Ephesians 5 · Robertson's Word Pictures
1Imitators of God (mimeta tou theou). This old word from mimeoma Paul boldly uses. If we are to be like God, we must imitate him.
2An offering and a sacrifice to God (prosphoran ka thusian to theo). Accusative in apposition with eauton (himself). Christ's death was an offering to God "in our behalf" (uper emon) not an offering to the devil (Anselm), a ransom (lutron) as Christ himself said (Mt 20:28 ), Christ's own view of his atoning death.
For an odour of a sweet smell (eis osmen euodias). Same words in Php 4:18 from Le 4:31 (of the expiatory offering). Paul often presents Christ's death as a propitiation (Ro 3:25 ) as in 1Jo 2:2 .
3Or covetousness (e pleonexia). In bad company surely. Debasing like sensuality.
As becometh saints (kathos prepe agiois). It is "unbecoming" for a saint to be sensual or covetous.
4Filthiness (aischrotes). Old word from aischros (base), here alone in N.T.
Foolish talking (morologia). Late word from morologos (moros, logos), only here in N.T.
Jesting (eutrapelia). Old word from eutrapelos (eu, trepo, to turn) nimbleness of wit, quickness in making repartee (so in Plato and Plutarch), but in low sense as here ribaldry, scurrility, only here in N.T. All of these disapproved vices are apax legomena in the N.T.
Which are not befitting (a ouk aneken). Same idiom (imperfect with word of propriety about the present) in Col 3:18 . Late MSS. read ta ouk anekonta like ta me kathekonta in Ro 1:28 .
5Ye know of a surety (iste ginoskontes). The correct text has iste, not este. It is the same form for present indicative (second person plural) and imperative, probably indicative here, "ye know." But why ginoskontes added? Probably, "ye know recognizing by your own experience."
No (pas--ou). Common idiom in the N.T. like the Hebrew= oudeis (Robertson, Grammar, p. 732).
Covetous man (pleonektes, pleon echo). Old word, in N.T. only here and 1Co 5:10f.; 6:10 .
Which is (o estin). So Aleph B. A D K L have os (who), but o is right. See Col 3:14 for this use of o (which thing is). On eidololatres (idolater) see 1Co 5:10f .
In the Kingdom of Christ and God (en te basileia tou Christou ka theou). Certainly the same kingdom and Paul may here mean to affirm the deity of Christ by the use of the one article with Christou ka theou. But Sharp's rule cannot be insisted on here because theos is often definite without the article like a proper name. Paul did teach the deity of Christ and may do it here.
6With empty words (kenois logois). Instrumental case. Probably Paul has in mind the same Gnostic praters as in Col 2:4f . See 2:2.
7Partakers with them (sunmetocho auton). Late double compound, only here in N.T., joint (sun) shares with (metocho) them (auton). These Gnostics.
8But now light (nun de phos). Jesus called his disciples the light of the world (Mt 5:14 ).
9The fruit of light (o karpos tou photos). Two metaphors (fruit, light) combined. See Ga 5:22 for "the fruit of the Spirit." The late MSS. have "spirit" here in place of "light."
Goodness (agathosune). Late and rare word from agathos. See 2Th 1:11; Ga 5:22 .
10Proving (dokimazontes). Testing and so proving.
11Have no fellowship with (me sunkoinoneite). No partnership with, present imperative with me. Followed by associative instrumental case ergois (works).
Unfruitful (akarpois). Same metaphor of verse 9 applied to darkness (skotos).
Reprove (elenchete). Convict by turning the light on the darkness.
12In secret (kruphe). Old adverb, only here in N.T. Sin loves the dark.
Even to speak of (ka legein). And yet one must sometimes speak out, turn on the light, even if to do so is disgraceful (aischron, like 1Co 11:6 ).
13Are made manifest by the light (upo tou photos phanerouta). Turn on the light. Often the preacher is the only man brave enough to turn the light on the private sins of men and women or even those of a community.
14Wherefore he saith (dio lege). Apparently a free adaptation of Isa 26:19; 60:1 . The form anasta for anasteth (second person singular imperative second aorist active of anistem) occurs in Ac 12:7 .
Shall shine (epiphause). Future active of epiphausko, a form occurring in Job (Job 25:5; 31:26 ), a variation of epiphosko. The last line suggests the possibility that we have here the fragment of an early Christian hymn like 1Ti 3:16 .
15Carefully (akribos). Aleph B 17 put akribos before pos (how) instead of pos akribos (how exactly ye walk) as the Textus Receptus has it. On akribos (from akribes) see Mt 2:8; Lu 1:3 .
Unwise (asopho). Old adjective, only here in N.T.
16Redeeming the time (exagorazomeno ton kairon). As in Col 4:5 which see.
17Be ye not foolish (me ginesthe aphrones). "Stop becoming foolish."
18Be not drunken with wine (me methuskesthe oino). Present passive imperative of methusko, old verb to intoxicate. Forbidden as a habit and to stop it also if guilty. Instrumental case oino.
Riot (asotia). Old word from asotos (adverb asotos in Lu 15:13 ), in N.T. only here, Tit 1:6; 1Pe 4:4 .
But be filled with the Spirit (alla plerousthe en pneumat). In contrast to a state of intoxication with wine.
19To the Lord (to Kurio). The Lord Jesus. In Col 3:16 we have to theo (to God) with all these varieties of praise, another proof of the deity of Christ. See Col 3:16 for discussion.
20In the name of our Lord Jesus Christ (en onomat tou Kuriou emon Iesou Christou). Jesus had told the disciples to use his name in prayer (Joh 16:23f. ).
To God, even the Father (to theo ka patr). Rather, "the God and Father."
21Subjecting yourselves to one another (upotassomeno allelois). Present middle participle of upotasso, old military figure to line up under (Col 3:18 ). The construction here is rather loose, coordinate with the preceding participles of praise and prayer. It is possible to start a new paragraph here and regard upotassomeno as an independent participle like an imperative.
22Be in subjection . Not in the Greek text of B and Jerome knew of no MS. with it. K L and most MSS. have upotassesthe like Col 3:18 , while Aleph A P have upotassesthÂosan (let them be subject to). But the case of andrasin (dative) shows that the verb is understood from verse 21 if not written originally. Idiois (own) is genuine here, though not in Col 3:18 .
As unto the Lord (os to Kurio). So here instead of os aneken en Kurio of Col 3:18 .
23For the husband is the head of the wife (ot aner estin kephale tes gunaikos). "For a husband is head of the (his) wife." No article with aner or kephale.
As Christ also is the head of the church (os ka o Christos kephale tes ekklesias). No article with kephale, "as also Christ is head of the church." This is the comparison, but with a tremendous difference which Paul hastens to add either in an appositional clause or as a separate sentence.
Himself the saviour of the body (autos soter tou somatos). He means the church as the body of which Christ is head and Saviour.
24But (alla). Perhaps, "nevertheless," in spite of the difference just noted. Once again the verb upotasso has to be supplied in the principal clause before tois andrasin either as indicative (upotassonta) or as imperative (upotassesthosan).
25Even as Christ also loved the church (kathos ka o Christos egapesen ten ekklesian). This is the wonderful new point not in Col 3:19 that lifts this discussion of the husband's love for his wife to the highest plane.
26That he might sanctify it (ina auten agiase). Purpose clause with ina and the first aorist active subjunctive of agiazo. Jesus stated this as his longing and his prayer (Joh 17:17-19 ). This was the purpose of Christ's death (verse 25).
Having cleansed it (katharisas). First aorist active participle of katharizo, to cleanse, either simultaneous action or antecedent.
By the washing of water (to loutro tou udatos). If loutron only means bath or bathing-place ( = loutron), then loutro is in the locative. If it can mean bathing or washing, it is in the instrumental case. The usual meaning from Homer to the papyri is the bath or bathing-place, though some examples seem to mean bathing or washing. Salmond doubts if there are any clear instances. The only other N.T. example of loutron is in Tit 3:5 . The reference here seems to be to the baptismal bath (immersion) of water, "in the bath of water." See 1Co 6:11 for the bringing together of apelousasthe and egiasthete. Neither there nor here does Paul mean that the cleansing or sanctification took place in the bath save in a symbolic fashion as in Ro 6:4-6 . Some think that Paul has also a reference to the bath of the bride before marriage. Still more difficult is the phrase "with the word" (en remat). In Joh 17:17 Jesus connected "truth" with "sanctify." That is possible here, though it may also be connected with katharisas (having cleansed). Some take it to mean the baptismal formula.
27That he might present (ina parastese). Final clause with ina and first aorist active subjunctive of paristem (see Col 1:22 for parallel) as in 2Co 11:2 of presenting the bride to the bridegroom. Note both autos (himself) and eauto (to himself).
Glorious (endoxon). Used of splendid clothing in Lu 7:25 .
Spot (spilos). Late word, in N.T. only here and 2 Peter 2:13 , but spiloo, to defile in Jas 3:6; Jude 1:23 .
Wrinkle (rutida). Old word from ruo, to contract, only here in N.T.
But that it should be holy and without blemish (all' ina e agia ka amomos). Christ's goal for the church, his bride and his body, both negative purity and positive.
28Even so ought (outos opheilousin). As Christ loves the church (his body). And yet some people actually say that Paul in 1Co 7 gives a degrading view of marriage. How can one say that after reading Eph 5:22-33 where the noblest picture of marriage ever drawn is given?
29Nourisheth (ektrephe). Old compound with perfective sense of ek (to nourish up to maturity and on). In N.T. only here and 6:4.
Cherisheth (thalpe). Late and rare word, once in a marriage contract in a papyrus. In N.T. only here and 1Th 2:7 . Primarily it means to warm (Latin foveo), then to foster with tender care as here.
Even as Christ also (kathos ka o Christos). Relative (correlative) adverb pointing back to outos at the beginning of the sentence (verse 28) and repeating the statement in verse 25.
30Of his flesh and of his bones (ek tes sarkos autou ka ek ton osteon autou). These words are in the Textus Receptus (Authorized Version) supported by D G L P cursives Syriac, etc., though wanting in Aleph A B 17 Bohairic. Certainly not genuine.
31For this cause (ant toutou). "Answering to this" = eneken toutou of Ge 2:24 , in the sense of ant seen in anth' on (Lu 12:3 ). This whole verse is a practical quotation and application of the language to Paul's argument here. In Mt 19:5 Jesus quotes Ge 2:24 . It seems absurd to make Paul mean Christ here by anthropos (man) as some commentators do.
32This mystery is great (to musterion touto mega estin). For the word "mystery" see 1:9. Clearly Paul means to say that the comparison of marriage to the union of Christ and the church is the mystery. He makes that plain by the next words.
But I speak (ego de lego). "Now I mean." Cf. 1Co 7:29; 15:50 .
In regard of Christ and of the church (eis Christon ka [eis] ten ekklesian). "With reference to Christ and the church." That is all that eis here means.
33Nevertheless (plen). "Howbeit," not to dwell unduly (Abbott) on the matter of Christ and the church.
Do ye also severally love (ka umeis o kath' ena ekastos agapato). An unusual idiom. The verb agapato (present active imperative) agrees with ekastos and so is third singular instead of agapate (second plural) like umeis. The use of o kath' ena after umeis = " ye one by one " and then ekastos takes up (individualizes) the "one" in partitive apposition and in the third person.
Let the wife see that she fear (e gune ina phobeta). There is no verb in the Greek for "let see" (blepeto). For this use of ina with the subjunctive as a practical imperative without a principal verb (an elliptical imperative) see Mr 5:23; Mt 20:32; 1Co 7:29; 2Co 8:7; Eph 4:29; 5:33 (Robertson, Grammar, p. 994). "Fear" (phobeta, present middle subjunctive) here is "reverence."
Ephesians 6