Verse by Verse

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;

⁶ not with eyeservice, as men-pleasers, but as bondservants of Christ, doing the will of God from the heart,

⁷ with goodwill doing service, as to the Lord, and not to men,

⁸ knowing that whatever good anyone does, he will receive the same from the Lord, whether he is a slave or free.

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.

bondservants (v.5) = slaves

In many of the cities of Asia Minor, slaves outnumbered freemen. Many questions would inevitably arise with regard to the duties of masters and servants in a state of society in which slavery prevailed and had the sanction of ancient and undisputed use. Especially would this be the case when Christian slaves (of whom there were many) had a heathen master, and when the Christian master had heathen slaves. Hence the considerable place given in the New Testament to this relation and the application of Christian principles (1 Corinthians 7:21-22; 1 Timothy 6:1-2; Titus 2:9-10; and Philemon, in addition to Colossians 3:22, 4:1, and 1 Peter 2:18-25). Here, as elsewhere in the New Testament, slavery is accepted as an existing institution, which is neither formally condemned nor formally approved. — Wuest, pg. 138.

according to the flesh (v.5) — distinguishes earthly masters who are over material and earthly matters only as opposed to Christ, who is also Master of spiritual things

fear and trembling (v.5) = solicitous zeal, anxious care not to fall short of the standard

in sincerity of heart (v.5) = with inward reality, sincerity and with an undivided heart — it qualifies “be obedient” not “with fear and trembling.”

eyeservice (v.6) = service done only when under the master’s eye — obedience to save appearances and gain undeserved favor

heart (v.6) = soul

masters (v.9) — Christian lords and masters of slaves

do the same things (v.9) — treat them with the same Christian principles

partiality (v.9) — the fault of one who, when called on to requite or give judgment, has respect to the outward circumstances of men and not to their intrinsic merits, and so prefers, as the more worthy, one who is rich, high-born, or powerful, to another who is destitute of such gifts. — Wuest, page 139

1 Children, obey your parents in the Lord, for this is right.

² “Honor your father and mother,” which is the first commandment with promise:

³ “that it may be well with you and you may live long on the earth.”

⁴ And you, fathers, do not provoke your children to wrath, but bring them up in the training and admonition of the Lord.

obey (v.1) = lit. “to hear under” (authority) — to listen to a command and to submit — the tense indicates a habitual, constant action

in the Lord (v.1) — connected with “obey” — it defines the sphere in which the obedience occurs

right (v.1) = righteous, required by law — In the parallel passage (Colossians 3:20), the motivation is that obedience is “well pleasing to the Lord.”

honor (v.2) = to estimate, fix the value — to evaluate another accurately and honestly and treat him with the deference, respect, reverence, kindness and obedience his station in life and character demands

The argument in verse 3 is not that obedient children are assured of long life on the earth but that God, in promising such physical blessing to Israel, showed the exceptional importance of this commandment. — Williams, page 927

provoke (v.4) = rouse to wrath, exasperate, anger — referring to injustice or undue severity or other actions which will make them indisposed to obey and honor

bring … up (v.4) = nourish to maturity, nurture

training (v.4) = training by act or discipline — the whole education and training related to cultivation of mind and morals

admonition (v.4) = training by word — exhortation, including encouragement and remonstrance or reproof

²⁹ For no one ever hated his own flesh, but nourishes and cherishes it, just as the Lord does the church.

³⁰ For we are members of His body, of His flesh and of His bones.

³¹ “For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh.”

³² This is a great mystery, but I speak concerning Christ and the church.

³³ Nevertheless let each one of you in particular so love his own wife as himself, and let the wife see that she respects her husband.

for (v.29) — giving a reason for the previous statement that “he that loves his wife loves himself”

members (v.30) — The Greek order is, “Because members we are of His body.” The word “members” has the emphatic position. We are not something apart from Christ, nor do we occupy only an accidental relation to Him. We are veritable parts of that body of which He is Head, and this is the reason why He nourishes and cherishes the Church. — Wuest, page 134.

of His flesh and of His bones (v.30) — probably not in the original text

leave (v.31) = leave behind, depart from

joined (v.31) = glued to, stuck to

mystery (v.32) = that which, being outside the range of unassisted natural apprehension, can be made known only by Divine revelation, and is made known in a manner and at a time appointed by God, and to those only who are illumined by His Spirit (Vine). — Here, that concerning Christ and the church. The union of a man with his wife was not a mystery. It was revealed in Genesis 2:24.

each one (v.33) — for emphasis — no husband is exempt

as (v.33) — hos (as) means not merely that each husband is to love his wife as he loves himself, but that he is to love her as being herself part and parcel of himself according to the divine idea of the marriage union. — Wuest, page 135.

respects (v.33) = venerates, treats with deference or reverential obedience, spontaneous and obedient regard

This passage is NOT teaching that the Church is the Bride of Christ. It is evident from other Scripture that the Bride of the Lamb is believing Israel at the Second Coming of Christ (after the Tribulation and long after the church has been raptured).

The “Bride of Christ” is an unscriptural phrase that is foreign to both programs of God. It is merely a theological expression that originated … to describe those who will be present at the marriage of the Lamb preceding the kingdom (Revelation 19:7-9). The exact phrase used in prophecy is only found in Revelation where one of the seven angels said to John: “Come hither, I will show thee the bride, the Lamb’s wife” (Revelation 21:9).

The terms “bride,” “Lamb,” and “wife” (in relation to the marriage of the Lamb) are woven throughout the pages of prophecy. For example: “He that hath the bride is the bridegroom” (John 3:29 cf. Jeremiah 2:32). “Behold the Lamb of God, which taketh away the sin of the world” (John 1:29 cf. Isaiah 53:7). “… for the marriage of the Lamb is come, and His wife hath made herself ready” (Revelation 19:7 cf. Isaiah 54:4-7).

One will search in vain to find any of this terminology in Paul’s epistles. Paul frequently makes reference to Christ as Savior, Lord, and Head, but he never speaks of Him as the Lamb of God … Today, He is the Lord of glory, the mighty Victor who has conquered sin through His death and resurrection (1 Corinthians 2:8; 15:20-23).

It is essential that we keep in mind that the Church, the Body of Christ was hid in God from ages and generations past. Thus with the advent of the administration of Grace a number of new metaphors are applied to the Church, such as the Body, stewards, ambassadors, etc. Some seem to think that Paul also speaks of us as the Bride of Christ here in Ephesians chapter 5. But they have failed to distinguish between Paul’s usage of a metaphor and a simile.

“Metaphor” places one thing for another. It is representation. “Simile” is but resemblance.

Observe the continued comparison between Christ and the Church of His Body, and the conduct of wives and husbands. Note the presence of simile in every instance, and the absence of metaphor” (Ephesians 5:22, 23, 25 and 29).

So then, the apostle by using a simile instead of a metaphor is desiring to show the resemblance between the marriage relationship and Christ and His Church. Paul points to the love relationship to demonstrate that “as Christ loved the Church,” husbands should love their wives. In like manner, wives are to emulate the Church by submitting to their own husbands. Nowhere in the portion under consideration does the apostle use the metaphor of a bride. In fact, just the opposite is true: “and He is the Savior of the Body” (v.23). “For we are members of His Body” (v.30). — Sadler, from pages 300-306.

²⁵ Husbands, love your wives, just as Christ also loved the church and gave Himself for her,

²⁶ that He might sanctify and cleanse her with the washing of water by the word,

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.

²⁸ So husbands ought to love their own wives as their own bodies; he who loves his wife loves himself.

love (v.25) = agape = self-sacrificial love

The argument that husbands should love their wives as Christ loves the Church, does not state that the Church is the wife or that Christ is the husband, but that as Christ loves His body (the Church) so a husband ought to love his body (his wife). — Williams, page 927

sanctify (v.26) = to set apart for a sacred use

cleanse (v.26) — in Greek, this describes the manner in which the sanctifying happens — “that He might sanctify, cleansing it”

washing of water (v.26) = bath — “of water” describes the bath

by the word (v.26) = in the sphere of the word — so, bathing it in the sphere of the word (spiritual washing, not water baptism)

This inward ethical purification is accomplished by the Word of God having liberty in the heart of the Spirit-filled believer, displacing sin and substituting in its place, righteousness. The blood of Christ cleanses from actual sin, and thus cleanses the believer. The Word cleanses him in the sense above mentioned, water being a type of the Word of God. — Wuest, page 132

Christ will present the Church to Himself (v.27).

not having spot, or wrinkle (v.27) — further explaining the word “glorious”

holy (v.27) = separate from evil

without blemish (v.27) = free from fault, unblamable

as (v.28) = as it were, as being — more than just “in a similar manner”

Christ and husband are each head, as Paul has already put it, and as the Church is the body in relation to the former, so is the wife in relation to the latter. The husband, the head, therefore, is to love the wife as being his body, even as Christ loved the Church as forming His body. The idea of husband and wife as being one flesh is probably also in view. He that loveth his own wive loveth himself. The relation of head and body means that the wife is part of the husband’s self. To love his wife, therefore, in this character as being his body, is to love himself. It is a love consequently, not merely of duty — but of nature. — Wuest, page 133.

²¹ submitting to one another in the fear of God.

²² Wives, submit to your own husbands, as to the Lord.

²³ For the husband is head of the wife, as also Christ is head of the church; and He is the Savior of the body.

²⁴ Therefore, just as the church is subject to Christ, so let the wives be to their own husbands in everything.

submitting (v.21) — The simple verb tasso was used in classical Greek in a military meaning, “to draw up in order of battle, to form, array, marshal” both troops or ships. It speaks of soldiers marshaled in military order under a commanding officer. Thus, it speaks of the subjection of one individual under or to another. The prefixed preposition hupo means “under.” Hupotasso in classical Greek meant, “to subject, make subject.” In New Testament Greek, it means, “to arrange under, to subordinate, put in subjection,” in the middle voice as it is here, “to subject one’s self to, to obey.”

Subjecting one’s self to another is the opposite of self assertion, the opposite of an independent, autocratic spirit. It is the desire to get along with one another, being satisfied with less than one’s due, a sweet reasonableness of attitude. — Wuest, page 129

 God (v.21) — should be “Christ”

your own (v.22) = one’s own private, peculiar, unique possession

as (v.22) = even as, in the same manner as — In the marriage union the husband holds the same relation, namely, that of headship, as Christ holds to the Church, and the headship of the one represents the headship of the other.

And He is the Savior of the body (v.23) — It is best taken as an independent clause, stating in a definite and emphatic way an important point in which Christ, who resembles the husband in respect to headship, at the same time differs from the husband. The husband is head of the wife, and in that he is like Christ; but Christ is also that which the husband is not, namely, Savior of that whereof He is Head. — Wuest, page 130.

therefore (v.24) = should be “but” or “nevertheless”

The 24th verse looks to the peculiarity mentioned as belonging to  to Christ’s headship in distinction from the husband’s namely, the fact that He is not only the head, but Savior. And the idea becomes this — Christ indeed is Savior of the body, and that the husband is not; nevertheless the question of obedience is not affected thereby; for all that, as the Church is subject to Christ so too are wives to be subject to their husbands. — Wuest, page 131.

is subject (v.24) = to subject one’s self, to obey

¹⁸ And do not be drunk with wine, in which is dissipation; but be filled with the Spirit,

¹⁹ speaking to one another in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord,

²⁰ giving thanks always for all things to God the Father in the name of our Lord Jesus Christ,

drunk (v.18) — A curious use of the word occurs in Homer, where he is describing the stretching of a bull’s hide, which in order to make it more elastic, is soaked [drunk] with fat.” The word, therefore, refers to the condition of a person in which he is soaked with wine. — Wuest, page 127

dissipation (v.18) = lit. “unsavingness” — so, that which has nothing of a saving quality about it but, instead, a destructive one — used generally of an abandoned, debauched, profligate life

be filled (v.18) = to cause to abound, to supply liberally, to flood — tense is “be constantly being filled with the Spirit.”

You get exactly the same results in Colossians 3:16 when the Word of Christ dwells in you richly that you get in Ephesians 5:19 when you are filled with the Spirit. There is an old rule in mathematics that “things equal to the same thing are equal to one another.” If to be filled with the Word is equal in result to being filled with the Spirit, then it should be clear that the Word-filled Christian is the Spirit-filled Christian. as the Word of Christ dwells in us richly, controls all our ways, as we walk in obedience to the Word, the Spirit of God fills, dominates, and controls us to the glory of the Lord Jesus Christ. — Ironside, page 269.

psalms (v.19) = religious songs with a musical accompaniment, especially the Old Testament Psalms

hymns (v.19) = songs of praise

Paul probably did not intend any distinction between the three terms but included them for rhetorical force.

for all things (v.20) — in the context of the chapter, this is referring to the spiritual blessings Christians receive from God

¹⁵ See then that you walk circumspectly, not as fools but as wise,

¹⁶ redeeming the time, because the days are evil.

¹⁷ Therefore do not be unwise, but understand what the will of the Lord is.

see (v.15) = discern mentally, observe, consider, take care, take heed

walk (v.15) = to order one’s behavior, to conduct one’s self — so the point of this verse is “Be constantly taking heed how accurately you are conducting yourself” with respect to the Word of God.

The word “walk” appears seven times in Ephesians.

1. you once walked according to the course of this world (2:2)

2. walk in good works which God prepared (2:10)

3. walk worthy of the calling with which you were called (4:1)

4. don’t walk as the rest of the Gentiles walk (4:17)

5. walk in love, as Christ loved us (5:2)

6. walk as children of light (5:8)

7. walk circumspectly (5:15)

circumspectly (v.15) = exactly, accurately, carefully

fools (v.15) = lit. “the unwise”

redeeming (v.16) — the meaning here is “to buy up for one’s self or one’s advantage”

Redeeming the time (v.16) — It literally means, “Buying up the opportunities.” Just as people go out bargain hunting and say, “There, if I buy that today, I can get it at a good price, much better than if I have to let it go until another time. It is worth my while to buy these bargains up at this rate.” Let the Christian be just as eager, just as earnest, to obtain opportunities to witness for Christ, to serve the blessed Lord, and to be a means of blessing to others with whom he comes in contact. Buying up the opportunities, seeking to use them to the glory of our Lord Jesus, realizing that the days are evil and the time for serving Christ is slipping fast away, and that opportunities once lost will never be found again. Therefore, the importance of buying them up while we have the chance. — Ironside, page 163-264.

redeeming the time (v.16) — Colossians 4:5

time (v.16) — not chronos, “time as such,” but kairos, “time as regarded in its strategic, epoch-making, seasonable, opportune seasons.” The idea is not to make best use of time as such, which is what we should do in the sense of not wasting it, but of taking advantage of the opportunities that present themselves. — Wuest, page 126.

evil (v.16) = evil in active opposition to the good, pernicious

do not be (v.17) = stop becoming — forbidding the continuance of an action already going on.

unwise (v.17) = without reason, senseless, foolish, without reflection or intelligence, stupid

understand (v.17) = to set or bring together, to put the perception with the thing perceived, to set or join together in the mind — reflective thinking

¹¹ And have no fellowship with the unfruitful works of darkness, but rather expose them.

¹² For it is shameful even to speak of those things which are done by them in secret.

¹³ But all things that are exposed are made manifest by the light, for whatever makes manifest is light.

¹⁴ Therefore He says: “Awake, you who sleep, arise from the dead, and Christ will give you light.”

fellowship (v.11) = become a partaker together with others — a joint participation between two or more individuals in a common interest and/or activity

expose (v.11) = rebuke so as to bring forth conviction or confession of guilt — indicates not just the charge but the truth of the charge, and often, the acknowledgement of the truth (at least inwardly) by the accused — the truth has the power to silence and convict

The connection (v.12) seems to be, reprove them — this they want, and this is more befitting you — for to have the least part in them, even in speaking of them, is shameful. The connection being, “I mention not, and you need not speak of, these deeds of darkness, much less have any fellowship with them — your connection with them must only be that which the act of reproof necessitates.” The secrecy of the works in question is the reason why they require to be openly reproved; and the point is this — the heathen practice in secret, vices too abominable even to mention; all the more is the need of open rebuke instead of silent overlooking or connivance. — Wuest, pages 124-125.

all things (v.13) — in Greek, there’s an article — “the all things” — that points back to the secret sins just mentioned

that are exposed (v.13) = when they are exposed

made manifest (v.13) = made visible or known what has been hidden or unknown

whatever makes manifest is light (v.13) — A general proposition, going to show that manifestation can come only through light. Whatever is revealed in its true essence by light is of the nature of light. It no longer belongs to the category of darkness. Manifestation is a law of good and evil alike. That which is of the truth seeks the light and cometh to the light. That which is evil avoids the light and loves darkness better than light, but none the less is brought to the light and appears in its own light. Wuest, page 125.

__________

He says (v.14) — It is not possible to find any one Old Testament scripture that contains these words in their exactness. They are rather a free rendering of Isaiah 60:1 [perhaps]. There the Spirit of the Lord speaking through the prophet says, “Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee.” — Ironside, page 259.

__________

Christ will give you light (v.14) — How? “The entrance of thy Words giveth light; it giveth understanding unto the simple” (Psalm 119:130). The Word of God, rightly divided, will direct our every step along the pathway of righteousness for His name’s sake. — Sadler, page 237.

⁶ Let no one deceive you with empty words, for because of these things the wrath of God comes upon the sons of disobedience.

⁷ Therefore do not be partakers with them.

⁸ For you were once darkness, but now you are light in the Lord. Walk as children of light

⁹ (for the fruit of the Spirit is in all goodness, righteousness, and truth),

¹⁰ finding out what is acceptable to the Lord.

empty (v.6) = vain, hollow — here, plausible but devoid of truth — attempting to make the sins Paul mentioned in verses 3 and 4 look unsinful

these things (v.6) — the sins in verses 3 and 4

sons (v.6) — a Hebraism in which calling a person having a certain quality a son of that quality

be (v.7) = become — referring to a relapse into past sins — stop becoming

partakers (v.7) = participants

were (v.8) — indicator of past position — “you were; don’t become again”

you were once darkness (v.8) — not in darkness — darkness was our nature. Now we are light (not in light) — light is now our nature in Christ.

light (v.8) = phos = light itself, not a mere lamp — not just enlightened but light itself in the Lord

walk (v.8) = order one’s behavior, conduct oneself — the verb tense commands a habitual action

children (v.8) = born ones — children of God, thus light in the Lord, thus children of light

Spirit (v.9) — should probably be “light”

fruit of the light (v.9) — the moral results of the light

goodness (v.9) = benevolence, active goodness

finding out (v.10) = putting to the test for the purpose of approving, then, when it meets the specifications, sanctioning or approving it — proving

acceptable (v.10) = well-pleasing

³ But fornication and all uncleanness or covetousness, let it not even be named among you, as is fitting for saints;

⁴ neither filthiness, nor foolish talking, nor coarse jesting, which are not fitting, but rather giving of thanks.

⁵ For this you know, that no fornicator, unclean person, nor covetous man, who is an idolater, has any inheritance in the kingdom of Christ and God.

fornication (v.3) = illicit sexual intercourse in general

all (v.3) = every kind of — in Greek it is clear that this refers to fornication and uncleanness

covetousness (v.3) = sensual greed, desire to have more

let it not even be named (v.3) = let it not even be once named — extra emphasis

saints (v.3) — those set apart, separated to God

filthiness (v.4) = obscenity, shameless immoral conduct

foolish (v.4) = lack of forethought and wisdom — foolish and sinful

coarse jesting (v.4) = lit. “easily turned” = polished and witty speech as the instrument of sin, ribaldry

you know (v.5) = you know for sure, you are aware, self-evident knowledge, absolute conviction

fornicator (v.5) = one who indulges in unlawful sexual conduct (the word can sometimes refer to a male prostitute)

unclean (v.5) = unclean in thought or life

covetous (v.5) = one eager to have more, especially of what belongs to others

This passage and its counterpart in Galatians poses a perplexing problem for many. Some have concluded from Paul’s statement that those who commit such sins will lose their salvation. But it must be remembered here that there is an underlying principle to consider. Under the law, the sacrificial system was designed to only cover sins of ignorance. No provision was made for presumptuous sins, for God was unwilling to even entertain the thought that His people would ever sin against Him willingly (Numbers 15:27-31)

Paul follows the same line of thought, insofar as those who walk in love and understand the sufferings of Christ would never be guilty of such sins. “for this ye know, those who live in sin are dead while they liveth,” and therefore shall never inherit the kingdom of Christ. However,we are the redeemed who have been forgiven in Christ — recipients of the heavenly inheritance (2 Timothy 4:18). But what if a believer should fall from grace and commit one of these sins? We shall answer this query with two questions: Does not the blood of Jesus Christ cleanse from all sin? And, “Who shall separate us from the love of Christ?” — Sadler, pages 225-226

I agree with Sadler that the saved can’t lose their salvation, even when they sin. Paul had already established earlier in this book that he was writing to the saved. You can’t take one verse and use it to overturn a doctrine well established elsewhere. Take a look at the Corinthian Christians and their sins. Paul chastised them for their sin, but he never hinted that it lost them their salvation. Romans 7:15-25 is another example. So what is Paul saying here?

Here’s what I think. Ephesians is the book that shows us the full depth of what we have in Christ and what our response should be. These sins are ones that are committed, enjoyed and celebrated by the unsaved. They are the identifying character traits of the world. Why would a Christian want to be associated with them? Paul is saying, in essence, “These are the disgusting things done by those who have no part in God’s kingdom. These are the disgusting things done by those who aren’t in Christ. Do not let them be said of you who are saints.”

In the next verses, Paul calls the unsaved “the sons of disobedience” and urges the Christians to not be partakers with them. Then he goes on to remind them who they are in Christ. He’s not saying they won’t be in the kingdom of God. He’s saying that they shouldn’t do the things that are done by those who won’t be. He’s showing us just how disgusting sin is, and what God thinks of it. Knowing that, why would the saved want to get involved?