Ephesians 5
5:1-2. Paul continues his practical exhortation on the Christian life lived in imitation of God in his love for us in Christ.
An offering…as a fragrant aroma; cf. 2 Cor.2:14-16.
5:3, 5. Immorality; NASB consistently substitutes this broad general term for the specific immorality of fornication (or fornicator in v.5, cf. margin).
5:5-10. Paul’s point in 5-6 is not to exclude such sinners from coming to Christ, but to warn us that God is not mocked. Those who put on Christ must put off the old man (4:22-24). We must be proving what is pleasing to the Lord (10 margin); i.e., prove in the sense of proving something by experiential practice.
5:11-13. A consistent Christian life exposes (reproves, margin) the deeds of darkness to the light of righteousness (9, 13). It comes as a reproof to the deceiving sons of disobedience (6-7). This was probably aimed at deceivers in the church who taught that sins of the flesh were not important, that since we are spiritual creatures, and since grace abounds, we should come just as we are, and then settle in and stay that way. But a righteous life is a rebuke to sinners, and brings either enmity or repentance. Either way, darkness is exposed.
5:14. (Cf. Ro. 13:10-14.) This is a conflation of several verses in Isaiah. As in 4:7-8, Paul identifies Christ to be Jehovah of the OT.
5:15-16. Redeeming the time (16, margin) in these evil last days. The wise and the foolish; cf. Matt. 7:24 ff., 25:2 ff. Redeeming these evil days; cf. Luke 12:20-21, 35, 40, 56-57.
5:17-18. The foolish think they redeem the time by saying, “Eat, drink, and be merry, for tomorrow we die,” but the wise are filled with the Spirit (cf. Rev.14:8-13, “Blessed are the dead who die in the Lord from now on!” These have not drunk the wine of the fallen world, nor shall they drink the wine of God’s wrath).
5:19. Exclusive Psalmists are correct that this verse does not prove that the NT church used anything other than the Book of Psalms in their praise worship, because some of the Psalms are called hymns, and spiritual songs, in their headings (cf. Neh.12:46). Thus nothing is here proven one way or the other. Nor does in your heart prove anything as to the use, or not, of musical instruments in worship. What the verse does show is how Spirit filled hearts speak to one another. It is a fellowship of joy in the spirit, rather than indulging the flesh in dissipation (18).
5:20. Gratitude rather than a complaining spirit should be a major mark of a child of God.
5:21. This verse introduces Paul’s teaching on Biblical submission (5:22-6:9). It is also a key to understanding it. There is equality of personhood before God, yet we are all subject to one another in the fear of Christ. God has established lines of authority that must be honored with due honor and submission by all parties. This is easily abused and violated by both the superior and the inferior party in authority structures. But there is no inequality of persons in the Godhead, yet the Son always does the will of the Father (cf. Php.2:3-8). Biblical submission has nothing to do with inequality, and everything to do with love and unity of spirit. The whole idea of inferior and superior roles, or authority over the individual for the sake of the group or unit, is repugnant to the spirit of these last days. How has it been working? (Cf. 2 Tim.3:1-4). The way of the rebellious world is oppression and slavery, which leads to rebellion and anarchy, which leads to more oppression. Biblical submission to one another is based on love and honor in the fear of the Lord. Clear lines of organizational command are necessary, and God ordained, for any body to function well.
5:22-33. Of all the analogies given us of the relationship of Christ to his church, none is more powerful or heartwarming than marriage. The analogy works both ways. The union of Christ and the church is the ideal pattern for marriage, and Christian marriage should exhibit the sacrificial love and the due submission of the church’s union with Christ (cf. Solomon’s allegory of this is Song of Songs). Paul quotes Gen.2:24, which is literally about marriage, in which he sees a mystery revealing Christ and the church (31-32). As v.33 makes clear, he has been speaking literally and figuratively about both institutions throughout.
5:22. Biblical submission existed in the trinity from all eternity, and in marriage before the fall of man. But now it is a gift of the Spirit to ameliorate the effects of the fall (22, 6:1, 5). It is the voluntary act of an equal given in the strength and the fear of the Lord. It is an act of faith. As to the bad effects of the fall at this point, see Gen.3:16. “…In pain you shall bring forth children; yet your desire shall be for your husband, and he shall rule over you” (i.e., a harsh rule). The desire spoken of here should probably be compared to the desire of Gen.4:7, where sin’s desire is to master Cain. It lusts for him at his door to consume him. This is, therefore, the effect on marriage of Eve’s usurpation of Adam’s headship (and his yielding it to her) as they both ate of the forbidden fruit. As a consequence of their sin, part of the curse is her desire to master him, and his tendency to rule over her harshly. The good news of 5:22-33 is that when husbands and wives both submit properly to the Lord, the cure for the curse is found in Christ, though it be the way of the cross.
The role of the husband is to love his wife with all the fidelity and sacrifice of Christ, to give himself up for her (25). It has been said that perhaps men and women should only read those verses addressed to them. Too often our tendency is to focus on the other’s duty.
5:26. This verse speaks of baptism, but really of what it represents, which is the cleansing power of regeneration by the Holy Spirit (cf. Titus 3:5).
5:33. Respect; Lit., fear (margin). This is the same Greek word used in v.21 and 6:5. For my part, the translator’s use of the word respect is probably justified. In any case, fear is not to be imposed on the wife, but given by her.