Barnes' Notes on the Bible · 에베소서 5장

本章（エペソ人への手紙5章）は、エペソ人への手紙4章で始まった実践的な勧めの続きであり、次のような要点ないし主題を含んでいる。

1. 神にならう者となり、愛の中を歩むことへの勧め（Ephesians 5:1-2）。

2. 周囲の異邦人の不潔な行ないを避け、彼ら自身がキリスト教に改宗する以前には自らもふけってきた諸々の悪を完全に断ち切る義務（Ephesians 5:3-17）。

3. 使徒はとりわけぶどう酒の使用と、その使用に伴う乱痴気騒ぎを戒め、むしろ聖霊に導かれて賛美と感謝の務めに励むように勧める（Ephesians 5:18-20）。

4. 彼は互いに従い合うことを勧め、特に妻たちに対して、自分の夫に従うべき義務を命じる（Ephesians 5:21-24）。

5. 本章は、夫が妻を愛すべき義務を述べて終わるが、その義務はキリストが教会に示された愛によって説明される（Ephesians 5:25-33）。

したがってあなたがたは、神の模倣者となりなさい——ギリシア語では「模倣者——μιμηταὶ mimētai——となれ、神の」。その考えは、彼らが神の友となり、その従者たちのうちに数えられるべきだというのではなく、いま考察している特定の事がらにおいて神を模倣すべきだ、ということである。「したがって」——οὖν oun——ということばは、これを前の章と結び付ける。そこで彼は親切と赦しの霊とを持つようにと彼らを勧めていたのであり、ここで彼は、いつも親切であって、赦す用意の常にできている神を模倣するようにと彼らに懇願する。Matthew 5:44-47 と比較せよ。神が我々を赦してくださるように（Ephesians 4:32）、我々も他の人々を赦す用意ができていなければならない。神が我々の欠点を耐え忍んでくださるように、我々も彼らの欠点を忍ばなければならない。我々があわれみを求めるとき神がいつも我々の叫びを聞く用意ができておられるように、我々も、他の人々が赦されたいと願うとき、その声を聞く用意ができていなければならない。そして、神が我々に良いことを行うことに決して疲れられないように、我々も彼らに益をもたらすことに決して疲れてはならない。

愛されている子どもたちのように——その意味は、「愛されている子どもたちが父の模範に従うように、神に愛されている我々も、その模範に従うべきである」ということである。これはなんと単純な規則であろうか。そして、これが守られるなら、どれほどの争いと衝突が避けられることであろうか。怒りやすく、赦さず、親切でないすべてのキリスト者が、ただ自分自身に「神は私をどのように扱っておられるか」という問いを発するだけであるなら、教会の中に存在する一切の面倒と心の焼けつきを防ぐことができるであろう。

また、愛のうちに歩みなさい——すなわち、あなたがたのいのちが愛によって特徴づけられるように、ということである。それが、あなたがたのすべての態度と会話の中に表われるようにしなさい。John 13:34 の注解を参照。

キリストが我々を愛してくださったように——我々は、キリストが我々のためにしてくださったのと同じ愛を、互いに表わすのでなければならない。キリストは、我々のために死ぬためにご自身を与えることによって、その愛を示された。我々もまた、互いに同様の愛を表わすべきである。1 John 3:16。

また、我々のためにご自身をささげられた——「キリストが我々を愛してくださったように」。我々は、キリストが我々のためにしてくださったのと同じ愛を、互いに表わすのでなければならない。キリストは、我々のために死ぬためにご自身を与えることによってその愛を示されたのであり、我々もまた、互いに同様の愛を表わすべきである。1 John 3:16。「また、我々のためにご自身をささげられた」。これは、キリストが我々を愛してくださったと言うときに使徒が何を意味したか、また、互いへの愛を表わすために我々が何をなすべきかを示すために、使徒が明らかに書き加えたものである。キリストの愛の力はあまりにも大きく、我々のために、ご自身を死に引き渡すことを喜んで受けられた。兄弟たちに対する我々の愛もまた、彼らのために同じことを喜んで行うほどのものでなければならない。1 John 3:16。

ささげ物として——ここで用いられている語——προσφορά prosphora——は、本来、いかなる仕方においてであれ「神にささげられるもの」、あるいはささげられるものすべてを意味する。しかし聖書では通常、血のないささげ物、すなわち感謝のささげ物を表すために用いられ、そこに犠牲、すなわち血を伴う奉納物と区別される。この語は、Acts 21:26; Acts 24:17; Romans 15:16; Ephesians 5:2; Hebrews 10:5, Hebrews 10:8, Hebrews 10:10, Hebrews 10:14, Hebrews 10:18 にのみ出てくる。ここでは、キリストがご自身を神へのささげ物とみなされた、という意味である。

また、犠牲として——θυσίαν thusian。キリストはここで、明示的に「犠牲」と呼ばれている。これは、聖書で正当な犠牲を表すのに通常用いられる語である。犠牲とは、動物を殺して祭壇の上で焼き、神にささげるささげ物であり、罪のための贖罪をなすために設けられていた。それは常に、罪人が自分は死に値すると認めることの表れとして、動物を「殺す」ことを含意していた。それは「いのち」——「血」の中にあると考えられていた——を引き渡すことであり（Romans 3:25 の注解を参照）、それゆえ「血」が流されることが必要であった。キリストはそのような犠牲であった。そしてキリストの愛は、人々を救うためにご自身の血が流されることを喜んで受けられたことに示されているのである。

香ばしいかおりとして——「かおり」という語の説明がある 2 Corinthians 2:15 の注解を参照。ここでの意味は、キリストがご自身を神にささげられたそのささげ物が、「香」の感謝すべき快いにおいのようなものであった、すなわち、神に受け入れられるものであったということである。それは神が喜ばれた慈愛の表れであり、人々の救いにおいて神ご自身の慈愛を表わす機会を神に与えた。ここでの文脈におけるこのことばの意味は、キリストのささげられたささげ物が「愛」のささげ物であったということである。だから、とパウロは言う、あなたがたも互いに愛し合いなさい。キリストは「愛」によってご自身を犠牲とされ、その犠牲は神に受け入れられた。同様に、あなたがたも互いに愛を示しなさい。それに逆らう一切のものを犠牲にしなさい。そうすれば、それは神に受け入れられるであろう。神は、御子が愛の影響力の下にささげた犠牲を良しとされたように、愛を促進することを目指す一切のものを良しとされるであろう。

しかし、不品行——これは当時の異邦人たちの間で今と同様に「ありふれた」悪徳であり、彼らが特に陥る危険のあった悪徳であった。Romans 1:29 の注解、1 Corinthians 6:18 の注解を参照。

あらゆる汚れ——生活上の不純のことである。Romans 1:24 の注解を参照。Romans 6:19; Galatians 5:19; Ephesians 4:19; Colossians 3:5 と比較せよ。

また、むさぼり——この語が置かれている「つながり」は注目に値する。それは最も低劣で最も人を堕落させる悪徳たちと並んで置かれており、それらの悪徣と同様、彼らの間で一度たりとも「口にされる」ことのないものであった。では、パウロはむさぼりをどのように評価していたのか。彼はそれを、憎むべき忌まわしい悪徳、最も露骨な罪と同じ光の下で見られるべき悪徳、キリスト者の名を帯びるすべての者が全心から忌み嫌うべき悪徳とみなした。Ephesians 5:5 を参照。パウロによれば、むさぼる者は、感官的な者たちおよび偶像礼拝者たちと同列に置かれるべきであり（Ephesians 5:5）、神の御国から完全に締め出されている者たちと共に置かれるべきである。現代において、この悪徳はそのように評価されているだろうか。信仰を告白するキリスト者たちは、そのように見ているだろうか。我々は、むさぼる者と、不純で放縦な生活を送る者との間に「大きな」違いがあるとは感じないだろうか。なぜそうなのか。

(1) それがあまりにもありふれているからである。

(2) それが、洗練を、さらには宗教までも自称する人々の中に見出されるからである。

(3) 生活の不純を定義するほどには、むさぼりとは何かを定義することが容易でないからである。そして、

(4) 公衆の良心が焼きごてを当てられ、この罪の低劣で卑しい性格について心が盲目にされているからである。

しかし、パウロの見方こそ正しい見方ではないだろうか。むさぼる者とはだれか。金を追い求めるうちに、自分の魂と知性と心を顧みない者である。この飽くことのない追求の中で、正義、真理、愛、信仰、祈り、平和、慰め、益、良心を顧みない者である。これより人を堕落させ、品位を落とす悪徳が他にあると、だれが言えようか。それゆえ、むさぼる者が、公衆の評価において最も悪徳な者たちと同じ位置を与えられる時代が「来るかもしれない」。そして、むさぼることが、ここに名を挙げられたいずれの悪徳にも劣らず福音の霊に反するものとみなされる時代が来るかもしれない。その時代が来るとき、世界の回心はおそらく遠い出来事ではなくなるであろう。

あなたがたの間では、口にされることさえないように——すなわち、それが存在しないように、あなたがたの間でそのようなことについて語る機会がないように、それが全く知られないように、というのである。これは、これらの悪徳を戒めるため、またはそれを犯す危険にある者たちに警告するために「言及する」ことが悪いという意味ではありえない。パウロ自身がここで、また他の箇所でもしばしば、このような仕方でそれらに言及しているからである。むしろ、それらが彼らの間に「存在しては」ならない、という意味である。

聖徒にふさわしいように——聖なる者とみなされるキリスト者の品格にふさわしく、というのである。文字どおりには「聖なる者たちにふさわしく」——ἁγίοις hagiois。

わいせつなことも——すなわち、わいせつな、あるいは下品な会話のことである。文字どおりには、恥ずべきもの、醜いもの——αἰσχρότης aischrotēs。この語は新約聖書の他の箇所には出てこない。

愚かな話も——この語——μωρολογία mōrologia——も新約聖書の他の箇所には出てこない。それは、無味乾燥で、無分別で、愚かで、間抜けな種類の話、すなわち教え、徳を建て、益を与えるのに適さない話——世間であまりにもありふれた、空々しい「おしゃべり」——を意味する。その意味は、キリスト者は、自分の会話を分別ある、真剣な、誠実なものとすることを目指すべきだ、ということである。主イエスのことば、「人が話す無益なことばについて、さばきの日にすべて言い開きをしなければなりません」を覚えるべきである。Matthew 12:36。

戯れ言も——εὐτραπελία eutrapelia。この語も新約聖書の他のどこにも出てこない。それは本来、「よく回されたもの」（εὐ eu——よく、τρεπω trepō——回す）を意味し、次いで、気の利いた、洗練された、礼儀正しいものを、さらに「都市的な洗練、ユーモア、機知」を、さらには戯れと軽率さを意味するようになった。ここでは明らかにその最後の意味である。使徒が禁じようとしているのは礼儀や作法上の洗練ではない（1 Peter 3:8 と比較せよ）。それゆえ、ここでの言及は、会話における軽薄で些末なもの、我々の間で戯れ言として知られているものに対するものでなければならない。次のことを観察しておこう。

(1) 「礼儀正しさ」は聖書において禁じられていないどころか、積極的に要求されている。1 Peter 3:8。

(2) 「快活さ」は禁じられていない。もしことが快活になしうるものがあるとすれば、それは天の希望であるから。

(3) 「心温和な冗談」は禁じられえない。私が意味するのは、善良な性質から生じ、人を知らず知らずのうちに善良な性質にする、静かで穏やかなユーモアのことである。

カウパーの多くの詩や、『Spectator』誌に掲載されたアディソンの多くの随筆がその類である。それは、我々を微笑ませはするが悪意に駆り立てず、善良な気質にするが軽薄さを吹き込まない、慈愛に満ちたユーモアである。しかし軽薄さと戯れ言は——牧師たちや他のキリスト者たちにもしばしば見られるが——福音と同様、真の品位とも相容れない。それらは、贖い主の会話のどこに見られたのか。パウロの書簡のどこに見られたのか。

ふさわしくありません——すなわち、適切でない、ふさわしくない、キリスト者の品格に似合わない、というのである。Romans 1:28 の注解を参照。キリスト者は快活で愉快ではあれ、重々しく真剣であるべきである。彼らは、自分たちに重大な利害がかかっており、世界にもしかりと感じるべきである。彼らは戯れるために贖われたのではなく、人を笑わせるためとは別の目的のために、尊い血をもって買い取られたのである。彼らはまもなく天にいるのである。そしてそのことをいくらかでも印象深く自覚している人は、人を笑わせるよりもほかにすべきことが多くあると、常に感じるであろう。人生の真の道は、陰鬱と軽薄、酸っぱさと軽々しさ、荒々しさと戯れの中間にある。慈愛に富み、親切で、快活で、温和で、礼儀正しく、しかも真剣であれ。荘厳で、思慮深く、神の臨在と永遠の事がらとに深く心を打たれていながら、愉快で、愛想よく、慈しみ深くあれ。微笑を罪としてはならない。しかし軽薄さと戯れ言を無害と思ってもならない。

むしろ感謝を表しなさい——神への感謝、すなわち賛美は、戯れ言よりもキリスト者にふさわしい。ここでの考えは、そのような務めのほうが、空々しい、些末な、下品な会話よりも、はるかにキリスト者の品格に適っている、ということのようである。それゆえ、低級な機知と戯れのため、歌を歌うため、また友人たちのそのような「集まり」にしばしば伴う普通の雑談のために集まる代わりに、パウロは、神を賛美し、その奉仕に従事するために共に集まることを彼らに望んだのである。人間は本性において社会的な存在である。良い目的のために集められなければ、悪い目的のために集めるであろう。歌を歌うためよりも神に賛美を歌うために共に集まること、戯れるためよりも祈ること、逸話を語るためよりも贖いの事がらについて語り合うこと、些末事と戯言よりも来たるべき世界の観想に時を捧げることのほうが、はるかにキリスト者の品格にふさわしいのである。

あなたがたはよく知っている——すなわち、このことを確信せよ、というのである。ここでの目的は、これらの悪徳に耽ることを思いとどまらせるために、それらを犯す者は誰一人として救われえないという厳粛な確信を与えることにある。

汚れた者も——腐敗した好色な生活を送る者は誰も救われない。Revelation 22:15 を参照。

むさぼる者、すなわち偶像礼拝をする者も——すなわち、彼は神に帰すべき愛情を金銭に注いでいる、ということである。Colossians 3:5 を参照。金銭を拝むことは、石の塊を拝むことと同じく現実の偶像礼拝である。もしそうであるなら、これはなんという偶像礼拝に満ちた世界であろうか。公然とキリスト教国と称する地々には、なんと多くの偶像礼拝者がいることか。恐らくは、教会そのものの内にもまた、なんと多くのことか。そして、あらゆるむさぼる者は確実に神の国から閉め出されるのであるから、私たちは自分の心を吟味し、この罪が自分の戸口に置かれていないかを知るために、なんと真剣であらねばならないことか。

何の相続も...——そのような者は決して天国に入ることがない。これは、世界の大部分の者の最終的運命に関する問いに決着をつける。そして、この厳粛な宣告を、私たちの良心も、天国に関する私たちのあらゆる見解も承認する。ここから次のことを学ぼう。

(1) 天国は「純粋」な所となるということ。

(2) それは「望ましい」所となるということ。というのも、好色な者や不潔な者といつまでも共に住むことを誰が望むであろうか。

(3) これらの悪徳を責め、それらに反対して説教することは正しい。人々を確実に天国から閉め出すような罪について、私たちが説教することが許されないはずがあろうか。

(4) 世界の大部分は神の怒りにさらされている。なんと多くのむさぼる者たちがいることか。なんと多数の好色な者たちがいることか。なんと多くの場所で、好色が公然と、かつ恥じることなく行われていることか。さらに多くの場所では密かに行われている。そして、そのまた多くの場合には、外面的な行ないは道徳的でありながら「心」は汚染されており、本人は尊敬される社会の中で活動しながら、魂は「腐敗」していることか。

(5) 地獄はなんという恥辱の世界となることであろう。純潔な社会に入るにはあまりにも汚れているという理由で、永遠に滅びに定められ、永遠の火の中に留まり続けることは、なんと不名誉で恥ずべきことであろうか。ここでは、彼はおそらく流行の生活の中で活動し、富み、尊敬され、へつらわれていたことであろう。しかしそこでは、彼の全魂が腐敗していたこと、そして神がその者の存在によって天国が汚されるのを御許しにならなかったことのゆえに、地獄へと送り下されるのである。

(6) 「むさぼる」者には、どんな運命が待っていることであろうか。彼も、官能に耽る者と同じく、神の国から閉め出されるのである。では、彼の運命は何になろうか。彼は、一般の滅び定められた者たちとは別の所、すなわち地獄における黄金の宮殿と羽毛の寝床を与えられることであろうか。否。地上では、おそらく彼と比べれば自分は光の御使いにも等しく純潔であると考えていた、そうした者たちと永遠を過ごすように定められることが、彼の苦痛を増大させる小さからぬ部分となるのである。

(7) この好色な者たちとむさぼる者たちの大群と共に、新たにされず、聖化されていないすべての者も地獄へ沈んでいくのである。宗教を持たない「幸福な」者、流行に従う者、道徳的な者、愛嬌のある者、愛すべき者にとって、これはなんという展望であろうか。悔い改めないすべての者と信じないすべての者にとって、永遠における住みかは一つしかない。地獄が恐ろしいのは、その刑罰の火と苦悩の煙のゆえよりも、それが不敬な者、感官的な者、卑劣な者から成り立っていることによるのであり、その極まった恐怖は、それが、堕ちた世界のすべての腐敗した聖ならぬ住民たち、すなわち天国に入ることはできないほど不潔なすべての者たちの集められる場所であることから生じるのである。それならば、洗練された者、道徳的な者、愛嬌のある者たちは、なぜ純潔な天国の交わりを求め、聖なる存在たちの住む世界に備えられるようにと、説得されようとしないのであろうか。

だれもあなたがたを惑わすようにしてはならない——すなわち、これらの悪徳を実行しても何の危険もないと、巧みな弁舌によってだれにも説得させてはならない、ということである。彼らは、これらの悪徳が眉をひそめられず、あるいは実際に行われていた「愉快な」祝祭的な場に加わるよう強い誘惑を受けていたと考えられる。あるいは、当時そのような放縦のために用いられていたもっともらしい論証によって、それらを犯すよう誘惑されたのかもしれない。彼らの友人の多くはそうした仲間内にいたことであろう。そして彼らは、そうしたものは古くから行われてきた慣習であり、それに耽ることに今なお何の害もありえないと、彼らに納得させようとしたことであろう。周知のように、少なからぬ哲学者たちがこれらの行ないのいくつかを擁護しようとし、みずからそれを実行さえした。Romans 1 の注解を参照。それゆえ、それらを擁護する論証がどれほどもっともらしく見えようとも、それらを実行する者たちが確実に神の怒りにさらされるということを彼らに確信させるためには、使徒の権威のすべてが必要であったのである。

これらのことのゆえに、神の怒りが下る——Romans 1:18 の注解と Romans 2:8-9 の注解を参照。

不従順な子らの上に——Matthew 1:1 の注解と Romans 2:8 の注解を参照。

それゆえ、彼らとともに役割を果たす者となってはならない——すなわち、これらの事がらは神を不喜ばせ、神の怒りにさらすのであるから、それらを避けよ、ということである。

あなたがたは、以前は暗やみでした——Ephesians 2:11-12 の注解と 1 Corinthians 6:11 の注解を参照。ここでの意味は、彼ら自身もかつては同じ無知に沈み、同じ憎むべき行ないを実行していた、ということである。

しかし、今は主にあって光です——光は幸福、知識、聖さの象徴である。その意味は、彼らが主によって、これらの行ないの悪を見るよう照らされており、それゆえそれらを捨てるべきである、ということである。

光の子どもらしく歩みなさい——「子」あるいは「子ども」という語の用法については、Matthew 1:1 の注解を参照。ここでの意味は、罪の悪と、徳と宗教の美しさとを見るよう照らされた者たちにふさわしく生きるべきだ、ということである。同じ句が現れる John 12:36 と比較せよ。

御霊の実は——すなわち、聖霊が福音を通して善と義と真とを生み出されるのであるから、これらを自分の生活に示し、そうすることによって自分たちが光の子であることを示せ、ということである。御霊の実については、Galatians 5:22-23 の注解を参照。

あらゆる善意の中にあります——すなわち、あらゆる種類の善を生み出すことに見られる、ということである。善くない者はキリスト者ではない。

主に喜ばれることは何であるかを見分けて——すなわち、「光の子どもらしく歩みなさい (Ephesians 5:8)。そうすることによって、主に喜ばれることが何であるかを示しなさい」ということである。ローゼンミュラーは、ここでは分詞が命令法の代わりに用いられていると考える。その意味は、そのように生きることによって、何が主に受け入れられるものであるかを十分に試みることになる、ということである。この生涯と次の生涯におけるあなたがたの幸福への結果は、そのような歩みが神の目に喜ばれるものであることを示すものとなるであろう。しかしチャンドラー博士は、これを、彼らがこの歩みによって、何が主に受け入れられるものであるかを識別し、それを承認していることを示す、という意味に訳している。類似の表現形式が現れる Romans 12:2 の注解を参照。

交わってはなりません——ここに表されている心情は、2 Corinthians 6:14-18 の注解で十分に説明されている。

実を結ばない悪事については——すなわち、体にも魂にも何の「益」をも生み出さない暗やみの行ないのことである。「実を結ばない」という語はここ、Ephesians 5:9 の「御霊の実」との対照において用いられている。

むしろ、それを明らかにしなさい——すなわち、自分の生活、会話、すべての影響力によってそうせよ、ということである。これがキリスト者の務めである。彼らの生活は罪ある世界に対する絶えざる責めであるべきであり、あらゆる形態における世界の悪に対する不同意を常に喜んで表明する用意ができていなければならない。

彼らがひそかに行なっていることを、口に出すのも恥になります——Romans 1:24-32 の注解と比較せよ。異教徒たちの慣行を語ることは、今なお恥ずべき事柄である。宣教師たちは、ジャガンナートの車にある像を「描写することができず」、偶像の宮で行なわれていることを私たちに語ることができないと伝えている。世界の至るところで同じことが真実である。偶像礼拝者たちが行なうことについて口に出すだけで、慎みと徳の頬は恥じて赤らむであろう。また、偶像礼拝者ではないがキリスト教国の多くの人々が行なうことについても同様である。彼らの行為は、洗練され上品な人々の交際圈では描写できず、母親や姉妹がいる席では語ることができない。ここにある「これらのことを口に出すのさえ」という言葉には強調があるのではないか。使徒がそれらのものの名を挙げること、それらについて「語る」ことさえ許そうとしなかったのであれば、今日のキリスト者がそれらの汚れた慣行の記述に親しむこと、牧師たちが説教壇からそれらを描写すること、「道徳改革」の友たちが世界の前でそれらを説明することが、賢明であり安全であるだろうか。それらの憎むべきものをただ「名指し」するだけでも、しばしば心に不適切な連想を生じさせる。描写は想像力の前に汚す影像を作り出し、絵画を展示することは、それらを罪定めする目的であっても魂を汚す。人の心の腐敗ゆえに、安全に描写することのできない悪徳がある。そして忠実さという口実の下に、単にその罪に言及したのち雷鳴のごとく語るべきだったところで、不適切な感情を刺激することによって多くの者が悪を行なってきたのではないかと恐れられる。パウロはこれらの悪徳を「描写」せず、それらを罪定めした。パウロは、想像力が仕事を見つけ、魂を腐らせるほど長くそれらにとどまらなかった。パウロは悪徳に言及し、次いで神の怒りに言及した。パウロは罪を示唆し、次いで天国からの除外について語った。1 Corinthians 6:18 の注解と比較せよ。

彼らがひそかに行なっているもの——多くの人々は、ここに、通例夜間に、公衆の目から遠く離れてギリシアで祝されていた「秘儀」への言及があると考えてきた。これらの多くは確かに不潔で憎むべきものであったが、ここにそのような言及があると想定する必要はない。これは、当時も今もひそかに行なわれる悪徳たち、昼の目から逃げ、公衆の視線から遠く離れて行なわれる憎むべき事がらを指しうるのである。

しかし、明るみに出されるすべてのものは——欄外注は「示される」とする。ここで用いられている語は、本来、立証された、実証された、責められた、あるいは有罪と認定されたことを意味する (John 16:8 の注解を参照)。しかしここでは、明らかにされた、あるいは露見したという意味で用いられていると思われる。その意味は、「その真の本性が立証される」、すなわち、それが知らされる、ということである。

光によって明らかにされます——その意味は次のとおりである。「光は、物事が何であるかを見せる手段である。私たちは光によって、その形態、本性、外観を識別する。世界の光である福音についても同様である。福音は、行ないの真の本性を見させてくれる。それらは暗やみの中でなされ、暗やみの中の物象のようなものである。そのときには、それらの形態と本性は知られえない。しかし、光が輝くとき、私たちはそれらが何であるかを見るのである」。John 3:20-21 の注解と比較せよ。

明らかにするものは皆、光だからです——すなわち、「ある対象の実際の形態と本性を示しうるものは、何であれ光と呼ばれるに値する」。この真理については、誰も疑いえない。この文脈での意味は、異教徒たちによってなされる事がらの真の本性を明らかにするその体系は「光」と見なされる資格があり、これを行なう福音は光と真理の体系と見なされるべきだ、ということである。福音はそれらの憎むべきことと卑しさとを明らかにし、それゆえ、それらの悪徳を支え、あるいは生み出してきたすべての偽りで憎むべき諸体系との強い対照をなして立つのである。

Wherefore he saith - Margin, or "it." Διὸ λέγει Dio legei. The meaning may be, either that the Lord says, or the Scripture. Much difficulty has been experienced in endeavoring to ascertain "where" this is said. It is agreed on all hands that it is not found, in so many words, in the Old Testament. Some have supposed that the allusion is to Isaiah 26:19, "Thy dead men shall live - awake and sing, ye that dwell in the dust, for thy dew is as the dew of herbs," etc. But the objections to this are obvious and conclusive.

(1) this is not a quotation of that place, nor has it a "resemblance" to it, except in the word "awake."

(2) the passage in Isaiah refers to a different matter, and has a different sense altogether; see the notes on the passage.

To make it refer to those to whom the gospel comes, is most forced and unnatural. Others have supposed that the reference is to Isaiah 60:1-3, "Arise, shine; for thy light is come," etc. But the objection to this is not less decisive.

(1) it is "not" a quotation of that passage, and the resemblance is very remote, if it can be seen at all.

(2) "that" is addressed to the church, calling on her to let her light shine; "this," to awake and arise from the dead, with the assurance that Christ would give them light. The exhortation here is to Christians, to "avoid the vices of the pagan around them;" the exhortation in Isaiah is to the church, to "rejoice and exult" in view of the fact that the day of triumph had come, and that the pagan were to be converted, and to come in multitudes and devote themselves to God. In the "design" of the two passages there is no resemblance. Some have supposed that the words are taken from some book among the Hebrews which is now lost. Epiphanius supposed that it was a quotation from a prophecy of Elijah; Syncellus and Euthalius, from some writing of Jeremiah; Hippolytus, from the writing of some now unknown prophet. Jerome supposed it was taken from some apocryphal writings. Grotius supposes that it refers to the word "light" in Ephesians 5:13, and that the sense is," That light says; that is, that a man who is pervaded by that light, let him so say to another." Heumann, and after him Storr, Michaelis, and Jennings (Jewish Ant. 2:252), suppose that the reference is to a song or hymn that was sung by the early Christians, beginning in this manner, arid that the meaning is, "Wherefore, as it is said in the hymns which we sing,

'Awake, thou that sleepest;

Arise from the dead;

Christ shall give thee light.'

Others have supposed that there is an allusion to a sentiment which prevailed among the Jews, respecting the significancy of blowing the trumpet on the first day of the month, or the feast of the new moon. Maimonides conjectures that that call of the trumpet, especially in the month Tisri, in which the great day of atonement occurred, was designed to signify a special call to repentance; meaning, "You who sleep, arouse from your slumbers; search and try yourselves; think on your Creator, repent, and attend to the salvation of the soul." "Burder," in Ros. Alt. u. neu. Morgenland, in loc. But all this is evidently conjecture. I see no evidence that Paul meant to make a quotation at all. Why may we not suppose that he speaks as an inspired man, and that he means to say, simply, that God now gives this command, or that God now speaks in this way? The sense then would be, "Be separate from sinners. Come out from among the pagan. Do not mingle with their abominations; do not name them. You are the children of light; and God says to you, awake from false security, rouse from the death of sin, and Christ shall enlighten you." Whatever be the origin of the sentiment in this verse, it is worthy of inspiration, and accords with all that is elsewhere said in the Scriptures.

(The grand objection to this view of our author is, that the apostle evidently introduces a citation. In the writings of Paul, the form διὸ λέγει dio legei is never used in any other sense. Whence then is the quotation taken? There is nothing absurd in supposing, with Scott and Guyse, that the apostle gives the general sense of the Old Testament prophecies con cerning the calling of the Gentiles. But Isaiah 60:1-3, bears a sufficiently close resemblance to the passage in Ephesians, to vindicate the very commonly received opinion, that the apostle quotes that prophecy, in which the subject is the increase of the Church by the accession of the pagan nations. The church is called to arise and shine, and the apostle reminds the converted Ephesians of their lofty vocation. It forms no very serious objection, that between the place in Isaiah and that in Ephesians, there are certain verbal discrepancies. No one will make much of this, who remembers, nat in a multitude of cases similar variations occur, the apostles contenting themselves with giving the sense of the places to which they refer. "Accordingly," says Dr. Dodridge, "the sense of tire passage before us is so fairly deducible from the words of Isaiah, that I do not see any necessity of having recourse to this supposition," namely, that the quotation was from an apocryphal book ascribed to Jeremiah.)

Awake thou that sleepest - Arouse from a state of slumber and false security. "Sleep and death" are striking representations of the state in which people are by nature. In "sleep" we are, though living, insensible to any danger that may be near; we are unconscious of what may he going on around us; we hear not the voice of our friends; we see not the beauty of the grove or the landscape; we are forgetful of our real character and condition. So With the sinner. It is as if his faculties were locked in a deep slumber. He hears not when God calls; he has no sense of danger; he is insensible to the beauties and glories of the heavenly world; he is forgetful of his true character and condition. To see all this, he must be first awakened; and hence this solemn command is addressed to man. He must rouse from this condition, or he cannot be saved. But can he awaken himself? Is it not the work of God to awaken a sinner? Can he rouse himself to a sense of his condition and danger? How do we do in other things? The man that is sleeping on the verge of a dangerous precipice we would approach, and say, "Awake, you are in danger." The child that is sleeping quietly in its bed, while the flames are bursting into the room, we would rouse, and say, "Awake, or you will perish." Why not use the same language to the sinner slumbering on the verge of ruin, in a deep sleep, while the flames of wrath are kindling around him? We have no difficulty in calling on sleepers elsewhere to awake when in danger; how can we have any difficulty when speaking to the sinner?

And arise from the dead - The state of the sinner, is often compared to death; see the notes on Ephesians 2:1. People are by nature dead in sins; yet they must rouse from this condition, or they will perish. How singular, it may be said, to call upon the dead to rise! How could they raise themselves up? Yet God speak thus to people, and commands them to rise from the death of sin. Therefore, learn:

(1) That people are not dead in sin in any such sense that they are not moral agents, or responsible.

(2) that they are not dead in any such sense that they have no power of any kind.

(3) that it is right to call on sinners to arouse from their condition, and live.

(4) that they must put forth their efforts as if they were to "begin" the work themselves, without waiting for God to do it for them. "They" are to awake; "they" are to arise. It is not God who is to awake; it is not Christ who is to arise. It is the sinner who is to awake from his slumber, and arise from the state of death nor is he to wait for God to do the work for him.

And Christ shall give thee light - Christ is the light of the world; see the John 1:4, note, 9, note; John 8:12, note notes; Hebrews 1:3, note. The idea here is, that it they will use all the powers with which God has endowed them, and arouse from their spiritual slumber, and make an appropriate effort for salvation, then they may expect that Christ will shine upon them, and bless them in their efforts. This is just the promise that we need, and it is all that we need. All that man can ask is, that if he will make efforts to be saved, God will bless those efforts, so that they shall not be in vain. Faculties of mind have been given us to be employed in securing our salvation; and if we will employ them as they were intended to be employed, we may look for the divine aid; if not, we cannot expect it. "God helps those who help themselves;" and they who will make no effort for their salvation must perish as they wire will make no effort to provide food must starve. This command was indeed addressed at first to Christians; but it involves a principle which is applicable to all. Indeed, the "language" here is rather descriptive of the condition of impenitent sinners, than of Christians. In a far more important sense they are "asleep," and are "dead;" and with the more earnestness, therefore, should they be entreated to awake, and to rise from the dead, that Christ may give them light.

See then that ye walk circumspectly - carefully, anxiously, solicitous lest you fall into sin. The word rendered "circumspectly" - ἀκριβῶς akribōs - means "diligently," and the idea here is, that they were to take special pains to guard against the temptations around them, and to live as they ought to.

Not as fools, but as wise - Not as the people of this world live, indulging in foolish pleasures and desires, but as those who have been taught to understand heavenly wisdom, and who have been made truly wise.

Redeeming the time - The word rendered here as "redeeming," means "to purchase; to buy up" from the possession or power of anyone; and then to redeem, to set free - as from service or bondage; notes, Galatians 3:13. Here it means, to rescue or recover our time from waste; to improve it for great and important purposes.

Because the days are evil - Because the times in which you live are evil. There are many allurements and temptations that would lead you away from the proper improvement of time, and that would draw you into sin. Such were those that would tempt them to go to places of sinful indulgence and revelry where their time would be wasted, and worse than wasted. As these temptations abounded, they ought therefore to be more especially on their guard against a sinful and unprofitable waste of time. This exhortation may be addressed to all, and is applicable to all periods. The sentiment is, that we ought to be solicitous to improve our time to some useful purpose, because "there are, in an evil world, so many temptations to waste it." Time is given us for most valuable purposes. There are things enough to be done to occupy it all, and no one need have it hang heavy on his hands. He that has a soul to be saved from eternal death, need not have one idle moment. He that has a heaven to win, has enough to do to occupy all his time. Man has just enough given him to accomplish all the purposes which God designs, and God has not given him more than enough. They redeem their time who employ it:

(1) in gaining useful knowledge;

(2) in doing good to others;

(3) in employing it for the purpose of an honest livelihood for themselves and families;

(4) in prayer and self-examination to make the heart better;

(5) in seeking salvation, and in endeavoring to do the will of God.

They are to redeem time from all that would waste and destroy it - like recovering marshes and fens to make them rich meadows and vineyards. There is time enough wasted by each sinner to secure the salvation of the soul; time enough wasted to do all that is needful to be done to spread religion around the world, and to save the race. We should still endeavor to redeem our time for the same reasons which are suggested by the apostle - because the days are evil. There are evil influences abroad; allurements and vices that would waste time, and from which we should endeavor to rescue it. There are evil influences tending to waste time:

(1) in the allurements to pleasure and amusement in every place, and especially in cities;

(2) in the temptations to novel-reading, consuming the precious hours of probation to no valuable purpose;

(3) in the temptations of ambition, most of the time spent for which is wholly thrown away, for few gain the prize, and when gained, it is all a bauble, not worth the effort;

(4) in dissipation - for who can estimate the amount of valuable time that is worse than thrown away in the places of revelry and dissipation;

(5) in wild and visionary plans - temptations to which abound in all lands, and pre-eminently in our own;

(6) and in luxurious indulgence - in dressing, and eating, and drinking.

Be ye not unwise - Be not fools in the employment of your time, and in your manner of life. Show true wisdom by endeavoring to understand what the will of the Lord is, and then doing it.

And be not drunk with wine - A danger to which they were exposed and a vice to which those around them were much addicted. Compare notes on Luke 21:34. It is not improbable that in this verse there is an allusion to the orgies of Bacchus, or to the festivals celebrated in honor of that pagan god. He was "the god of wine," and during those festivals, men and women regarded it as an acceptable act of worship to become intoxicated, and with wild songs and cries to run through streets, and fields, and vineyards. To these things the apostle opposes psalms, and hymns, and spiritual songs, as much more appropriate modes of devotion, and would have the Christian worship stand out in strong contrast with the wild and dissolute habits of the pagan. Plato says, that while those abominable ceremonies in the worship of Bacchus continued, it was difficult to find in all Attica a single sober man. Rosenmuller, Alt. u. neu. Morgenland, in loc. On the subject of wine, and the wines used by the ancients, see the notes on John 2:10-11. We may learn from this verse:

(1) that it was not uncommon in those times to become intoxicated on wine; and,

(2) that it was positively forbidden. All intoxication is prohibited in the Scriptures - no matter by what means it is produced. There is, in fact, but one thing that produces intoxication. It is "alcohol" - the poisonous substance produced by fermentation. This substance is neither created nor changed, increased nor diminished, by distillation. It exists in the cider, the beer, and the wine, after they are fermented, and the whole process of distillation consists in driving it off by heat, and collecting it in a concentrated form, and so that it may be preserved. But distilling does not "make" it, nor change it. Alcohol is precisely the same thing in the wine that it is in the brandy after it is distilled; in the cider or the beer that it is in the whisky or the rum; and why is it right to become intoxicated on it in one form rather than in another? Since therefore there is danger of intoxication in the use of wine, as well as in the use of ardent spirits, why should we not abstain from one as well as the other? How can a man prove that it is right for him to drink alcohol in the form of wine, and that it is wrong for me to drink it in the form of brandy or rum?

Wherein is excess - There has been much difference of opinion about the word rendered here as excess - ἀσωτία asōtia. It occurs only in two other places in the New Testament, where it is rendered "riot;" Titus 1:6; 1 Peter 4:4. The "adjective" occurs once Luke 15:13, where it is rendered riotous. The word (derived, according to Passow, from α a, the alpha privative (not), and σώζω sōzō - to save, deliver) means that which is unsafe, not to be recovered; lost beyond recovery; then that which is abandoned to sensuality and lust; dissoluteness, debauchery, revelry. The meaning here is, that all this follows the use of wine. Is it proper then for Christians to be in the habit of drinking it? "Wine is so frequently the cause of this, by the ungrateful abuse of the bounty of providence in giving it, that the enormity is represented by a very strong and beautiful "figure" as contained in the very liquor." Doddridge.

But be filled with the Spirit - The Holy Spirit. How much more appropriate to Christians than to be filled with the spirit of intoxication and revelry! Let Christians, when about to indulge in a glass of wine, think of this admonition. Let them remember that their bodies should be the temple of the Holy Spirit, rather than a receptacle for intoxicating drinks. Was any man ever made a better Christian by the use of wine? Was any minister ever better suited to counsel an anxious sinner, or to pray, or to preach the gospel, by the use of intoxicating drinks? Let the history of wine-drinking and intemperate clergymen answer.

Speaking to yourselves - Speaking among yourselves, that is, endeavoring to edify one another, and to promote purity of heart, by songs of praise. This has the force of a command, and it is a matter of obligation on Christians. From the beginning, praise was an important part of public worship, and is designed to be to the end of the world; see the notes on 1 Corinthians 14:15. Nothing is more clear than that it was practiced by the Saviour himself and the apostles (see Matthew 26:30), and by the primitive church, as well as by the great body of Christians in all ages.

In psalms - The Psalms of David were sung by the Jews at the temple, and by the early Christians (notes Matthew 26:30), and the singing of those psalms has constituted a delightful part of public worship in all ages. They speak the language of devotion at all times, and a large part of them are as well suited to the services of the sanctuary now as they were when first composed.

And hymns - It is not easy to determine precisely what is the difference in the meaning of the words used here, or to designate the kind of compositions which were used in the early churches. A "hymn" is properly a song or ode in honor of God. Among the pagan it was a song in honor of some deity. With us now it denotes a short poem, composed for religious service, and sung in praise to God. Such brief poems were common among the pagan, and it was natural that Christians should early introduce and adopt them. Whether any of them were composed by the apostles it is impossible now to determine, though the presumption is very strong that if they had been they would have been preserved with as much care as their epistles, or as the Psalms. One thing is proved clearly by this passage, that there were other compositions used in the praise of God than the Psalms of David; and if it was right then to make use of such compositions, it is now. They were not merely "Psalms" that were sung, but there were hymns and odes.

Spiritual songs - Spiritual "odes" - ᾠδᾶις ōdais. Odes or songs relating to spiritual things in contradistinction from these which were sung in places of festivity and revelry. An "ode" is properly a short poem or song adapted to be set to music, or to be sung; a lyric poem. In what way these were sung, it is now vain to conjecture. Whether with or without instrumental accompaniments; whether by a choir or by the assembly; whether by an individual only, or whether they were by responses, it is not possible to decide from anything in the New Testament. It is probable that it would be done in the most simple manner possible. Yet as music constituted so important a part of the worship of the temple, it is evident that the early Christians would be by no means indifferent to the nature of the music which they had in their churches. And as it was so important a part of the worship of the pagan gods, and contributed so much to maintain the influence of paganism, it is not unlikely that the early Christians would feel the importance of making their music attractive, and of making it tributary to the support of religion. If there is attractive music at the banquet, and in the theater, contributing to the maintenance of amusements where God is forgotten, assuredly the music of the sanctuary should not be such as to disgust those of pure and refined taste.

Singing - ᾄδοντες adontes. The prevailing character of music in the worship of God should be vocal. If instruments are employed, they should be so subordinate that the service may be characterized as singing.

And making melody - "Melody" is an agreeable succession of sounds; a succession so regulated and modulated as to please the ear. It differs from "harmony," inasmuch as melody is an agreeable succession of sounds by a single voice; harmony consists in the accordance of different sounds. It is not certain, however, that the apostle here had reference to what is properly called "melody." The word which he uses - ψάλλω psallō - means to touch, twitch, pluck - as the hair, the beard; and then to twitch a string - to "twang" it - as the string of a bow, and then the string of an instrument of music. It is most frequently used in the sense of touching or playing a lyre, or a harp; and then it denotes to make music in general, to sing - perhaps usually with the idea of being accompanied with a lyre or harp. It is used, in the New Testament, only in Romans 5:19; 1 Corinthians 14:15, where it is translated "sing;" in James 5:13, where it is rendered "sing psalms," and in the place before us. The idea here is, that of singing in the heart, or praising God from the heart. The psalms, and hymns, and songs were to be sung so that the heart should be engaged, and not so as to be mere music, or a mere external performance. On the phrase "in the heart," see the notes on 1 Corinthians 14:15.

To the Lord - In praise of the Lord, or addressed to him. Singing, as here meant, is a direct and solemn act of worship, and should be considered such as really as prayer. In singing we should regard ourselves as speaking directly to God, and the words, therefore, should be spoken with a solemnity and awe becoming such a direct address to the great Yahweh. So Pliny says of the early Christians, "Carmenquc Christo quasi Deo dicere secure invicem" - "and they sang among themselves hymns to Christ as God." If this be the true nature and design of public psalmody, then it follows:

(1) that all should regard it as an act of solemn worship in which they should engage - in "heart" at least, if they cannot themselves sing.

(2) public psalmody should not be entrusted wholly to the light and frivolous; to the trifling and careless part of a congregation.

(3) they who conduct this part of public worship ought to be pious. The leader "ought" to be a Christian; and they who join in it "ought" also to give their hearts to the Redeemer. Perhaps it would not be proper to say absolutely that no one who is not a professor of religion should take part in the exercises of a choir in a church; but thoro can be no error in saying that such persons "ought" to give themselves to Christ, and to sing from the heart. Their voices would be none the less sweet; their music no less pure and beautiful; nor could their own pleasure in the service be lessened. A choir of sweet singers in a church - united in the same praises here - "ought" to be prepared to join in the same praises around the throne of God.

Giving thanks always - This is probably designed to be connected with the preceding verse, and to denote that the proper subject of psalms and hymns is thanksgiving and praise. This is indeed always the main design, and should be so regarded; and this part of worship should be so conducted as to keep up in the heart a lively sense of the mercy and goodness of God.

For all things - ὑπὲρ πάντων huper pantōn - for all things, or all "persons." Dr. Barrow supposes that the meaning here is, that they were to give thanks for "all persons," and to regard themselves as under obligations to give thanks for the mercies bestowed upon "the human race," in accordance with the idea expressed in the Liturgy of the Episcopal church, "We, thine unworthy servants, do give thee most humble and hearty thanks for thy goodness and loving-kindness to us, and to all men." This idea is beautiful: and it accords with the requirements of the Scriptures elsewhere; 1 Timothy 2:1. "I exhort, therefore, that first of all, supplications, prayers, intercessions, and giving of thanks, be made for all people. Such is the duty of Christians; and I see no departure from the fair meaning of the words here, in supposing that the apostle may have designed to express such an idea. The sense, according to this, would be, that we are to praise God for his general mercy to mankind; for all the happiness which mortals are permitted to enjoy; for the love of God to mankind in creation, in providence, and in redemption - just as a grateful child will give thanks for all the kindness shown to his brothers and sisters One obvious effect of this would be to overcome "selfishness," and to make us rejoice in the happiness of others as well as in our own.

Another effect would be to make us feel a deeper interest in the condition of our fellow creatures. Another would be to elevate and enlarge our conceptions of the goodness of God - directing the mind to all the favors which he has bestowed on the race. Man has much for which to be grateful; and the duty of acknowledging the mercy of God to the race should not be forgotten. We are often prone so to magnify our calamities, and to contemplate the woes of the race, that we overlook the occasions for gratitude; and we should, therefore, look upon the "mercies" which we enjoy as well as the miseries which we endure, that our hearts may be right. He who looks only on his trials will soon find his mind soured and complaining; he who endeavors to find how many occasions for gratitude he has, will soon find the burden of his sorrows alleviated, and his mind tranquil and calm. Yet, if the words here are to be taken as in our translation, "for all things." they are full of force and beauty. At the close of life, and in heaven, we shall see occasion to bless God for all his dealings with us. We shall see that we have not suffered one pang too much, or been required to perform one duty too severe. We shall see that all our afflictions, as well as our mercies were designed for our good, and were needful for us. Why then should we not bless God in the furnace as well as in the palace; on a bed of pain as well as on a bed of down; in want as well as when sitting down at the splendid banquet? God knows what is best for us; and the way in which he leads us, mysterious though it seem to be now, will yet be seen to have been full of goodness and mercy.

Unto God and the Father - Or, "to God, even the Father." It cannot mean to God as distinguished from the Father, or first to God and then to the Father, as if the Father were distinct from God. The meaning is, that thanks are to be given specially to God the Father - the great Author of all mercies, and the source of all blessings.

In the name of our Lord Jesus Christ - That is, through his mediation, or trusting in him; see the notes on John 14:13. The meaning is, that we are "always" to approach God through the mediation of the Lord Jesus. When we ask for mercy, it is to be on his account, or through his merits; when we plead for strength and grace to support us in trial, it is to be in dependence on him; and when we give thanks, it is to be through him, and because it is through his intervention that we receive all blessings, and by his merits that even the gratitude of beings so sinful as we are can be accepted.

Submitting yourselves one to another - Maintaining due subordination in the various relations of life. This general principle of religion, the apostle proceeds now to illustrate in reference to wives Ephesians 5:22-24; to children Ephesians 6:1-3; and to servants, Ephesians 6:5-8. At the same time that he enforces this duty of submission, however, he enjoins on others to use their authority in a proper manner, and gives solemn injunctions that there should be no abuse of power. Particularly he enjoins on husbands the duty of loving their wives with all tenderness Ephesians 5:25-33; on fathers, the duty of treating their children so that they might easily obey them Ephesians 6:4; and on masters, the duly of treating their servants with kindness, remembering that they have a Master also in heaven; Ephesians 6:9. The general mean ing here is, that Christianity does not break up the relations of life, and produce disorder, lawlessness, and insubordination; but that it will confirm every proper authority, and make every just yoke lighter. Infidelity is always disorganizing; Christianity, never.

Wives, submit yourselves unto your own husbands - On this passage, compare notes on 1 Corinthians 11:3-9. The duty of the submission of the wife to her husband is everywhere enjoined in the Scriptures; see 1 Peter 3:1; Colossians 3:18; Titus 2:5. While Christianity designed to elevate the character of the wife, and to make her a fit companion of an intelligent and pious husband, it did not intend to destroy all subordination and authority. Man, by the fact that he was first created; that the woman was taken from him; that he is better qualified for ruling than she is, is evidently designed to be at the head of the little community that constitutes a family. In many other things, woman may be his equal; in loveliness, and grace, and beauty, and tenderness, and gentleness, she is far his superior; but these are not the qualities adapted for government. Their place is in another sphere; and "there," man should be as cautious about invading her prerogative, or abridging her liberty, as "she" should be about invading the prerogative that belongs to him. In every family there should be a head - someone who is to be looked up to as the counselor and the ruler; someone to whom all should be subordinate. God has given that prerogative to man; and no family prospers where that arrangement is violated. Within proper metes and limits, therefore, it is the duty of the wife to obey, or to submit herself to her husband. Those limits are such as the following:

1. In domestic arrangements, the husband is to be regarded as the head of the family; and he has a right to direct as to the style of living, the expenses of the family, the clothing, etc.

2. In regard to the laws which are to regulate the family, he is the head. It is his to say what is to be done; in what way the children are to employ themselves, and to give directions in regard to their education, etc.

3. In business matters, the wife is to submit to the husband. She may counsel with him, if he chooses; but the affairs of business and property are under his control, and must be left at his disposal.

4. In everything, except that which relates to "conscience and religion," he has authority. But there his authority ceases. He has no right to require her to commit an act of dishonesty, to connive at wrong-doing, to visit a place of amusement which her conscience tells her is wrong, nor has he a right to interfere with the proper discharge of her religious duties. He has no right to forbid her to go to church at the proper and usual time, or to make a profession of religion when she pleases. He has no right to forbid her endeavoring to exercise a religious influence over her children, or to endeavor to lead them to God. She is bound to obey God, rather than any man (see the notes on Acts 4:19); and when even a husband interferes in such cases, and attempts to control her, he steps beyond his proper bounds, and invades the prerogative of God, and his authority ceases to be binding. It ought to be said, however, that in order to justify her acting independently in such a case, the following things are proper:

(1) It should be really a case of conscience - a case where the Lord has plainly required her to do what she proposes to do - and not a mere matter of whim, fancy, or caprice.

(2) when a husband makes opposition to the course which a wife wishes to pursue in religious duties, it should lead her to re-examine the matter, to pray much over it, and to see whether she cannot, with a good conscience, comply with his wishes.

(3) if she is convinced that she is right, she should still endeavor to see whether it is not "possible" to win him to her views, and to persuade him to accord with her; see 1 Peter 3:1. It is "possible" that, if she does right, he may be "persuaded" to do right also.

(4) if she is constrained, however, to differ from him, it should be with mildness and gentleness. There should be no reproach, and no contention. She should simply state her reasons, and leave the event to God.

(5) she should, "after" this, be a better wife, and put forth more and more effort to make her husband and family happy. She should show that the effect of her religion has been to make her love her husband and children more; to make her more and more attentive to her domestic duties, and more and more kind in affliction. By a "life" of pure religion, she should aim to secure what she could not by her entreaties - his consent that she should live as she thinks she ought to, and and walk to heaven in the path in which she believes that her Lord calls her. While, however, it is to be conceded that the husband has "authority" over the wife, and a "right" to command in all cases that do not pertain to the conscience, it should be remarked:

(1) That his command should be reasonable and proper.

(2) he has no right to require anything wrong, or contrary to the will of God.

(3) Where commands begin "in this relation," happiness usually ends; and the moment a husband "requires" a wife to do anything, it is usually a signal of departing or departed affection and peace. When there are proper feelings in both parties in this relation there will be no occasion either to command or to obey. There should be such mutual love and confidence, that the known "wish" of the husband should be a law to the wife: and that the known desires of the wife should be the rule which he would approve. A perfect government is that where the known wish of the lawgiver is a sufficient rule to the subject. Such is the government of heaven; and a family on earth should approximate as nearly as possible to that.

As unto the Lord - As you would to the Lord, because the Lord requires it, and has given to the husband this authority.

For the husband is the head of the wife - see the notes on 1 Corinthians 11:3.

As Christ is the head of the church - As Christ rules over the church, and has a right to direct and control it.

And he is the Saviour of the body - That is, of the church, represented as "his body;" see notes, Ephesians 1:23. The idea here seems to be, that as Christ gave himself to save his body, the church; as he practiced self-denial and made it an object of intense solicitude to preserve that church, so ought the husband to manifest a similar solicitude to make his wife happy, and to save her from want, affliction, and pain. He ought to regard himself as her natural protector; as bound to anticipate and provide for her needs; as under obligation to comfort her in trial, even as Christ does the church. What a beautiful illustration of the spirit which a husband should manifest is the care which Christ has shown for his "bride," the church! See the notes on Ephesians 5:25-29.

In everything - In everything which is not contrary to the will of God; see the notes on Ephesians 5:23.

Husbands, love your wives - The duty of the wife is to obey; the right of the husband is to command. But the apostle would guard against the abuse of that right by enjoining the manifestation of such a spirit on the husband as would secure obedience on the part of the wife. He proceeds, therefore, to show, that the husband, in all his conversation with the wife, should manifest the same spirit which the Lord Jesus did toward the church; or, in other words, he holds up the conduct of the Redeemer toward the church, as the model for a husband to imitate. If a husband wished a rule that would be short, simple, clear, and efficacious, about the manner in which he should regard and treat his wife, he could not find a better one than that here suggested.

Even as Christ loved the church - This was the strongest love that has ever been evinced in this world. It follows, that a husband is in no danger of loving his wife too much, provided she be not loved more than God. We are to make the love which Christ had for the church the model.

And gave himself for it - Gave himself to die to redeem it. The meaning here is, that husbands are to imitate the Redeemer in this respect. As he gave himself to suffer on the cross to save the church, so we are to be willing to deny ourselves, and to bear toil and trial, that we may promote the happiness of the wife. It is the duty of the husband to toil for her support; to provide for her needs; to deny himself of rest and ease, if necessary, in order to attend on her in sickness to go before her in danger; to defend her if she is in peril; and to be ready to die to save her Why should he not be? If they are shipwrecked, and there is a single plank on which safety can be secured, should he not be willing to place her on that, and see her safe at all hazards to himself? But there may be more implied in this than that a man is to toil, and even to lay down his life for the welfare of his wife. Christ laid down his life to save the church; and a husband should feel that it should be one great object of his life to promote the salvation of his wife. He is bound so to live as not to interfere with her salvation, but so as to promote it in every way possible. He is to furnish her all the "facilities" that she may need, to enable her to attend on the worship of God; and to throw no obstacles in her way. He is to set her the example; to counsel her if she needs counsel, and to make the path of salvation as easy for her as possible. If a husband has the spirit and self-denial of the Saviour, he will regard no sacrifice too great if he may promote the salvation of his family.

That he might sanctify - The great object of the Redeemer was to purify and save the church. The meaning here is, that a husband is to manifest similar love toward his wife, and a similar desire that she should be prepared to "walk before him in white".

And cleanse it with the washing of water - In all this there is an allusion doubtless to the various methods of purifying and cleansing those who were about to be married, and who were to be united to monarchs as their brides. In some instances this previous preparation continued for twelve months. The means of purification were various, but consisted usually in the use of costly unguents; see Esther 2:12. "Six months with oil of myrrh, and six months with sweet odors, and with other things for the purifying of women;" compare Psalm 45:13-14; Ezekiel 16:7-14. As such a virgin was purified and prepared for her husband by washing and by anointing, so the church is to be prepared for Christ. It is to be made pure and holy. Outwardly there is to be the application of water - the symbol of purity; and within there is to be holiness of heart; see the notes on 2 Corinthians 11:2, where Paul says of the Corinthians, "I have espoused you to one husband, that I may present you as a chaste virgin to Christ."

By the word - There has been much diversity of opinion respecting the meaning of this. Probably the sense of the expression is, that all this was to be accomplished by the instrumentality of the truth - the Word of God. By that truth they were to be sanctified John 17:17; and in accordance with that the whole work from the commencement to the close was to be accomplished. It was not by external ceremonies, and not by any miraculous power on the heart, but by the faithful application of truth to the heart.

That he may present it to himself - In the last day, when he shall receive the church as his spouse to heaven; Revelation 21:9. Perhaps the word "prepare" would better express the sense here than "present" - that he may prepare it for himself as a holy church. Tyndale renders it, "to make it unto himself."

A glorious church - A church full of honor, splendor, beauty. The idea of "shining," or of being "bright," would convey the sense here. Probably there is still here an allusion to a bride "adorned for her husband" (Revelation 21:2; compare Psalm 45:9-14); and the ideal is, that the church will be worthy of the love of the bridegroom, to whom it will then be presented.

Not having spot - Not having a stain, a defect, or any impurity - still retaining the allusion to a bride, and to the care taken to remove every blemish.

Or wrinkle - In the vigor and beauty of youth like a bride in whom there is no wrinkle of age.

Or any such thing - Nothing to deform, disfigure, or offend. To this beautiful illustration of the final glory of the church, the apostle was led by the mention of the relation of the husband and the wife. It shows:

(1) The tendency of the thoughts of Paul. He delighted to allow the associations in his mind, no matter what the subject was, to draw him along to the Redeemer.

(2) the passage here shows us what the church will yet be. There will be a period in its history when there shall not be any imperfection; when there shall be neither spot, nor wrinkle, nor any such thing. In heaven all will be pure. On earth we are preparing for that world of purity; and it cannot be denied that here there is much that is imperfect and impure. But in that future world, where the church shall be presented to Christ, clothed in the robes of salvation, there shall not be one unholy member; one deceiver or hypocrite; one covetous or avaricious man; one that shall pain the hearts of the friends of purity by an unholy life. And in all the million that shall be gathered there out of every land, and people, and tongue, and age, there shall be no envy, malice, backbiting, pride, vanity, worldliness; there shall be no annoying and vexing conflict in the heart with evil passions, "nor any such thing." How different from the church as it now is; and how we should pant for that blessed world!

So ought men to love their wives as their own bodies - Because they are one flesh; Ephesians 5:31. This is the subject on which Paul had been speaking, and from which he had been diverted by the allusion to the glorified church. The doctrine here is, that a husband should have the same care for the comfort of his wife which he has for himself. He should regard her as one with himself; and as he protects his own body from cold and hunger, and, when sick and suffering, endeavors to restore it to health, so he should regard and treat her.

He that loveth his wife loveth himself -

(1) Because she is one with him, and their interests are identified.

(2) because, by this, he really promotes his own welfare, as much as he does when he takes care of his own body. A man's kindness to his wife will be more than repaid by the happiness which she imparts; and all the real solicitude which he shows to make her happy, will come to more than it costs. If a man wishes to promote his own happiness in the most effectual way, he had better begin by showing kindness to his wife.

For no man ever yet hated his own flesh - This is urged as an argument why a man should love his wife and show kindness to her. As no man disregards the happiness of his own body, or himself, so he should show equal care to promote the happiness of his wife. A sentiment similar to this is found in the classic writers. Thus, Curtius (lib. vii.) says, "Corporibus nostris quoe utique non odimus" - "We do not hate those things that pertain to our own bodies." So Seneca (Epis. 14), "Fateor insitam nobis esse corporis nostri charitatem" - "I confess that there is implanted in us the love of our own body." The word nourisheth here means properly to bring up, as e. g., children. The sense here is, that he provides for it, and guards it from exposure and want. The word "cherisheth" - θάλπει thalpei - means properly to "warm;" and may mean here that he defends it from cold by clothing - and the two expressions denote that he provides food and raiment for the body. So he is to do for his wife; and in like manner the Lord Jesus regards the church, and ministers to its spiritual necessities. But this should not be spiritualized too far. The "general" idea is all that we want - that Christ has a tender concern for the needs of the church, as a man has for his own body, and that the husband should show a similar regard for his wife.

For we are members of his body - Of the body of Christ; see 1 Corinthians 11:3, note; 1 Corinthians 12:27, note; John 15:1-6, notes, and Ephesians 1:23, note. The idea here is, that there is a close and intimate union between the Christian and the Saviour - a union so intimate that they may be spoken of as "one".

Of his flesh, and of his bones - There is an allusion here evidently to the language which Adam used respecting Eve. "This is now bone of my bones, and flesh of my flesh;" Genesis 2:23. It is language which is employed to denote the closeness of the marriage relation, and which Paul applies to the connection between Christ and his people. Of course, it cannot be understood "literally." It is not true literally that our bones are a part of the bones of Christ, or our flesh of his flesh; nor should language ever be used that would imply a miraculous union. It is not a physical union, but a union of attachment; of feeling; of love. If we avoid the notion of a "physical" union, however, it is scarcely possible to use too strong language in describing the union of believers with the Lord Jesus. The Scriptures make use of language which is stronger than that employed to describe any other connection; and there is no union of affection so powerful as that which binds the Christian to the Saviour. So strong is it, that he is willing for it to forsake father, mother, and home; to leave his country, and to abandon his possessions; to go to distant lands and dwell among barbarians to make the Redeemer known; or to go to the cross or the stake from simple love to the Saviour. Account for it as people may, there has been manifested on earth nowhere else so strong an attachment as that which binds the Christian to the cross. It is stronger love that that which a man has for his own flesh and bones; for it makes him willing that his flesh should be consumed by fire, or his bones broken on the wheel rather than deny him. Can the infidel account for this strength of attachment on any other principle than that it has a divine origin?

(See the supplementary note, Romans 8:10, on the union between Christ and his people, in which it is shown that a mere union of feeling and love is far beneath the truth.)

For this cause - Ἀντὶ τόυτου Anti toutou. This verse is a quotation from Genesis 2:24, and contains the account of the institution of marriage. The meaning of the phrase rendered "for this cause" is, "answerably to this;" or corresponding to this - that is, to what Paul had just said of the union of believers and the Redeemer. On the meaning of this verse, see the notes on Matthew 19:4. There is no evidence that the marriage connection was originally designed to symbolize or typify this union, but it may be used to illustrate that connection, and to show the strength of the attachment between the Redeemer and his people. The comparison should be confined, however, strictly to the use made of it in the New Testament.

This is a great mystery - The Latin Vulgate translates this, "sacramentum hoc magnum est" - "this is a great sacrament" - and this is the proof, I suppose, and the only proof adduced by the papists that marriage is a "sacrament." But the original here conveys no such idea. The word "mystery" - μυστήριον mustērion - means something which is concealed, hidden, before unknown; something into which one must be "initiated" or instructed before he can understand it. It does not mean that it is "incomprehensible" when it is disclosed, but that hitherto it has been kept secret. When disclosed it may be as intelligible as any other truth; see the word explained in the notes on Ephesians 1:9. Here it means simply, that there was much about the union of the Redeemer with his people, resembling the marriage connection, which was not obvious, except to those who were instructed; which was obscure to those who were not initiated; which they did not understand who had not been "taught." It does not mean that no one could understand it, but that it pertained to the class of truths into which it was necessary for one to be "initiated" in order to comprehend them. The truth that was so great a mystery was, that the eternal Son of God should form such an union with people; that he should take them into a connection with himself, implying an ardor of attachment, and a strength of affection superior to even that which exists in the marriage relation. This was a great and profound truth, to understand which, it was necessary to receive instruction. No one would have understood it without a revelation; no one understands it now except they who are taught of God.

But I speak concerning Christ and the church - This, it seems to me, is an explicit disclaimer of any intention to be understood as affirming that the marriage contract was designed to be a "type" of the union of the Redeemer and his people. The apostle says expressly, that his remarks do not refer to "marriage at all" when he speaks of the mystery. They refer "solely" to the union of the Redeemer and his people. How strange and unwarranted, therefore, are all the comments of expositors on this passage designed to explain marriage as "a mysterious type" of the union of Christ and the church! If people would allow the apostle to speak for himself, and not force on him sentiments which he expressly disclaims, the world would be saved from such insipid allegories as Macknight and others have derived from this passage. The Bible is a book of sense; and the time will come, it is hoped, when, freed from all such allegorizing expositions, it will commend itself to the good sense of mankind. Marriage is an important, a holy, a noble, a pure institution, altogether worthy of God; but it does not thence follow that marriage was designed to be a type of the union between Christ and the church, and it is certain that the apostle Paul meant; to teach no such thing.

Nevertheless - The apostle here resumes the subject which he had been discussing in Ephesians 5:21-29, and says that it was the duty of every man to love his wife as he did himself. This was the main topic, from which he had been diverted by the discussion respecting the love which the Redeemer had shown for his church.

And the wife see that she reverence her husband - The word "see" is supplied by our translators. The meaning is, that it was the special duty of the wife to show respect for her husband as the head of the family, and as set over her in the Lord; see on Ephesians 5:22, note 28, note. The word rendered "reverence," is that which usually denotes "fear" - φοβῆται phobētai. She is to fear; i. e., to honor, respect, obey the will of her husband. It is, of course, not implied that it is not also her duty to love her husband, but that there should be no usurping of authority; no disregard of the arrangement which God has made; and that order and peace should be secured in a family by regarding the husband as the source of law.

From what is here said of the duties of husband and wife we may remark:

(1) That the happiness of society depends on just views of the marriage relation. It is true the world over, that the views which prevail in regard to this relation, determine everything in reference to all other relations of life, and to all other sources of enjoyment.

(2) God designed that woman should occupy a subordinate, though an important place in the relations of social life. This arrangement is never disregarded without evils which cannot be corrected until the original intention is secured. No imaginary good that can come out of the violation of the original design; no benefits which females, individual or associated, can confer on mankind by disregarding this arrangement, can be a compensation for the evil that is done, nor can the evil be remedied unless woman occupies the place which God designed she should fill. There nothing else can supply her place; and when she is absent from that situation - no matter what good she may be doing elsewhere - there is a silent evil reigning, which can be removed only by her return. It is not hers to fight battles, or to command armies and navies, or to control kingdoms, or to make laws. Nor is it hers to go forward as a public leader even in enterprises of benevolence, or in associations designed to act on the public mind. Her empire is the domestic circle; her first influence is there; and in connection with that, in such scenes as she can engage in without trenching on the prerogative of man, or neglecting the duty which she owes to her own family.

(3) it is not best that there should be the open exercise of authority in a family. When "commands" begin in the relation of husband and wife, "happiness" flies; and the moment a husband is "disposed" to command his wife, or is "under a necessity" of doing it, that moment he may bid adieu to domestic peace and joy.

(4) a wife, therefore, should never give her husband "occasion" to command her to do anything, or forbid anything. His known wish, except in cases of conscience, should be law to her. The moment she can ascertain what his will is, that moment ought to settle her mind as to what is to be done.

(5) a husband should never "wish" or "expect" anything that it may not be perfectly proper for a wife to render. He, too, should consult "her" wishes; and when he understands what they are, he should regard what she prefers as the very thing which he would command. The known wish and preference of a wife, unless there be something wrong in it, should be allowed to influence his mind, and be that which he directs in the family.

(6) there is no danger that a husband will love a wife too much, provides his love be subordinate to the love of God. The command is, to love her as Christ loved the church. What love has ever been like that? How can a husband exceed it? What did not Christ endure to redeem the church? So should a husband be willing to deny himself to promote the happiness of his wife; to watch by her in sickness, and, if need be, to peril health and life to promote her welfare. Doing this, he will not go beyond what Christ did for the church. He should remember that she has a special claim of justice on him. For him she has left her father's home, forsaken the friends of her youth, endowed him with whatever property she may have, sunk her name in his, confided her honor, her character, and her happiness, to his virtue; and the least that he can do for her is to love her, and strive to make her happy. This was what she asked when she consented to become his; and a husband's love is what she still asks to sustain and cheer her in the trials of life. If she has not this, whither shall she go for comfort?

(7) we may see, then, the guilt of those husbands who withhold their affections from their wives, and forsake those to whom they had solemnly pledged themselves at the altar; those who neglect to provide for their needs, or to minister to them in sickness; and those who become the victims of intemperance, and leave their wives to tears. There is much, much guilt of this kind on earth. There are many, many broken vows. There are many, many hearts made to bleed. There is many a pure and virtuous woman who was once the object of tender affection, now, by no fault of hers, forsaken, abused, broken-hearted, by the brutal conduct of a husband,

(8) wives should manifest such a character as to be worthy of love. They owe this to their husbands. They demand the confidence and affection of man; and they should show that they are worthy of that confidence and affection. It is not possible to love that which is unlovely, nor to force affection where it is undeserved; and, as a wife expects that a husband will love her more than he does any other earthly being, it is but right that she should evince such a spirit as shall make that proper. A wife may easily alienate the affections of her partner in life. If she is irritable and fault-finding; if none of his ways please her; if she takes no interest in his plans, and in what he does; if she forsakes her home when she should he there, and seeks happiness abroad; or if, at home, she never greets him with a smile; if she is wasteful of his earnings, and extravagant in her habits, it will be impossible to prevent the effects of such a course of life on his mind. And when a wife perceives the slightest evidence of alienated affection in her husband, she should inquire at once whether she has not given occasion for it, and exhibited such a spirit as tended inevitably to produce such a result.

(9) to secure mutual love, therefore, it is necessary that there should be mutual kindness, and mutual loveliness of character. Whatever is seen to be offensive or painful, should be at once abandoned. All the little peculiarities of temper and modes of speech that are observed to give pain, should be forsaken; and, while one party should endeavor to tolerate them, and not to be offended, the other should make it a matter of conscience to remove them.

(10) the great secret of conjugal happiness is in the cultivation of a proper temper. It is not so much in the great and trying scenes of life that the strength of virtue is tested; it is in the events that are constantly occurring; the manifestation of kindness in the things that are happening every moment; the gentleness that flows along every day, like the stream that winds through the meadow and around the farm-house, noiseless but useful, diffusing fertility by day and by night. Great deeds rarely occur. The happiness of life depends little on them, but mainly on the little acts of kindness in life. We need them everywhere; we need them always. And eminently in the marriage relation there is need of gentleness and love, returning each morning, beaming in the eye, and dwelling in the heart through the livelong day.