthly
“master” you too have a master and that one is waiting for you “in
heaven.” The place Jesus is
automatically shows His superiority over us.
But the language is probably used to convey another idea as well: They could surely recall the image of Jesus
as our ultimate Judge—so Paul probably felt no need to explicitly refer to
it. Indeed by adding the words “there is
no partiality with Him” how could they possibly have missed the discrete
allusion to coming judgment awaiting them and everyone else?
This did not abolish slavery. But how countless many today work in
societies where they are technically free but they are subject to
abusive and tyrannical bosses and corporations—even in the form of their
government. Even those that claim to be
“socialist” face that same plague!
Christians Must Wear
Spiritual Armor To Protect From
The Moral Dangers to Their
Faith
(6:10-17)
10 Finally, be
strengthened in the Lord and in the strength of his power. 11 Clothe
yourselves with the full armor of God, so that you will be able to stand
against the schemes of the devil. 12 For our struggle is not against flesh and
blood, but against the rulers, against the powers, against the world
rulers of this darkness, against the spiritual forces of evil in the
heavens.
13 For this reason, take up the full armor of God so that you may be able to stand your ground on the evil day, and having done everything, to stand. 4 Stand firm therefore, by fastening the belt of truth around your waist, by putting on the breastplate of righteousness, 15 by fitting your feet with the preparation that comes from the good news of peace, 16 and in all of this, by taking up the shield of faith with which you can extinguish all the flaming arrows of the evil one. 17 And take the helmet of salvation and the sword of the Spirit (which is the word of God). --New English Translation (for comparison)
Some translations clearly take the two images of “be strong”
and “in the power” as so much a repetition of the same thought that they work
to make the impact even stronger. Hence
such readings as “let the mighty strength
of the Lord make you strong” (CEV).
“To stand against” him requires you to recognize his skill at spiritual/moral warfare: “the wiles of the devil” are quite real. His tools are varied; he is interested in what works on you; the assault is, if you will, tailored to your own personal weaknesses. Although it is common to find the substitution of “the schemes of the devil” (ESV), it strikes me that the vast flexibility of those schemes is justly implied. As seems implied in alternative readings such as “the Devil’s evil tricks” (GNT) and “the Devil’s strategies” (GW). Whatever may harm you in particular is what he keeps in mind.
The apostle knew this by personal
experience. “Paul was familiar with many of the devices by which Satan had sought to
hinder and thwart his apostolic labors. He mentioned a glaring instance of this
(1 Thessalonians
6:12
For we do not wrestle against flesh and blood, but against
principalities, against powers, against the rulers of the darkness of
this age, against spiritual hosts of wickedness in the
heavenly places. It would be easy to think of
Roman government and anti-Christian zealots as their only enemies . . . but
they weren’t. The most dangerous enemies
were not “flesh and blood” ones but the malignant forces that endanger moral
character in this world.
Paul may use language here that sometimes fits the temporal
foes we can encounter, but he also has “non-physical” foes in mind that are
even more dangerous. These we “wrestle
against,” which conveys the image that they believe in “close in” combat,
hoping to get their poison into contact with our soul. This battle is as personal to them as it is
to us.
In the listing of our enemies, Paul
describes them in terms that suggest they come in various forms and various
strengths, but who are all united in their desire to be of spiritual injury to
us. By making the language “broad” and
“vague” like this, he is warning that they can take a variety of forms and
earthly expressions that are only united by their shared goal of doing us
spiritual and moral harm.
Earlier he had warned to “give [no] place to the devil” (4:7)
and in the immediately prior verse to the current one, “put on the whole armor of God, that you may be able
to stand against the wiles of the devil.” Hence these foes would be the tools
that Satan invokes against us. These enemies are identified as:
(1)
“Principalities”—entities that have control over others. Hence some render “rulers” (ESV, NIV) or
“forces” (CEV). The CEV rendering also
fits well with the idea that Paul has in mind types of evil . . . the
bigger group within which a variety of specific evils might be listed.
(2)
“Powers”—those who are “authorities” (CEV, ESV, NIV) and that expression
includes those who have clout in religious, or ethical, matters. Today we would likely add, “mass media” since
not everything that has vast control over how others act are “official”
entities of power! Things that influence
us in a direction that is hostile to our moral and spiritual interests need and
have their own abundant propaganda organs.
(3)
“Against the rulers of the darkness of this age.” Some find here “the cosmic powers over this present darkness” (ESV). Others find something a little less verbally
dramatic such as, “the powers who govern this world of darkness” (GW). For example, people make money—often a lot
of money—out of the particular form of evil they spread and popularize. Their particular domain of depravity they
“rule” over . . . are shapers of it and have authority in guiding how it is
expressed and advocated.
In the singular, “ruler of this world” is applied three
times in the gospel of John to Satan (
(4) “Against spiritual hosts of wickedness in the
heavenly places”-- “spiritual forces of evil in the heavenly realms”
(NIV). “Heavenly places” in this kind of
context can not refer to heaven itself—unless we are going to assume that Satan
and his peons continue to be permitted to work there . . . a very
difficult idea to get one’s head around.
Instead it may cover those places that are non-earthly in whatever form
they may exist: Hades and who knows
what else. (The Bible was not
written to provide us a detailed geographic map of what realities exist beyond
the visual ones we can observe from on earth!)
Alternatively
it could refer to those whose influence is so great that it seems like
they are “in the heavenly places” of importance and control . . . at least when
compared to where we are. Another possibility is that the language covers the claimed authoritative
religious roots of the advocates:
they falsely claim to be promoting the agenda of God in heaven while
popularizing and supporting various forms of moral delinquency. Whitewashers of sin who would have you
joyfully worship God on Sunday and go out and commit whatever morally bent
behavior that appeals to you the rest of the week. So long as it is dignified with the label
“love,” of course.
That time of encounter will be “the
evil day” because it is evil that confronts us and challenges us . . . it is
evil that tries to triumph over us and enslave us. Leaving us alone is not an option; its core
goal is to force us into submission and destroy our ability to break free from
the excesses of amorality and self-centeredness.
It will often not be an easy
encounter. Hence we have to “hav[e] done all”--everything
that is in our power. But if we are
that willing to throw the entirety of ourselves into the battle then we will,
indeed, “stand” . . . triumphant on the battlefield with the banner of Christ
waving above us. We will “remain victors
on the field” (
Our chests need to be covered with “the breastplate of
righteousness [= right behavior] ” to assure that the
sword of evil can’t penetrate into us to destroy. Note that our protection is our moral
character—“righteousness”—and not steel.
We are in a battle for the survival of our soul and not our physical
body. The spiritual steel we need
has been provided by ongoing conformity to God’s will: “All Your commandments are
righteousness” (Psalms 119:172). That spiritual
steel provides us with the protection we need.
The “darts” are described as “fiery” because they are things
intended to “burn”--scar us morally or ethically. Though they might not kill but they would
make us feel miserable even under the best of circumstances. They are an attempt to inflict a continuing
wound that saps our dedication over a period of time. They sap our strength and undermines
it. Hence not necessarily a death blow, but something that could lead to it. With good fortune—speaking from Satan’s
standpoint—even destroy our desire to live morally in a far shorter time
framework.
Fiery darts in ancient warfare. “Literally, ‘the
darts, the ignited darts.’ The metaphor
is taken from the fire-arrows of ancient warfare. Wetstein here gives
abundant illustration, from Thucydides, Livy, Vegetius, Ammianus, and many
other authors . Ammianus
(about a.d. 380) describes the Roman malleoli as arrows
carrying a perforated bulb, like a distaff, just below the point; the bulb
filled with burning matter; the arrow discharged from a slack bow, lest speed
should kill the flame. Another variety
was simpler; the shaft near the point was wrapped in burning tow.” (A. E. Humphreys,
Our offensive weapon is “the sword
of the Spirit” and that “sword” is quite naturally “the word of God” since the
Spirit inspired the gospel message we embrace. It doesn’t operate independently of the
word. Rather it operates through
the word.
James B. Coffman offers a few
concise and useful words on this verse:
No passage in all the Bible
any more dramatically teaches the absolute necessity of the Christian's
thorough knowledge of the word of God. Not having it, he is naked, barefooted,
bare-headed and helpless before the enemy.
From Pilgrim’s Progress, it will be recalled that the
armor with which the Christian was outfitted in the House Beautiful had no
protection for his back. Christians are not protected if they flee from the foe;
they are expected to stand against every attack.
Prayer Can Rightly Be For
Many Things And People
And They Were Never To
Neglect It
(6:18-20)
18 With every prayer and petition, pray at all times in the Spirit, and to this end be alert, with all perseverance and petitions for all the saints. 19 Pray for me also, that I may be given the right words when I begin to speak—that I may confidently make known the mystery of the gospel, 20 for which I am an ambassador in chains. Pray that I may be able to speak boldly as I ought to speak. --New English Translation (for comparison)
Even so the
practical result of mentioning it twice is to emphatically stress the need for
persistence and perseverance in it . . . and an intensity
in its practice as well. It is not to be
a “sometimes” thing—like in church services—but an “all the time” practice in
our private lives as well. “Pray without
ceasing” (1 Thessalonians
The reference to “all prayer and supplication” again reminds us
that every relevant need and concern is the appropriate subject of our
petitions. The NIV accomplishes this by
speaking of “all kinds of prayers and requests.” “Use every
kind of effort and make every kind of request for all of God's people”
(GW). Human needs don’t come in one
small spectrum of types.
Unlike verse 17, here the “Spirit” should be lower case since it is their own spirit that does the praying. It is not just the outward mouth saying the words but the inward spirit that expresses itself through those words. Less likely, the “Spirit” could be left capitalized and refer to how we petition God according to what the Spirit has revealed in the scriptures as to the appropriate subjects—which amounts to virtually anything that can be of genuine benefit to ourselves or others.
We are to
pay attention to the regularity of our prayer and its contents (“watchful to
this end”). We are not to practice a
“prayer splurge” and not return to heavy duty prayer until months later. It is to be an ongoing effort. We are to practice “perseverance” in it . . .
“with your most diligent efforts” (ISV) . . . “unwearied assistance” (
These
prayers are to include “supplication [requests] for all the saints” . .
. “for all God’s people” (GNT). Our prayers should regularly include the
needs, concerns, and fears of those we know closely but also for a cross
section of those we do not know that well but who we discover have problems
plaguing them. In other words pay
attention to what people are saying around you at church and announcements
being made from the pulpit! That way you
gain the maximum information about the situation of your fellow
Christians.
It wasn’t a doubt that he would receive such assistance but
an acknowledgement that he had no control over receiving it: It was strictly a Divine decision when, on
what occasions, and the manner it was given.
Furthermore though God provided the content (Matthew
Having this skill as well as
the needed insight and knowledge was only half the battle. The other half that needed to be prayed for
was the courage “that I may open my mouth boldly” to do that needed
teaching. When you are faced with
important and powerful individuals, courage and confidence are not always the
easiest things to maintain! He could use
God’s help there as well.
The preached message would be “mak[ing] known the mystery of the
gospel.” It would no longer be something
hidden—fully or partly—from human knowledge and comprehension. It would be freely revealed.
Parting Salutations
From The Apostle
(6:21-24)
21 Tychicus, my dear brother and faithful servant in the Lord,
will make everything kn1own to you, so that you too may know about my
circumstances, how I am doing. 22 I
have sent him to you for this very purpose, that you may know our
circumstances and that he may encourage your hearts.
23 Peace to the brothers and sisters, and love with faith, from God the Father and the Lord Jesus Christ. 24 Grace be with all those who love our Lord Jesus Christ with an undying love. --New English Translation (for comparison)
6:21 But that you also may know my affairs and how I am doing, Tychicus, a beloved brother and faithful minister in the Lord, will make all things known to you. The quality of Tychicus as a human being can be found in his dual descriptions. First as “a beloved brother,” with the implication that among those Paul has in the past and is currently working with, he enjoys a special quality of excellence. The second description is of being a “faithful minister in the Lord;” hence, reliable and trustworthy in spiritual matters.
Although “minister” is the normal
translation in the current context, perhaps “faithful helper in the
Lord’s service” (
Furthermore Tychicus is a minister/helper “in the Lord”—in His service, in His ministry, in His cause . . . in whatever manner he can be of use.
Tychicus “will make all things known to you.” After all, he “know(s) my affairs.” Time has passed since Paul and the Ephesians had last been together and a lot of things have occurred. Paul has just written a letter aimed at covering the main items he believes they need to hear. But the things they are merely curious about or strange teachings they may have heard vaguely attributed to the apostle (cf. the caution in 2 Thessalonians 2:12) they could check out through him. He will be available to “make all things known to you.” He’s there to share anything you might have an interest in.
The
desire for supplemental information beyond written correspondence: Paul’s wish to give and receive back
supplemental information was not uncommon among those in a position to arrange
it. Hence we find
The scriptures normally speak of our having both love
toward and faith in the Father and Son.
For them to flow from rather that to the Father and Son
obviously requires the same prerequisite as receiving “peace” from them—our
loyalty and persistence in the faith.
Hence “faith” in this earthward direction becomes virtually synonymous
with “confidence” in our continued loyalty—as demonstrated by our pattern of
behavior.
Sources quoted:
James B. Coffman. Commentary on Ephesians. Internet edition at: https://www.studylight.org/commentaries/bcc/ephesians.html.
Marin R. Vincent. Word Studies.
Internet edition at: https://www.studylight.org/commentaries/vnt/ephesians.html.
A. E. Humphreys.
H. D. M. Spence, editor. Pulpit Commentary on Ephesians. Internet edition at: https://biblehub.com/commentaries/pulpit/ephesians/1.htm.