Ephesians 5

Ephesians 5:1

FOllowers of God] It is the part of Children to imitate their father; and Seneca saith truely, Optimus animus pulcherrimus Dei cultus est, the chief worship of God is that which is inward, and consisteth not so much in the contemplation and admiration, as imitating, so farre as we are able, the divine perfections of God, which is the brightning of his image in our soul.

Ephesians 5:2

and walk in love] See John 13. 34. and 15. 12.

an offering and a sacrifice] There were two Altars in the Temple, the brasen and the golden; the brasen, for bloody sacrifices; the golden, for the offering of Incense: the former was a type of Christs bloudy offering upon the Crosse; the latter, of his intercession for us. In regard of both, the Apostle here saith, that Christ gave himself, both for an offering, and a sacrifice of a sweet smelling savour to God for us.

Ephesians 5:4

filthinesse] Or, obscenitie.

nor jesting] Or, scurrility, or, jearing. The word in the Originall 〈 in non-Latin alphabet 〉, signifieth facetiousnesse of speech, and by the Philosophers is taken in a good sense, who make it a vertue; but the Apostle takes it in an ill sense, for scurrilous jeasting and unseemly mirth, unbefitting the gravitie and sanctitie of a Christian: and as in this word, so it hath fallen out in many other, evill manners of men have spoiled them, as pharmacon, tyrannus, sophista, latro, & magus, which at the first were taken in a good sense, but now for the most part, if not altogether in a bad.

Ephesians 5:5

For this ye know, that no whoremonger, &c.] Because these sins are such as the most part of men made light of, accounting them either as no sins, or very small ones; he awaketh the godly by this dreadfull denunciation, to the end they should so much the more take heed to themselves, flie from them, as most hurtfull plagues.

who is an idolater] Ʋnusquisque (saith Jerome upon Amos) adorat sua vitia, every man makes those vices his god to which he wholly giveth himself, and whosoever giveth any part of the worship which is due unto God, either with his body, or with his soul, to any creature, is an idolater: Gulosis venter Deus est, avarus colit mammona, haereticus dogma, quod siuxit; the politician idolizeth his brain; the heretick, his fantasticall opinion; the glutton, his belly; the wanton, his Mistresse; the ambitious, his honour; the covetous, his money; to whom the name of an idolater, in a peculiar manner, belongeth; first, in respect of the object common to him and an idolater properly so taken. The idols of the heathen (saith the Psalmist) are gold and silver, so are they of the covetous man; the one (as Paulinus acutely observeth) worshippeth the image of his gods of gold and silver in the Church, the other, of the Prince stampt upon his Coyne in his Chest. Secondly, in respect of the acts common to them both: for as an idolater feareth his gods, so doth the covetous his gold, daring not to dispose of it for his necessary use. And as the idolater putteth his trust and confidence in his gods, so doth the covetous man in his goods; and as the idolater conceiveth that he holdeth his life from his gods, so the covetous man beleeveth that his life consisteth in the abundance of the things which he possesseth, Luke 12:15. Lastly, as the idolater setteth his heart, and settleth his affections, and placeth his happinesse in his idoll gods; so the covetous man sets his heart upon his gold and silver, and holdeth them for his chiefest good, and highest felicity.

Ephesians 5:6

disobedience] Or, unbelief.

Ephesians 5:7

Be not ye therefore partakers with them] Because we are not so ready to any thing as to follow ill examples, therefore the Apostle warneth the godly to remember alwayes, that the wicked are but as it were darknesse, and that they themselves are as it were light: (1 Thes. 5.) and therefore the other commit all villanies, as men are wont in the dark; but they ought not onely not to follow their examples, but also, as the propertie of light is, to discover, and convince their darknesse, (John 3. 19, 20.) and to walk so, having Christ the true light going before them, as becometh the children of the light.

Ephesians 5:8

light in the Lord] The faithfull are called light, not onely because they have the outward light of the Word before them, and the inward light of the Spirit within them; but also because they give light to others, insomuch that their honest conversation reproveth the life of wicked ones. Matthew 5:16. Phil. 2. 15.

Ephesians 5:11

have no fellowship with the unfruitfull works of darknesse] Sins are called works of darknesse, for four reasons especially; first, because they proceed from darknesse, that is, the ignorance of Gods truth in the unregenerate. Secondly, because they damp the light of nature in all men, and of grace also in the regenerate. Thirdly, because they seek darknesse, and are for the most part committed in the dark; for he that doth evill, hateth and shunneth the light. Lastly, because (without repentance) they bring men to utter and everlasting darknesse in hell.

but rather reprove them] Or, convince them. Not onely by seasonable admonitions and reprehensions, but especially by your godly and exemplary life.

Ephesians 5:12

a shame even to speak of] Sit honos auribus as well as oculis, there ought to be a continuall regard had to the cars, as well as to the eyes of the godly. As elswhere the Apostle maketh use of the verses of Epimenides and Aratus, so here he seemeth to allude to that Verse of Sophocles in his Oedipus〈 in non-Latin alphabet 〉.

Ephesians 5:13

reproved] Or, discovered.

whatsoever doth make manifest, is light] Either sensible light, which maketh things manifest to the eye; or intellectuall, which maketh things evident to the understanding; and taht is either naturall, as the light of reason, or supernaturall, as the light of Gods Word, and his Spirit.

Ephesians 5:14

Wherefore he saith, &c.] Some do take these to be the Apostles own words, uttering them as moved by the Spirit of Christ, as it is ordinary with the Prophets to testifie, Thus saith the Lord; wherefore he saith, that is, God saith by me unto you. Others, as Georgius Syncelles, conceive, that as S. Jude alledgeth a sentence out of the Apocryphall book of Enoch, so Saint Paul here alledgeth this out of an Apocryphall book of Jeremie, in which these formall words are found. Saint Cyrill conceiveth, that these words are taken out of Esay 51. 9. Awake, awake, &c. but the words following, O arme of the Lord, awake, as in the ancient dayes, shew, that there God calleth not upon us to awake, but we upon him. It seemeth most probable, that this allegation of the Apostle is taken out of divers propheticall words, collected together, as namely in the six and twentieth chapter of Esay and the nineteenth verse, The dead shall live, awake and sing, ye that dwell in dust; and chap 60. vers. 1. Arise, for the light is come.

Awake thou that sleepest, &c.] See Isaiah 60:1. The Apostle speaketh of the spirituall sleep, both of sinne and death; and this his exhortation concerneth as well the faithfull, as the unbeleevers; the faithfull sleep sometimes in some one sin or other, the unbeleevers are dead in trespasses and sinnes; the former he exhorteth to be lively and vigilant, by the power of the Spirit of God, whereof they are made partakers already; the other, to rise up from the dead, that by these exhortations apprehending the quickening power of Christ, they should obey the same; even as Lazarus rose by the word and power of Christ from his bodily death, John 11:43-44. In summe, forasmuch as all men are to give an account of all their works, at the dreadfull tribunall of God, so they are all of them called and summoned by his Word, to make ready their accounts, and prepare for the great Audit day, and to awake from their sleep, and death of sinne, to be enlightned by the light of the Gospel, and to walk answerably to that light.

and Christ shall give thee light] Or, enlighten thee. In the Originall 〈 in non-Latin alphabet 〉, shall shine upon thee. For he is the Sunne of righteousnesse Malachi 3:2. the true light that lighteneth every man that cometh into the world, John 1:9.

Ephesians 5:15

See then that ye walk circumspectly] Gr. how exactly ye walk. See Col. 4. 5.

Ephesians 5:16

Redeeming the time] Gr. season, or, opportunity of time. Some conceive that the Apostle alludeth to the words of King Nebuchadnezzar to the Chaldeans, Daniel 2:8. where in the translation of the Seventie we read, 〈 in non-Latin alphabet 〉, you delay or gain time; and then the meaning is, Stretch out the time as long as you can, by embracing all occasions of doing good. Others conceive it to be a metaphor taken from merchants, who preferre the least profit that may be, before their pleasures, closely following their businesse when the markets are at best. We may also give a third interpretation, purchase at any rate all occasion of doing good, that ye may thereby in some sort redeem that precious jewell of time which ye have formerly lost; as traveller that have staid long at their Inne, when they finde the night coming upon them, they mend their pace, and go as many miles in one hour as they did before in many.

because the dayes are evill] The dayes are not evill in themselves, for they are all Gods creatures, and it is a foolish superstition of the Gentiles and Astrologians to make difference of dayes, as if some dayes of the moneth or week were luckie, some unluckie: but the dayes are said to be evill, in respect of the corruption of the time, and the persecution of Gods Church; and the meaning of the Apostle is, that the faithfull are to look for hard and dismall times wherein the opportunities of doing good wil be cut off, or very much straitned, and therefore it is very needfull to anticipate them, by doing as much good as may be, while the time permitteth. See Ecclesiastes 11:2. John 9. 4. & 11. 9. & 12. 35. Galatians 6:10.

Ephesians 5:18

Be not drunk with wine wherein is excesse.] Lycurgus for the abuse tooke away all use of wine among the Lacedemonians, and commanded all the vines to be pluckt up by the roots: and the Mahumetans for a like reason, forbid any of their Sect to drinke wine under pain of death; their Musselmans and Darvises affirming, that there lurks a devill under every grape: But the Apostle is so farre from simply condemning all use of wine, that he enjoyneth 1 Timothie, 5. 23. to use a little wine for his stomach sake: and in this very place he doth not forbid the Ephesians to drinke wine, but to be drunk with wine wherein is excesse, that is all kinde of riot, joyned with all manner of filthinesse, and uncleannesse; For as S. Jerome rightly observeth, Venter mero aestuans facile despumat in libidinem; according to that of the Poet, Ebrietas ignis in igne suit.

excesse] Or, intemperance.

with the Spirit] Gr. in.

Ephesians 5:19

in psalmes, and hymnes, and spirituall songs] Some conceive that these three words are Synonomaes, and that the epitheton added to the last, namely, spirituall, is to difference them from profane, light, lascivious, and carnall songs. Others thus distinguish them, by Psalmes he meaneth songs of divers arguments; whether they containe Historicall narrations, complaints and expostulations, or good nurture and instruction: but by hymnes he understandeth such songs only, as containe the praises of God, and extolling his wondrous works: and by spirituall Songs, such as containe the praises of God, sed augustiore quadam forma; such as were more musicall, and set to parts, or in a higher key. But it seemeth most probable, that by Psalmes, he meaneth the Psalmes of David set to the harp or psaltery; by Hymnes, certaine Ditties made upon speciall occasion; and by spirituall Songs, such as were not composed before-hand, and prickt before them with musicall notes, but such as men endited by an extraordinary gift.

making melody in your heart] That is, with an earnest affection of the heart, and not with the tongue only; For, Non vox, sed votum; non cordula musica, sed cor; non clamans, sed amans cantat in ore Dei, Whence is that of S. Jerome, Deo non voce, sed corde cantanda nec in tragaedorum modum gutter & fauces dulci medicamine colliniendae, ut in ecclesiis theatrales moduli audiantur & cantica, In which words, he condemneth not simply artificiall singing and elaborate musick, but such a kinde of light and esseminate musick, as better became the Theater then the Quire: and whosoever are more taken with the straines of musIck, and sweetnesse of the voyce, then with the matter of the song, must acknowledge with S. Austine in the tenth of his Confessions, that they are at a fault, and their heart ought to smite them for it. Cum mihi accidit ut me amplius cantus quam res quae cantatur moveat, poenaliter me peccare confiteor, & tum mallem me non audire cantantem.

Ephesians 5:21

Submitting your selves one to another] A short repetition of the end, whereunto all things ought to be referred, to serve one another for Gods cause.

Ephesians 5:22

Wives, submit your selves unto your own husbands] See Col. 3. 18. Titus 2:5. 1 Pet. 3. 1.

as unto the Lord] That is, in obedience to Gods command: for they cannot be disobedient to their husbands, but they must resist God also, who is the Author of this subjection.

Ephesians 5:23

For the husband is the head of the wife] See 1 Corinthians 11:3.

As Christ is the head of the Church] See 1 Corinthians 11:3.

Ephesians 5:24

subject unto Christ] Gr. subordinate.

in every thing] Either with this restriction in the Lord; or in every thing which pertaineth to the husband as her head and superiour, and concerneth the good of the family.

Ephesians 5:25

Husbands, love your wives, &c.] See Col. 3. 19.

Ephesians 5:26

with the washing of water, by the word] Gr. laver. By Christs blood shed upon the crosse, and represented by the water of Baptisme. For it is Christs blood which cleanseth us from all our sinne, 1 John 1:7. By the word, either he understandeth the sacramentall words used in Baptisme, or the promise of free justification and sanctification in Christ received by faith.

Ephesians 5:27

not having spot or wrinkle] By sport we may understand the deformitie of any sinfull worke; by wrinkle, any duplicity, folding in, or insincerity in the intention: or by spot, greater sinnes which defile the conscience, and staine the reputation; by wrinkle, lesser sinnes and those of infirmitie, which are some blemish to our spirituall beautie. But then there growes a question, whether the Apostle speaketh of presenting the Church to God in this world, or in the world to come in celestiall glory. The answer is, that there is a double perfection, puritie and beautie of the Church: absolute, without any sport or wrinkle, and that is not to be found in any of the sonnes of men, while they are clothed with this body of death; and if we speake of that puritie and beautie, the Church is said to be pure, and to have no spot or wrinkle, (2 Corinthians 11:2.) not because she is so at the present, but because she is prepared to be so hereafter. As S. Austine noteth, Lib. de nat. & grat. And in the first of his Retractations: Quod dixi quam sibi Deus elegit gloriosam ecclesiam, non habentem maculam neque rugam, non ideo dixi quia nunc. jam omni ex parte talis est, (quamvis ad hoc electa non dubitetur ut talis sit) sed quando Christus apparueret vita ejus, tunc enim & ipsa cum eo apparchit in gloria. The second is a puritie and perfection, pro conditione hujus vitae, according to the state of this present life; and it consisteth in this that all sinnes are avoyded or repented of, and in Christ forgiven, and his righteousnesse imputed: in this sense the Church is now presently pure and undefiled, and yet not free from all sinfull imperfection.

Blemish] Or, blame.

Ephesians 5:29

no man ever yet hated his own flesh] That is, his own body. That is, no man in his right wits wrongeth his own body, though sometimes mad men teare their own flesh, and others out of erroneous religion, either cut their flesh, as the Baalites did, 1 King. 18. or flea it off, as the ancient heretikes, called the Flagellantes or whippers, and the Popish Monks and Friers do at this day.

Ephesians 5:30

of his flesh, and of his bones] Gr. made out of his. He alludeth to the making of the woman, which signifieth our coupling together with Christ, which is wrought by faith, and sealed to us in the Sacrament of his Supper.

Ephesians 5:31

For this cause shall a man leave his father and mother, &c.] See Genesis 2:24. Matthew 19:5. Mark 10:7.

two shall be one flesh] See 1 Corinthians 6:16. Gr. into one.

Ephesians 5:32

This is a great mystery] Not that of the bodily marriage, but that of the spirituall, betwixt Christ and his Church, as the Apostle here declareth himself; which union he tearmeth a mystery, by reason that the same can no way be apprehended by any naturall man, nor to be searched out by any understanding whatsoever, but is acknowledged by faith, that Christ is our Head and Bridegroome, and we his spirituall Bride and members, whereby all Christs benefits requisite to our salvation, are bestowed upon us by Christ our Bridegroome, as a dowry, and communicated to us from Christ as our Head, as life in the naturall body is conveyed to all the members from the Head.