Ephesians 5 · The Lantern

Therefore, as most beloved sons, be imitators of God.

I have become acquainted with your name, much-beloved in God, which ye have acquired by the habit of righteousness, according to the faith and love in Jesus Christ our Saviour. Being the followers of God, and stirring up yourselves by the blood of God, ye have perfectly accomplished the work which was beseeming to you.

When he wrote to the Corinthians, indeed, he said "be imitators" of me … for though they could not instantaneously become imitators of Christ, it was still a great thing for them if they could be imitators of the imitator.

Once he has exhorted them to kindness and mercy, which are the effects of charity (4:32), he gives them a model [to imitate]. In reference to this he does two things: First, he urges them to imitate the exemplar, namely, God. Secondly, he lets them know in what they should imitate him (5:2).

And walk in love, just as Christ also loved us and delivered himself for us, as an oblation and a sacrifice to God, with a fragrance of sweetness.

As Father and Son are of one substance, so too they are one in will.… The Son offered himself to the Father that through this mystery of his sacrifice all things might be made new by his Spirit. In this way he himself is the aroma of sweetness.

Here too he reveals the equality of the Father and the Son. For having called them to be imitators of God, he then urges the same pattern with respect to the Son. The Father has bestowed forgiveness. The Son has loved us and gave up his life for us.

And walk in love (v. 2) comes next. First, he maintains that the way to imitate God is in charity. Secondly, he speaks of the tremendous sign of charity (5:2b). The charity of God has made us his most dear children: "For you have not received the spirit of bondage again in fear; but you have received the spirit of adoption of sons, whereby we cry: Abba, Father.

But let not any kind of fornication, or impurity, or rapacity so much as be named among you, just as is worthy of the saints,

From filthy speaking we ourselves must entirely abstain, and stop the mouths of those who practise it by stern looks and averting the face, and by what we call making a mock of one: often also by a harsher mode of speech.

Let no one addicted to idleness eat, lest he become a wanderer about, and a whoremonger. Let drunkenness, anger, envy, reviling, clamour, and blasphemy "be not so much as named among you." Let not the widows live a life of pleasure, lest they wax wanton against the word. Be subject to Caesar in everything in which subjection implies no [spiritual] danger.

Having previously cautioned them, the Apostle taught the Ephesians to put off the old man and put on the new by forbidding spiritual vices (4:25). Now he also bans carnal sins. He eliminates three vices. There is a natural voluptuousness committed with another outside of wedlock; whence he says fornication. "For the spirit of fornication hath deceived them" (Os.

nor any indecent, or foolish, or abusive talk, for this is without purpose; but instead, give thanks.

For as, in the New Testament, that faith of men [to be placed] in God has been increased, receiving in addition [to what was already revealed] the Son of God, that man too might be a partaker of God; so is also our walk in life required to be more circumspect, when we are directed not merely to abstain from evil actions, but even from evil thoughts, and from idle words, and emp…

Having said what should be the case, he adds what must above all be the case, which is this, that we should "give thanks"—to God, without doubt, but also to other people. Hence he uses the term thanksgiving without qualification.

Next he sets down some vices associated with the aforementioned. He bans three vices, namely, obscenity which consists in impure touches, embraces and lustful kisses. "But he who is an adulterer, for the folly of his heart shall destroy his own soul. He gathers to himself shame and dishonor" (Prov. 6:32-33). Then there is foolish talking which is words provocative of evil.

For know and understand this: no one who is a fornicator, or lustful, or rapacious (for these are a kind of service to idols) holds an inheritance in the kingdom of Christ and of God.

"But you have not so learned Christ, if you have heard him and have been taught by him as the truth is in Christ Jesus; put off with the ways of your former life your old man which is corrupted by the deceitful lusts. Be renewed in the spirit of your mind and put on the new man which after God is created in righteousness and true holiness," so as to be made like unto God.

Now there are some who say that the words, "the covetous man is an idolater," are hyperbolical. However, the statement is not hyperbolical, it is true. How, and in what way? Because the covetous man apostatizes from God, just as the idolater does.

The Apostle above forbade carnal sins (5:3), here he threatens them with the penalty of damnation that is inflicted on sinners. He states For know you this and understand, that is, be actually certain of it and not just habitually. "These things I write to you that you may know that you have eternal life; you who believe in the name of the Son of God" (1 Jn. 5:13).

Let no one seduce you with empty words. For because of these things, the wrath of God was sent upon the sons of unbelief.

And just as then, those who led vicious lives, and put other people astray, were condemned and cast out, so also even now the offending eye is plucked out, and the foot and the hand, lest the rest of the body perish in like manner.

For virgins are a beautiful pattern to believers, and to those who shall believe. The name alone, indeed, without works, does not introduce into the kingdom of heaven; but, if a man be truly a believer, such an one can be saved. For, if a person be only called a believer in name, whilst he is not such in works, he cannot possibly be a believer.

Next he says Let no man deceive you, thereby rejecting a fallacy of those who would mislead them. Notice that only in reference to carnal vices does he teach them to avoid being deceived. For from the beginning men have rationalized to find reasons why fornication and other venereal sins were not really sins so that they might indulge their cupidity without restraint.

Therefore, do not choose to become participants with them.

For you were darkness, in times past, but now you are light, in the Lord. So then, walk as sons of the light.

As, then, those who have shaken off sleep forthwith become all awake within; or rather, as those who try to remove a film that is over the eyes, do not supply to them from without the light which they do not possess, but removing the obstacle from the eyes, leave the pupil free; thus also we who are baptized, having wiped off the sins which obscure the light of the Divine Spiri…

Hence also the pillar of fire by night and the pillar of cloud by day rightly went before the people journeying through the desert. For in fire there is terror, but in cloud there is the gentle comfort of vision; and day is taken as the life of the just, and night as the life of the sinner.

Previously the Apostle had banned carnal sins by threatening punishment and rejecting a fallacy (5:6). Here he gives the reason; it is taken from their situation. Thus he remarks you were heretofore darkness blinded by ignorance and error. "Having their understanding darkened" (Eph. 4:18). "They have not known nor have they understood; they walk on in darkness" (Ps. 81:5).

For the fruit of the light is in all goodness and justice and truth,

Where there is goodness, there is righteousness. Where there is truth, there you will find righteousness. For both goodness and truth belong to God alone. So righteousness is always found with him and no other.

Christ himself is rightly called goodness, righteousness and truth. He is goodness in that he gives grace to those who believe in him, not according to their works but according to his mercy. He is himself righteousness in that he gives to each what he deserves. He is himself truth in that he is the one who knows the causes of all creatures and all things.

He interprets this when he says For the fruit of the light is in all goodness. However, a person behaves as a child of the light in two ways; first in reference to the substance or kind of actions he performs, then in reference to the manner or intention he does them with.

affirming what is well-pleasing to God.

From the abundance of his holiness and goodness it is possible to know what works delight God. … In his holiness we are purified. In his mercy we are brought to full and perfect righteousness.

To discern is the task of the mature, who are able to judge. Therefore, it is characteristic only of an immature and ignorant understanding to choose what is not pleasing to the Lord, such as the aforementioned passions.

Then he discloses with what intention the actions should be performed. For they should not be done abruptly but with proving, that is, discerning with one's mind—"Let everyone prove his own work," as Galatians 6 (4) expresses it—what is well pleasing to God, that is, you ought to have the intention of doing whatever pleases God.

And so, have no fellowship with the unfruitful works of darkness, but instead, refute them.

We observe among the arts also some professions liable to the charge of idolatry. Of astrologers there should be no speaking even; but since one in these days has challenged us, defending on his own behalf perseverance in that profession, I will use a few words.

Paul uses the term fruits in the case of the Spirit, works in the case of the sin nature. … In the present case he indeed is saying that the works of darkness are unfruitful. Those who do these works share an association with darkness.

After this he exhorts them not to return to the state they have left behind because, as Galatians 2 (18) remarks: "If I build up again the things which I have destroyed, I make myself a prevaricator." Lest "the dog is returned to his vomit; and, the sow that was washed, to her wallowing in the mire" (2 Pet. 2:22).

For the things that are done by them in secret are shameful, even to mention.

But what do we understand "the sense of the flesh" and "the life of the flesh" (to mean), except whatever "it shames (one) to pronounce? " for the other (works) of the flesh even an apostle would have named.

"For," he says, "the things which are done by them in secret it is a shame even to speak of: but all things when they are reproved are made manifest by the light." What is it he means to say here? He means this. That some sins in this world are done in secret, and some also openly; but in the other it shall not be so.

The Apostle explained his warnings above (5:9), and now he gives the reasons for them. He had given two warnings: the first was that they should not associate in the works of darkness, the second that they should reprove sinners. Thus he asserts: I said well that you ought not to have fellowship but rather reprimand and reprove such as these. Why?

But all things that are disputed are made manifest by the light. For all that is made manifest is light.

Moreover, he styled life (Zoe) the light of men, because they are enlightened by her, that is, formed and made manifest. This also Paul declares in these words: "For whatsoever doth make manifest is light." Since, therefore, Zoe manifested and begat both Anthropos and Ecclesia, she is termed their light.

Having said that you are the light, and that light exposes what is hidden in darkness, he adds: therefore, if you are virtuous, the wicked will not be able to hide. For just as a thief would not enter in the light of a lamp, so by the light of your virtue they too will be caught, especially if they are exposed by your instructive words.

After this the Apostle gives the reason for the second warning. He wants to prove that it is fitting for them to reprimand delinquents.

Because of this, it is said: “You who are sleeping: awaken, and rise up from the dead, and so shall the Christ enlighten you.”

Moreover, concerning the resurrection and the kingdom of the saints, Daniel says, "And many of them that sleep in the dust of the earth shall arise, some to everlasting life, (and some to shame and everlasting contempt)." Esaias says, "The dead men shall arise, and they that are in their tombs shall awake; for the dew from thee is healing to them." The Lord says, "Many in that…

The one who is content with a simple answer will say indeed that Paul must have read this phrase in some arcane prophet or in the writings called apocryphal.

Next, he verifies this by an authority (v. 14) which a Gloss interprets: In order that light might prevail he—the Holy Spirit—says: Rise you who sleep and arise from the dead and Christ shall enlighten you. But this is not customary for Paul.

And so, brothers, see to it that you walk cautiously, not like the foolish,

but like the wise: atoning for this age, because this is an evil time.

But when he urges us not to give place to evil, he does not offer the suggestion that we should take to our heels, he only teaches that passion should be kept under restraint; and if he says that the time must be redeemed, because the days are evil, he wishes us to gain a lengthening of life, not by flight, but by wisdom.

Christ, the Sun of Righteousness, has risen. Rise up from the sleep of the age. Walk cautiously and prudently. Cast off folly. Take hold of wisdom. In this way you will be able to avoid changing yourself constantly as you walk through the vicissitudes of the times. Rather you will find a unity within yourself even amid the diversity of the times.

He explains the necessity of this precaution when he says redeeming the time, which can be interpreted in two ways. On certain occasions a man redeems his property by offering a gift or something else for it; for instance, someone is said to compensate for a grievance he caused by offering a gift or money, or by renouncing something which is rightfully his.

For this reason, do not choose to be imprudent. Instead, understand what is the will of God.

Do what you have to do with moderation. This is the will of the Lord. Do not allow commotion and din or discord with bad feeling to give rise to estrangement. So Paul adds these words to what he has said about his wish that the servants of God should admonish wrongdoing.

Since, he says, in the present days wicked people prevail, you, as wise ones, should take care not to give them any occasion against yourselves: for in this consists the will of God, to keep yourselves pure, with the preservation of faith as well.

Then he goes on to teach them how to abide by the precaution, saying: Wherefore that you may be able to redeem the time become not imprudent. Notice that there is a difference between wisdom and prudence. For prudence is a certain type of wisdom, but not the whole of wisdom. "Wisdom is prudence to a man" (Prov. 10:23).

And do not choose to be inebriated by wine, for this is self-indulgence. Instead, be filled with the Holy Spirit,

(The apostle says further: ) "Be not drunk with wine, wherein is excess," -a precept which is suggested by the passage (of the prophet), where the seducers of the consecrated (Nazarites) to drunkenness are rebuked: "Ye gave wine to my holy ones to drink.

Dost thou wish, he says, to be cheerful, dost thou wish to employ the day? I give thee spiritual drink; for drunkenness even cuts off the articulate sound of our tongue; it makes us lisp and stammer, and distorts the eyes, and the whole frame together. Learn to sing psalms, and thou shall see the delightfulness of the employment.

He urged them before to that newness which is in opposition to the old illusion (5:15), now he does the same in reference to the old ways of carnal sins. Or, we might say that he previously reprimanded carnal sins in regard to voluptuousness, and here does it concerning gluttony.

speaking among yourselves in psalms and hymns and spiritual canticles, singing and reciting psalms to the Lord in your hearts,

For the apostle adds again, "Teaching and admonishing one another in all wisdom, in psalms, and hymns, and spiritual songs, singing with grace in your heart to God." And again, "Whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and His Father." This is our thankful revelry.

What is meant by "with your hearts to the Lord"? It means, with close attention and understanding. For they who do not attend closely, merely sing, uttering the words, whilst their heart is roaming elsewhere.

The way to be filled is found in the love of God and one's fellow men. Thus when he says speaking to yourselves in Psalms, he touches on the way of being filled in relation to God. There are two ways of speaking to yourselves. One is external, of a man talking to other men; another is interior, of a man speaking to himself.

giving thanks always for everything, in the name of our Lord Jesus Christ, to God the Father.

We are told to give thanks to God for all his gifts. For God has stooped low to adopt us through Christ his own Son, through whom we know God. We have learned that God, being Spirit, is to be adored in the Spirit. So we submit ourselves to one another out of reverence for Christ, who commanded us to pursue humility.

Paul now calls us to "give thanks always and in everything." This is to be understood in a double sense, both in adversity and in good times.… In this way the mind rejoices and bursts out in gratitude to God, not only for what we think good but for what troubles us and happens against our will.… It is obvious that generally we are called to give thanks to God for the sun that r…

The third effect is thanksgiving because, when someone is influenced in these ways toward God, he recognizes that everything he has is from God. For the more a person is affected by his relation to God and knows him, the more does he see God as greater while he himself becomes smaller, indeed almost nothing, in comparison with God. "Now my eye seeth you.

Be subject to one another in the fear of Christ.

Wives should be submissive to their husbands, as to the Lord.

It behoves you also, therefore, as "a peculiar people, and a holy nation," to perform all things with harmony in Christ. Wives, be ye subject to your husbands in the fear of God; and ye virgins, to Christ in purity, not counting marriage an abomination, but desiring that which is better, not for the reproach of wedlock, but for the sake of meditating on the law.

The union of Christ and the church is holy. So is the proper union of husband and wife holy. Just as a congregation of heretics, however, cannot rightly be called the church of Christ and cannot have Christ as its head, so it is that a union between husband and wife cannot be truly called holy if there is a disregard for the way of life taught by Christ.

Up until now the Apostle has set down general precepts applicable to everyone (4:17), at this point he expresses those which pertain to particular persons or classes.

For the husband is the head of the wife, just as Christ is the head of the Church. He is the Savior of his body.

Further, the broad gold mitre indicates the regal power of the Lord, "since the Head of the Church" is the Saviour. The mitre that is on it [i.e., the head] is, then, a sign of most princely rule; and otherwise we have heard it said, "The Head of Christ is the God and Father of our Lord Jesus Christ."

Note that the church is never called the flesh but always the body of Christ. Whatever lives according to the flesh must necessarily be embodied. That is true. But it is not true that whatever is body is consequently living according to the flesh.

The reason for this subjection is that the husband is the head of the wife, and the sense of sight is localized in the head—"The eyes of a wise man are in his head" (Eccl. 2:14)—and hence a husband ought to govern his wife as her head. "The head of the woman is the man" (1 Cor. 11:3). Then he brings in his example when he says: as Christ is the head of the church.

Therefore, just as the Church is subject to Christ, so also should wives be subject to their husbands in all things.

Here is Paul's analogy: As the church takes its beginning from Christ and therefore is subject to him, so too does woman take hers from the man and is subject to him. There is a crucial difference, however, between Christ and the church as opposed to man and woman. The essential difference is that the woman is of the same nature as the man.

From this you will understand more clearly what he said above: "submit to your own husbands, as to the Lord." Since wives must submit to their husbands as the Church to Christ, and the Church and wives constitute this, then as to Christ, the wife must submit to her husband. But in what manner? Does he always command submission?

From this he draws the conclusion he intended, saying Therefore, as the church is subject to Christ. As though he said: It is not proper for an organ to rebel against its head in any situation; but as Christ is head of the church in his own way, so a husband is the head of his wife; therefore the wife must be obedient to her husband as the church is subject to Christ.

Husbands, love your wives, just as Christ also loved the Church and handed himself over for her,

Flee evil arts; but all the more discourse in public regarding them. Speak to my sisters, that they love the Lord, and be satisfied with their husbands both in the flesh and spirit. In like manner also, exhort my brethren, in the name of Jesus Christ, that they love their wives, even as the Lord the Church.

Thou hast heard how great the submission; thou hast extolled and marvelled at Paul, how, like an admirable and spiritual man, he welds together our whole life. Thou didst well. But now hear what he also requires at thy hands; for again he employs the same example.

After this he admonishes the husbands that they are to love their wives. He states: Husbands, love your wives. For certainly it is from the love he has for his wife that he will live more chastely and both of them will enjoy a peaceful relationship. If he should love another more than his own wife, he exposes both himself and his wife to the possibility of sin.

so that he might sanctify her, washing her clean by water and the Word of life,

" What more disgraceful than immodesties? If, moreover, even from a "brother" who "walketh idly" he warns the Thessalonians to withdraw themselves, how much more withal from a fornicator!

Here we take "the church" to mean every believer and everyone who has received baptism. The believer is brought to faith by the washing in water and the invocation of the Word. But how is this applied to a husband's conduct toward his wife? This is not entirely clear. One possible view is that the mystery of baptism is being rehearsed in this metaphor.

As a result of this sanctification he cleanses it from the stains of sin. Hence he adds cleansing it by the laver of water. This washing has a power from the passion of Christ. "All we who are baptized in Christ Jesus are baptized in his death; for we are buried together with him by baptism into death" (Rom. 6:3-4).

so that he might offer her to himself as a glorious Church, not having any spot or wrinkle or any such thing, so that she would be holy and immaculate.

And then the Son of God will be exceeding glad, and shall rejoice over them, because He has received His people pure.

For in this sense must be understood that which the apostle whom we have so often quoted says elsewhere: "Christ loved the Church, and gave Himself for it; that He might sanctify and cleanse it by the washing of water by the word that He might present it to Himself a glorious Church, not having spot, or wrinkle, or any such thing." It must, I say, be understood as implying, tha…

The goal of this sanctifying action is the Church's purity. Thus he states that he might present it to himself, a glorious church; as if the Apostle said: It would be highly improper for the immaculate bridegroom to wed a soiled bride. This is why he presents her to himself in an immaculate state, now through grace and in the future through glory.

So, too, husbands should love their wives as their own bodies. He who loves his wife loves himself.

The ruling power is therefore the head. And if "the Lord is head of the man, and the man is head of the woman," the man, "being the image and glory of God, is lord of the woman." Wherefore also in the Epistle to the Ephesians it is written, "Subjecting yourselves one to another in the fear of God. Wives, submit yourselves to your own husbands, as to the Lord.

"Even so ought husbands to love their own wives," saith he, "as their own bodies." What, again, means this? To how much greater a similitude, and stronger example has he come; and not only so, but also to one how much nearer and clearer, and to a fresh obligation. For that other one was of no very constraining force, for He was Christ, and was God, and gave Himself.

From the above he draws the conclusion he intended by affirming: So also ought men to love their wives as their own bodies. Above he urged husbands to love their wives; he appealed to Christ and to the example of Christ's love for the church (5:25). Here he demonstrates the same thing from the point of view of the husband himself. The reason is as follows.

For no man has ever hated his own flesh, but instead he nourishes and cherishes it, as Christ also does to the Church.

"No one," he says, "hates his own flesh"—excepting only Marcion, obviously—"but he nourishes and cherishes it, as Christ does the church." But you [Marcion] are the only one who hates it, since you deprive it of resurrection. So you also hate the church. But Christ loved the flesh, as seen in his love for the church.

"For no man ever hated his own flesh, but nourisheth and cherisheth it." That is, tends it with exceeding care. And how is she his flesh? Hearken; "This now is bone of my bones," saith Adam, "and flesh of my flesh." For she is made of matter taken from us.

He proves that they ought to love one another in saying For no man ever hated his own flesh. This love is evident in what happens since "love is verified when it is expressed in action." For we love anything whose powers we sustain. But everyone nourishes and cherishes his own flesh in order to sustain it.

For we are a part of his body, of his flesh and of his bones.

When, therefore, the mingled cup and the manufactured bread receives the Word of God, and the Eucharist of the blood and the body of Christ is made, from which things the substance of our flesh is increased and supported, how can they affirm that the flesh is incapable of receiving the gift of God, which is life eternal, which [flesh] is nourished from the body and blood of the…

Just as Eve was fashioned from Adam, so were we from Christ the Lord. We are buried with him in baptism. We rise with him. We eat his body and drink his blood [in the Eucharist].

Then he indicates that a man must love his wife through an example. Thus he says, Christ also loved the Church as something of his very self because we are members of his body. "For we are members one of another" (Eph. 4:25). He mentions of his flesh on account of his sharing the same nature with us. "For a spirit hath not flesh and bones, as you see me to have" (Lk. 24:39).

“For this reason, a man shall leave behind his father and mother, and he shall cling to his wife; and the two shall be as one flesh.”

Above all, with His holy and undefiled hands He formed man, the most excellent [of His creatures], and truly great through the understanding given him — the express likeness of His own image. For thus says God: "Let us make man in our image, and after our likeness.

The same allegorical interpretation applies both to Christ and to the church, that Adam is to prefigure Christ and Eve the church. For "the last Adam was made a lifegiving spirit." Just as the whole human race is born from Adam and his wife, so the whole multitude of believers has been born of Christ and the church.

The Apostle exhorted the Ephesians above to love their wives. He did this in two ways: both by offering the example of Christ's love for the Church, and by the love a man has for himself (5:25), now he gives a third encouragement drawn from the authority of Scripture.

This is a great Sacrament. And I am speaking in Christ and in the Church.

They declare also that Paul has referred to the conjunctions within the Pleroma, showing them forth by means of one; for, when writing of the conjugal union in this life, he expressed himself thus: "This is a great mystery, but I speak concerning Christ and the Church."

And then this will be the answer of the sacramental bond of marriage,—the third good: "Of me was that word spoken in paradise before the entrance of sin: 'A man shall leave his father and his mother, and shall cleave unto his wife; and they two shall become one flesh.'" This the apostle applies to the case of Christ and of the Church, and calls it then "a great sacrament." What…

He goes on to interpret this mystically, and he says This is a great sacrament, it is the symbol of a sacred reality, namely, the union of Christ and the Church. "I will not hide from you the mysteries of God" (Wis. 6:24). Notice here that four Sacraments are termed great.

Yet truly, each and every one of you should love his wife as himself. And a wife should fear her husband.

Already he has given instructions generally to men concerning their wives and to women concerning their husbands. He now applies the same principles specifically to the Ephesians.… He has added the connecting word however. This shows that even as Christ and the church are one body, so are husband and wife one flesh.

However, he says, although I have set this forth allegorically, nevertheless it was also said for the sake of the wife, and the allegory does not destroy the literal indication contained therein regarding the relationship of husband to wife. For each man ought to love his own wife and cherish her as himself.

Thus it must first be interpreted in reference to Christ, and afterwards concerning others. Hence he says Nevertheless, let every one of you in particular love his wife, as though he asserted: The above example is principally related of Christ, but not only about him since it must be interpreted and fulfilled in other persons as types of Christ.

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