Verse by Verse

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.

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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.

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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?

1 Therefore be imitators of God as dear children.

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.

therefore (v.1) — in light of God’s forgiveness in Christ (Ephesians 4:32)

be (v.1) = become

imitators (v.1) = mimetai — the Greek word from which we get mimic

as dear children (v.1) = as children beloved — “as” points to the manner or character of the imitating and gives the reason for it

walk in love (v.2) = be constantly ordering your behavior within the sphere of love (agape)

This love is the agape love which God is, which God exhibited at the Cross, which Paul analyzes in 1 Corinthians 13, and which is the fruit of the Spirit in the yielded saint. The saint is to order his behavior or manner of life within the sphere of this divine, supernatural love produced in his heart by the Holy Spirit. When this love becomes the deciding factor in his choices and the motivating power in his actions, he will be walking in love. He will be exemplifying in his life the self-sacrificial love shown at Calvary and the Christian graces mentioned in 1 Corinthians 13. — Wuest, page 119.

for us (v.2) = instead of us, on behalf of us — not just for our benefit, but in our place

offering (v.2) = lit. “to carry to”

There is a subtle difference between these two great redemptive terms [“offering” and “sacrifice”]. When the Old Testament saint voluntarily brought his burnt offering to the door of the tabernacle, he brought it to please the Lord. In regard to this matter, Christ foreknew that there was nothing we could bring to please the Father, so He gave Himself as an offering on our behalf. Thus, if you come to God in Christ, the Father is as pleased with you as He is with His own dear Son. Little wonder the apostle says, “Wherein He hath made us accepted in the Beloved” (Ephesians 1:6).

A sacrifice is that which satisfies God in relation to sin. Here again, Christ had knowledge of the just demands of the Father. In time past, the blood of bulls and goats temporarily withheld the judgment of God, but it did not have the efficacy to remove those sins for whom the sacrifices were made. The cost of redemption is dear. God requires blood! “Without the shedding of blood, is no remission [of sins]” (Hebrews 9:22).

Christ loved the unlovely so deeply that He willingly gave Himself as that once-for-all sacrifice. Our sins were not merely laid on Him, as was the case of the lamb in the Old Testament. Rather, Christ bore our sins in His body (1 Peter 2:24). — Sadler, pages 222-223.

²⁹ Let no corrupt word proceed out of your mouth, but what is good for necessary edification, that it may impart grace to the hearers.

³⁰ And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.

³¹ Let all bitterness, wrath, anger, clamor, and evil speaking be put away from you, with all malice.

³² And be kind to one another, tenderhearted, forgiving one another, even as God in Christ forgave you.

corrupt (v.29) = rotten, worn out, unfit for use, worthless, bad

word (v.29) = logos = saying, utterance, speech

In Greek, the verse reads, “Every word that is corrupt, out of your mouth let it not be proceeding …”

grace (v.29) = charis = spiritual benefits that will accrue to the hearer

do not grieve (v.30) = lit. “stop grieving” — specifically in reference to what has just been said in v.29 about speaking

by whom 9v.30) = lit. “in whom” — the Holy Spirit is Himself the seal (see notes on Ephesians 1:13)

day of redemption (v.30) — the Rapture, when our physical bodies will be glorified (Romans 8:22-23)

all (v.31) = all manner of

bitterness (v.31) = resentfulness, harshness, virulence

wrath (v.31) = a violent outbreak of anger

clamor (v.31) = the outward manifestation of anger in vociferation (loud shouting) or brawling

evil speaking (v.31) = slanderous or injurious speech

put away (v.31) = carry off, bear away what has been raised, take away

be (v.32) = become — Paul is instructing the readers to abandon one mental condition and take up a new one.

kind (v.32) = benevolent, gracious

tenderhearted (v.32) = compassionate

forgiving (v.32) — “Forgiving” [here] is not aphiemi, the word usually used when God forgives our sins, which word means “to put away,” God forging our sins in the sense that He in the Person of His Son bore them on the Cross, paying the penalty, satisfying the just demands of His law, but charizomai, “to do a favor to, do something agreeable or pleasant to one, to show one’s self gracious, benevolent, to forgive in the sense of treating the offending party graciously.” The same word is used of God here forgiving us in Christ. — Wuest, page 117.

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in Christ (v.32) — It is “the God who forgives, being the God who manifests Himself and acts in the suffering, reconciling Christ.” It is the God who forgives in the sphere of Christ in that His forgiveness is made possible from the point of the law, through the atonement. — Wuest, page 118.

Even as (v.32) = kathos = according as, just as, in the degree that, seeing that

Forgiveness, like many other doctrines, must be studied dispensationally. Under the performance system of the law, forgiveness was based upon a kindred spirit. If one refused to forgive his neighbor a wrong after he had repented, God withheld forgiveness from the one who possessed the unforgiving spirit. Our Lord, who ministered under the law, also confirmed that forgiveness was conditional: For if ye forgive men their trespasses, your heavenly Father will also forgive you: but if ye forgive not men their trespasses, neither will your Father forgive your trespasses (Matthew 6:14-15).

In contrast, Paul’s writings reveal that the believer in Christ today is working from a position of perpetual forgiveness from which he is free to forgive others. Once again, this is a new revelation from the Lord of glory. We are to forgive others unconditionally, even as God [in Christ] has forgiven us. — Sadler, pages 215-216.

²⁵ Therefore, putting away lying, “Let each one of you speak truth with his neighbor,” for we are members of one another.

²⁶ “Be angry, and do not sin”: do not let the sun go down on your wrath,

²⁷ nor give place to the devil.

²⁸ Let him who stole steal no longer, but rather let him labor, working with his hands what is good, that he may have something to give him who has need.

therefore (v.25) — because you’ve put on the new man (v.24)

putting away lying (v.25) — in Greek it reads, “having put off once for all the lie” — the habit of lying that was part of the old man

members of one another (v.25) — in the Body of Christ

be ye angry (v.26) — in Greek, this is commanding a continuous action

There are three words for “anger” in the Greek New Testament. Thumos speaks of a turbulent commotion, the boiling agitation of the feelings, passion, anger forthwith boiling up and soon subsiding, which is forbidden in Ephesians 4:31. Parorgismos, translated “wrath” in v.26, is also forbidden, It refers to anger that is accompanied by irritation, exasperation, embitterment. Orge is an anger which is an abiding and settled habit of the mind that is aroused under certain conditions. This is the anger spoken of in the words, “be ye angry.” Under certain conditions, orge (anger) is a righteous passion to entertain. When guided by reason, anger is a right affection, so the scripture permits it, and not only permits, but on fit occasions demands it … There is a “wrath of God” (Matthew 3:7; Romans 12:19); who would not love good unless He hated evil, the two being so inseparable, that either He must do both or neither; a wrath also of the merciful Son of Man (Mark 3:5); and a wrath which righteous men not merely may, but, as they are righteous, must feel. — Wuest, page 113.

do not sin (v.26) = stop sinning

nor give place (v.27) = lit. “and stop giving place” — tense forbids the continuance of an action already going on

place (v.27) = opportunity, power, occasion for acting

let him who stole steal no longer (v.28) = lit. “the one who is stealing, let him no longer be stealing” — this was apparently going on in the Ephesian church

²⁰ But you have not so learned Christ,

²¹ if indeed you have heard Him and have been taught by Him, as the truth is in Jesus:

²² that you put off, concerning your former conduct, the old man which grows corrupt according to the deceitful lusts,

²³ and be renewed in the spirit of your mind,

²⁴ and that you put on the new man which was created according to God, in true righteousness and holiness.

you (v.20) — emphatic — you, in contrast to those Paul had been writing about in vs. 17-19

It is, “As for you, in contradistinction to the Gentiles yet unsaved.” The Greek order of words is, “But as for you, not thus did you learn the Christ.” The aorist tense marks a specific time. It was at their conversion. The phrase “learn Christ” occurs nowhere else. “Christ” does not stand for the doctrine of Christ; but Christ is the subject of His own message. Nor can it be taken to mean “learned to know Christ.” Christ must be taken as the object of the learning, and the form “the Christ,” especially looking to the following “Jesus” (v.21), probably indicates that the official sense is in view here … the Christ, the Messiah. He personally — that was the contents of the preaching which they heard, the sum of the instruction they received and the knowledge they gained then. — Wuest, page 108.

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learned (v.20) — To “learn by inquiry or observation.” “You have no so learned Christ,” that is, our knowledge of Him will never lead us to live as the Gentiles in the previous passages. We preach Christ and Him crucified. In other words, we preach a Person! Thus, when we came into a personal relationship with Christ, His life and everything He stands for gave us an understanding of what is acceptable behavior. — Sadler, page 198.

if indeed (v.21) = ei = if as is the case — implies the truth of the supposition

The point is this — “if, as I take it to be the fact, it was He, the Christ, that was the subject and the sum of the preaching which you heard then. — Wuest, page 109.

by Him (v.21) = in Him — in fellowship with Christ

As the truth is in Jesus (v.21) — “As” corresponds with “not so.” Ye did not in such a manner learn Christ if ye were taught in such a manner as is truth, etc. Taught in the lines of eternal fact and spiritual reality which meet in Him. Jesus is used rather than Christ; the historical rather than the official name. The life of Christianity consists in believing fellowship with the historic Jesus, who is the Christ of prophecy. — Wuest, page 109.

that you put off (v.22) = put off as a garment (Romans 6:6) — connects with “have been taught” — “have been taught that ye put off.”

old (v.22) = worn out, decrepit, useless

man (v.22) — in individual self — here, the unsaved self dominated by the totally depraved nature

grows corrupt (v.22) = is being corrupted — a continuous process of corruption

lusts (v.22) = cravings, passionate desires

renewed (v.23) = renovated by inward reformation

spirit (v.23) = the human spirit — the part that is conscious of God

The change is not in the mind psychologically, either in its essence or in its operation; and neither is it in the mind as if it were a superficial change of opinion on points of doctrine or practice: but it is in the spirit of the mind; in that which gives mind both its bent and its material of thought. It is not simply in the spirit as if it lay there in dim and mystic quietude; but it is in the spirit of the mind; in the power which, when changed itself, radically alters the entire sphere and business of the inner mechanism. — Wuest, page 111.

new (v.24) = new in quality, as opposed to worn, marred

new man (v.24) — The “new man” is the regenerate man as distinguished from the old man (Romans 6:6), and is a new man as having become a partaker of the divine nature and life (Colossians 3:3-4), and in no sense the old man made over, or improved (2 Corinthians 5:17; Galatians 6:15; Ephesians 2:10; Colossians 3:10). The new man is Christ “formed” in the Christian (Galatians 2:20; 4:19; Colossians 1:27). — Schofield, notes on Ephesians 4:24

according to God (v.24) = according to what God is in Himself

holiness (v.24) = holiness of truth as opposed to deceit (v.22)