5:15. See then that ye walk circumspectly means "therefore watch carefully how you live."
5:16. Redeeming the time (or, "making the most out of every opportunity"): Contextually, the specific opportunity in
view is that of exposing the sins of the lost and being a witness to them. Because the days are evil assigns a reason
to seize each opportunity. It is because the sins being committed during these days are so evil.
5:17. Wherefore looks back to the evil days of verse 16. Since the current age is so perilous morally, Christians
must clearly understand what the will of the Lord is.
5:18. This verse gives an example of what is and what is not the Lord's will (v. 17). Believers are not allowed to be
intoxicated with alcoholic beverages; the reason for this prohibition is wherein is excess; that is, drunkenness leads
to moral intemperance. This is clearly contrary to God's will. His will is that Christians be filled with [by] the Spirit; that
is, they are to allow Him to fill them with God's own life, character, and virtues. The analogy between these two
moral states is this; a person filled with wine is under its influence; similarly, a Christian is filled with the Spirit when
He controls his thoughts, attitudes, and actions.
5:19-21. There are four results of being Spirit-filled (v. 18): (1) believers speak to one another with psalms, and
hymns, and spiritual songs; that is, they exhort and instruct each other; (2) there is singing and the making of
melody, of individual song and praise for the Lord; (3) there is giving thanks always-the Spirit enables the Christian
to be grateful for all things divinely allowed to enter his life since they will be used for good; and (4) there is mutual
submission, that is, showing deference to the wishes of one another, as long as that to which the believer submits is
in fear of God, which is to say, in accord with what pleases Him.
5:22-33. The theme of submission, mentioned in verse 21, is now taken up and developed in detail from the church
in general to the Christian household in particular. Accordingly, submission-authority is treated in three domestic
relations that of (1) wives and husbands (v v. 22-33), (2) children and parents (6:1-4), and (3) servants and
masters (6:5-9).
5:22. As unto the Lord: This is a comparative clause. But in Greek there are two different types of comparative
clauses. (1) Elucidation, which means that wives are to give their husbands the same unquestioned, absolute
submission they give Christ. Would this apostle expect wives to render the same submission to imperfect husbands
they give to their perfect Lord, when other apostles recognized the periodic need for believers to obey God rather
than man (Acts 5:29), if the wills of human and divine authorities clash? It is better, then, to take this comparative
clause as that of (2) emphasis, which means that wives are to submit to their husbands as submission rendered by
them truly is submission rendered to Christ Himself. When the wife yields her will to that of her husband, she yields
to the Lord-provided the husband's directions are "in the fear of God" (v. 21) or in line with God's will.
5:23. For gives the reason why verse 22 calls for wifely submission. Just as Jesus is the divinely appointed head or
authority over His church, in the same way the husband is the divinely appointed "head" or authority of his wife. And
he is the savior (or, protector of the body): As Jesus is responsible to provide for the welfare of His church, so the
husband is responsible to protect his wife. In both cases the responsibility to protect is inseparably linked with the
responsibility to provide spiritual leadership.
5:24. The extent of the wife's submission to her husband is in every thing, that is, in every area of life and in every
issue that may arise-those which the wife may agree with, and those which she may not. Again, "in every thing" is
limited only to those directives of the husband that are "in the fear of God" (v. 21), that is, those conforming to
God's will.
5:25. The marital responsibility of husbands is to love your wives. The Greek word rendered "love" is agapao, which
denotes the willing sacrificial giving on the husband's part for the benefit of his wife, without thought of return. As
Christ gave himself for the church, so there is to be no sacrifice, not even the laying down of his life, that a husband
should not be willing to make for his wife.
5:26. This verse may be paraphrased: "That He might perfectly sanctify the church, having cleansed her by the
gospel accompanied with the washing of the water." When will He "perfectly sanctify" the church? When He returns
for her in glory. When was the church "cleansed"? At conversion. How was her conversion effected? "By the gospel"
("word"). And what ritual is to be associated with one's conversion? "The washing of water," that is, water baptism,
which is the outward symbol of an inward change.
5:27. The ultimate purpose of Jesus' love for the church is to present her to Himself as a chaste bride. As a man
wants a sexually untainted virgin as bride, so Jesus wants His church o be without moral flaw.
5:28. This verse develops the idea, introduced in verse 27, that sacrificial love benefits the giver as well as the
receiver, The church certainly profits from Christ's love (v. 26) in that she is granted salvation, but Jesus also
benefits from His love in obtaining her as a pure bride (v. 27). Similarly, the husband who loveth his wife loveth
himself, that is, he profits from this love as does his wife.
5:29-31. The assertion of verse 28b that the husband who loves his wife loves himself is substantiated by Paul's
reasoning in these verses: As the church is a part of Jesus' body (v. 30), so is the wife a part of her husbands body
(v. 31). Thus, when the husband loves her, he loves himself. As a man who cares for his body benefits himself (v.
29), so the husband who loves his wife brings much profit to himself.
5:31. Leave his father and mother: A husband and wife have a better chance for a successful marriage if there is
some independence-physically, emotionally, and financially-from parents and in-laws.
Ephesians chapter 6
6:1. In the Lord: This phrase grammatically does not modify parents, for this would mean that only Christian parents
are to be obeyed. Rather the phrase goes with obey, that is, obey those parental instructions-whether from
Christian or non-Christian parents-that are in line with the Lord's will.
6:2, 3. Honor means have inward respect and reverence for. It is inadequate for children to obey parents only
outwardly (v. 1); they must also respect or honor them inwardly. Which is the first commandment with promise (or,
"for this is the first command with promise"): The fifth of the Ten Commandments in Exodus 20:3-17 is the very first
of all God's Old Testament injunctions to be given that possesses an attached promise. The promise is twofold:
honoring and obeying parents ensures a long and a prosperous life upon earth.
6:4. Fathers can provoke their children to wrath by injustice, loss of temper, undue severity, cruelty, favoritism,
suppression, sarcasm, ridicule, and misuse or abuse of authority. Nurture basically means "training," here denoting
spiritual education. Admonition is instruction that points out one's responsibilities and duties. Of the Lord is in Greek
a subjective genitive, This indicates that behind the parents' rearing and instruction of their children stands the Lord
as the chief teacher in child education. Parents do not rear children alone.
6:5. Your masters according to the flesh means "your human masters." Servants are to carry out their slave duties
with fear and trembling, that is, with careful concern to do a good job and with reverential respect for their masters.
Singleness of your heart refers to a mental disposition, an attitude that renders obedience out of sincerity, not
hypocrisy. As unto Christ explains why servants should obey masters in the manner prescribed here: obedience
rendered to their masters is obedience rendered to Christ.
6:6. "Singleness of heart" or sincere disposition excludes eyeservice, that is, duty performed only when the master
is watching; but it includes doing the will of God from the heart, that is, enthusiastic service coming from within and
not having to be coerced by external pressure.
6:7. Good will means "good intention." The Christian servant (employee) seeks the best interests of his master
(employer).
6:8. The basis for the servant's "good intention" (v. 7) toward his master in his being recompensed by the Lord-both
in this life and in the one to come-the same good he has performed in his servants duties.
6:9. Earthly masters are to behave in a reciprocal manner toward their slaves (ie., with respect, sincerity, and
careful concern). For earthly masters have a heavenly Master who will judge them without partiality.
6:10. Finally may be rendered "from now on" or "henceforth." The spiritual battle Christians are engaged in exists
"from now on" until the Lord's return: there is no quarter given, no ceasefire, no temporary truce, no cessation of
hostilities. "From now on" till the end there is all-out war. The remainder of the verse may be paraphrased, "Let
yourselves constantly be strengthened by the Lord, more precisely, by His mighty power."
6:11. Put on (Greek ingressive aorist imperative) denotes a sense of urgency, demanding immediate action. To
stand has military overtones. This verb was used in classical Greek meaning to resist the enemy and hold a critical
position in battle. The wiles of the devil (or, "the Devil's strategy"): Satan carefully devises schemes and tactics
against believers.
6:12. Wrestle, used of hand-to-hand combat, emphasize the personal and individual nature of spiritual warfare
waged against each local church and Christian. Flesh and blood refers to humanity. Such is not the church's
adversary. Instead she opposes principalities (rulers), powers (authorities), rulers (world-rulers), spiritual
wickedness (wicked spiritual beings), that is, fallen angels. demons, and Lucifer.
6:13. Wherefore means "because of this," that is, because we face such a formidable foe, we must avail ourselves
of God's provision lest the enemy destroy our Christian witness and ministry. The evil day refers to the periodic
demonic onslaughts and Satanic assaults. Having done all includes both dressing oneself in God's armor and
resisting Satan. Having done all these, be ready, for the Devil will attack again and again.
6:14-17. The whole armor of God consists of six pieces. (1) Truth (v. 14a) is a knowledge of the truth of God's Word
(cf. 4:21). The ancient soldier's lions ("waist") were girt about with a leather belt which held most of the other pieces
of his armor in place. Similarly, the other pieces of the Christian's armor depend on, and are held in place by, his
spiritual "belt" or his knowledge of the "truth" of Scripture. (2) The breastplate of righteousness (v. 14b) may be
read "the breastplate which is righteousness." It represents a holy character and moral conduct. Obedience to the
"truth" known produces a godly life ("righteousness"). (3) Preparation of the gospel of peace (v. 15) means
"eagerness that comes from the gospel of peace." That is, as the Roman solider wore special shoes called caligae
on his feet, enabling him to advance against his enemy, so the Christian must have on his feet (possess) a sense of
"eagerness" or "willingness" to advance against the Devil and take the fight to him. Such "eagerness" to contend
with Satan "comes from the gospel of peace." The gospel gives peace to the believer, freeing him from anxiety
though he advances against such a powerful opponent. (4) The shield of [which is] faith (v. 16) means taking God
at His word by believing His promises. Such trust will protect one from doubts induced by Satan. (5) The helmet of
salvation (v. 17a): Since the readers are already Christians (2:8), they are not here urged to be saved. First
Thessalonians 5:8 describes this helmet as "the hope of salvation" that is, the certainty (assurance) of salvation. (6)
The sword of the Spirit, which is the word of God (v. 17b): The Greek term rendered "word" is not logos, referring to
the whole Word of God, but rhema, referring to certain portions or selected verses of Scripture.
6:18. Praying is grammatically linked to "stand" in verse 14. Without prayer God's armor is inadequate to achieve
victory. Prayer is indispensable. Always means "on every occasion," that is, when Satan attacks. In the Spirit
signifies that with the Spirit's help such prayer for divine aid is to be made. Watching thereunto means "being
vigilant in this very matter" of prayer. They are to pray not just for themselves but also for all saints; spiritual combat
is both an individual and corporate matter.
6:19, 20. Paul seeks their prayers in his behalf, that he may boldly [or, plainly] make known the... gospel (v. 19) and
speak it boldly as it ought to be preached (v. 20).