Եփեսացիներ / Ephesians - 5 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
We had several important exhortations in the close of the foregoing chapter, and they are continued in this: particularly, I. We have here an exhortation to mutual love and charity, ver. 1, 2. II. Against all manner of uncleanness, with proper arguments and remedies proposed against such sins: and some further cautions are added, and other duties recommended, ver. 3-20. III. The apostle directs to the conscientious discharge of relative duties, from ver. 21, throughout this, and in the beginning of the next chapter.
Adam Clarke: Commentary on the Bible - 1831
Christians should imitate their heavenly Father, and walk in love, after the example of Christ, Eph 5:1, Eph 5:2. They should avoid all uncleanness, impurity, covetousness, and foolish jesting, and idolatry, because these things exclude from the kingdom of God, Eph 5:3-7. The Ephesians were once in darkness, but being now light in the Lord, they are exhorted to walk in that light, and bring forth the fruits of the Spirit; and to have no fellowship with the workers of iniquity, whose evil deeds are manifested by the light, Eph 5:8-13. All are exhorted to awake; to walk circumspectly; to redeem the time; and to learn what the will of the Lord is, Eph 5:14-17. The apostle gives particular directions relative to avoiding excess of wine, Eph 5:18. To singing and giving thanks, Eph 5:19, Eph 5:20. Submission to each other, Eph 5:21. To husbands that they should love their wives, as Christ loved the Church; for by the marriage union, the union between Christ and the Church is pointed out; and wives are exhorted to reverence their husbands, Eph 5:22-33.
Albert Barnes: Notes on the Bible - 1834
5:0: This chapter Eph. 5 is a continuation of the practical exhortations commenced in Eph. 4. It comprises the following points, or subjects:
1. The exhortation to be followers of God, and to walk in love; Eph 5:1-2.
2. The duty of avoiding the impure practices of the surrounding pagan, and of wholly breaking off from the vices in which even they themselves had indulged, before their conversion to Christianity; Eph 5:3-17.
3. The apostle cautions them particularly against the use of wine, and the Rev_elry which attends its use, and exhorts them rather to engage in the exercises to which the Holy Spirit would prompt them, and to the services of praise and thanksgiving; Eph 5:18-20.
4. He exhorts they to mutual subjection; and particularly enjoins on wives the duty of being subject to their husbands; Eph 5:21-24.
5. The chapter closes with a statement of the duty of husbands to love their wives, illustrated by that which Christ showed for the church; Eph 5:25-33.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Eph 5:1, After general exhortations to love; Eph 5:3, to flee fornication; Eph 5:4, and all uncleanness; Eph 5:7, not to converse with the wicked; Eph 5:15, to walk warily; Eph 5:18, and to be filled with the Spirit; Eph 5:22, he descends to the particular duties, how wives ought to obey their husbands; Eph 5:25, and husbands ought to love their wives, Eph 5:32. even as Christ does his church.
John Gill
INTRODUCTION TO EPHESIANS 5
The apostle, in this chapter, goes on with his exhortations to the duties of religion; and such in general as relate to purity of life, and against uncleanness; and particularly treats of the duties of married persons. And whereas in the latter part of the preceding chapter, he had exhorted to kindness and tenderness, and which he enforced by the example of God himself, he here repeats and urges it; and to it adds the example of Christ in loving his people, and giving himself for them a propitiatory sacrifice, acceptable to God, Eph 5:1, then follows a dehortation from several vices of the impure kind, some as being filthy actions, and unbecoming saints, and not to be named by them, and much less done, Eph 5:3, others, and such as are vices of the tongue, as being inconvenient, and to which thanksgiving is preferred, Eph 5:4, and the former especially, as excluding from having any part or portion in the kingdom of God and Christ Eph 5:5, and all of them, as bringing the wrath of God upon men, Eph 5:6, wherefore professors of religion should avoid such sins, and not join with the children of disobedience in the commission of them, Eph 5:7, to which exhortation they should the rather give heed, from the consideration of their present state, illustrated by their former one; who were once darkness, but now light, and therefore should walk as enlightened persons, Eph 5:8, and as having the Spirit of God, which is known by its fruits, Eph 5:9, studying to know, approve of, and do that which is acceptable to God, Eph 5:10, and on the contrary, should have no society and communion with men in the commission of sins, the works of darkness, but should reprove them for them, Eph 5:11, since the things done by them were such, that it was a shame to relate them, and much more to commit them, Eph 5:12, and the rather this was incumbent upon them, since it was agreeably to their character, as being made light in the Lord; seeing it is the property of light to make manifest and detect what is done in the dark, Eph 5:13, which is confirmed by a passage of Scripture pertinently produced, to stir up drowsy and lifeless professors to the discharge of their duty, Eph 5:14, and from hence the apostle enforces a wise and circumspect walk and conversation, one part of which lies in redeeming time; and which should be done for this reason, because the present days were evil ones, Eph 5:15, and that they might avoid a foolish walk, and order their conversation wisely and aright, he suggests it would be proper to learn what was the will of the Lord, which is the rule of a Christian's walk and conversation, Eph 5:17, and whereas drunkenness is oftentimes the cause of all the above mentioned vices, the apostle cautions against that, and on the contrary advises them to be concerned for a larger measure of the Spirit of God; that under his influence they might sing psalms, hymns, and spiritual songs, in a melodious manner, and heartily to the Lord; and so express their thankfulness to him, for all mercies from him; and not abuse their mercies and themselves, spend their time in singing lewd and profane songs, as drunkards often do, Eph 5:18, and hence he passes to the special duties of wives and husbands, to which he premises a general exhortation to submission to one another, Eph 5:21, and begins with the subjection of wives to their husbands, this being the will of the Lord, Eph 5:22, and besides, the relation which the wife stands in to her husband, being her head, requires it; and which is illustrated by Christ being the head and Saviour of his body, the church, Eph 5:23, and which is further urged and enforced by the instance and example of the church's subjection to Christ, Eph 5:24, and next the apostle exhorts husbands to love their wives, in imitation of Christ, who has loved his church; and as an instance of it, has given himself to death for her; than which, there cannot be a greater instance of love, Eph 5:25, the ends of which were, the sanctification and cleansing of the church with his blood, by means of water and the word; and the presentation of her to himself, all glorious and beautiful, Eph 5:26, and then another argument is used, to engage the affections of husbands to their wives, they being their own bodies; so that loving them, is loving themselves, Eph 5:28, nor was it ever known, and it would be unnatural, for a man to hate his own flesh, but on the contrary, he nourishes and cherishes it; and therefore seeing the wife is a man's own flesh, he ought not to hate her, but to nourish and cherish her; and this is also enforced by the example of Christ, who does not hate his church, but nourishes and cherishes her, Eph 5:29, the reason of which is, because the saints which make up the church are members of him, one flesh and blood with him, Eph 5:30, which is the case of a man and his wife; and hence it is, that according to the original law of marriage, a man was to leave father and mother, and cleave to his wife, Eph 5:31, the whole of which is a mystery, and typical of the marriage relation and union between Christ and his church, Eph 5:32, and the chapter is closed with a recapitulation of the mutual duties of husband and wife, love in the one, and reverence in the other, Eph 5:33.
5:15:1: Նմանօ՛ղք եղերուք Աստուծոյ, իբրեւ որդիք սիրելիք[4356]. [4356] Բազումք. Եղերուք նմանողք Աստուծոյ։
1 Նմանուեցէ՛ք Աստծուն, որպէս սիրելի զաւակներ,
5 Արդ՝ Աստուծոյ նմանող եղէք սիրելի զաւակներու պէս,
Եղերուք նմանողք Աստուծոյ իբրեւ որդիք սիրելիք:

5:1: Նմանօ՛ղք եղերուք Աստուծոյ, իբրեւ որդիք սիրելիք[4356].
[4356] Բազումք. Եղերուք նմանողք Աստուծոյ։
1 Նմանուեցէ՛ք Աստծուն, որպէս սիրելի զաւակներ,
5 Արդ՝ Աստուծոյ նմանող եղէք սիրելի զաւակներու պէս,
zohrab-1805▾ eastern-1994▾ western am▾
5:11: Итак, подражайте Богу, как чада возлюбленные,
5:1  γίνεσθε οὗν μιμηταὶ τοῦ θεοῦ, ὡς τέκνα ἀγαπητά,
5:1. γίνεσθε ( Ye-should-become ) οὖν (accordingly) μιμηταὶ (emulators) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"ὡς (as) τέκνα (producees) ἀγαπητά , ( excessed-off-unto ,"
5:1. estote ergo imitatores Dei sicut filii carissimiBe ye therefore followers of God, as most dear children:
1. Be ye therefore imitators of God, as beloved children;
5:1. Be ye therefore followers of God, as dear children;
5:1. Therefore, as most beloved sons, be imitators of God.
Be ye therefore followers of God, as dear children:

1: Итак, подражайте Богу, как чада возлюбленные,
5:1  γίνεσθε οὗν μιμηταὶ τοῦ θεοῦ, ὡς τέκνα ἀγαπητά,
5:1. estote ergo imitatores Dei sicut filii carissimi
Be ye therefore followers of God, as most dear children:
5:1. Be ye therefore followers of God, as dear children;
5:1. Therefore, as most beloved sons, be imitators of God.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-21: В конце IV-й главы Ап. выяснил достаточно, что он понимает под "праведностью", к которой он призывал своих читателей (IV:24). Теперь он дает наставления касательно "святости" (см. тот же стих). Именно он предостерегает читателей от увлечения пороками, противными христианской святости (1-10), а потом приглашает обличать эти пороки (11-14), требуя, чтобы и сами христиане не подавали своим поведением повода к соблазну (15-17). Наставления о христианской чистоте Ап. заключает приглашением читателей исполняться Духом Божиим (18-21).:1-2: Эти оба стиха представляют собою заключение к IV-й главе 32-му стиху. В отношении друг к другу между христианами должны царить любовь и всепрощение. Примером для них, во-первых, должен быть Сам Бог, прощающий нам наши прегрешения (ср. Мф V:45: и VI:13-14), а потом - Господь Иисус Христос, Который по любви к нам принес Себя в приношение (prosforan), именно в жертвенное кровавое приношение (qusian) для того, чтобы загладить грехи наши пред Богом (указание на искупительное значение смерти Христовой ср. Евр X:10). - В благоухание приятное. Жертва Христова была вполне угодна Богу (ср. Лев. I:9).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Cautions against Impurity.A. D. 61.
1 Be ye therefore followers of God, as dear children; 2 And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour.

Here we have the exhortation to mutual love, or to Christian charity. The apostle had been insisting on this in the former chapter, and particularly in the last verses of it, to which the particle therefore refers, and connects what he had said there with what is contained in these verses, thus: "Because God, for Christ's sake, has forgiven you, therefore be you followers of God, or imitators of him;" for so the word signifies. Pious persons should imitate the God whom they worship, as far as he has revealed himself as imitable by them. They must conform themselves to his example, and have his image renewed upon them. This puts a great honour upon practical religion, that it is the imitating of God. We must be holy as God is holy, merciful as he is merciful, perfect as he is perfect. But there is no one attribute of God more recommended to our imitation than that of his goodness. Be you imitators of God, or resemble him, in every grace, and especially in his love, and in his pardoning goodness. God is love; and those that dwell in love dwell in God and God in them. Thus he has proclaimed his name, Gracious and merciful, and abundant in goodness. As dear children, as children (who are wont to be greatly beloved by their parents) usually resemble them in the lineaments and features of their faces, and in the dispositions and qualities of their minds; or as becomes the children of God, who are beloved and cherished by their heavenly Father. Children are obliged to imitate their parents in what is good, especially when dearly beloved by them. The character that we bear of God's children obliges us to resemble him, especially in his love and goodness, in his mercy and readiness to forgive. And those only are God's dear children who imitate him in these. It follows, And walk in love, v. 2. This godlike grace should conduct and influence our whole conversation, which is meant by walking in it. It should be the principle from which we act; it should direct the ends at which we aim. We should be more careful to give proof of the sincerity of our love one to another. As Christ also hath loved us. Here the apostle directs us to the example of Christ, whom Christians are obliged to imitate, and in whom we have an instance of the most free and generous love that ever was, that great love wherewith he hath loved us. We are all joint sharers in that love, and partakers of the comfort of it, and therefore should love one another, Christ having loved us all and given such proof of his love to us; for he hath given himself for us. The apostle designedly enlarges on the subject; for what can yield us more delightful matter for contemplation than this? Christ gave himself to die for us; and the death of Christ was the great sacrifice of atonement: An offering and a sacrifice to God; or an offering, even a sacrifice--a propitiatory sacrifice, to expiate our guilt, which had been prefigured in the legal oblations and sacrifices; and this for a sweet-smelling savour. Some observe that the sin-offerings were never said to be of a sweet-smelling savour; but this is said of the Lamb of God, which taketh away the sin of the world. As he offered himself with a design to be accepted of God, so God did accept, was pleased with, and appeased by, that sacrifice. Note, As the sacrifice of Christ was efficacious with God, so his example should be prevailing with us, and we should carefully copy after it.
Adam Clarke: Commentary on the Bible - 1831
5:1: Be ye therefore followers of God - The beginning of this chapter is properly a continuation of the preceding, which should have ended with the second verse of this. The word μιμηται, which we translate followers, signifies such as personate others, assuming their gait, mode of speech, accent, carriage, etc.; and it is from this Greek word that we have the word mimic. Though this term is often used in a ludicrous sense, yet here it is to be understood in a very solemn and proper sense. Let your whole conduct be like that of your Lord; imitate him in all your actions, words, spirit, and inclinations; imitate him as children do their beloved parents, and remember that you stand in the relation of beloved children to him. It is natural for children to imitate their parents; it is their constant aim to learn of them, and to copy them in all things; whatever they see the parent do, whatever they hear him speak, that they endeavor to copy and imitate; yea, they go farther, they insensibly copy the very tempers of their parents. If ye therefore be children of God, show this love to your heavenly Father, and imitate all his moral perfections, and acquire the mind that was in Jesus.
Albert Barnes: Notes on the Bible - 1834
5:1: Be ye therefore followers of God - Greek, "Be imitators - μιμηταὶ mimē tai - of God." The idea is not that they were to be the friends of God, or numbered among his followers, but that they were to imitate him in the particular thing under consideration. The word "therefore" - οὖν oun - connects this with the pRev_ious chapter, where he had been exhorting them to kindness, and to a spirit of forgiveness, and he here entreats them to imitate God, who was always kind and ready to forgive; compare Mat 5:44-47; As he forgives us Eph 4:32, we should be ready to forgive others; as he has borne with our faults, we should bear with theirs; as he is ever ready to hear our cry when we ask for mercy, we should be ready to hear others when they desire to be forgiven; and as he is never weary with doing us good, we should never be weary in benefiting them.
As dear children - The meaning is, "as those children which are beloved follow the example of a father, so we, who are beloved of God, should follow his example." What a simple rule this is! And how much contention and strife would be avoided if it were followed! If every Christian who is angry, unforgiving, and unkind, would just ask himself the question, "How does God treat me?" it would save all the trouble and heart-burning which ever exists in the church.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:1: followers: Eph 4:32; Lev 11:45; Mat 5:45, Mat 5:48; Luk 6:35, Luk 6:36; Pe1 1:15, Pe1 1:16; Jo1 4:11
as: Jer 31:20; Hos 1:10; Joh 1:12; Col 3:12; Jo1 3:1, Jo1 3:2
John Gill
5:1 Be ye therefore followers of God,.... Not in his works of infinite wisdom and almighty power, which is impossible; but in acts of righteousness and holiness, and particularly in acts of mercy, goodness, and beneficence; as in forgiving injuries and offences, and in freely distributing to the necessities of the saints; as the connection of the words with the preceding chapter, and the instance and example in the following verse show: and this should be done by the saints,
as dear children; and because they are such by adopting grace; being predestinated unto the adoption of children, in the eternal purpose of God, and taken into that relation in the covenant of grace; and which is declared and made manifest in regeneration, and by faith in Christ Jesus: and they are dear, or beloved children, being loved with an everlasting and unchangeable love, and which is the spring and source of their adoption; and their being dear to him is seen by what he is unto them, their covenant God and Father; and by what he has done for them, in giving his Son to them, and for them; as well as in choosing, calling, and quickening them by his grace, and by the account he makes of them, as his jewels, his peculiar treasure, and the apple of his eye; and by the pity and compassion he has for them, and the care he takes of them; and therefore it becomes them to imitate him; for who should they imitate and follow after, but their Father, and especially when they are so dear unto him?
John Wesley
5:1 Be ye therefore followers - Imitators. Of God - In forgiving and loving. O how much more honourable and more happy, to be an imitator of God, than of Homer, Virgil, or Alexander the Great!
Robert Jamieson, A. R. Fausset and David Brown
5:1 EXHORTATIONS TO LOVE: AND AGAINST CARNAL LUSTS AND COMMUNICATIONS. CIRCUMSPECTION IN WALK: REDEEMING THE TIME: BEING FILLED WITH THE SPIRIT: SINGING TO THE LORD WITH THANKFULNESS: THE WIFE'S DUTY TO THE HUSBAND RESTS ON THAT OF THE CHURCH TO CHRIST. (Eph. 5:1-33)
therefore--seeing that "God in Christ forgave you" (Eph 4:32).
followers--Greek, "imitators" of God, in respect to "love" (Eph 5:2): God's essential character (1Jn 4:16).
as dear children--Greek, "as children beloved"; to which Eph 5:2 refers, "As Christ also loved us" (1Jn 4:19). "We are sons of men, when we do ill; sons of God, when we do well" [AUGUSTINE, on Psalm 52]; (compare Mt 5:44-45, Mt 5:48). Sonship infers an absolute necessity of imitation, it being vain to assume the title of son without any similitude of the Father [PEARSON].
5:25:2: եւ գնացէ՛ք սիրո՛վ՝ որպէս եւ Քրիստոս սիրեաց զմեզ, եւ մատնեաց զանձն իւր վասն մեր, պատարագ եւ զենումն Աստուծոյ ՚ի հոտ անուշից[4357]։[4357] Օրինակ մի. Աստուծոյ Հօր ՚ի հոտ ա՛՛։
2 եւ ընթացէ՛ք սիրով, ինչպէս որ Քրիստոս սիրեց մեզ եւ իր անձը մատնեց մեզ համար որպէս անուշահոտ պատարագ եւ զոհ Աստծուն:
2 Եւ սիրով վարուեցէք, ինչպէս Քրիստոս ալ մեզ սիրեց ու իր անձը մեզի համար մատնեց՝ անուշահոտ պատարագ ու զոհ ըլլալով Աստուծոյ։
եւ գնացէք սիրով, որպէս եւ Քրիստոս սիրեաց զմեզ, եւ մատնեաց զանձն իւր վասն մեր պատարագ եւ զենումն Աստուծոյ ի հոտ անուշից:

5:2: եւ գնացէ՛ք սիրո՛վ՝ որպէս եւ Քրիստոս սիրեաց զմեզ, եւ մատնեաց զանձն իւր վասն մեր, պատարագ եւ զենումն Աստուծոյ ՚ի հոտ անուշից[4357]։
[4357] Օրինակ մի. Աստուծոյ Հօր ՚ի հոտ ա՛՛։
2 եւ ընթացէ՛ք սիրով, ինչպէս որ Քրիստոս սիրեց մեզ եւ իր անձը մատնեց մեզ համար որպէս անուշահոտ պատարագ եւ զոհ Աստծուն:
2 Եւ սիրով վարուեցէք, ինչպէս Քրիստոս ալ մեզ սիրեց ու իր անձը մեզի համար մատնեց՝ անուշահոտ պատարագ ու զոհ ըլլալով Աստուծոյ։
zohrab-1805▾ eastern-1994▾ western am▾
5:22: и живите в любви, как и Христос возлюбил нас и предал Себя за нас в приношение и жертву Богу, в благоухание приятное.
5:2  καὶ περιπατεῖτε ἐν ἀγάπῃ, καθὼς καὶ ὁ χριστὸς ἠγάπησεν ἡμᾶς καὶ παρέδωκεν ἑαυτὸν ὑπὲρ ἡμῶν προσφορὰν καὶ θυσίαν τῶ θεῶ εἰς ὀσμὴν εὐωδίας.
5:2. καὶ (and) περιπατεῖτε (ye-should-tread-about-unto) ἐν (in) ἀγάπῃ, (unto-an-excessing-off,"καθὼς (down-as) καὶ (and) ὁ (the-one) χριστὸς (Anointed) ἠγάπησεν (it-excessed-off-unto) ὑμᾶς (to-ye) καὶ (and) παρέδωκεν (it-gave-beside) ἑαυτὸν (to-self) ὑπὲρ (over) ὑμῶν (of-ye) προσφορὰν ( to-a-beareeing-toward ) καὶ ( and ) θυσίαν ( to-a-surging-unto ) τῷ (unto-the-one) θεῷ (unto-a-Deity) εἰς ( into ) ὀσμὴν ( to-an-odor ) εὐωδίας . ( of-a-goodly-odoring-unto )
5:2. et ambulate in dilectione sicut et Christus dilexit nos et tradidit se ipsum pro nobis oblationem et hostiam Deo in odorem suavitatisAnd walk in love, as Christ also hath loved us and hath delivered himself for us, an oblation and a sacrifice to God for an odour of sweetness.
2. and walk in love, even as Christ also loved you, and gave himself up for us, an offering and a sacrifice to God for an odour of a sweet smell.
5:2. And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour.
5:2. And walk in love, just as Christ also loved us and delivered himself for us, as an oblation and a sacrifice to God, with a fragrance of sweetness.
And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour:

2: и живите в любви, как и Христос возлюбил нас и предал Себя за нас в приношение и жертву Богу, в благоухание приятное.
5:2  καὶ περιπατεῖτε ἐν ἀγάπῃ, καθὼς καὶ ὁ χριστὸς ἠγάπησεν ἡμᾶς καὶ παρέδωκεν ἑαυτὸν ὑπὲρ ἡμῶν προσφορὰν καὶ θυσίαν τῶ θεῶ εἰς ὀσμὴν εὐωδίας.
5:2. et ambulate in dilectione sicut et Christus dilexit nos et tradidit se ipsum pro nobis oblationem et hostiam Deo in odorem suavitatis
And walk in love, as Christ also hath loved us and hath delivered himself for us, an oblation and a sacrifice to God for an odour of sweetness.
5:2. And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour.
5:2. And walk in love, just as Christ also loved us and delivered himself for us, as an oblation and a sacrifice to God, with a fragrance of sweetness.
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Adam Clarke: Commentary on the Bible - 1831
5:2: And walk in love - Let every act of life be dictated by love to God and man.
As Christ - hath loved us - Laying down your lives for your brethren if necessary; counting nothing too difficult to be done in order to promote their eternal salvation.
Hath given himself for us - Christ hath died in our stead, and become thereby a sacrifice for our sins.
An offering - Προσφορα· An oblation, an eucharistic offering; the same as מנחה minchah, Lev 2:1, etc., which is explained to be an offering made unto the Lord, of fine flour, with oil and frankincense. It means, any offering by which gratitude was expressed for temporal blessings received from the bounty of God.
A sacrifice - Θυσια· A sin-offering, a victim for sin; the same as זבח zebach, which almost universally means that sacrificial act in which the blood of an animal was poured out as an atonement for sin. These terms may be justly considered as including every kind of sacrifice, offering, and oblation made to God on any account; and both these terms are with propriety used here, because the apostle's design was to represent the sufficiency of the offering made by Christ for the sin of the world. And the passage strongly intimates, that as man is bound to be grateful to God for the good things of this life, so he should testify that gratitude by suitable offerings; but having sinned against God, he has forfeited all earthly blessings as well as those that come from heaven; and that Jesus Christ gave himself ὑπερ ἡμων, in our stead and on our account, as the gratitude-offering, προσφορα, which we owed to our Maker, and, without which a continuance of temporal blessings could not be expected; and also as a sacrifice for sin, θυσια, without which we could never approach God, and without which we must be punished with an everlasting destruction from the presence of God and the glory of his power. Thus we find that even our temporal blessings come from and by Jesus Christ, as well as all our spiritual and eternal mercies.
For a sweet-smelling savor - Εις οσμην ευωδιας· The same as is expressed in Gen 8:21; Lev 1:9; Lev 3:16 : ריח ניהוח ליהוה reiach nichoach laihovah, "a sweet savor unto the Lord;" i.e. an offering of his own prescription, and one with which he was well pleased; and by accepting of which he showed that he accepted the person who offered it. The sweet-smelling savor refers to the burnt-offerings, the fumes of which ascended from the fire in the act of burning; and as such odors are grateful to man, God represents himself as pleased with them, when offered by an upright worshipper according to his own appointment.
Albert Barnes: Notes on the Bible - 1834
5:2: And walk in love - That is, let your lives be characterized by love; let that be evinced in all your deportment and conversation; see notes on Joh 13:34.
As Christ also hath loved us - We are to evince the same love for one another which he has done for us. He showed his love by giving himself to die for us, and we should evince similar love to one another; Jo1 3:16.
And hath given himself for us - "As Christ also hath loved us." We are to evince the same love for one another which he has done for us He showed his love by giving himself to die for us, and we should evince similar love to one another; Jo1 3:16. "And hath given himself for us." This is evidently added by the apostle to show what he meant by saying that Christ loved us, and what we ought to do to evince our love for each other. The strength of his love was so great that he was willing to give himself up to death on our account; our love for our brethren should be such that we would be willing to do the same thing for them; Jo1 3:16.
An offering - The word used here - προσφορά prosphora - means properly that which is "offered to God" in any way; or whatever it may be. It is, however, in the Scriptures commonly used to denote an offering without blood - a thank-offering - and thus is distinguished from a sacrifice or a bloody oblation. The word occurs only in Act 21:26; Act 24:17; Rom 15:16; Eph 5:2; Heb 10:5, Heb 10:8, Heb 10:10, Heb 10:14, Heb 10:18. It means here that he regarded himself as an offering to God.
And a sacrifice - θυσίαν thusian. Christ is here expressly called a "Sacrifice" - the usual word in the Scriptures to denote a proper sacrifice. A sacrifice was an offering made to God by killing an animal and burning it on an altar, designed to make atonement for sin. It always implied the "killing" of the animal as an acknowledgment of the sinner that he deserved to die. It was the giving up of "life," which was supposed to reside in the "blood" (see the notes on Rom 3:25), and hence it was necessary that "blood" should be shed. Christ was such a sacrifice; and his love was shown in his being willing that his blood should be shed to save people.
For a sweet-smelling savour - see the notes on Co2 2:15, where the word "savor" is explained. The meaning here is, that the offering which Christ made of himself to God, was like the grateful and pleasant smell of "incense," that is, it was acceptable to him. It was an exhibition of benevolence with which he was pleased, and it gave him the opportunity of evincing his own benevolence in the salvation of people. The meaning of this in the connection here is that the offering which Christ made was one of "love." So, says Paul, do you love one another. Christ sacrificed himself by "love," and that sacrifice was acceptable to God. So do you show love one to another. Sacrifice everything which opposes it. and it will be acceptable to God. He will approve nil which is designed to promote love, as he approved the sacrifice which was made, under the influence of love, by his Son.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:2: walk: Eph 3:17, Eph 4:2, Eph 4:15; Joh 13:34; Rom 14:16; Co1 16:14; Col 3:14; Th1 4:9; Ti1 4:12; Pe1 4:8; Jo1 3:11, Jo1 3:12, Jo1 3:23, Jo1 4:20, Jo1 4:21
as: Eph 5:25, Eph 3:19; Mat 20:28; Joh 15:12, Joh 15:13; Co2 5:14, Co2 5:15, Co2 8:9; Gal 1:4, Gal 2:20; Ti1 2:6; Tit 2:14; Heb 7:25-27, Heb 9:14, Heb 9:26, Heb 10:10, Heb 10:11; Pe1 2:21-24; Jo1 3:16; Rev 1:5, Rev 5:9
a sacrifice: Rom 8:3 *marg. Co1 5:7; Heb 9:23, Heb 10:12
for a: Gen 8:21; Lev 1:9, Lev 1:13, Lev 1:17, Lev 3:16; Amo 5:21; Co2 2:15
John Gill
5:2 And walk in love,.... To God; to which the saints are obliged, not only by the law of God, which requires it, but by the goodness of God, and the discoveries of his love to them; and which shows itself in fearing to offend him, in a conformity to his will, in making his glory the chief end of all actions, and in loving all that belong to him: and also the saints should walk in love to Christ; who is to be loved fervently, constantly, in sincerity, with all the heart, and above all creatures and things; because of the loveliness of his person, the love he bears to them, and the things he has done for them, and the relations he stands in to them; and which is manifested in keeping his commands, in delighting in his presence, and in a concern at his absence: and also they should walk in love to one another, which is chiefly designed; which is Christ's new commandment, and is an evidence of regeneration; and without which a profession of religion is in vain: and to "walk" in love, is not merely to talk of it, but to exercise it; and to do all that is done for God, and Christ, and the saints, from a principle of love; and to advance, increase, and abound in it, and to go on and continue therein: the example to be copied after, and which carries in it an argument engaging to it is,
as Christ also hath loved us; with a love exceeding great and strong, which is wonderful, inconceivable, and unparalleled; and even as the Father has loved him; with a love that is free and sovereign, unchangeable and everlasting, of which he has given many instances; and a principal one is hereafter mentioned: the "as" here is a note of similitude, not of equality; for it cannot be thought that the saints should love God, or Christ, or one another, with a love equal to Christ's love to them, but only that theirs should bear some likeness to his: the Alexandrian copy and Ethiopic version, instead of "us", read "you":
and hath given himself for us; not the world, and the things of it, which are his; not men, nor angels, nor animals, but himself; he gave away his time, service, and strength; his name, fame, and reputation; all the comforts of life, and life itself; his whole human nature, soul and body, and that as in union with his divine person; and that not only for the good of his people, but in their room and stead; not for angels, nor for all men, but for his chosen ones, the church, his sheep, his people, and when they, were sinners; in the following manner, and for the said purpose:
an offering and a sacrifice to God, for a sweet smelling savour; Christ was both priest and sacrifice; he offered up himself a propitiatory sacrifice for the sins of his people, to expiate them, and make reconciliation and satisfaction for them; and this he offered up to God, against whom they had sinned, and whose justice must be satisfied, who called him to this work, and engaged him in it; and which was well pleasing to him, he smelled a sweet savour of rest in it, it being an unblemished sacrifice, and voluntarily offered up; and was complete, full, and adequate to the demands of his justice; by it sin was put away, finished, and made an end of, and his people perfected for ever; see Gen 8:20.
Robert Jamieson, A. R. Fausset and David Brown
5:2 And--in proof that you are so.
walk in love--resuming Eph 4:1, "walk worthy of the vocation."
as Christ . . . loved us--From the love of the Father he passes to the love of the Son, in whom God most endearingly manifests His love to us.
given himself for us--Greek, "given Himself up (namely, to death, Gal 2:20) for us," that is, in our behalf: not here vicarious substitution, though that is indirectly implied, "in our stead." The offerer, and the offering that He offered, were one and the same (Jn 15:13; Rom 5:8).
offering and a sacrifice--"Offering" expresses generally His presenting Himself to the Father, as the Representative undertaking the cause of the whole of our lost race (Ps 40:6-8), including His life of obedience; though not excluding His offering of His body for us (Heb 10:10). It is usually an unbloody offering, in the more limited sense. "Sacrifice" refers to His death for us exclusively. Christ is here, in reference to Ps 40:6 (quoted again in Heb 10:5), represented as the antitype of all the offerings of the law, whether the unbloody or bloody, eucharistical or propitiatory.
for a sweet-smelling savour--Greek, "for an odor of a sweet smell," that is, God is well pleased with the offering on the ground of its sweetness,and so is reconciled to us (Eph 1:6; Mt 3:17; 2Cor 5:18-19; Heb 10:6-17). The ointment compounded of principal spices, poured upon Aaron's head, answers to the variety of the graces by which He was enabled to "offer Himself a sacrifice for a sweet-smelling savor." Another type, or prophecy by figure, was "the sweet savor" ("savor of rest," Margin) which God smelled in Noah's sacrifice (Gen 8:21). Again, as what Christ is, believers also are (1Jn 4:17), and ministers are: Paul says (2Cor 2:17) "we are unto God a sweet savor of Christ."
5:35:3: Այլ պոռնկութիւն եւ ամենայն պղծութիւն, կամ ագահութիւն, եւ անուանեսցի մի՛ ՚ի միջի ձերում, որպէս եւ վայելէ սրբոց[4358]. [4358] Ոմանք. Որպէս վայել է սր՛՛։
3 Հեռո՛ւ ձեզնից պոռնկութիւն եւ ամէն տեսակ պղծութիւն կամ ագահութիւն. դրանց անունն իսկ թող չյիշուի ձեր մէջ, ինչպէս որ վայել է սրբերին.
3 Բայց պոռնկութեան եւ ամէն կերպ պղծութեան կամ ագահութեան անունը անգամ պէտք չէ յիշուի ձեր մէջ, ինչպէս կը վայլէ սուրբերուն,
Այլ պոռնկութիւն եւ ամենայն պղծութիւն կամ ագահութիւն եւ անուանեսցի մի՛ ի միջի ձերում, որպէս եւ վայելէ սրբոց:

5:3: Այլ պոռնկութիւն եւ ամենայն պղծութիւն, կամ ագահութիւն, եւ անուանեսցի մի՛ ՚ի միջի ձերում, որպէս եւ վայելէ սրբոց[4358].
[4358] Ոմանք. Որպէս վայել է սր՛՛։
3 Հեռո՛ւ ձեզնից պոռնկութիւն եւ ամէն տեսակ պղծութիւն կամ ագահութիւն. դրանց անունն իսկ թող չյիշուի ձեր մէջ, ինչպէս որ վայել է սրբերին.
3 Բայց պոռնկութեան եւ ամէն կերպ պղծութեան կամ ագահութեան անունը անգամ պէտք չէ յիշուի ձեր մէջ, ինչպէս կը վայլէ սուրբերուն,
zohrab-1805▾ eastern-1994▾ western am▾
5:33: А блуд и всякая нечистота и любостяжание не должны даже именоваться у вас, как прилично святым.
5:3  πορνεία δὲ καὶ ἀκαθαρσία πᾶσα ἢ πλεονεξία μηδὲ ὀνομαζέσθω ἐν ὑμῖν, καθὼς πρέπει ἁγίοις,
5:3. Πορνεία (A-harloting-of) δὲ (moreover) καὶ (and) ἀκαθαρσία (an-un-cleansing-unto) πᾶσα (all) ἢ (or) πλεονεξία (a-holding-beyond-unto) μηδὲ (lest-moreover) ὀνομαζέσθω (it-should-be-named-to) ἐν (in) ὑμῖν, (unto-ye,"καθὼς (down-as) πρέπει (it-befitteth) ἁγίοις , ( unto-hallow-belonged ,"
5:3. fornicatio autem et omnis inmunditia aut avaritia nec nominetur in vobis sicut decet sanctosBut fornication and all uncleanness or covetousness, let it not so much as be named among you, as becometh saints:
3. But fornication, and all uncleanness, or covetousness, let it not even be named among you, as becometh saints;
5:3. But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints;
5:3. But let not any kind of fornication, or impurity, or rapacity so much as be named among you, just as is worthy of the saints,
But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints:

3: А блуд и всякая нечистота и любостяжание не должны даже именоваться у вас, как прилично святым.
5:3  πορνεία δὲ καὶ ἀκαθαρσία πᾶσα ἢ πλεονεξία μηδὲ ὀνομαζέσθω ἐν ὑμῖν, καθὼς πρέπει ἁγίοις,
5:3. fornicatio autem et omnis inmunditia aut avaritia nec nominetur in vobis sicut decet sanctos
But fornication and all uncleanness or covetousness, let it not so much as be named among you, as becometh saints:
5:3. But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints;
5:3. But let not any kind of fornication, or impurity, or rapacity so much as be named among you, just as is worthy of the saints,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-4: Блуд - наиболее распространенный в язычестве порок. - Не должны именоваться. Не только не должны существовать эти пороки, но и говорить-то о них христиане между собою не должны, чтобы не навести кого-либо из своих на дурные мысли. - Сквернословие... Это грехи языка. О смехотворстве (собственно: хорошее обращение - eutrapelia) славянский наш перевод дает понятие очень определенное. Это есть "кощуны" или кощунство, т. е., по нашему, насмешки над священными предметами. (Слав. выражение "кощун" происходит от древнего слова "кощей", которое означало молодого человека из хорошего рода. Такие кощеи служили при дворах древних великих князей и, очевидно, в беседах между собою не стеснялись требованиями приличия...). Еще римский писатель Плавт подметил в Ефесянах склонность к непристойным шуткам, и потому Ап. вполне основательно на этом пороке останавливает внимание своих читателей. - Благодарение - за все то, что верующие получили во Христе (см. II:11: и сл. ).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Preservatives from Impurity; Cautions and Admonitions.A. D. 61.
3 But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints; 4 Neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks. 5 For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God. 6 Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience. 7 Be not ye therefore partakers with them. 8 For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light: 9 (For the fruit of the Spirit is in all goodness and righteousness and truth;) 10 Proving what is acceptable unto the Lord. 11 And have no fellowship with the unfruitful works of darkness, but rather reprove them. 12 For it is a shame even to speak of those things which are done of them in secret. 13 But all things that are reproved are made manifest by the light: for whatsoever doth make manifest is light. 14 Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light. 15 See then that ye walk circumspectly, not as fools, but as wise, 16 Redeeming the time, because the days are evil. 17 Wherefore be ye not unwise, but understanding what the will of the Lord is. 18 And be not drunk with wine, wherein is excess; but be filled with the Spirit; 19 Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord; 20 Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ;

These verses contain a caution against all manner of uncleanness, with proper remedies and arguments proposed: some further cautions are added, and other duties recommended. Filthy lusts must be suppressed, in order to the supporting of holy love. Walk in love, and shun fornication and all uncleanness. Fornication is folly committed between unmarried persons. All uncleanness includes all other sorts of filthy lusts, which were too common among the Gentiles. Or covetousness, which being thus connected, and mentioned as a thing which should not be once named, some understand it, in the chaste style of the scripture, of unnatural lust; while others take it in the more common sense, for an immoderate desire of gain or an insatiable love of riches, which is spiritual adultery; for by this the soul, which was espoused to God, goes astray from him, and embraces the bosom of a stranger, and therefore carnal worldlings are called adulterers: You adulterers and adulteresses, know you not that the friendship of the world is enmity with God? Now these sins must be dreaded and detested in the highest degree: Let it not be once named among you, never in a way of approbation nor without abhorrence, as becometh saints, holy persons, who are separated from the world, and dedicated unto God. The apostle not only cautions against the gross acts of sin, but against what some may be apt to make light of, and think to be excusable. Neither filthiness (v. 4), by which may be understood all wanton and unseemly gestures and behaviour; nor foolish talking, obscene and lewd discourse, or, more generally, such vain discourse as betrays much folly and indiscretion, and is far from edifying the hearers; nor jesting. The Greek word eutrapelia is the same which Aristotle, in his Ethics, makes a virtue: pleasantness of conversation. And there is no doubt an innocent and inoffensive jesting, which we cannot suppose the apostle here forbids. Some understand him of such scurrilous and abusive reflections as tend to expose others and to make them appear ridiculous. This is bad enough: but the context seems to restrain it to such pleasantry of discourse as is filthy and obscene, which he may also design by that corrupt, or putrid and rotten, communication that he speaks of, ch. iv. 29. Of these things he says, They are not convenient. Indeed there is more than inconvenience, even a great deal of mischief, in them. They are so far from being profitable that they pollute and poison the hearers. But the meaning is, Those things do not become Christians, and are very unsuitable to their profession and character. Christians are allowed to be cheerful and pleasant; but they must be merry and wise. The apostle adds, But rather giving of thanks: so far let the Christian's way of mirth be from that of obscene and profane wit, that he may delight his mind, and make himself cheerful, by a grateful remembrance of God's goodness and mercy to him, and by blessing and praising him on account of these. Note, 1. We should take all occasions to render thanksgivings and praises to God for his kindness and favours to us. 2. A reflection on the grace and goodness of God to us, with a design to excite our thankfulness to him, is proper to refresh and delight the Christian's mind, and to make him cheerful. Dr. Hammond thinks that eucharistia may signify gracious, pious, religious discourse in general, by way of opposition to what the apostle condemns. Our cheerfulness, instead of breaking out into what is vain and sinful, and a profanation of God's name, should express itself as becomes Christians, and in what may tend to his glory. If men abounded more in good and pious expressions, they would not be so apt to utter ill and unbecoming words; for shall blessing and cursing, lewdness and thanksgivings, proceed out of the same mouth?

I. To fortify us against the sins of uncleanness, &c., the apostle urges several arguments, and prescribes several remedies, in what follows,

1. He urges several arguments, As, (1.) Consider that these are sins which shut persons out of heaven: For this you know, &c., v. 5. They knew it, being informed of it by the Christian religion. By a covetous man some understand a lewd lascivious libertine, who indulges himself in those vile lusts which were accounted the certain marks of a heathen and an idolater. Others understand it in the common acceptation of the word; and such a man is an idolater because there is spiritual idolatry in the love of this world. As the epicure makes a god of his belly, so the covetous man makes a god of his money, sets those affectations upon it, and places that hope, confidence, and delight, in worldly good, which should be reserved for God only. He serves mammon instead of God. Of these persons it is said that they have no inheritance in the kingdom of Christ and of God; that is, the kingdom of Christ, who is God, or the kingdom which is God's by nature, and Christ's as he is Mediator, the kingdom which Christ has purchased and which God bestows. Heaven is here described as a kingdom (as frequently elsewhere) with respect to its eminency and glory, its fulness and sufficiency, &c. In this kingdom the saints and servants of God have an inheritance; for it is the inheritance of the saints in light. But those who are impenitent, and allow themselves either in the lusts of the flesh or the love of the world, are not Christians indeed, and so belong not to the kingdom of grace, nor shall they ever come to the kingdom of glory. Let us then be excited to be on our guard against those sins which would exclude and shut us out of heaven. (2.) These sins bring the wrath of God upon those who are guilty of them: "Let no man deceive you with vain words, &c., v. 6. Let none flatter you, as though such things were tolerable and to be allowed of in Christians, or as though they were not very provoking and offensive unto God, or as though you might indulge yourselves in them and yet escape with impunity. These are vain words." Observe, Those who flatter themselves and others with hopes of impunity in sin do but put a cheat upon themselves and others. Thus Satan deceived our first parents with vain words when he said to them, You shall not surely die. They are vain words indeed; for those who trust to them will find themselves wretchedly imposed upon, for because of these things cometh the wrath of God upon the children of disobedience. By children of disobedience may be meant the Gentiles, who disbelieved, and refused to comply with, and to submit themselves to, the gospel: or, more generally, all obstinate sinners, who will not be reclaimed, but are given over to disobedience. Disobedience is the very malignity of sin. And it is by a usual Hebraism that such sinners are called children of disobedience; and such indeed they are from their childhood, going astray as soon as they are born. The wrath of God comes upon such because of their sins; sometimes in this world, but more especially in the next. And dare we make light of that which will lay us under the wrath of God? O no. Be not you therefore partakers with them, v. 7. "Do not partake with them in their sins, that you may not share in their punishment." We partake with other men in their sins, not only when we live in the same sinful manner that they do, and consent and comply with their temptations and solicitations to sin, but when we encourage them in their sins, prompt them to sin, and do not prevent and hinder them, as far as it may be in our power to do so. (3.) Consider what obligations Christians are under to live at another rate than such sinners do: For you were sometimes darkness, but now, &c., v. 8. The meaning is, "Such courses are very unsuitable to your present condition; for, whereas in your Gentile and your unregenerate state you were darkness, you have now undergone a great change." The apostle calls their former condition darkness in the abstract, to express the great darkness they were in. They lived wicked and profane lives, being destitute of the light of instruction without and of the illumination and grace of the blessed Spirit within. Note, A state of sin is a state of darkness. Sinners, like men in the dark, are going they know not whither, and doing they know not what. But the grace of God had produced a mighty change in their souls: Now are you light in the Lord, savingly enlightened by the word and the Spirit of God. Now, upon your believing in Christ, and your receiving the gospel. Walk as children of light. Children of light, according to the Hebrew dialect, are those who are in a state of light, endued with knowledge and holiness. "Now, being such, let your conversation be suitable to your condition and privileges, and accordingly live up to the obligation you are under by that knowledge and those advantages you enjoy--Proving what is acceptable unto the Lord (v. 10), examining and searching diligently what God has revealed to be his will, and making it appear that you approve it by conforming yourselves to it." Observe, We must not only dread and avoid that which is displeasing to God, but enquire and consider what will be acceptable to him, searching the scriptures with this view, thus keeping at the greatest distance from these sins.

2. The apostle prescribes some remedies against them. As, (1.) If we would not be entangled by the lusts of the flesh, we must bring forth the fruits of the Spirit, v. 9. This is expected from the children of light, that, being illuminated, they be also sanctified by the Spirit, and thereupon bring forth his fruit, which is in all goodness, an inclination to do good and to show mercy, and righteousness, which signifies justice in our dealings. Thus they are taken more strictly; but, more generally, all religion is goodness and righteousness. And in and with these must be truth, or sincerity and uprightness of heart. (2.) We must have no fellowship with sin nor sinners, v. 11. Sinful works are works of darkness: they come from the darkness of ignorance, they seek the darkness of concealment, and they lead to the darkness of hell. These works of darkness are unfruitful works; there is nothing got by them in the long run, whatever profit is pretended by sin, it will by no means balance the loss; for it issues in the utter ruin and destruction of the impenitent sinner. We must therefore have no fellowship with these unfruitful works; as we must not practise them ourselves, so we must not countenance others in the practice of them. There are many ways of our being accessary to the sins of others, by commendation, counsel, consent, or concealment. And, if we share with others in their sin, we must expect to share with them in their plagues. Nay, if we thus have fellowship with them, we shall be in the utmost danger of acting as they do ere long. But, rather than have fellowship with them, we must reprove them, implying that if we do not reprove the sins of others we have fellowship with them. We must prudently and in our places witness against the sins of others, and endeavour to convince them of their sinfulness, when we can do it seasonably and pertinently, in our words; but especially by the holiness of our lives, and a religious conversation. Reprove their sins by abounding in the contrary duties. One reason given is, For it is a shame even to speak of those things, &c., v. 12. They are so filthy and abominable that it is a shame to mention them, except in a way of reproof, much more must it be a shame to have any fellowship with them. The things which are done of them in secret. The apostle seems to speak here of the Gentile idolaters, and of their horrid mysteries, which abounded with detestable wickedness, and which none were permitted to divulge upon pain of death. Observe, A good man is ashamed to speak that which many wicked people are not ashamed to act; but, as far as their wickedness appears, it should be reproved by good men. There follows another reason for such reproof: But all things that are reproved are made manifest by the light, v. 13. The meaning of this passage may be this: "All those unfruitful works of darkness which you are called upon to reprove are laid open, and made to appear in their proper colours to the sinners themselves, by the light of doctrine or of God's word in your mouths, as faithful reprovers, or by that instructive light which is diffused by the holiness of your lives and by your exemplary walk." Observe, The light of God's word, and the exemplification of it in a Christian conversation, are proper means to convince sinners of their sin and wickedness. It follows, For whatsoever doth make manifest is light; that is, it is the light that discovers what was concealed before in darkness; and accordingly it becomes those who are children of light, who are light in the Lord, to discover to others their sins, and to endeavour to convince them of the evil and danger of them, thus shining as lights in the world. The apostle further urges this duty from the example of God or Christ: Wherefore he saith, &c. (v. 14); as if he had said, "In doing this, you will copy after the great God, who has set himself to awaken sinners from their sleep, and to raise them from the death of sin, that they might receive light from Christ." He saith. The Lord is constantly saying in his word what is more particularly expressed in Isa. lx. 1. Or, Christ, by his ministers, who preach the everlasting gospel, is continually calling upon sinners to this effect: Awake, thou that sleepest, and arise from the dead. The same thing in the main is designed by these different expressions; and they serve to remind us of the great stupidity and the wretched security of sinners, how insensible they are of their danger, and how unapt they naturally are to spiritual motions, sensations, and actions. When God calls upon them to awake, and to arise, his meaning is that they would break off their sins by repentance, and enter on a course of holy obedience, and he encourages them to essay and do their utmost that way, by that gracious promise, And Christ shall give thee light; or Christ shall enlighten thee, or shall shine upon thee. "He shall bring thee into a state of knowledge, holiness, and comfort, assisting thee with his grace, and refreshing thy mind with joy and peace here and rewarding thee with eternal glory at length." Observe, When we are endeavouring to convince sinners, and to reform them from their sins, we are imitating God and Christ in that which is their great design throughout the gospel. Some indeed understand this as a call to sinners and to saints: to sinners to repent and turn; to saints to stir up themselves to their duty. The former must arise from their spiritual death; and the latter must awake from their spiritual deadness. (3.) Another remedy against sin is circumspection, care, or caution (v. 15): See then, &c. This may be understood either with respect to what immediately precedes, "If you are to reprove others for their sins, and would be faithful to your duty in this particular, you must look well to yourselves, and to your own behaviour and conduct" (and, indeed, those only are fit to reprove others who walk with due circumspection and care themselves): or else we have here another remedy or rather preservative from the before-mentioned sins; and this I take to be the design of the apostle, being impossible to maintain purity and holiness of heart and life without great circumspection and care. Walk circumspectly, or, as the word signifies, accurately, exactly, in the right way, in order to which we must be frequently consulting our rule, and the directions we have in the sacred oracles. Not as fools, who walk at all adventures, and who have no understanding of their duty, nor of the worth of their souls, and through neglect, supineness, and want of care, fall into sin, and destroy themselves; but as wise, as persons taught of God and endued with wisdom from above. Circumspect walking is the effect of true wisdom, but the contrary is the effect of folly. It follows, redeeming the time (v. 16), literally, buying the opportunity. It is a metaphor taken from merchants and traders who diligently observe and improve the seasons for merchandise and trade. It is a great part of Christian wisdom to redeem the time. Good Christians must be good husbands of their time, and take care to improve it to the best of purposes, by watching against temptations, by doing good while it is in the power of their hands, and by filling it up with proper employment--one special preservative from sin. They should make the best use they can of the present seasons of grace. Our time is a talent given us by God for some good end, and it is misspent and lost when it is not employed according to his design. If we have lost our time heretofore, we must endeavour to redeem it by doubling our diligence in doing our duty for the future. The reason given is because the days are evil, either by reason of the wickedness of those who dwell in them, or rather "as they are troublesome and dangerous times to you who live in them." Those were times of persecution wherein the apostle wrote this: the Christians were in jeopardy every hour. When the days are evil we have one superadded argument to redeem time, especially because we know not how soon they may be worse. People are very apt to complain of bad times; it were well if that would stir them up to redeem time. "Wherefore," says the apostle (v. 17), "because of the badness of the times, be you not unwise, ignorant of your duty and negligent about your souls, but understanding what the will of the Lord is. Study, consider, and further acquaint yourselves with the will of God, as determining your duty." Observe, Ignorance of our duty, and neglect of our souls, are evidences of the greatest folly; while an acquaintance with the will of God, and a care to comply with it, bespeak the best and truest wisdom.

II. In the three following verses the apostle warns against some other particular sins, and urges some other duties. 1. He warns against the sin of drunkenness: And be not drunk with wine, v. 18. This was a sin very frequent among the heathens; and particularly on occasion of the festivals of their gods, and more especially in their Bacchanalia: then they were wont to inflame themselves with wine, and all manner of inordinate lusts were consequent upon it: and therefore the apostle adds, wherein, or in which drunkenness, is excess. The word asotia may signify luxury or dissoluteness; and it is certain that drunkenness is no friend to chastity and purity of life, but it virtually contains all manner of extravagance, and transports men into gross sensuality and vile enormities. Note, Drunkenness is a sin that seldom goes alone, but often involves men in other instances of guilt: it is a sin very provoking to God, and a great hindrance to the spiritual life. The apostle may mean all such intemperance and disorder as are opposite to the sober and prudent demeanor he intends in his advice, to redeem the time. 2. Instead of being filled with wine, he exhorts them to be filled with the Spirit. Those who are full of drink are not likely to be full of the Spirit; and therefore this duty is opposed to the former sin. The meaning of the exhortation is that men should labour for a plentiful measure of the graces of the Spirit, that would fill their souls with great joy, strength, and courage, which things sensual men expect their wine should inspire them with. We cannot be guilty of any excess in our endeavours after these: nay, we ought not to be satisfied with a little of the Spirit, but to be aspiring after measures, so as to be filled with the Spirit. Now by this means we shall come to understand what the will of the Lord is; for the Spirit of God is given as a Spirit of wisdom and of understanding. And because those who are filled with the Spirit will be carried out in acts of devotion, and all the proper expressions of it, therefore the apostle exhorts, 3. To sing unto the Lord, v. 19. Drunkards are wont to sing obscene and profane songs. The heathens, in their Bacchanalia, used to sing hymns to Bacchus, whom they called the god of wine. Thus they expressed their joy; but the joy of Christians should express itself in songs of praise to their God. In these they should speak to themselves in their assemblies and meetings together, for mutual edification. By psalms may be meant David's psalms, or such composures as were fitly sung with musical instruments. By hymns may be meant such others as were confined to matter of praise, as those of Zacharias, Simeon, &c. Spiritual songs may contain a greater variety of matter, doctrinal, prophetical, historical, &c. Observe here, (1.) The singing of psalms and hymns is a gospel ordinance: it is an ordinance of God, and appointed for his glory. (2.) Though Christianity is an enemy to profane mirth, yet it encourages joy and gladness, and the proper expressions of these in the professors of it. God's people have reason to rejoice, and to sing for joy. They are to sing and to make melody in their hearts; not only with their voices, but with inward affection, and then their doing this will be as delightful and acceptable to God as music is to us: and it must be with a design to please him, and to promote his glory, that we do this; and then it will be done to the Lord. 4. Thanksgiving is another duty that the apostle exhorts to, v. 20. We are appointed to sing psalms, &c., for the expression of our thankfulness to God; but, though we are not always singing, we should never want a disposition for this duty, as we never want matter for it. We must continue it throughout the whole course of our lives; and we should give thanks for all things; not only for spiritual blessings enjoyed, and eternal ones expected (for what of the former we have in hand, and for what of the other we have in hope), but for temporal mercies too; not only for our comforts, but also for our sanctified afflictions; not only for what immediately concerns ourselves, but for the instances of God's kindness and favour to others also. It is our duty in every thing to give thanks unto God and the Father, to God as the Father of our Lord Jesus Christ and our Father in him, in whose name we are to offer up all our prayers, and praises, and spiritual services, that they may be acceptable to God.
Adam Clarke: Commentary on the Bible - 1831
5:3: But fornication - It is probable that the three terms used here by the apostle refer to different species of the same thing. The word fornication, πορνεια, may imply not only fornication but adultery also, as it frequently does; uncleanness, ακαθαρσια may refer to all abominable and unnatural lusts - sodomy, bestiality, etc., and covetousness, πλεονεξια, to excessive indulgence in that which, moderately used, is lawful. As the covetous man never has enough of wealth, so the pleasure-taker and the libertine never have enough of the gratifications of sense, the appetite increasing in proportion to its indulgence. If, however, simple covetousness, i.e. the love of gain, be here intended, it shows from the connection in which it stands, (for it is linked with fornication, adultery, and all uncleanness), how degrading it is to the soul of man, and how abominable it is in the eye of God. In other places it is ranked with idolatry, for the man who has an inordinate love of gain makes money his god.
Let it not be once named - Let no such things ever exist among you, for ye are called to be saints.
Albert Barnes: Notes on the Bible - 1834
5:3: But fornication - A "common" vice among the pagan then as it is now, and one into which they were in special danger of falling; see Rom 1:29 note; Co1 6:18 note.
And all uncleanness - Impurity of life; see the notes on Rom 1:24; compare Rom 6:19; Gal 5:19; Eph 4:19; Col 3:5.
Or covetousness - The "connection" in which this word is found is remarkable. It is associated with the lowest and most debasing vices, and this, as well as those vices, was not once to be "named" among them. What was Paul's estimate then of covetousness? He considered it as an odious and abominable vice; a vice to be regarded in the same light as the most gross sin, and as wholly to be abhorred by all who bore the Christian name see Eph 5:5. The covetous man, according to Paul, is to be ranked with the sensual, and with idolaters Eph 5:5, and with those who are entirely excluded from the kingdom of God Is this the estimate in which the vice is held now? Is it the view which professing Christians take of it? Do we not feel that there is a "great" difference between a covetous man and a man of impure and licentious life? Why is this? Because:
(1) it is so common;
(2) because it is found among those who make pretensions to refinement and even religion;
(3) because it is not so easy to define what is covetousness, as it is to define impurity of life; and,
(4) because the public conscience is seared, and the mind blinded to the low and grovelling character of the sin.
Yet, is not the view of Paul the right view? Who is a covetous man? A man who, in the pursuit of gold, neglects his soul, his intellect, and his heart. A man who, in this insatiable pursuit, is regardless of justice, truth, charity, faith, prayer, peace, comfort, usefulness, conscience; and who shall say that there is any vice more debasing or degrading than this? The time "may" come, therefore, when the covetous man will be regarded as deserving the same rank in the public estimation with the most vicious, and when to covet will be considered as much opposed to the spirit of the gospel as any of the vices here named. When that time shall come, the world's conversion will probably be not a distant event.
Let it not be once named among you - That is, let it not exist; let there be no occasion for mentioning such a thing among you; let it be wholly unknown. This cannot mean that it is wrong to "mention" these vices for the purpose of rebuking them, or cautioning those in danger of committing them - for Paul himself in this manner mentions them here, and frequently elsewhere - but that they should not "exist" among them.
As becometh saints - As befits the character of Christians, who are regarded as holy. Literally, "as becometh holy ones" - ἁγίοις hagiois.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:3: fornication: Eph 5:5, Eph 4:19, Eph 4:20; Num 25:1; Deu 23:17, Deu 23:18; Mat 15:19; Mar 7:21; Act 15:20; Rom 1:29, Rom 6:13; Co1 5:10, Co1 5:11, Co1 6:9, Co1 6:13, Co1 6:18, Co1 10:8; Co2 12:21; Gal 5:19-21; Col 3:5; Th1 4:3, Th1 4:7; Heb 12:16, Heb 13:4; Pe2 2:10; Rev 2:14, Rev 2:21, Rev 9:21, Rev 21:8; Rev 22:15
covetousness: Eph 5:5; Exo 18:21, Exo 20:17; Jos 7:21; Sa1 8:3; Psa 10:3, Psa 119:36; Pro 28:16; Jer 6:13, Jer 8:10, Jer 22:17; Eze 33:31; Mic 2:2; Mar 7:22; Luk 12:15, Luk 16:14; Act 20:33; Co1 6:10; Col 3:5; Ti1 3:3, Ti1 6:10; Ti2 3:2; Tit 1:7, Tit 1:11; Heb 13:5; Pe1 5:2; Pe2 2:3, Pe2 2:14
named: Eph 5:12; Exo 23:13; Co1 5:1
as: Rom 16:2; Phi 1:27; Ti1 2:10; Tit 2:3
Geneva 1599
5:3 (1) But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints;
(1) Now he comes to another type of affections, which is in that part of the mind which men call covetous or desirous: and he reprehends fornication, covetousness, and jesting very sharply.
John Gill
5:3 But fornication, and all uncleanness, or covetousness,.... The apostle proceeds to dehort from several vices, which are unbecoming the dear children and followers of God; and which the love of Christ should constrain them to avoid: the first of these, which is simple "fornication", is the sin which is committed between single or unmarried persons; and is contrary to the law of God, is a work of the flesh, and is against a man's own body; it renders persons unfit for church communion, brings many temporal calamities upon them, and exposes them to divine wrath, and excludes from the kingdom of heaven, without repentance; and the reason why it is so often taken notice of is, because it was very frequent among the Gentiles, and not thought criminal: "all uncleanness" takes in adultery, incest, sodomy, and every unnatural lust; and "covetousness" seems not so much to design that sin which is commonly so called, namely, an immoderate desire after worldly things, as a greedy and insatiable appetite after the above lusts:
let it not be once named among you, as becometh saints; that is, neither one or other of them; the sense is, that they should not be committed; so that there might be no occasion to speak of them, even though with abhorrence, as if there were no such vices in being; and much less should they be named with pleasure, and pleaded for: for thus it becomes such who are set apart by God the Father, whose sins are expiated by the blood of Christ, and whose hearts are sanctified by the Spirit of God; who profess the Gospel of Christ, and have a place and a name in God's house, better than that of sons and daughters.
John Wesley
5:3 But let not any impure love be even named or heard of among you - Keep at the utmost distance from it, as becometh saints.
Robert Jamieson, A. R. Fausset and David Brown
5:3 once named--Greek, "Let it not be even named" (Eph 5:4, Eph 5:12). "Uncleanness" and "covetousness" are taken up again from Eph 4:19. The two are so closely allied that the Greek for "covetousness" (pleonexia) is used sometimes in Scripture, and often in the Greek Fathers, for sins of impurity. The common principle is the longing to fill one's desire with material objects of sense, outside of God. The expression, "not be even named," applies better to impurity, than to "covetousness."
5:45:4: եւ զազրութիւն, կամ խօ՛սք յիմարութեան, կամ խեղկատակութիւն, որ ո՛չ վայելէ. այլ մանաւանդ գոհութի՛ւն[4359]։ [4359] Ոմանք. Որ ոչ վայել է սրբոց, այլ։
4 եւ հեռո՛ւ ձեզնից զազրախօսութիւն կամ յիմար խօսք կամ խեղկատակութիւն, որ վայել չեն. այլ, մանաւանդ, գոհութիւն թող մատուցուի Աստծուն:
4 Եւ գարշելի բաներ կամ յիմարական խօսքեր կամ խեղկատակութիւն, որ չի վայլեր, այլ մանաւանդ՝ գոհութիւն։
եւ զազրութիւն կամ խօսք յիմարութեան կամ խեղկատակութիւն որ ոչ վայելէ, այլ մանաւանդ գոհութիւն:

5:4: եւ զազրութիւն, կամ խօ՛սք յիմարութեան, կամ խեղկատակութիւն, որ ո՛չ վայելէ. այլ մանաւանդ գոհութի՛ւն[4359]։
[4359] Ոմանք. Որ ոչ վայել է սրբոց, այլ։
4 եւ հեռո՛ւ ձեզնից զազրախօսութիւն կամ յիմար խօսք կամ խեղկատակութիւն, որ վայել չեն. այլ, մանաւանդ, գոհութիւն թող մատուցուի Աստծուն:
4 Եւ գարշելի բաներ կամ յիմարական խօսքեր կամ խեղկատակութիւն, որ չի վայլեր, այլ մանաւանդ՝ գոհութիւն։
zohrab-1805▾ eastern-1994▾ western am▾
5:44: Также сквернословие и пустословие и смехотворство не приличны [вам], а, напротив, благодарение;
5:4  καὶ αἰσχρότης καὶ μωρολογία ἢ εὐτραπελία, ἃ οὐκ ἀνῆκεν, ἀλλὰ μᾶλλον εὐχαριστία.
5:4. καὶ (and) αἰσχρότης (an-en-shameness) καὶ (and) μωρολογία (a-dulled-fortheeing-unto) ἢ (or) εὐτραπελία, (a-goodly-turned-speaking-unto) ἃ ( to-which ) οὐκ (not) ἀνῆκεν, (it-was-arriving-up,"ἀλλὰ (other) μᾶλλον (more-such) εὐχαριστία. (a-goodly-granting-unto)
5:4. aut turpitudo aut stultiloquium aut scurrilitas quae ad rem non pertinent sed magis gratiarum actioOr obscenity or foolish talking or scurrility, which is to no purpose: but rather giving of thanks.
4. nor filthiness, nor foolish talking, or jesting, which are not befitting: but rather giving of thanks.
5:4. Neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks.
5:4. nor any indecent, or foolish, or abusive talk, for this is without purpose; but instead, give thanks.
Neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks:

4: Также сквернословие и пустословие и смехотворство не приличны [вам], а, напротив, благодарение;
5:4  καὶ αἰσχρότης καὶ μωρολογία ἢ εὐτραπελία, ἃ οὐκ ἀνῆκεν, ἀλλὰ μᾶλλον εὐχαριστία.
5:4. aut turpitudo aut stultiloquium aut scurrilitas quae ad rem non pertinent sed magis gratiarum actio
Or obscenity or foolish talking or scurrility, which is to no purpose: but rather giving of thanks.
5:4. Neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks.
5:4. nor any indecent, or foolish, or abusive talk, for this is without purpose; but instead, give thanks.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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Adam Clarke: Commentary on the Bible - 1831
5:4: Neither filthiness - Αισχροτης· Any thing base or vile in words or acts.
Foolish talking - Μωρολογια· Scurrility, buffoonery, ridicule, or what tends to expose another to contempt.
Nor jesting - Ευτραπελια· Artfully turned discourses or words, from ευ, well or easily, and τρεπω, I turn; words that can be easily turned to other meanings; double entendres; chaste words which, from their connection, and the manner in which they are used, convey an obscene or offensive meaning. It also means jests, puns, witty sayings, and mountebank repartees of all kinds.
Which are not convenient - Ουκ ανηκοντα· They do not come up to the proper standard; they are utterly improper in themselves, and highly unbecoming in those who profess Christianity.
But rather giving of thanks - Ευχαριστια· Decent and edifying discourse or thanksgiving to God. Prayer or praise is the most suitable language for man; and he who is of a trifling, light disposition, is ill fitted for either. How can a man, who has been talking foolishly or jestingly in company, go in private to magnify God for the use of his tongue which he has abused, or his rational faculties which he has degraded?
Albert Barnes: Notes on the Bible - 1834
5:4: Neither filthiness - That is, obscene, or indecent conversation. Literally, that which is shameful, or deformed - αἰσχρότης aischrotē s. The word does not elsewhere occur in the New Testament.
Nor foolish talking - This word - μωρολογία mō rologia - does not occur elsewhere in the New Testament. It means that kind of talk which is insipid, senseless, stupid, foolish; which is not suited to instruct, edify, profit - the idle "chitchat" which is so common in the world. The meaning is, that Christians should aim to have their conversation sensible, serious, sincere - remembering the words of the Lord Jesus, "that every idle word that men shall speak, they shall give account thereof in the day of judgment;" Mat 12:36.
Nor jesting - εὐτραπελία eutrapelia. This word occurs also nowhere else in the New Testament. It properly means, that which is "well-turned" εὐ eu - well, and τρεπω trepō - to turn); and then that which is sportive, refined, courteous; and then "urbanity, humor, wit; and then jesting, levity" - which is evidently the meaning here. The apostle would not forbid courteousness, or refinement of manners (compare Pe1 3:8), and the reference, therefore, must be to that which is light and trifling in conversation; to that which is known among us as jesting. It may be observed:
(1) that "courteousness" is not forbidden in the Scriptures, but is positively required; Pe1 3:8.
(2) "Cheerfulness" is not forbidden - for if anything can make cheerful, it is the hope of heaven.
(3) "Pleasantry" cannot be forbidden. I mean that quiet and gentle humor that arises from good-nature, and that makes one good-natured in spite of himself.
Such are many of the poems of Cowper, and many of the essays of Addison in the "Spectator" - a benevolent humor which disposes us to smile, but not to be malignant; to be good-natured, but not to inspire levity. But levity and jesting, though often manifested by ministers and other Christians, are as inconsistent with true dignity as with the gospel. Where were they seen in the conversation of the Redeemer? Where in the writings of Paul?
Which are not convenient - That is, which are not fit or proper; which do not become the character of Christians; notes, Rom 1:28. Christians should be grave and serious - though cheerful and pleasant. They should feel that they have great interests at stake, and that the world has too. They are redeemed - not to make sport; purchased with precious blood - for other purposes than to make people laugh. They are soon to be in heaven - and a man who has any impressive sense of that will habitually feel that he has much else to do than to make people laugh. The true course of life is midway between moroseness and levity; sourness and lightness; harshness and jesting. Be benevolent, kind, cheerful, bland, courteous, but serious. Be solemn, thoughtful, deeply impressed with the presence of God and with eternal things, but pleasant, affable, and benignant. Think not a smile sinful; but think not levity and jesting harmless.
But rather giving of thanks - Thanks to God, or praises are more becoming Christians than jesting. The idea here seems to be, that such employment would be far more appropriate to the character of Christians, than idle, trifling, and indelicate conversation. Instead, therefore, of meeting together for low wit and jesting; for singing songs, and for the common discourse which often attends such "gatherings" of friends, Paul would have them come together for the purpose of praising God, and engaging in his service. Human beings are social in their nature; and it they do not assemble for good purposes, they will for bad ones. It is much more appropriate to the character of Christians to come together to sing praises to God, than to sing songs; to pray than to jest; to converse of the things of redemption than to tell anecdotes, and to devote the time to a contemplation of the world to come, than to trifles and nonsense.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:4: filthiness: Eph 4:29; Pro 12:23, Pro 15:2; Ecc 10:13; Mat 12:34-37; Mar 7:22; Col 3:8; Jam 3:4-8; Pe2 2:7, Pe2 2:18; Jde 1:10, Jde 1:13
convenient: Rom 1:28; Plm 1:8
but: Eph 5:19, Eph 5:20, Eph 1:16; Psa 33:1, Psa 92:1, Psa 107:21, Psa 107:22; Dan 6:10; Joh 6:23; Co2 1:11; Co2 9:15; Phi 4:6; Col 3:15-17; Th1 3:9, Th1 5:18; Heb 13:15
Geneva 1599
5:4 Neither filthiness, nor foolish talking, nor (a) jesting, which are not convenient: but rather giving of thanks.
(a) Jests which men cast at one another: that no lightness is seen, nor evil example given, nor any offence made by evil words or backbiting.
John Gill
5:4 Neither filthiness, nor foolish talking, nor jesting,.... The former of these may include all filthy gestures and behaviour, every indecent habit and attire, and all actions which have a tendency to excite lust; and also all impure words, these discover an impure heart, and are the means of corrupting men's minds and manners; filthy speaking, is a verbal commission of the things that are spoken of; and it may include all impure songs and books, and the reading or hearing of them; this is what the Jews call , "filthiness of the mouth", obscene words; which they say they do not use on feast days, as the Gentiles do (i): "foolish talking" does not so much design every imprudent thing that is said, as that which is wicked, corrupt, unsavoury, light, vain, idle, and unprofitable; and takes in all fabulous stories, and mimicking of fools in words and gestures: and "jesting", when it is with wantonness, and excites unto it, and is inconsistent with truth, and when the Scriptures are abused by it, and not our neighbour's edification, but hurt, is promoted by it, ought not to be used:
which are not convenient; are disagreeable to the will of God, and unsuitable to the characters of the saints, and are very unbecoming them to practise:
but rather giving of thanks; instead of these, as the Syriac version renders it; it is much more suitable and becoming to give thanks to God for temporal and spiritual mercies, and to speak those things which are grateful to good men; this is to use the tongue to much better purpose, than in an obscene, foolish, or jocose way: one of Stephens's copies read, "but only of giving of thanks".
(i) Jarchi in Psal. lxxv. 3. Vid. Vajikra Rabba, sect. 24. fol. 165. 3.
John Wesley
5:4 Nor foolish talking - Tittle tattle, talking of nothing, the weather, fashions, meat and drink. Or jesting - The word properly means, wittiness, facetiousness, esteemed by the heathens an half - virtue. But how frequently even this quenches the Spirit, those who are tender of conscience know. Which are not convenient - For a Christian; as neither increasing his faith nor holiness.
Robert Jamieson, A. R. Fausset and David Brown
5:4 filthiness--obscenity in act or gesture.
foolish talking--the talk of fools, which is folly and sin together. The Greek of it, and of "filthiness," occurs nowhere else in the New Testament.
nor--rather, "or" (compare Eph 5:3).
jesting--Greek, "eutrapelia"; found nowhere else in the New Testament: implying strictly that versatility which turns about and adapts itself, without regard to principle, to the shifting circumstances of the moment, and to the varying moods of those with whom it may deal. Not scurrile buffoonery, but refined "persiflage" and "badinage," for which Ephesus was famed [PLAUTUS, A Boastful Soldier, 3.1,42-52], and which, so far from being censured, was and is thought by the world a pleasant accomplishment. In Col 3:8, "filthy communication" refers to the foulness; "foolish talking," to the folly; "jesting," to the false refinement (and trifling witticism [TITTMANN]) Of discourse unseasoned with the salt of grace [TRENCH].
not convenient--"unseemly"; not such "as become saints" (Eph 5:3).
rather giving of thanks--a happy play on sounds in Greek, "eucharistia" contrasted with "eutrapelia"; refined "jesting" and subtle humor sometimes offend the tender feelings of grace; "giving of thanks" gives that real cheerfulness of spirit to believers which the worldly try to get from "jesting" (Eph 5:19-20; Jas 5:13).
5:55:5: Զայս տեղեկացեալ գիտասջի՛ք. թէ ամենայն պոռնիկ, կամ պիղծ, կամ ագահ, որ է կռապարիշտ՝ ո՛չ ունի ժառանգութիւն յարքայութեանն Քրիստոսին եւ Աստուծոյ[4360]։ [4360] Ոմանք. Քրիստոսի եւ Աստուծոյ. կամ՝ Աստուծոյն։
5 Այս բանն իմացէ՛ք, թէ ամէն պոռնիկ կամ պիղծ կամ ագահ մարդ, որ կռապաշտ է, Աստծու եւ Քրիստոսի թագաւորութեան մէջ ժառանգութիւն չունի:
5 Քանզի գիտէք*, թէ ամէն պոռնիկ կամ պիղծ կամ ագահ, որ կռապաշտ է, Քրիստոսին ու Աստուծոյ թագաւորութեանը մէջ ժառանգութիւն չունի։
Զայս տեղեկացեալ գիտասջիք թէ ամենայն պոռնիկ կամ պիղծ կամ ագահ որ է կռապարիշտ` ոչ ունի ժառանգութիւն յարքայութեանն Քրիստոսի եւ Աստուծոյ:

5:5: Զայս տեղեկացեալ գիտասջի՛ք. թէ ամենայն պոռնիկ, կամ պիղծ, կամ ագահ, որ է կռապարիշտ՝ ո՛չ ունի ժառանգութիւն յարքայութեանն Քրիստոսին եւ Աստուծոյ[4360]։
[4360] Ոմանք. Քրիստոսի եւ Աստուծոյ. կամ՝ Աստուծոյն։
5 Այս բանն իմացէ՛ք, թէ ամէն պոռնիկ կամ պիղծ կամ ագահ մարդ, որ կռապաշտ է, Աստծու եւ Քրիստոսի թագաւորութեան մէջ ժառանգութիւն չունի:
5 Քանզի գիտէք*, թէ ամէն պոռնիկ կամ պիղծ կամ ագահ, որ կռապաշտ է, Քրիստոսին ու Աստուծոյ թագաւորութեանը մէջ ժառանգութիւն չունի։
zohrab-1805▾ eastern-1994▾ western am▾
5:55: ибо знайте, что никакой блудник, или нечистый, или любостяжатель, который есть идолослужитель, не имеет наследия в Царстве Христа и Бога.
5:5  τοῦτο γὰρ ἴστε γινώσκοντες ὅτι πᾶς πόρνος ἢ ἀκάθαρτος ἢ πλεονέκτης, ὅ ἐστιν εἰδωλολάτρης, οὐκ ἔχει κληρονομίαν ἐν τῇ βασιλείᾳ τοῦ χριστοῦ καὶ θεοῦ.
5:5. τοῦτο (To-the-one-this) γὰρ (therefore) ἴστε (ye-should-have-had-come-to-see) γινώσκοντες ( acquainting ) ὅτι (to-which-a-one) πᾶς (all) πόρνος (a-harlot) ἢ (or) ἀκάθαρτος (un-cleansable) ἢ (or) πλεονέκτης, (a-holder-beyond,"ὅ (which) ἐστιν (it-be) εἰδωλολάτρης, (an-image-server,"οὐκ (not) ἔχει (it-holdeth) κληρονομίαν (to-a-lot-parceleeing-unto) ἐν (in) τῇ (unto-the-one) βασιλείᾳ (unto-a-ruling) τοῦ (of-the-one) χριστοῦ (of-Anointed) καὶ (of-the-one) θεοῦ. (of-a-Deity)
5:5. hoc enim scitote intellegentes quod omnis fornicator aut inmundus aut avarus quod est idolorum servitus non habet hereditatem in regno Christi et DeiFor know you this and understand: That no fornicator or unclean or covetous person (which is a serving of idols) hath inheritance in the kingdom of Christ and of God.
5. For this ye know of a surety, that no fornicator, nor unclean person, nor covetous man, which is an idolater, hath any inheritance in the kingdom of Christ and God.
5:5. For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God.
5:5. For know and understand this: no one who is a fornicator, or lustful, or rapacious (for these are a kind of service to idols) holds an inheritance in the kingdom of Christ and of God.
For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God:

5: ибо знайте, что никакой блудник, или нечистый, или любостяжатель, который есть идолослужитель, не имеет наследия в Царстве Христа и Бога.
5:5  τοῦτο γὰρ ἴστε γινώσκοντες ὅτι πᾶς πόρνος ἢ ἀκάθαρτος ἢ πλεονέκτης, ὅ ἐστιν εἰδωλολάτρης, οὐκ ἔχει κληρονομίαν ἐν τῇ βασιλείᾳ τοῦ χριστοῦ καὶ θεοῦ.
5:5. hoc enim scitote intellegentes quod omnis fornicator aut inmundus aut avarus quod est idolorum servitus non habet hereditatem in regno Christi et Dei
For know you this and understand: That no fornicator or unclean or covetous person (which is a serving of idols) hath inheritance in the kingdom of Christ and of God.
5:5. For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God.
5:5. For know and understand this: no one who is a fornicator, or lustful, or rapacious (for these are a kind of service to idols) holds an inheritance in the kingdom of Christ and of God.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-6: Нужно принять во внимание и то обстоятельство, что эти пороки ведут к очень печальным последствиям: поддавшиеся им не получат царства небесного (см. 1Кор.VI:9, 10) [Иногда у нас высказывается такой взгляд, что многие пороки суть неизбежное следствие роста культуры и не должны быть вменяемы в вину тем, кто заражен ими. Ап., напротив, точно определяет все пороки, как греховное явление, каких не должно быть в христианском обществе, до каких бы ступеней культуры оно ни доходило. Иначе христиане, так легко относящиеся к существованию в их среде порочных людей, подпадают одинаковому с теми людьми осуждению]. - Христа и Бога. Христос здесь поставляется на одной степени с Богом и таким образом дается мысль о единосущии Его с Отцом.
Adam Clarke: Commentary on the Bible - 1831
5:5: For this ye know - Ye must be convinced of the dangerous and ruinous tendency of such a spirit and conduct, when ye know that persons of this character can never inherit the kingdom of God. See on Eph 5:3 (note); and see the observations on the Greek article at the end of this epistle.
Albert Barnes: Notes on the Bible - 1834
5:5: For this ye know - Be assured of this. The object here is to deter from indulgence in those vices by the solemn assurance that no one who committed them could possibly be saved.
Nor unclean person - No one of corrupt and licentious life can be saved; see Rev 22:15.
Nor covetous man, who is an idolater - That is, he bestows on money the affections due to God; see Col 3:5. To worship money is as real idolatry as to worship a block of stone. If this be so, what an idolatrous world is this! How many idolatrous are there in professedly Christian lands! How many, it is to be feared, in the church itself! And since every covetous man is certainly to be excluded from the kingdom of God, how anxious should we be to examine our hearts, and to know whether this sin may not lie at our door!
Hath any inheritance, ... - Such an one shall never enter heaven. This settles the inquiry about the final destiny of a large portion of the world; and this solemn sentence our conscience and all our views of heaven approve. Let us learn hence:
(1) that heaven will be "pure."
(2) that it will be a "desirable" place for who would wish to live always with the licentious and the impure?
(3) it is right to reprove these vices and to preach against them. Shall we not be allowed to preach against those sins which will certainly exclude people from heaven?
(4) a large part of the world is exposed to the wrath of God. What numbers are covetous! What multitudes are licentious! In how many places is licentiousness openly and unblushingly practiced! In how many more places in secret! And in how many more is the "heart" polluted, while the external conduct is moral; the soul "corrupt," while the individual moves in respectable society!
(5) what a world of shame will hell be! How dishonorable and disgraceful to be damned foRev_er, and to linger on in eternal fires, because the man was too polluted to be admitted into pure society! Here, perhaps, he moved in fashionable life, and was rich and honored, and flattered; there he will be sent down to hell because his whole soul was corrupt, and because God would not suffer heaven to be contaminated by his presence!
(6) what doom awaits the "covetous" man! He, like the sensualist, is to be excluded from the kingdom of God. And what is to be his doom? Will he have a place apart from the common damned - a golden palace and a bed of down in hell? No. It will be no small part of his aggravation that he will be doomed to spend an eternity with those in comparison with whom on earth, perhaps, he thought himself to be pure as an angel of light.
(7) with this multitude of the licentious and the covetous, will sink to hell all who are not renewed and sanctified. What a prospect for the "happy," the fashionable, the moral, the amiable, and the lovely, who have no religion! For all the impenitent and the unbelieving, there is but one home in eternity. Hell is less terrible from its penal fires and its smoke of torment, than from its being made up of the profane, the sensual, and the vile; and its supremest horrors arise from its being the place where shall be gathered all the corrupt and unholy dwellers in a fallen world; all who are so impure that they cannot be admitted into heaven. Why then will the refined, the moral, and the amiable not be persuaded to seek the society of a pure heaven? to be prepared for the world where holy beings dwell?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:5: this: Co1 6:9, Co1 6:10; Gal 5:19, Gal 5:21
that no: Eph 5:3; Heb 13:4
who is: Gal 5:21; Col 3:5; Ti1 6:10, Ti1 6:17; Rev 21:8, Rev 22:15
Geneva 1599
5:5 (2) For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an (b) idolater, hath any inheritance in the kingdom of Christ and of God.
(2) Because these sins are such that the most part of men do not consider them to be sins, he awakes the godly to the end that they should so much the more take heed to guard themselves from these sins as from most harmful plagues.
(b) A bondslave to idolatry, for the covetous man thinks that his life consists in his goods.
John Gill
5:5 For this ye know,.... Or, "know ye this", as the Alexandrian copy, and some others, and the Vulgate Latin, Syriac, and Ethiopic versions read:
that no whoremonger, nor unclean person; anyone that is guilty of fornication, adultery, incest, &c.
Nor covetous man, who is an idolater: as every man is, that indulges his lusts, the idols of his own heart; and who serves divers lusts and pleasures, and gives up himself to work all uncleanness with greediness; never having his fill of sin, but is ever craving and coveting it; as well as he who is immoderately desirous of worldly things: the covetous man may be called an idolater, because the idolater and he worship the same in substance, gold and silver, and brass, or what is made of them; the covetous man admires his gold, lays it up, and will not make use of it, as if it was something sacred; and through his over love to mammon, whom he serves, he neglects the worship of God, and the good of his own soul, and puts his trust and confidence in his riches: now no such person
hath inheritance in the kingdom of Christ, and of God; meaning either a Gospel church state, in which persons of such characters, and living in such sins, ought not to be; or else the kingdom of heaven and of glory, which may be called the kingdom of Christ, because it is in his hands, for his people; and it is his righteousness that gives a title to it, and his Spirit and grace which make meet for it; and it is by his power saints are preserved unto it; and he will put them into the possession of it; and which will greatly consist in the enjoyment of him: and this is also the kingdom of God, either of Christ who is God, or of God the Father; it being of his preparing and giving, and which he calls unto, and makes meet for; and this may be said to be an inheritance, because it is peculiar to children, the bequest of their heavenly Father, and is not purchased or acquired by them, but comes to them from the free donation of God, through the death of Christ; and to have an inheritance in it, is to have a right unto it, a meetness for it, and to be possessed of it: now the meaning of these words is, not that all who have been guilty of these sins shall be excluded the kingdom of God, but all such who live and die in them, without the grace of God, and righteousness of Christ.
Robert Jamieson, A. R. Fausset and David Brown
5:5 this ye know--The oldest manuscripts read, "Of this ye are sure knowing"; or as ALFORD, "This ye know being aware."
covetous . . . idolater-- (Col 3:5). The best reading may be translated, That is to say, literally, which is (in other words) an idolater. Paul himself had forsaken all for Christ (2Cor 6:10; 2Cor 11:27). Covetousness is worship of the creature instead of the Creator, the highest treason against the King of kings (1Kings 15:3; Mt 6:24; Phil 3:19; 1Jn 2:15).
hath--The present implies the fixedness of the exclusion, grounded on the eternal verities of that kingdom [ALFORD].
of Christ and of God--rather, as one Greek article is applied to both, "of Christ and God," implying their perfect oneness, which is consistent only with the doctrine that Christ is God (compare Th2 1:12; Ti1 5:21; Ti1 6:13).
5:65:6: Մի՛ ոք զձեզ խաբեսցէ բանիւք սնոտւովք. զի վասն ա՛յսորիկ իսկ գայ բարկութիւն Աստուծոյ ՚ի վերայ որդւոցն անհաւանութեան[4361]։ [4361] Ոմանք. Զի վասն այնորիկ գայ բարկութիւնն։
6 Սնոտի խօսքերով թող ոչ ոք ձեզ չխաբի, որովհետեւ դրա համար է, որ գալիս է Աստծու բարկութիւնը անհնազանդ մարդկանց վրայ:
6 Չըլլա՛յ որ մէկը ձեզ խաբէ փուճ խօսքերով, վասն զի այս բաներուն համար Աստուծոյ բարկութիւնը կու գայ անհնազանդութեան որդիներուն վրայ։
Մի՛ ոք զձեզ խաբեսցէ բանիւք սնոտւովք, զի վասն այսորիկ իսկ գայ բարկութիւն Աստուծոյ ի վերայ որդւոցն անհաւանութեան:

5:6: Մի՛ ոք զձեզ խաբեսցէ բանիւք սնոտւովք. զի վասն ա՛յսորիկ իսկ գայ բարկութիւն Աստուծոյ ՚ի վերայ որդւոցն անհաւանութեան[4361]։
[4361] Ոմանք. Զի վասն այնորիկ գայ բարկութիւնն։
6 Սնոտի խօսքերով թող ոչ ոք ձեզ չխաբի, որովհետեւ դրա համար է, որ գալիս է Աստծու բարկութիւնը անհնազանդ մարդկանց վրայ:
6 Չըլլա՛յ որ մէկը ձեզ խաբէ փուճ խօսքերով, վասն զի այս բաներուն համար Աստուծոյ բարկութիւնը կու գայ անհնազանդութեան որդիներուն վրայ։
zohrab-1805▾ eastern-1994▾ western am▾
5:66: Никто да не обольщает вас пустыми словами, ибо за это приходит гнев Божий на сынов противления;
5:6  μηδεὶς ὑμᾶς ἀπατάτω κενοῖς λόγοις, διὰ ταῦτα γὰρ ἔρχεται ἡ ὀργὴ τοῦ θεοῦ ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας.
5:6. Μηδεὶς (Lest-moreover-one) ὑμᾶς (to-ye) ἀπατάτω (it-should-delude-unto) κενοῖς (unto-empty) λόγοις, (unto-forthees,"διὰ (through) ταῦτα (to-the-ones-these) γὰρ (therefore) ἔρχεται ( it-cometh ,"ἡ (the-one) ὀργὴ (a-stressing) τοῦ (of-the-one) θεοῦ (of-a-Deity,"ἐπὶ (upon) τοὺς (to-the-ones) υἱοὺς (to-sons) τῆς (of-the-one) ἀπειθίας. (of-an-un-conducing-unto)
5:6. nemo vos seducat inanibus verbis propter haec enim venit ira Dei in filios diffidentiaeLet no man deceive you with vain words. For because of these things cometh the anger of God upon the children of unbelief.
6. Let no man deceive you with empty words: for because of these things cometh the wrath of God upon the sons of disobedience.
5:6. Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience.
5:6. Let no one seduce you with empty words. For because of these things, the wrath of God was sent upon the sons of unbelief.
Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience:

6: Никто да не обольщает вас пустыми словами, ибо за это приходит гнев Божий на сынов противления;
5:6  μηδεὶς ὑμᾶς ἀπατάτω κενοῖς λόγοις, διὰ ταῦτα γὰρ ἔρχεται ἡ ὀργὴ τοῦ θεοῦ ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας.
5:6. nemo vos seducat inanibus verbis propter haec enim venit ira Dei in filios diffidentiae
Let no man deceive you with vain words. For because of these things cometh the anger of God upon the children of unbelief.
5:6. Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience.
5:6. Let no one seduce you with empty words. For because of these things, the wrath of God was sent upon the sons of unbelief.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:6: Let no man deceive you - Suffer no man to persuade you that any of these things are innocent, or that they are unavoidable frailties of human nature; they are all sins and abominations in the sight of God; those who practice them are children of disobedience; and on account of such practices the wrath of God - Divine punishment, must come upon them.
Albert Barnes: Notes on the Bible - 1834
5:6: Let no man deceive you - Let no one by artful pleas persuade you that; there will be no danger from practicing these vices, We may suppose that they would be under strong temptations to mingle in the "happy" and festive scenes where these vices were not frowned on, or where they were practiced; or that they might be tempted to commit them by some of the plausible arguments which were then used for their indulgence. Many of their friends may have been in these circles; and they would endeavor to convince them that such were the customs which had been long practiced, and that there could be no harm still in their indulgence. Not a few philosophers endeavored, as is well known, to defend some of these practices, and even practiced them themselves; see the notes on Rom. 1. It required, therefore, all the authority of an apostle to convince them, that however plausible were the arguments in defense of them, they certainly exposed those who practiced them to the wrath of God.
For because of these things cometh the wrath of God - see the notes on Rom 1:18; Rom 2:8-9, note.
Upon the children of disobedience - see the Mat 1:1, note; Rom 2:8, note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:6: no: Jer 29:8, Jer 29:9, Jer 29:31; Eze 13:10-16; Mic 3:5; Mat 24:4, Mat 24:24; Mar 13:5, Mar 13:22; Gal 6:7, Gal 6:8; Col 2:4, Col 2:8, Col 2:18; Th2 2:3, Th2 2:10-12; Jo1 4:1
vain: Kg2 18:20; Jer 23:14-16
cometh: Num 32:13, Num 32:14; Jos 22:17, Jos 22:18; Psa 78:31; Rom 1:18; Col 3:6
children: Eph 2:2, Eph 2:3
disobedience: or, unbelief, Heb 3:19; Pe1 2:8 *Gr.
John Gill
5:6 Let no man deceive you with vain words,.... With vain philosophy, vain babblings, with foolish and filthy talking; suggesting that these were not sinful the apostle had condemned; or that they were small sins, the frailties of human life; and that God would take no notice of them, and they might continue in them with impunity: such deceivers there were, doctrinal and practical ones, who lay in wait to deceive men with such vain pretences; and there was danger of being carried away with their error; for the heart is deceitful and desperately wicked, and is easily taken in such snares: wherefore the apostle cautions against such deceptions, adding,
for because of these things; fornication, uncleanness, covetousness, filthiness, foolish talking, and jesting:
the wrath of God cometh upon the children of disobedience; in temporal judgments, and in eternal ruin; there have been instances of it; it is usually the case, and always if grace prevents not; this wrath comes down from above, and sometimes suddenly, with great force and power, like a mighty flood; and there is no standing up under it, and against it; and though it falls upon the children of disobedience, such as are disobedient both to law and Gospel, are unbelievers in Christ, and not persuadable by his ministers, are stubborn, obstinate, and rebellious; yet it shows how much these things are displeasing to God, and resented by him, and therefore should be avoided by his people; and the consideration of their not being appointed to this wrath, though deserving of it as others, and of their deliverance from it by Christ, should engage them the more to abstain from these sins.
John Wesley
5:6 Because of these things - As innocent as the heathens esteem them, and as those dealers in vain words would persuade you to think them.
Robert Jamieson, A. R. Fausset and David Brown
5:6 vain--empty, unreal words, namely, palliations of "uncleanness," Eph 5:3-4; Is 5:20 (that it is natural to indulge in love), "covetousness" (that it is useful to society that men should pursue gain), and "jesting" (that it is witty and clever, and that God will not so severely punish for such things).
because of these things--uncleanness, covetousness, &c. (Eph 5:3-5).
cometh--present, not merely "shall come." Is as sure as if already come.
children--rather, "sons of disobedience" (Eph 2:2-3). The children of unbelief in doctrine (Deut 32:20) are "children of disobedience" in practice, and these again are "children of wrath."
5:75:7: Մի՛ այսուհետեւ լինիք բաժանորդք նոցա։
7 Ուրեմն՝ նրանց մասնակից մի՛ եղէք,
7 Ուստի անոնց հաղորդ մի՛ ըլլաք։
Մի՛ այսուհետեւ լինիք բաժանորդք նոցա:

5:7: Մի՛ այսուհետեւ լինիք բաժանորդք նոցա։
7 Ուրեմն՝ նրանց մասնակից մի՛ եղէք,
7 Ուստի անոնց հաղորդ մի՛ ըլլաք։
zohrab-1805▾ eastern-1994▾ western am▾
5:77: итак, не будьте сообщниками их.
5:7  μὴ οὗν γίνεσθε συμμέτοχοι αὐτῶν·
5:7. μὴ (Lest) οὖν (accordingly) γίνεσθε ( ye-should-become ) συνμέτοχοι (held-with-together) αὐτῶν: (of-them)
5:7. nolite ergo effici participes eorumBe ye not therefore partakers with them.
7. Be not ye therefore partakers with them;
5:7. Be not ye therefore partakers with them.
5:7. Therefore, do not choose to become participants with them.
Be not ye therefore partakers with them:

7: итак, не будьте сообщниками их.
5:7  μὴ οὗν γίνεσθε συμμέτοχοι αὐτῶν·
5:7. nolite ergo effici participes eorum
Be ye not therefore partakers with them.
5:7. Be not ye therefore partakers with them.
5:7. Therefore, do not choose to become participants with them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-9: Ап. делает из сказанного такой вывод, что христиане не должны участвовать в тех делах, какие свойственны этим сынам противления. Еще раньше, когда они, можно сказать, были тьмою или пребывали в нравственной тьме, такие дела были возможны среди них, но теперь им необходимо жить как чадам света, потому что они стали светом или носителями евангельского света и чистоты (ср. 2Кор. VI:14-15). Ведь они находятся под действием Духа Божия, а это должно сказываться в известных плодах, какие христиане должны приносить. Такими плодами являются всякая благость, т. е. вообще хорошая, добродетельная жизнь, праведность, или справедливость в отношении к людям, и истина, т. е. отсутствие всего ложного, которого так много было в жизни язычников.
Adam Clarke: Commentary on the Bible - 1831
5:7: Be not ye therefore partakers with them - Do not act as your fellow citizens do; nor suffer their philosophy, to it in vain words, κενοις λογοις, with empty and illusive doctrines, to lead you astray from the path of truth.
That there was much need for such directions and cautions to the people of Ephesus has been often remarked. It appears, from Athenaeus, that these people were addicted to luxury, effeminacy etc. He tells us that the famous Aspasia, who was herself of the Socratic sect, brought a vast number of beautiful women into Greece, and by their means filled the country with prostitutes, και επληθυνεν απο των ταυτης ἑταιριδων ἡ Ελλας, lib. xiii. cap. 25. Ibid. cap. 31, he observes that the Ephesians had dedicated temples ἑταιρᾳ Αφροδιτῃ, to the prostitute Venus; and again, cap. 32, he quotes from Demosthenes, in Orat. contra Neaeram: τας μεν ἑταιρας ἡδονης ἑνεκα εχομεν, τας δε παλλακας της καθ' ἡμεραν παλλακειας, τας δε γυναικας του παιδοποιεισθαι γνησιως, και των ενδον φυλακα πιστην εχειν· "We have whores for our pleasure, harlots for daily use, and wives for the procreation of legitimate children, and for the faithful preservation of our property." Through the whole of this 13th book of Athenaeus the reader will see the most melancholy proofs of the most abominable practices among the Greeks, and the high estimation in which public prostitutes were held; the greatest lawgivers and the wisest philosophers among the Greeks supported this system both by their authority and example. Is it not in reference to their teaching and laws that the apostle says: Let no man deceive you with vain words?
Albert Barnes: Notes on the Bible - 1834
5:7: Be not ye therefore partakers with them - Since these things displease God and expose to his wrath, avoid them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:7: Eph 5:11; Num 16:26; Psa 50:18; Pro 1:10-17, Pro 9:6, Pro 13:20; Ti1 5:22; Rev 18:4
Geneva 1599
5:7 (3) Be not ye therefore partakers with them.
(3) Because we are most ready to follow evil examples, therefore the apostle warns the godly to always remember that the others are but as it were darkness, and that they themselves are as it were light. And therefore the others commit all evils (as men are accustomed to do in the dark), but they ought not to follow their examples, but rather (as the property of the light is) reprove their darkness, and to walk in such a way (having Christ that true light going before them) as it becomes wise men.
John Gill
5:7 Be not ye therefore partakers with them. In their sins, and acts of disobedience; by keeping needless company with them; by abetting and encouraging sinful practices; by conniving at them, and not reproving for them; or by committing the same things.
Robert Jamieson, A. R. Fausset and David Brown
5:7 Here fellowship with wicked workers is forbidden; in Eph 5:11, with their wicked works.
5:85:8: Զի թէպէտ եւ երբեմն էիք խաւար, արդ՝ լո՛յս էք ՚ի Տէր, իբրեւ զորդի՛ս լուսոյ գնացէ՛ք.
8 որովհետեւ, թէպէտեւ մի ժամանակ խաւար էիք, հիմա լոյս էք ի Տէր. ընթացէ՛ք ինչպէս լուսոյ որդիներ.
8 Քանզի թէեւ ատեն մը դուք խաւար էիք, բայց հիմա լոյս էք Տէրոջմով. ուստի լոյսի որդիներու պէս քալեցէք.
Զի թէպէտ եւ երբեմն էիք խաւար, արդ լոյս էք ի Տէր. իբրեւ զորդիս լուսոյ գնացէք:

5:8: Զի թէպէտ եւ երբեմն էիք խաւար, արդ՝ լո՛յս էք ՚ի Տէր, իբրեւ զորդի՛ս լուսոյ գնացէ՛ք.
8 որովհետեւ, թէպէտեւ մի ժամանակ խաւար էիք, հիմա լոյս էք ի Տէր. ընթացէ՛ք ինչպէս լուսոյ որդիներ.
8 Քանզի թէեւ ատեն մը դուք խաւար էիք, բայց հիմա լոյս էք Տէրոջմով. ուստի լոյսի որդիներու պէս քալեցէք.
zohrab-1805▾ eastern-1994▾ western am▾
5:88: Вы были некогда тьма, а теперь--свет в Господе: поступайте, как чада света,
5:8  ἦτε γάρ ποτε σκότος, νῦν δὲ φῶς ἐν κυρίῳ· ὡς τέκνα φωτὸς περιπατεῖτε
5:8. ἦτε (ye-were) γάρ (therefore) ποτε (whither-also) σκότος, (an-obscurity,"νῦν (now) δὲ (moreover) φῶς (a-light) ἐν (in) κυρίῳ: (unto-Authority-belonged) ὡς (as) τέκνα (producees) φωτὸς (of-a-light) περιπατεῖτε, (ye-should-tread-about-unto,"
5:8. eratis enim aliquando tenebrae nunc autem lux in Domino ut filii lucis ambulateFor you were heretofore darkness, but now light in the Lord. Walk then as children of the light.
8. For ye were once darkness, but are now light in the Lord: walk as children of light
5:8. For ye were sometimes darkness, but now [are ye] light in the Lord: walk as children of light:
5:8. For you were darkness, in times past, but now you are light, in the Lord. So then, walk as sons of the light.
For ye were sometimes darkness, but now [are ye] light in the Lord: walk as children of light:

8: Вы были некогда тьма, а теперь--свет в Господе: поступайте, как чада света,
5:8  ἦτε γάρ ποτε σκότος, νῦν δὲ φῶς ἐν κυρίῳ· ὡς τέκνα φωτὸς περιπατεῖτε
5:8. eratis enim aliquando tenebrae nunc autem lux in Domino ut filii lucis ambulate
For you were heretofore darkness, but now light in the Lord. Walk then as children of the light.
5:8. For ye were sometimes darkness, but now [are ye] light in the Lord: walk as children of light:
5:8. For you were darkness, in times past, but now you are light, in the Lord. So then, walk as sons of the light.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:8: For ye were sometimes (ποτε, formerly) darkness - While ye lived in darkness, ye lived in these crimes.
But now are ye light in the Lord - When ye were in heathenish darkness ye served divers lusts and pleasures, but now ye have the light - the wisdom and teaching which come from God; therefore walk as children of the light - let the world see that ye are not slaves to the flesh, but free, willing, rational servants of the Most High; not brutish followers of devil gods.
Albert Barnes: Notes on the Bible - 1834
5:8: For ye were sometimes darkness - see the Eph 2:11-12 notes; Co1 6:11 note. The meaning here is, that they were themselves formerly sunk in the same ignorance, and practiced the same abominations.
But now are ye light in the Lord - Light is the emblem of happiness, knowledge, holiness. The meaning is, that they had been enlightened by the Lord to see the evil of these practices, and that they ought, therefore, to forsake them.
Walk as children of light - see the notes on Mat 1:1, on the use of the word "son," or "children." The meaning here is, that they should live as became those who had been enlightened to see the evil of sin, and the beauty of virtue and religion; compare Joh 12:36, where the same phrase occurs.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:8: ye were: Eph 2:11, Eph 2:12, Eph 4:18, Eph 6:12; Psa 74:20; Isa 9:2, Isa 42:16, Isa 60:2; Jer 13:16; Mat 4:16; Luk 1:79; Act 17:30, Act 26:18; Rom 1:21, Rom 2:19; Co2 6:14; Col 1:13; Tit 3:3; Pe1 2:9; Jo1 2:8
but: Isa 42:6, Isa 42:7, Isa 49:6, Isa 49:9, Isa 60:1, Isa 60:3, Isa 60:19, Isa 60:20; Joh 1:4, Joh 1:5, Joh 1:9, Joh 8:12, Joh 12:46; Co1 1:30; Co2 3:18, Co2 4:6; Th1 5:4-8; Jo1 2:9-11
walk: Eph 5:2; Isa 2:5; Luk 16:8; Joh 12:36; Gal 5:25; Pe1 2:9-11; Jo1 1:7
Geneva 1599
5:8 For ye were sometimes darkness, but now [are ye] (c) light in the Lord: walk as children of light:
(c) The faithful are called light, both because they have the true light in them which enlightens them, and also because they give light to others, insomuch that their honest conversation reproves the life of wicked men.
John Gill
5:8 For ye were sometimes darkness,.... Not only dark, but darkness itself; exceeding blind, dark, and ignorant, respecting spiritual things; so the Gentiles were wont to be called by the Jews, "darkness" (k) itself; of this darkness; see Gill on Eph 4:18.
But now are ye light in the Lord; either in, or by the Lord Jesus Christ, the light of men, from whom all spiritual light comes; or by the Lord the Spirit, by whom the eyes of their understandings were enlightened, to see the exceeding sinfulness of sin, in heart and life; the insufficiency of their own righteousness and moral virtues, to justify them before God; and the true and right way of righteousness, life and salvation by Christ; and to have some light into the several doctrines of the Gospel, and even a glimpse of the invisible glories and realities of another world: and this light is so great, that they are not only said to be enlightened, but to be light itself; and this they have not of, and from themselves, but the Lord; and therefore should
walk as children of light; not in sins, which are works of darkness, but in faith, truth, and holiness.
(k) Tzeror Hammor, fol. 1. 2.
John Wesley
5:8 Ye were once darkness - Total blindness and ignorance. Walk as children of light - Suitably to your present knowledge.
Robert Jamieson, A. R. Fausset and David Brown
5:8 sometimes--"once." The emphasis is on "were." Ye ought to have no fellowship with sin, which is darkness, for your state as darkness is now PAST. Stronger than "in darkness" (Rom 2:19).
light--not merely "enlightened"; but light enlightening others (Eph 5:13).
in--in union with the Lord, who is THE LIGHT.
children of light--not merely "of the light"; just as "children of disobedience" is used on the opposite side; those whose distinguishing characteristic is light. PLINY, a heathen writing to Trajan, bears unwilling testimony to the extraordinary purity of Christians' lives, contrasted with the people around them.
5:95:9: զի պտուղ լուսոյ ամենայն բարութեամբ է՝ եւ արդարութեամբ՝ եւ ճշմարտութեամբ[4362]։ [4362] Ոմանք. Ամենայն բարութեան է։
9 քանզի լուսոյ պտուղներն են բարութիւնը, արդարութիւնը եւ ճշմարտութիւնը:
9 Վասն զի Հոգիին* պտուղը ամէն կերպ բարութիւնով, արդարութիւնով ու ճշմարտութիւնով է։
զի պտուղ [20]լուսոյ ամենայն բարութեամբ է եւ արդարութեամբ եւ ճշմարտութեամբ:

5:9: զի պտուղ լուսոյ ամենայն բարութեամբ է՝ եւ արդարութեամբ՝ եւ ճշմարտութեամբ[4362]։
[4362] Ոմանք. Ամենայն բարութեան է։
9 քանզի լուսոյ պտուղներն են բարութիւնը, արդարութիւնը եւ ճշմարտութիւնը:
9 Վասն զի Հոգիին* պտուղը ամէն կերպ բարութիւնով, արդարութիւնով ու ճշմարտութիւնով է։
zohrab-1805▾ eastern-1994▾ western am▾
5:99: потому что плод Духа состоит во всякой благости, праведности и истине.
5:9  _ ὁ γὰρ καρπὸς τοῦ φωτὸς ἐν πάσῃ ἀγαθωσύνῃ καὶ δικαιοσύνῃ καὶ ἀληθείᾳ _
5:9. ὁ (the-one) γὰρ (therefore) καρπὸς (a-fruit) τοῦ (of-the-one) φωτὸς (of-a-light) ἐν (in) πάσῃ (unto-all) ἀγαθωσύνῃ (unto-a-goodness) καὶ (and) δικαιοσύνῃ (unto-a-course-belongedness) καὶ (and) ἀληθείᾳ, (unto-an-un-secluding-of,"
5:9. fructus enim lucis est in omni bonitate et iustitia et veritateFor the fruit of the light is in all goodness and justice and truth:
9. ( for the fruit of the light is in all goodness and righteousness and truth),
5:9. (For the fruit of the Spirit [is] in all goodness and righteousness and truth;)
5:9. For the fruit of the light is in all goodness and justice and truth,
For the fruit of the Spirit [is] in all goodness and righteousness and truth:

9: потому что плод Духа состоит во всякой благости, праведности и истине.
5:9  _ ὁ γὰρ καρπὸς τοῦ φωτὸς ἐν πάσῃ ἀγαθωσύνῃ καὶ δικαιοσύνῃ καὶ ἀληθείᾳ _
5:9. fructus enim lucis est in omni bonitate et iustitia et veritate
For the fruit of the light is in all goodness and justice and truth:
5:9. (For the fruit of the Spirit [is] in all goodness and righteousness and truth;)
5:9. For the fruit of the light is in all goodness and justice and truth,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:9: For the fruit of the Spirit - Instead of Spirit, Πνευματος, ABD*EFG, the Syriac, Coptic, Sahidic, Ethiopic, Armenian, Vulgate, and Itala, together with several of the fathers, read φωτος, light, which is supposed by most critics to be the true reading, because there is no mention made of the Spirit in any part of the context. As light, Eph 5:8, not only means the Divine influence upon the soul, but also the Gospel, with great propriety it may be said: The fruit of the light, i.e. of the Gospel, is in all goodness, and righteousness, and truth. Goodness, αγαθωσυνῃ, in the principle and disposition; righteousness, δικαιοσυνη, the exercise of that goodness in the whole conduct of life; truth, αληθεια, the director of that principle, and its exercise, to the glorification of God and the good of mankind.
Albert Barnes: Notes on the Bible - 1834
5:9: For the fruit of the Spirit - That is, since the Holy Spirit through the gospel produces goodness, righteousness, and truth, see that you exhibit these in your lives, and thus show that you are the children of light. On the fruits of the Spirit, see the notes on Gal 5:22-23.
Is in all goodness - Is seen in producing all kinds of goodness. He who is not good is not a Christian.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:9: the fruit: Gal 5:22, Gal 5:23
goodness: Psa 16:2, Psa 16:3; Rom 2:4, Rom 15:14; Pe1 2:25; Jo3 1:11
righteousness: Phi 1:11; Ti1 6:11; Heb 1:8, Heb 11:33; Pe1 2:24; Jo1 2:29, Jo1 3:9, Jo1 3:10
truth: Eph 4:15, Eph 4:25, Eph 6:14; Joh 1:47
Geneva 1599
5:9 (For the fruit of the (d) Spirit [is] in all goodness and righteousness and truth;)
(d) By whose power we are made light in the Lord.
John Gill
5:9 For the fruit of the Spirit,.... Either of the spirit of man, as renewed, or rather of the Spirit of God; the allusion is to fruits of trees: the believer is a tree of righteousness; Christ is his root; the Spirit is the sap, which supports and nourishes; and good works, under the influence of his grace, are the fruit: the Alexandrian copy, and some others, and the Vulgate Latin, Syriac, and Ethiopic versions, read "the fruit of light"; which agrees with the preceding words: and the genuine fruit of internal grace, or light,
is in all goodness, and righteousness, and truth; the fruit of "goodness", lies in sympathizing with persons in distress; in assisting such according to the abilities men have in a readiness to forgive offences and injuries; and in using meekness and candour in admonishing others: "righteousness" lies in living in obedience to the law of God; in attending the worship and service of him; and in discharging our duty to our fellow creatures; and this as goodness, is very imperfect, and not to be boasted of, or trusted to, nor is salvation to be expected from it: "truth" is opposed to lying, to hypocrisy, to error and falsehood; and where the Spirit of God, and the work of grace are, there will be more or less an appearance of these fruits.
John Wesley
5:9 The fruit of the light - Opposite to " the unfruitful works of darkness," Eph 4:11. Is in - That is, consists in. Goodness and righteousness and truth - Opposite to the sins spoken of, Eph 4:25,&c.
Robert Jamieson, A. R. Fausset and David Brown
5:9 fruit of the Spirit--taken by transcribers from Gal 5:22. The true reading is that of the oldest manuscripts, "The fruit of THE LIGHT"; in contrast with "the unfruitful works of darkness" (Eph 5:11). This verse is parenthetic. Walk as children of light, that is, in all good works and words, "FOR the fruit of the light is [borne] in [ALFORD; but BENGEL, 'consists in'] all goodness [opposed to 'malice,' Eph 4:31], righteousness [opposed to 'covetousness,' Eph 5:3] and truth [opposed to 'lying,' Eph 4:25]."
5:105:10: Փորձեցէ՛ք՝ զի՛նչ է հաճոյ Տեառն[4363]. [4363] Ոմանք. Հաճոյն է Տեառն։
10 Ստուգեցէ՛ք, թէ ո՛րն է հաճելի Տիրոջը.
10 Քննեցէք թէ ի՛նչ է Տէրոջը հաճելին.
Փորձեցէք զինչ է հաճոյ Տեառն:

5:10: Փորձեցէ՛ք՝ զի՛նչ է հաճոյ Տեառն[4363].
[4363] Ոմանք. Հաճոյն է Տեառն։
10 Ստուգեցէ՛ք, թէ ո՛րն է հաճելի Տիրոջը.
10 Քննեցէք թէ ի՛նչ է Տէրոջը հաճելին.
zohrab-1805▾ eastern-1994▾ western am▾
5:1010: Испытывайте, что благоугодно Богу,
5:10  δοκιμάζοντες τί ἐστιν εὐάρεστον τῶ κυρίῳ·
5:10. δοκιμάζοντες ( assessing-to ) τί (what-one) ἐστιν (it-be) εὐάρεστον (goodly-pleasable) τῷ (unto-the-one) κυρίῳ: (unto-Authority-belonged)
5:10. probantes quid sit beneplacitum DeoProving what is well pleasing to God.
10. proving what is well-pleasing unto the Lord;
5:10. Proving what is acceptable unto the Lord.
5:10. affirming what is well-pleasing to God.
Proving what is acceptable unto the Lord:

10: Испытывайте, что благоугодно Богу,
5:10  δοκιμάζοντες τί ἐστιν εὐάρεστον τῶ κυρίῳ·
5:10. probantes quid sit beneplacitum Deo
Proving what is well pleasing to God.
5:10. Proving what is acceptable unto the Lord.
5:10. affirming what is well-pleasing to God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Далее христиане должны при всяких обстоятельствах представлять себе, как относится к тому или другому их делу Сам Бог, спрашивать себя, чего хочет от них Бог.
Adam Clarke: Commentary on the Bible - 1831
5:10: Proving what is acceptable - By walking in the light - under the influence of the Divine Spirit, according to the dictates of the Gospel, ye shall be able to try, and bring to full proof, that by which God is best pleased. Ye shall be able to please him well in all things.
Albert Barnes: Notes on the Bible - 1834
5:10: Proving what is acceptable unto the Lord - That is," Walk as children of light Eph 5:8, thus showing what is acceptable to the Lord." Rosenmuller supposes that the participle is used here instead of the imperative. The meaning is, that by so living you will make a fair trial of what is acceptable to the Lord. The result on your happiness in this life and the next, will be such as to show that such a course is pleasing in his sight. Dr. Chandler, however, renders it as meaning that by this course they would show that they discerned and approved of what was acceptable to the Lord. See the notes on Rom 12:2, where a similar form of expression occurs.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:10: Proving: Sa1 17:39; Rom 12:1, Rom 12:2; Phi 1:10; Th1 5:21
acceptable: Psa 19:14; Pro 21:3; Isa 58:5; Jer 6:20; Rom 14:18; Phi 4:18; Ti1 2:3; Ti1 5:4; Heb 12:28; Pe1 2:5, Pe1 2:20
John Gill
5:10 Proving what is acceptable unto the Lord. There are many things that are acceptable to God, as the person of Christ, his righteousness, sacrifice, sufferings, death, and mediation; the persons of his people, their services, sufferings, sacrifices of prayer, and praise to him, and of bounty and liberality to the poor; their graces, and the exercise of them; and the actions of their lives and conversations, when they are becoming the Gospel, are according to the will of God, and are done in faith, and are directed to his glory: and these things which are acceptable to God, as all the truths of the Gospel, and duties of religion are, should be proved, or tried by men; and in order to the trial of spiritual things, it is necessary that the mind be renewed, the understanding be enlightened, the spiritual senses be in exercise, and all be under the influence and directions of the Spirit of God: and the trial is to be made, not according to human reason, which is corrupt and fallible; and besides, there are some things in revelation above it; but according to the Scriptures, which are the word of God, and the rule of faith and practice; and whither the prophets, Christ, and his apostles, always sent men for the trial of divine things; and things being here tried, and found to be right, should be approved of, valued, and esteemed, cleaved to and held fast.
Robert Jamieson, A. R. Fausset and David Brown
5:10 Proving--construed with "walk" (Eph 5:8; Rom 12:1-2). As we prove a coin by the eye and the ear, and by using it, so by accurate and continued study, and above all by practice and experimental trial, we may prove or test "what is acceptable unto the Lord." This is the office of "light," of which believers are "children," to manifest what each thing is, whether sightly or unsightly.
5:115:11: եւ մի՛ կցորդ լինիք անպտղութեան գործոցն խաւարի. այլ մանաւանդ յանդիմանեցէ՛ք։
11 եւ խաւարի անպտուղ գործերին մասնակից մի՛ եղէք, այլ մանաւանդ մերկացրէ՛ք դրանք,
11 Ու կցորդ մի՛ ըլլաք խաւարին անպտուղ գործերուն, այլ մանաւանդ զանոնք յանդիմանեցէ՛ք։
եւ մի՛ կցորդ լինիք անպտղութեան գործոցն խաւարի, այլ մանաւանդ յանդիմանեցէք:

5:11: եւ մի՛ կցորդ լինիք անպտղութեան գործոցն խաւարի. այլ մանաւանդ յանդիմանեցէ՛ք։
11 եւ խաւարի անպտուղ գործերին մասնակից մի՛ եղէք, այլ մանաւանդ մերկացրէ՛ք դրանք,
11 Ու կցորդ մի՛ ըլլաք խաւարին անպտուղ գործերուն, այլ մանաւանդ զանոնք յանդիմանեցէ՛ք։
zohrab-1805▾ eastern-1994▾ western am▾
5:1111: и не участвуйте в бесплодных делах тьмы, но и обличайте.
5:11  καὶ μὴ συγκοινωνεῖτε τοῖς ἔργοις τοῖς ἀκάρποις τοῦ σκότους, μᾶλλον δὲ καὶ ἐλέγχετε,
5:11. καὶ (and) μὴ (lest) συνκοινωνεῖτε (ye-should-en-common-together) τοῖς (unto-the-ones) ἔργοις (unto-works) τοῖς (unto-the-ones) ἀκάρποις ( unto-un-fruited ) τοῦ (of-the-one) σκότους, (of-an-obscurity,"μᾶλλον (more-such) δὲ (moreover) καὶ (and) ἐλέγχετε, (ye-should-confute,"
5:11. et nolite communicare operibus infructuosis tenebrarum magis autem et redarguiteAnd have no fellowship with the unfruitful works of darkness: but rather reprove them.
11. and have no fellowship with the unfruitful works of darkness, but rather even reprove them;
5:11. And have no fellowship with the unfruitful works of darkness, but rather reprove [them].
5:11. And so, have no fellowship with the unfruitful works of darkness, but instead, refute them.
And have no fellowship with the unfruitful works of darkness, but rather reprove:

11: и не участвуйте в бесплодных делах тьмы, но и обличайте.
5:11  καὶ μὴ συγκοινωνεῖτε τοῖς ἔργοις τοῖς ἀκάρποις τοῦ σκότους, μᾶλλον δὲ καὶ ἐλέγχετε,
5:11. et nolite communicare operibus infructuosis tenebrarum magis autem et redarguite
And have no fellowship with the unfruitful works of darkness: but rather reprove them.
5:11. And have no fellowship with the unfruitful works of darkness, but rather reprove [them].
5:11. And so, have no fellowship with the unfruitful works of darkness, but instead, refute them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Ап. возвращается к наставлению, начатому в 7-м стихе. Он убеждает читателей не иметь общения с делами тьмы. Дела эти он называет бесплодными потому, что тьма вообще такое условие, при котором невозможно растениям приносить плоды: только солнечный свет дает деревьям силу плодорождения. И в самом деле, дела нечестивые ведут людей только к погибели и смерти (ср. Рим VI:21-23). Но христиане в отношении к таким делам не должны ограничиваться только удалением от них: они должны еще обличат их словом (elegcein - ср. 1Тим. V:20). Некоторые толкователи под "обличением" разумеют обличение своею жизнью, но с таким толкованием нельзя согласиться, потому что обличение жизнью уже имеется в виду в словах: "не участвуйте в делах"... Притом глагол elegcein и обычно употребляется в значении словесного обличения [В наше время существует взгляд, по которому никто не в праве судить о нравственном облике своего ближнего. Многие говорят, что нравственность - личное дело каждого, дело частное, в которое никто не имеет права и основания вмешиваться. Некоторые любители выпить неумеренно даже прямо называют непрошенным и незакономерным вмешательством в их дела, когда пастырь церкви, напр., внушает им мысль о вреде неумеренного употребления спиртных напитков... Ап. совершенно иначе смотрит на дело. По его убеждению, в христианском обществе нет ничего "частного", - все имеет теснейшую связь с целым. И потому христиане обязаны заботиться о нравственном состоянии ближнего и воздействовать на него в известных случаях словом обличения. В самом деле, если страдает один член тела, то с ним страдают и все прочие (1Кор.XII:26), и точно тоже бывает и в церковном обществе].
Adam Clarke: Commentary on the Bible - 1831
5:11: Have no fellowship - Have no religious connection whatever with heathens or their worship.
Unfruitful works of darkness - Probably alluding to the mysteries among the heathens, and the different lustrations and rites through which the initiated went in the caves and dark recesses where these mysteries were celebrated; all which he denominates works of darkness, because they were destitute of true wisdom; and unfruitful works, because they were of no use to mankind; the initiated being obliged, on pain of death, to keep secret what they had seen, heard, and done: hence they were called απορῥητα μυστηρια, unspeakable mysteries - things that were not to be divulged. That the apostle may refer to magic and incantations is also probable, for to these the Ephesians were greatly addicted. See the proofs in the notes on Act 19:19.
Rather reprove them - Bear a testimony against them; convince them that they are wrong; confute them in their vain reasons; reprove them for their vices, which are flagrant, while pretending to superior illumination. All these meanings has the Greek word ελεγχω, which we generally render to convince or reprove.
Albert Barnes: Notes on the Bible - 1834
5:11: And have no fellowship - See the sentiment here expressed fully explained in the notes on Co2 6:14-18.
The unfruitful works - The deeds of darkness that produce no "benefit" to the body or the soul. The word "unfruitful" is used here in contrast with the "fruit of the Spirit," Eph 5:9.
But rather reprove them - By your life, your conversation, and all your influence. This is the business of Christians. Their lives should be a standing rebuke of a sinful world, and they should be ever ready to express their disapprobation of its wickedness in every form.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:11: no: Eph 5:7; Gen 49:5-7; Psa 1:1, Psa 1:2, Psa 26:4, Psa 26:5, Psa 94:20, Psa 94:21; Pro 4:14, Pro 4:15, Pro 9:6; Jer 15:17; Rom 16:17; Co1 5:9-11, Co1 10:20, Co1 10:21; Co2 6:14-18; Th2 3:6, Th2 3:14; Ti1 6:5; Ti2 3:5; Jo2 1:10, Jo2 1:11; Rev 18:4
unfruitful: Pro 1:31; Isa 3:10, Isa 3:11; Rom 6:21; Gal 6:8
works: Eph 4:22; Job 24:13-17; Joh 3:19-21; Rom 1:22-32, Rom 13:12; Th1 5:7
but: Gen 20:16; Lev 19:17; Psa 141:5; Pro 9:7, Pro 9:8, Pro 13:18, Pro 15:12, Pro 19:25, Pro 25:12; Pro 29:1; Isa 29:21; Mat 18:15; Luk 3:19; Ti1 5:20; Ti2 4:2; Tit 2:15
Geneva 1599
5:11 And have no fellowship with the unfruitful works of darkness, but rather (e) reprove [them].
(e) Make them open to all the world, by your good life.
John Gill
5:11 And have no fellowship with the unfruitful works of darkness,.... It is not said with the workers of darkness, or with the men of the world, who are in darkness, and are darkness itself; to have fellowship with them in a civil way, or to dwell among them, is not prohibited; it is allowed of, and countenanced by the greatest examples; and especially it is lawful and right, when there is any prospect of doing good to the souls of men; and even when natural right, relation, and necessity require it; and indeed, the contrary is impracticable: conversation with them in things sinful and superstitious should be abstained from; and when it tends to draw off the soul from Christ and his interest, and is infectious; and when weak ones are offended, and sinners are hereby hardened and confirmed in sin; and the name of God is blasphemed, and the Gospel is evil spoken of: but fellowship is not to be maintained "with the works of darkness"; which are sins, so called, because they are opposite to light; to the light of nature, to the light of the divine word, both law and Gospel, to the light of grace, to God the fountain of light, and to Christ the light of the world; and because the source and spring of them are the original darkness of the mind, and Satan the prince of darkness; and because they are generally committed in the dark; and because the effect and consequence of them is utter darkness, and blackness of darkness: and these are "unfruitful"; they are of no profit and advantage, they bring forth no fruit, unless it be guilt, fear, shame, corruption, and death; wherefore no fellowship should be had with them, by committing the same, by assisting in them, by consenting to them, by approving of them, by receiving any worldly advantage from them, and by winking and conniving at them: it is contrary to the character of saints to have fellowship with such, as the apostle says, 2Cor 6:14, where he gives the mystical explanation of the law, in Deut 22:10; agreeably to which, and to the passage here, is the sense of a Jewish commentators (l) who upon it observes, that that law
"intimates that a righteous man, , "should have no fellowship" with a wicked man;''
this is to be unequally yoked, signified by the ox and the ass ploughing together:
but rather reprove them; both by words and by deeds, by an agreeable life and conversation, which last seems to be the design of the apostle here; because it is not a brother, but such who are in darkness, and live in works of darkness; yea, not sinners, but sins are to be reproved, which can be done no other way; nor are all saints proper to reprove verbally, nor are they qualified for it; but all should, and may by facts; and the light discovers darkness, by its own splendour; and this appears from the apostle's reasoning in the next words.
(l) Baal Hatturira in Deut. xxii. 10.
John Wesley
5:11 Reprove them - To avoid them is not enough.
Robert Jamieson, A. R. Fausset and David Brown
5:11 unfruitful works of darkness--Sins are terminated in themselves, and therefore are called "works," not "fruits" (Gal 5:19, Gal 5:22). Their only fruit is that which is not in a true sense fruit (Deut 32:32), namely, "death" (Rom 6:21; Gal 6:8). Plants cannot bear "fruit" in the absence of light. Sin is "darkness," and its parent is the prince of darkness (Eph 6:12). Graces, on the other hand, as flourishing in "the light," are reproductive, and abound in fruits; which, as harmoniously combining in one whole, are termed (in the singular) "the FRUIT of the Spirit" (Eph 5:9).
rather, &c.--Translate as Greek, "rather even reprove them" (compare Mt 5:14-16). Not only "have no fellowship, but even reprove them," namely, in words, and in your deeds, which, shining with "the light," virtually reprove all that is contrary to light (Eph 5:13; Jn 3:19-21). "Have no fellowship," does not imply that we can avoid all intercourse (1Cor 5:10), but "avoid such fellowship as will defile yourselves"; just as light, though it touch filth, is not soiled by it; nay, as light detects it, so, "even reprove sin."
5:125:12: Զի որ ՚ի ծածուկ ինչ գործի ՚ի նոսա, զայն եւ խօսե՛լ աղտեղի է[4364]։ [4364] Ոմանք. Որ ՚ի ծածուկն ինչ... զայն եւ ասելն իսկ աղ՛՛։
12 որովհետեւ, ինչ որ նրանք գործում են ծածուկ, այդ մասին խօսելն իսկ ամօթ է.
12 Վասն զի անոնց մէջ գաղտուկ գործուած բաներու մասին խօսիլն ալ ամօթ է։
Զի որ ի ծածուկ ինչ գործի ի նոսա` զայն եւ խօսել աղտեղի է:

5:12: Զի որ ՚ի ծածուկ ինչ գործի ՚ի նոսա, զայն եւ խօսե՛լ աղտեղի է[4364]։
[4364] Ոմանք. Որ ՚ի ծածուկն ինչ... զայն եւ ասելն իսկ աղ՛՛։
12 որովհետեւ, ինչ որ նրանք գործում են ծածուկ, այդ մասին խօսելն իսկ ամօթ է.
12 Վասն զի անոնց մէջ գաղտուկ գործուած բաներու մասին խօսիլն ալ ամօթ է։
zohrab-1805▾ eastern-1994▾ western am▾
5:1212: Ибо о том, что они делают тайно, стыдно и говорить.
5:12  τὰ γὰρ κρυφῇ γινόμενα ὑπ᾽ αὐτῶν αἰσχρόν ἐστιν καὶ λέγειν·
5:12. τὰ (the-ones) γὰρ (therefore) κρυφῇ (unto-concealed) γινόμενα ( to-becoming ) ὑπ' (under) αὐτῶν (of-them) αἰσχρόν (en-shamed) ἐστιν (it-be) καὶ (and) λέγειν: (to-forth)
5:12. quae enim in occulto fiunt ab ipsis turpe est et dicereFor the things that are done by them in secret, it is a shame even to speak of.
12. for the things which are done by them in secret it is a shame even to speak of.
5:12. For it is a shame even to speak of those things which are done of them in secret.
5:12. For the things that are done by them in secret are shameful, even to mention.
For it is a shame even to speak of those things which are done of them in secret:

12: Ибо о том, что они делают тайно, стыдно и говорить.
5:12  τὰ γὰρ κρυφῇ γινόμενα ὑπ᾽ αὐτῶν αἰσχρόν ἐστιν καὶ λέγειν·
5:12. quae enim in occulto fiunt ab ipsis turpe est et dicere
For the things that are done by them in secret, it is a shame even to speak of.
5:12. For it is a shame even to speak of those things which are done of them in secret.
5:12. For the things that are done by them in secret are shameful, even to mention.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Обличать порочные дела нужно потому, что они в самом деле до того ужасны, что о них противно и говорить; в особенности это нужно сказать о тех, которые одеты покровом тайны [Ап. здесь хочет сказать, что все порочное не должно быть предметом разговоров в христианском обществе. Этим самым он осуждает целый цикл современных беллетристических произведений, которые избирают своим предметом разные безнравственные явления современности. Из среды христианского общества должны быть изгнаны все, напр., романы, которые будят нездоровую чувственность и приучают читателя легкомысленно относиться к самому безнравственному образу жизни].
Adam Clarke: Commentary on the Bible - 1831
5:12: For it is a shame even to speak - This no doubt refers to the Eleusinian and Bacchanalian mysteries, which were performed in the night and darkness, and were known to be so impure and abominable, especially the latter, that the Roman senate banished them both from Rome and Italy. How the discovery of these depths of Satan was made, and the whole proceedings in that case, may be seen in Livy, Hist. lib. xxxix. cap. 8-19, where the reader will see the force of what the apostle says here: It is a shame even to speak of those things which are done of them in secret; the abominations being of the most stupendous kind, and of the deepest dye.
Albert Barnes: Notes on the Bible - 1834
5:12: For it is a shame even to speak ... - ; compare notes, Rom 1:24-32. It is still a shame to speak of the practices of the pagan. Missionaries tell us that they "cannot" describe the images on the car of Juggernaut, or tell us what is done in the idol temples. All over the world the same thing is true. The cheek of modesty and virtue would be suffused with shame at the very mention of what is done by the worshippers of idols; and the same is true of what is done by multitudes in Christian lands, who are not worshippers of idols. Their deeds cannot be described in the circles of the refined and the delicate; they cannot be told in the presence of mothers and sisters. Is there not emphasis here in the words "even to speak of these things!" If the apostle would not allow them to name those things, or to "speak" of them, is it wise or safe for Christians now to be familiar with the accounts of those practices of pollution, and for ministers to portray them in the pulpit, and for the friends of "moral reform" to describe them before the world? The very "naming" of those abominations often produces improper associations in the mind; the description creates polluting images before the imagination; the exhibition of pictures, even for the purpose of condemning them, defiles the soul. There are some vices which, from the corruptions of the human heart, cannot be safely described, and it is to be feared that, under the plea of faithfulness, many have done evil by exciting improper feelings, where they should have only alluded to the crime, and then spoken in thunder. Paul did not "describe" these vices, he denounced them; he did not dwell upon them long enough for the imagination to find employment, and to corrupt the soul. He mentioned the vice - and then he mentioned the wrath of God; he alluded to the sin, and then he spoke of the exclusion from heaven; compare notes on Co1 6:18.
Which are done of them in secret - Many have supposed that there is an allusion here to the "mysteries" which were celebrated in Greece, usually at night, and far from the public eye. Many of these were indeed impure and abominable, but there is no necessity for supposing that there is such an allusion here. The reference may be to the vices which were secretly practiced then as now; the abominations which flee from the eye of day, and which are performed far from the public gaze.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:12: it: Eph 5:3; Rom 1:24-27; Pe1 4:3
in: Sa2 12:12; Pro 9:17; Ecc 12:14; Jer 23:24; Luk 12:1, Luk 12:2; Rom 2:16; Rev 20:12
John Gill
5:12 For it is a shame even to speak of those things,.... This is a reason, why persons should walk as children of light; why they should prove what is acceptable to God; why they should have no fellowship with the unfruitful works of darkness; why the apostle exhorts to reprove them, and yet does not express what they are; and why they should be reproved rather by deeds than by words: and he tacitly intimates, that if it is a shame to speak of those sins
which are done of them in secret, it is much more shameful to commit them; the persons the apostle refers to, are the unconverted Gentiles in general; such who have no inheritance in the kingdom of God, who deceive men with vain words, who are children of disobedience, who are in darkness, and destitute of the Spirit; and it may be that respect may be had to the followers of Simon Magus, the Gnostics, and such like impure professors, by whom the vilest things were done in secret; for sins, works of darkness, will not bear the light; there is a consciousness in men of the evil of sin, unless past feeling, and therefore they do not care that others should know their crimes; and besides, there is an imaginary pleasure in committing sin secretly; but then though these things are secret to men, they are not to God; nor will they always remain secrets, they will be brought to light, and therefore no fellowship should be had with them; and especially when they are of such a scandalous nature, that it is a shame to mention the very names of them.
John Wesley
5:12 In secret - As flying the light.
Robert Jamieson, A. R. Fausset and David Brown
5:12 The Greek order is, "For the things done in secret by them, it is a shame even to speak of." The "for" gives his reason for "not naming" (compare Eph 5:3) in detail the works of darkness, whereas he describes definitely (Eph 5:9) "the fruit of the light" [BENGEL]. "Speak of," I think, is used here as "speaking of without reproving," in contrast to "even reprove them." Thus the "for" expresses this, Reprove them, for to speak of them without reproving them, is a shame (Eph 5:3). Thus "works of darkness" answers to "things done in secret."
5:135:13: Այլ ամենայն ինչ յանդիմանեալ ՚ի լուսոյ՝ յայտնի՛ լինի. զի ամենայն ինչ որ յայտնի է՝ լո՛յս է։
13 այլ ամէն ինչ բացայայտուելով՝ լոյսով յայտնի է լինում, քանզի ամէն ինչ, որ յայտնի է, լոյս է:
13 Բայց երբ բան մը լոյսի մէջ ցուցադրուած է՝ յայտնի կ’ըլլայ վասն զի ամէն բան որ յայտնի կ’ըլլայ՝ լոյս է։
Այլ ամենայն ինչ յանդիմանեալ` ի լուսոյ յայտնի լինի. զի ամենայն ինչ որ յայտնի է` լոյս է:

5:13: Այլ ամենայն ինչ յանդիմանեալ ՚ի լուսոյ՝ յայտնի՛ լինի. զի ամենայն ինչ որ յայտնի է՝ լո՛յս է։
13 այլ ամէն ինչ բացայայտուելով՝ լոյսով յայտնի է լինում, քանզի ամէն ինչ, որ յայտնի է, լոյս է:
13 Բայց երբ բան մը լոյսի մէջ ցուցադրուած է՝ յայտնի կ’ըլլայ վասն զի ամէն բան որ յայտնի կ’ըլլայ՝ լոյս է։
zohrab-1805▾ eastern-1994▾ western am▾
5:1313: Все же обнаруживаемое делается явным от света, ибо все, делающееся явным, свет есть.
5:13  τὰ δὲ πάντα ἐλεγχόμενα ὑπὸ τοῦ φωτὸς φανεροῦται,
5:13. τὰ (the-ones) δὲ (moreover) πάντα ( all ," ἐλεγχόμενα ( being-confuted ) ὑπὸ (under) τοῦ (of-the-one) φωτὸς (of-a-light,"φανεροῦται, (it-be-en-manifested,"πᾶν (all) γὰρ (therefore) τὸ (the-one) φανερούμενον (being-en-manifested,"φῶς (a-light) ἐστίν. (it-be)
5:13. omnia autem quae arguuntur a lumine manifestantur omne enim quod manifestatur lumen estBut all things that are reproved are made manifest by the light: for all that is made manifest is light.
13. But all things when they are reproved are made manifest by the light: for everything that is made manifest is light.
5:13. But all things that are reproved are made manifest by the light: for whatsoever doth make manifest is light.
5:13. But all things that are disputed are made manifest by the light. For all that is made manifest is light.
But all things that are reproved are made manifest by the light: for whatsoever doth make manifest is light:

13: Все же обнаруживаемое делается явным от света, ибо все, делающееся явным, свет есть.
5:13  τὰ δὲ πάντα ἐλεγχόμενα ὑπὸ τοῦ φωτὸς φανεροῦται,
5:13. omnia autem quae arguuntur a lumine manifestantur omne enim quod manifestatur lumen est
But all things that are reproved are made manifest by the light: for all that is made manifest is light.
5:13. But all things that are reproved are made manifest by the light: for whatsoever doth make manifest is light.
5:13. But all things that are disputed are made manifest by the light. For all that is made manifest is light.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Польза от обличения состоит в том, что все обнаруживаемое, т. е. будучи обнаруживаемо при свете христианской истины (от света) становится явным в своей натуре - в данном случае это сказано о пороках языческих, которые сильнее оттеняются в своем безобразии пред светом христианской нравственности. - Ибо все, делающееся... т. е. таков уже общий закон существующего: все, что можно видеть, представляется светом или светлым, непокрытым (свет - здесь в общем значении этого слова, т. е. нечто освещенное).
Adam Clarke: Commentary on the Bible - 1831
5:13: But all things that are reproved - Dr. Macknight paraphrases this verse as follows: "Now all these reprovable actions, ελεγχομενα, which are practised in celebrating these mysteries, are made manifest as sinful by the Gospel; and, seeing every thing which discovers the true nature of actions is light, the Gospel, which discovers the evil nature of the actions performed in these mysteries, is light."
The apostle speaks against these mysteries as he speaks against fornication, uncleanness, and covetousness; but by no means either borrows expression or similitude from them to illustrate Divine truths; for, as it would be a shame even to speak of those things, surely it would be an abomination to allude to them in the illustration of the doctrines of the Gospel.
Albert Barnes: Notes on the Bible - 1834
5:13: But all things that are reproved - Margin, discovered. The word used here properly means proved, demonstrated, reproved, or convicted (see the notes on Joh 16:8); but it seems here to be used in the sense of disclosed, or discovered. The sense is, that "its true nature is demonstrated;" that is, it is made known.
Are made manifest by the light - The sense is, "light is the means of seeing what things are. We discern their form, nature, appearance, by it. So it is with the gospel - the light of the world. It enables us to see the true nature of actions. They are done in darkness, and are like objects in the dark. Their form and nature cannot then be known; but, when the light shines, we see what they are;" compare notes on Joh 3:20-21.
For whatsoever doth make manifest is light - "Anything which will show the real form and nature of an object, deserves to be called light." Of the truth of this, no one can doubt. The meaning in this connection is, that that system which discloses the true nature of what is done by the pagan, deserves to be considered as "light;" and that the gospel which does this, should be regarded as a system of light and truth. It discloses their odiousness and vileness, and it stands thus in strong contrast with all the false and abominable systems which have upheld or produced those vices.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:13: reproved: or, discovered, Lam 2:14; Hos 2:10, Hos 7:1
for: Mic 7:9; Joh 3:20, Joh 3:21; Co1 4:5; Heb 1:13
John Gill
5:13 But all things that are reproved,.... As all sins should be, by the ministers of the Gospel, and by other saints, and will be by God; either by his Spirit convincing of them, or by his judgments, and the letting out of his wrath and fury, either here or hereafter, for the punishment of them:
are made manifest by the light: either by the saints, who are made light in the Lord, and detect and reprove the sins of others; or by the word of the Lord, which discovers the heinousness of sins; or by Christ the light of the world, who as Judge will bring to light the hidden things of darkness; or by the omniscience of God, to whom darkness and light are both alike
for whatsoever doth make manifest, is light; this is true in things natural and spiritual, whether of the sun in the firmament, or of Christ the sun of righteousness; or of the divine word, or of good men.
John Wesley
5:13 But all things which are reproved, are thereby dragged out into the light, and made manifest - Shown in their proper colours, by the light. For whatsoever doth make manifest is light - That is, for nothing but light, yea, light from heaven, can make anything manifest.
Robert Jamieson, A. R. Fausset and David Brown
5:13 that are reproved--rather, "when they are reproved," namely, by you (Eph 5:11).
whatsoever doth make manifest--rather, "everything that is (that is, suffers itself to be) made manifest (or 'shone upon,' namely, by your 'reproving,' Eph 5:11) is (thenceforth no longer 'darkness,' Eph 5:8, but) light." The devil and the wicked will not suffer themselves to be made manifest by the light, but love darkness, though outwardly the light shines round them. Therefore, "light" has no transforming effect on them, so that they do not become light (Jn 3:19-20). But, says the apostle, you being now light yourselves (Eph 5:8), by bringing to light through reproof those who are in darkness, will convert them to light. Your consistent lives and faithful reproofs will be your "armor of light" (Rom 13:12) in making an inroad on the kingdom of darkness.
5:145:14: Վասն որոյ եւ ասէ. Արի՛ որ ննջեսդ, եւ կանգնեա՛ց ՚ի մեռելոց, եւ լուսաւորեսցէ զքեզ Քրիստոս[4365]։ թկ [4365] Այլք. Եւ լուսատու լիցի քեզ Քրիստոս։
14 Դրա համար էլ ասում է. Վե՛ր կաց դու, որ ննջում ես, անգնի՛ր մեռելների միջից, ւ Քրիստոս պիտի լուսաւորի քեզ»[92]:[92] Մէջբերում անծանօթ մի գրուածքից, հաւանաբար՝ հնագոյն քրիստոնէական մի օրհներգից:
14 Անոր համար կ’ըսէ. «Արթնցի՛ր, դուն որ կը քնանաս եւ կանգնէ՛ մեռելներէն ու Քրիստոս քեզի լո՛յս պիտի տայ»։
Վասն որոյ եւ ասէ. Արի որ ննջեսդ, եւ կանգնեաց ի մեռելոց, եւ լուսատու լիցի քեզ Քրիստոս:

5:14: Վասն որոյ եւ ասէ. Արի՛ որ ննջեսդ, եւ կանգնեա՛ց ՚ի մեռելոց, եւ լուսաւորեսցէ զքեզ Քրիստոս[4365]։ թկ
[4365] Այլք. Եւ լուսատու լիցի քեզ Քրիստոս։
14 Դրա համար էլ ասում է. Վե՛ր կաց դու, որ ննջում ես, անգնի՛ր մեռելների միջից, ւ Քրիստոս պիտի լուսաւորի քեզ»[92]:
[92] Մէջբերում անծանօթ մի գրուածքից, հաւանաբար՝ հնագոյն քրիստոնէական մի օրհներգից:
14 Անոր համար կ’ըսէ. «Արթնցի՛ր, դուն որ կը քնանաս եւ կանգնէ՛ մեռելներէն ու Քրիստոս քեզի լո՛յս պիտի տայ»։
zohrab-1805▾ eastern-1994▾ western am▾
5:1414: Посему сказано: 'встань, спящий, и воскресни из мертвых, и осветит тебя Христос'.
5:14  πᾶν γὰρ τὸ φανερούμενον φῶς ἐστιν. διὸ λέγει, ἔγειρε, ὁ καθεύδων, καὶ ἀνάστα ἐκ τῶν νεκρῶν, καὶ ἐπιφαύσει σοι ὁ χριστός.
5:14. διὸ (Through-which) λέγει (it-fortheth,"Ἔγειρε, (Thou-should-rouse,"ὁ (the-one) καθεύδων, (resting-down,"καὶ (and) ἀνάστα (thou-should-have-had-stood-up) ἐκ (out) τῶν (of-the-ones) νεκρῶν , ( of-en-deaded ,"καὶ (and) ἐπιφαύσει (it-shall-light-upon) σοι (unto-thee,"ὁ (the-one) χριστός. (Anointed)
5:14. propter quod dicit surge qui dormis et exsurge a mortuis et inluminabit tibi ChristusWherefore he saith: Rise, thou that sleepest, and arise from the dead: and Christ shall enlighten thee.
14. Wherefore saith, Awake, thou that sleepest, and arise from the dead, and Christ shall shine upon thee.
5:14. Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light.
5:14. Because of this, it is said: “You who are sleeping: awaken, and rise up from the dead, and so shall the Christ enlighten you.”
Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light:

14: Посему сказано: 'встань, спящий, и воскресни из мертвых, и осветит тебя Христос'.
5:14  πᾶν γὰρ τὸ φανερούμενον φῶς ἐστιν. διὸ λέγει, ἔγειρε, ὁ καθεύδων, καὶ ἀνάστα ἐκ τῶν νεκρῶν, καὶ ἐπιφαύσει σοι ὁ χριστός.
5:14. propter quod dicit surge qui dormis et exsurge a mortuis et inluminabit tibi Christus
Wherefore he saith: Rise, thou that sleepest, and arise from the dead: and Christ shall enlighten thee.
5:14. Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light.
5:14. Because of this, it is said: “You who are sleeping: awaken, and rise up from the dead, and so shall the Christ enlighten you.”
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Потому, что обличение полезно, и Бог обращается к грешнику, пребывающему в духовном усыплении, как бы в состоянии смерти, с призывом: "вставай" (вместо: "сказано", как в русск. пер. нужно читать: "говорит" - по греч. legei). Откуда взяты эти слова - неизвестно. Лучше всего принять то предположение, что они составляют отрывок из какого-нибудь христианского гимна, в котором есть некоторые отзвуки из книги пр. Исаии (LII:1: - восстань, XXVI:19: воскреснут мертвые и LX:1: придет твой свет).
Adam Clarke: Commentary on the Bible - 1831
5:14: Wherefore he saith - It is a matter of doubt and controversy whence this saying is derived. Some think it taken from Isa 26:19 : Thy dead men shall live; with my dead body shall they arise; Awake and sing, ye that dwell in the dust, etc. Others think that it is taken from Isa 60:1-3 : Arise, shine; for thy light is come, etc. But these passages neither give the words nor the meaning of the apostle. Epiphanius supposed them to be taken from an ancient prophecy of Elijah, long since lost: Syncellus and Euthalius think they were taken from an apocryphal work attributed to Jeremiah the prophet: others, that they made part of a hymn then used in the Christian Church; for that there were, in the apostle's time, hymns and spiritual songs, as well as psalms, we learn from himself, in Eph 5:19, and from Col 3:16. The hymn is supposed to have begun thus: -
Εγειραι ὁ καθευδων,
Και αναστα εκ των νεκρων,
Επιφαυσει σοι ὁ Χριστος.
Awake, O thou who sleepest,
And from the dead arise thou,
And Christ shall shine upon thee.
See Rosenmuller, Wolf, and others. But it seems more natural to understand the words he saith as referring to the light, i.e. the Gospel, mentioned Eph 5:13. And the διο λεγει should be translated, Wherefore It saith, Awake thou, etc. that is: This is the general, the strong, commanding voice of the Gospel in every part - Receive instruction; leave thy sins, which are leading thee to perdition; believe on the Lord Jesus Christ, and he will enlighten and save thee.
As a man asleep neither knows nor does any thing that can be called good or useful, so the Gentiles and all others, while without the knowledge of Christianity, had not only no proper knowledge of vice and virtue, but they had no correct notion of the true God.
As the dead can perform no function of life, so the Gentiles and the unconverted were incapable of performing any thing worthy either of life or being. But though they were asleep - in a state of complete spiritual torpor, yet they might be awoke by the voice of the Gospel; and though dead to all goodness, and to every function of the spiritual life, yet, as their animal life was whole in them, and perception and reason were still left, they were capable of hearing the Gospel, and under that influence which always accompanies it when faithfully preached, they could discern its excellency, and find it to be the power of God to their salvation. And they are addressed by the apostle as possessing this capacity; and, on their using it properly, have the promise that Christ shall enlighten them.
Albert Barnes: Notes on the Bible - 1834
5:14: 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 Isa 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 Isa 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 Eph 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 pRev_ailed 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 Isa 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 Eph 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 Joh 1:4, note, 9, note; Joh 8:12, note notes; Heb 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:14: he: or, it
Awake: Isa 51:17, Isa 52:1, Isa 60:1; Rom 13:11, Rom 13:12; Co1 15:34; Th1 5:6; Ti2 2:26 *marg.
arise: Eph 2:5; Isa 26:19; Eze 37:4-10; Joh 5:25-29, Joh 11:43, Joh 11:44; Rom 6:4, Rom 6:5, Rom 6:13; Col 3:1
Christ: Joh 8:12, Joh 9:5; Act 13:47; Co2 4:6; Ti2 1:10
Geneva 1599
5:14 Wherefore (f) he saith, Awake thou that sleepest, and arise from the (g) dead, and Christ shall give thee light.
(f) The scripture, or God in the scripture.
(g) He speaks of the death of sin.
John Gill
5:14 Wherefore he saith,.... Either the man that is light in the Lord, who reproves the unfruitful works of darkness; or else the Holy Ghost by Paul, who here speaks after the manner of the prophets; or God, or the Spirit, or the Scripture; see Jas 4:6; but where is it said? some think the apostle refers to Is 9:2; others to Is 26:19; others to Is 60:1; some are of opinion the words are cited out of an apocryphal book of Jeremy, or from some writing now lost; and some have thought them to be a saying of Christ, that was fresh in memory: it may not be improper to observe what Maimonides says (m), that
"the blowing of the trumpet in the beginning of the year had an intimation in it, as if was said, "awake ye that sleep", from your sleep, and ye that slumber rouse up from your slumber, and search into your actions, and return by repentance, and remember your Creator;''
whether any reference may be had to this, may be considered: the words are spoken not to unregenerate men, for though they are asleep, and dead in sin, and need awaking out of sleep, and raising from the dead, yet they are never called upon to awake and arise of themselves; such a sense would countenance the doctrine of man's free will and power, against the quickening and efficacious grace of God; but to regenerate persons, professors of religion, to whom the epistle in general was written; and who are spoken to, and exhorted in the context:
awake thou that sleepest: the children of God are sometimes asleep, and need awaking; of the nature, causes, and ill consequences of such sleeping, and of the methods by which they are sometimes awaked out of it; see Gill on Rom 13:11.
And arise from the dead; living saints are sometimes among dead sinners, and it becomes them to arise from among them, and quit their company, which is oftentimes the occasion of their sleepiness: besides, the company of dead sinners is infectious and dangerous; it is a means of hardening in sin, and of grieving of the people of God, who observe it; and by abstaining from their company, a testimony is bore against sin, and conviction is struck into the minds of sinners themselves; to which add, that so to do is well pleasing to God, who promises to receive such who come out from among them, and separate themselves from them: and it follows here as an encouragement, and Christ shall give thee light; for such who are made light in the Lord, stand in need of more light; and by keeping close to the word, ways, ordinances, and people of Christ, they may expect more light from Christ: they need fresh light into pardoning grace and mercy, through the blood of Christ; they want more to direct them in the way they should go; and they are often without the light of God's countenance; and they may hope for light from Christ, since it is sown in him, and promised through him; and he is given to be a light unto them, and he is the giver of it himself.
(m) Hilchot Heshuba, c. 3. sect 4.
John Wesley
5:14 Wherefore he - God. Saith - In the general tenor of his word, to all who are still in darkness. Awake thou that steepest - In ignorance of God and thyself; in stupid insensibility. And arise from the dead - From the death of sin. And Christ shall give thee light - Knowledge, holiness, happiness.
Robert Jamieson, A. R. Fausset and David Brown
5:14 Wherefore--referring to the whole foregoing argument (Eph 5:8, Eph 5:11, Eph 5:13). Seeing that light (spiritual) dispels the pre-existing darkness, He (God) saith . . . (compare the same phrase, Eph 4:8).
Awake--The reading of all the oldest manuscripts is "Up!" or, "Rouse thee!" a phrase used in stirring men to activity. The words are a paraphrase of Is 60:1-2, not an exact quotation. The word "Christ," shows that in quoting the prophecy, he views it in the light thrown on it by its Gospel fulfilment. As Israel is called on to "awake" from its previous state of "darkness" and "death" (Is 59:10; Is 60:2), for that her Light is come; so the Church, and each individual is similarly called to awake. Believers are called on to "awake" out of sleep; unbelievers, to "arise" from the dead (compare Mt 25:5; Rom 13:11; Th1 5:6, with Eph 2:1).
Christ--"the true light," "the Sun of righteousness."
give thee light--rather, as Greek, "shall shine upon thee" (so enabling thee by being "made manifest" to become, and be, by the very fact, "light," Eph 5:13; then being so "enlightened," Eph 1:18, thou shalt be able, by "reproving," to enlighten others).
5:155:15: Տեսջի՛ք որպէս ճշմարտիւ գնայցէք. մի՛ իբրեւ անիմաստք[4366], [4366] Ոմանք. Որպիսի ճշմարտիւ գնասջիք։
15 Տեսէք, թէ ինչպիսի զգուշութեամբ պէտք է ընթանաք. ոչ թէ ինչպէս անմիտներ, այլ՝ ինչպէս իմաստուններ.
15 Նայեցէք որ զգուշութեամբ քալէք, ո՛չ թէ անմիտներու պէս,
Տեսջիք ո՛րպէս ճշմարտիւ գնայցէք. մի՛ իբրեւ անիմաստք:

5:15: Տեսջի՛ք որպէս ճշմարտիւ գնայցէք. մի՛ իբրեւ անիմաստք[4366],
[4366] Ոմանք. Որպիսի ճշմարտիւ գնասջիք։
15 Տեսէք, թէ ինչպիսի զգուշութեամբ պէտք է ընթանաք. ոչ թէ ինչպէս անմիտներ, այլ՝ ինչպէս իմաստուններ.
15 Նայեցէք որ զգուշութեամբ քալէք, ո՛չ թէ անմիտներու պէս,
zohrab-1805▾ eastern-1994▾ western am▾
5:1515: Итак, смотрите, поступайте осторожно, не как неразумные, но как мудрые,
5:15  βλέπετε οὗν ἀκριβῶς πῶς περιπατεῖτε, μὴ ὡς ἄσοφοι ἀλλ᾽ ὡς σοφοί,
5:15. Βλέπετε (Ye-should-view) οὖν (accordingly) ἀκριβῶς (unto-exacted) πῶς (unto-whither) περιπατεῖτε, (ye-tread-about-unto,"μὴ (lest) ὡς (as) ἄσοφοι ( un-wisdomed ,"ἀλλ' (other) ὡς (as) σοφοί , ( wisdomed ,"
5:15. videte itaque fratres quomodo caute ambuletis non quasi insipientes sed ut sapientesSee therefore, brethren, how you walk circumspectly: not as unwise,
15. Look therefore carefully how ye walk, not as unwise, but as wise;
5:15. See then that ye walk circumspectly, not as fools, but as wise,
5:15. And so, brothers, see to it that you walk cautiously, not like the foolish,
See then that ye walk circumspectly, not as fools, but as wise:

15: Итак, смотрите, поступайте осторожно, не как неразумные, но как мудрые,
5:15  βλέπετε οὗν ἀκριβῶς πῶς περιπατεῖτε, μὴ ὡς ἄσοφοι ἀλλ᾽ ὡς σοφοί,
5:15. videte itaque fratres quomodo caute ambuletis non quasi insipientes sed ut sapientes
See therefore, brethren, how you walk circumspectly: not as unwise,
5:15. See then that ye walk circumspectly, not as fools, but as wise,
5:15. And so, brothers, see to it that you walk cautiously, not like the foolish,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-16: Обличая других, христиане сами уже непременно обязаны следить за собою. Смотрите, поступайте... точнее: "смотрите, насколько осторожно вы поступаете" (осторожность же - необходима). - Дорожа временем - точнее: "покупая время, приобретая его в собственность". Этим Ап. научает верующих пользоваться каждым моментом времени, как купленным за деньги, для делания добрых дел. Неразумный не дорожит временем, думая, что оно ничего не стоит, а мудрый понимает все его значение. К этому побуждает его и то соображение, что "дни лукавы", т. е. наше время таково, что требуется напряжение всех сил, использование всего времени для того, чтобы можно было сделать что-нибудь действительно полезное.
Adam Clarke: Commentary on the Bible - 1831
5:15: Walk circumspectly - Our word circumspect, from the Latin circirmspicio, signifies to look round about on all hands; to be every way watchful, wary, and cautious, in order to avoid danger, discern enemies before they come too nigh, and secure a man's interest by every possible and lawful means. But the original word ακριβως signifies correctly, accurately, consistently, or perfectly. Be ye, who have received the truth, careful of your conduct; walk by the rule which God has given you; do this as well in little as in great matters; exemplify your principles, which are holy and good, by a corresponding conduct; do not only profess, but live the Gospel. As you embrace all its promises, be careful also to embrace all its precepts; and behave yourselves so, that your enemies may never be able to say that ye are holy in your doctrines and profession, but irregular in your lives.
Not as fools, but as wise - Μη ὡς ασοφοι, αλλ' ὡς σοφοι. The heathens affected to be called σοφοι, or wise men. Pythagoras was perhaps the first who corrected this vanity, by assuming the title of φιλοσοφος, a lover of wisdom; hence our term philosopher, used now in a much prouder sense than that in which the great Pythagoras wished it to be applied. The apostle here takes the term σοφος, and applies it to the Christian; and, instead of it, gives the empty Gentile philosopher the title of ασοφος, without wisdom, fool.
Albert Barnes: Notes on the Bible - 1834
5:15: See then that ye walk circumspectly - carefully, anxiously, solicitous lest you fall into sin. The word rendered "circumspectly" - ἀκριβῶς akribō s - 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:15: See: Eph 5:33; Mat 8:4, Mat 27:4, Mat 27:24; Th1 5:15; Heb 12:25; Pe1 1:22; Rev 19:10
walk: Exo 23:13; Mat 10:16; Co1 14:20; Phi 1:27; Col 1:9, Col 4:5
not: Sa2 24:10; Job 2:10; Psa 73:22; Pro 14:8; Mat 25:2; Luk 24:25; Gal 3:1, Gal 3:3; Ti1 6:9; Jam 3:13
Geneva 1599
5:15 (4) See then that ye walk circumspectly, not as fools, but as wise,
(4) The worse and more corrupt that the manners of this world are, the more watchful we ought to be in every situation, and give regard to nothing but the will of God.
John Gill
5:15 See then that ye walk circumspectly,.... The Alexandrian copy and the Vulgate Latin version read, "see then, brethren", it being an exhortation to the saints at Ephesus, upon the foregoing discourse and citation, to take heed to their walk: the believer's walk is both inward and outward; his inward walk is by faith on Christ; his outward walk is his conversation among men: this supposes life; requires strength and prudence; denotes continuance and progression; with patience and courage: this walk should be seen to, and watched over; a man should see to it that he does walk, and to the way in which he walks, and how he walks; that he walks circumspectly, with his eyes about him; that he walks with diligence, caution, accuracy, and exactness, to the uttermost of his strength and power; and with wisdom and prudence, looking well to his going:
not as fools, but as wise; such walk like fools, whose eyes are not upon their ways; who walk in their own ways, which are crooked, and ways of darkness, and lead to destruction; who walk after the flesh, and naked, without the garments of a holy life and conversation; and with lamps, but no oil in them: and such walk as wise men, who walk according to the rule of God's word, make Christ their pattern, have the Spirit for their guide, and walk as becomes the Gospel of Christ; inoffensively to all men, in wisdom towards them that are without, and in love to them that are within; and as pilgrims and strangers in this world, looking for a better country; and so as to promote the glory of God, and the good of souls.
John Wesley
5:15 Circumspectly - Exactly, with the utmost accuracy, getting to the highest pitch of every point of holiness. Not as fools - Who think not where they are going, or do not make the best of their way.
Robert Jamieson, A. R. Fausset and David Brown
5:15 that--rather as Greek, "See how ye walk," &c. The double idea is compressed into one sentence: "See (take heed) how ye walk," and "See that ye walk circumspectly." The manner, as well as the act itself, is included. See how ye are walking, with a view to your being circumspect (literally, accurate, exact) in your walk. Compare Col 4:5, "Walk in wisdom (answering to 'as wise' here) toward them that are without" (answering to "circumspectly," that is, correctly, in relation to the unbelievers around, not giving occasion of stumbling to any, but edifying all by a consistent walk).
not as fools--Greek, "not as unwise, but as wise."
5:165:16: այլ իբրեւ իմաստո՛ւնք. գնեցէ՛ք զժամանակս, զի աւուրքս չարութեա՛ն են[4367]։ [4367] Օրինակ մի. Քննեցէք զժամանակս, զի աւուրք չարութեան են։
16 ժամանակն օգտագործեցէ՛ք, քանզի օրերը չար են.
16 Հապա իմաստուններու պէս։ Ժամանակը ծախու առէք, վասն զի օրերս չար են։
այլ իբրեւ իմաստունք. գնեցէք զժամանակս, զի աւուրքս չարութեան են:

5:16: այլ իբրեւ իմաստո՛ւնք. գնեցէ՛ք զժամանակս, զի աւուրքս չարութեա՛ն են[4367]։
[4367] Օրինակ մի. Քննեցէք զժամանակս, զի աւուրք չարութեան են։
16 ժամանակն օգտագործեցէ՛ք, քանզի օրերը չար են.
16 Հապա իմաստուններու պէս։ Ժամանակը ծախու առէք, վասն զի օրերս չար են։
zohrab-1805▾ eastern-1994▾ western am▾
5:1616: дорожа временем, потому что дни лукавы.
5:16  ἐξαγοραζόμενοι τὸν καιρόν, ὅτι αἱ ἡμέραι πονηραί εἰσιν.
5:16. ἐξαγοραζόμενοι ( out-gathering-to ) τὸν (to-the-one) καιρόν, (to-a-time,"ὅτι (to-which-a-one) αἱ (the-ones) ἡμέραι (days) πονηραί ( en-necessitated ) εἰσιν. (they-be)
5:16. redimentes tempus quoniam dies mali suntBut as wise: redeeming the time, because the days are evil.
16. redeeming the time, because the days are evil.
5:16. Redeeming the time, because the days are evil.
5:16. but like the wise: atoning for this age, because this is an evil time.
Redeeming the time, because the days are evil:

16: дорожа временем, потому что дни лукавы.
5:16  ἐξαγοραζόμενοι τὸν καιρόν, ὅτι αἱ ἡμέραι πονηραί εἰσιν.
5:16. redimentes tempus quoniam dies mali sunt
But as wise: redeeming the time, because the days are evil.
5:16. Redeeming the time, because the days are evil.
5:16. but like the wise: atoning for this age, because this is an evil time.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:16: Redeeming the time - Εξαγοραζομενοι τον καιρον· Buying up those moments which others seem to throw away; steadily improving every present moment, that ye may, in some measure, regain the time ye have lost. Let time be your chief commodity; deal in that alone; buy it all up, and use every portion of it yourselves. Time is that on which eternity depends; in time ye are to get a preparation for the kingdom of God; if you get not this in time, your ruin is inevitable; therefore, buy up the time.
Some think there is an allusion here to the case of debtors, who, by giving some valuable consideration to their creditors, obtain farther time for paying their debts. And this appears to be the sense in which it is used by the Septuagint, Dan 2:8 : Επ' αληθειας οιδα εγω, ὁτι καιρον ὑμεις εξαγοραζετε· I know certainly that ye would gain or buy time - ye wish to have the time prolonged, that ye may seek out for some plausible explanation of the dream. Perhaps the apostle means in general, embrace every opportunity to glorify God, save your own souls, and do good to men.
Because the days are evil - The present times are dangerous, they are full of trouble and temptations, and only the watchful and diligent have any reason to expect that they shall keep their garments unspotted.
Albert Barnes: Notes on the Bible - 1834
5:16: 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, Gal 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 Rev_elry 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 Rev_elry 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:16: Redeeming: Ecc 9:10; Rom 13:11; Gal 6:10; Col 4:5
the days: Eph 6:13, Eph 6:15; Psa 37:19; Ecc 11:2, Ecc 12:1; Amo 5:13; Joh 12:35; Act 11:28, Act 11:29; Co1 7:26, Co1 7:29-31
Geneva 1599
5:16 (h) Redeeming the time, because the (i) days are evil.
(h) This is a metaphor taken from the merchants: who prefer the least profit that may be before any of their pleasures.
(i) The times are troublesome and severe.
John Gill
5:16 Redeeming the time,.... Or "buying time"; a like expression is used in Dan 2:8, which we render, gain time: but in the Chaldee text it is, "buy time": and so Jacchiades, a Jewish commentator on the place, renders it, , "ye buy this opportunity"; and the Septuagint version uses the same phrase the apostle does here; but there it seems to signify a study to prolong time, to put off the business to another season; but here taking time for a space of time, it denotes a careful and diligent use of it, an improvement of it to the best advantage; and shows that it is valuable and precious, and is not to be trifled with, and squandered away, and be lost, as it may be; for it can neither be recalled nor prolonged: and taking it for an opportunity of doing good to ourselves or others, it signifies that no opportunity of discharging our duty to God and man, of attending on the word and ordinances of the Gospel, and to the private and public exercises of religion, of gaining advantage to our own souls, or of gaining the souls of others, and of doing good either to the bodies or souls of men, should be neglected; but even all risks should be run, and means used to enjoy it: in the Syriac and Chaldee languages, "time", comes from "to redeem": the reason the apostle gives for the redemption of time is,
because the days are evil; as such are, in which iniquity abounds, and many wicked men live, and errors and heresies prevail, and are days of affliction or persecution; see Gen 47:9.
John Wesley
5:16 With all possible care redeeming the time - Saving all you can for the best purposes; buying every possible moment out of the hands of sin and Satan; out of the hands of sloth, ease, pleasure, worldly business; the more diligently, because the present are evil days, days of the grossest ignorance, immorality, and profaneness.
Robert Jamieson, A. R. Fausset and David Brown
5:16 Redeeming the time-- (Col 4:5). Greek, "Buying up for yourselves the seasonable time" (whenever it occurs) of good to yourselves and to others. Buying off from the vanities of "them that are without" (Col 4:5), and of the "unwise" (here in Ephesians), the opportune time afforded to you for the work of God. In a narrower sense, special favorable seasons for good, occasionally presenting themselves, are referred to, of which believers ought diligently to avail themselves. This constitutes true "wisdom" (Eph 5:15). In a larger sense, the whole season from the time that one is spiritually awakened, is to be "redeemed" from vanity for God (compare 2Cor 6:2; 1Pet 4:2-4). "Redeem" implies the preciousness of the opportune season, a jewel to be bought at any price. WAHL explains, "Redeeming for yourselves (that is, availing yourselves of) the opportunity (offered you of acting aright), and commanding the time as a master does his servant." TITTMANN, "Watch the time, and make it your own so as to control it; as merchants look out for opportunities, and accurately choose out the best goods; serve not the time, but command it, and it shall do what you approve." So PINDAR [Pythia, 4.509], "The time followed him as his servant, and was not as a runaway slave."
because the days are evil--The days of life in general are so exposed to evil, as to make it necessary to make the most of the seasonable opportunity so long as it lasts (Eph 6:13; Gen 47:9; Ps 49:5; Eccles 11:2; Eccles 12:1; Jn 12:35). Besides, there are many special evil days (in persecution, sickness, &c.) when the Christian is laid by in silence; therefore he needs the more to improve the seasonable times afforded to him (Amos 5:13), which Paul perhaps alludes to.
5:175:17: Վասն այնորիկ մի՛ լինիք անմիտք, այլ իմացարո՛ւք զինչ են կամք Տեառն[4368]։ [4368] Ոմանք. Վասն այսորիկ մի՛ լինիք անիմաստք... զինչ կամք են Աստուծոյ։
17 դրա համար անմիտ մի՛ եղէք, այլ իմացէ՛ք, թէ ի՛նչ է Տիրոջ կամքը:
17 Անոր համար անմիտ մի՛ ըլլաք, հապա իմացէք թէ ի՞նչ է Տէրոջը կամքը։
Վասն այնորիկ մի՛ լինիք անմիտք, այլ իմացարուք զինչ են կամք Տեառն:

5:17: Վասն այնորիկ մի՛ լինիք անմիտք, այլ իմացարո՛ւք զինչ են կամք Տեառն[4368]։
[4368] Ոմանք. Վասն այսորիկ մի՛ լինիք անիմաստք... զինչ կամք են Աստուծոյ։
17 դրա համար անմիտ մի՛ եղէք, այլ իմացէ՛ք, թէ ի՛նչ է Տիրոջ կամքը:
17 Անոր համար անմիտ մի՛ ըլլաք, հապա իմացէք թէ ի՞նչ է Տէրոջը կամքը։
zohrab-1805▾ eastern-1994▾ western am▾
5:1717: Итак, не будьте нерассудительны, но познавайте, что есть воля Божия.
5:17  διὰ τοῦτο μὴ γίνεσθε ἄφρονες, ἀλλὰ συνίετε τί τὸ θέλημα τοῦ κυρίου.
5:17. διὰ (Through) τοῦτο (to-the-one-this) μὴ (lest) γίνεσθε ( ye-should-become ) ἄφρονες , ( un-centered-of ,"ἀλλὰ (other) συνίετε (ye-should-send-together) τί (what-one) τὸ (the-one) θέλημα (a-determining-to) τοῦ (of-the-one) κυρίου: (of-Authority-belonged)
5:17. propterea nolite fieri inprudentes sed intellegentes quae sit voluntas DominiWherefore, become not unwise: but understanding what is the will of God.
17. Wherefore be ye not foolish, but understand what the will of the Lord is.
5:17. Wherefore be ye not unwise, but understanding what the will of the Lord [is].
5:17. For this reason, do not choose to be imprudent. Instead, understand what is the will of God.
Wherefore be ye not unwise, but understanding what the will of the Lord:

17: Итак, не будьте нерассудительны, но познавайте, что есть воля Божия.
5:17  διὰ τοῦτο μὴ γίνεσθε ἄφρονες, ἀλλὰ συνίετε τί τὸ θέλημα τοῦ κυρίου.
5:17. propterea nolite fieri inprudentes sed intellegentes quae sit voluntas Domini
Wherefore, become not unwise: but understanding what is the will of God.
5:17. Wherefore be ye not unwise, but understanding what the will of the Lord [is].
5:17. For this reason, do not choose to be imprudent. Instead, understand what is the will of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: Итак - точнее: "ради этого", т. е. ради того, что вам нужно быть мудрыми (ст. 15). - Не будьте нерассудительны - т. е. не показывайте себя такими: выражение: mh ginesqe не дает здесь мысли о том, что ефесские христиане на самом деле нерассудительны. Нерассудителен человек, когда он не делает надлежащего употребления из своего рассудка, а такими христиане, конечно, не были, хотя и могли стать. Познавайте, т. е. старайтесь определить в каждом случае, какова тут воля Божия (по другим чтениям - воля Господня, т. е. Христова).
Adam Clarke: Commentary on the Bible - 1831
5:17: Wherefore be ye not unwise - Μη γινεσθε αφρονες· Do not become madmen. Here is a most evident allusion to the orgies of Bacchus, in which his votaries acted like madmen; running about, tossing their heads from shoulder to shoulder, appearing to be in every sense completely frantic. See the whole of the passage in Livy, to which I have referred on Eph 5:12.
But understanding what the will of the Lord is - It is the will of God that ye should be sober, chaste, holy, and pure. Get a thorough understanding of this; acquaint yourselves with God's will, that ye may know how to glorify him.
Albert Barnes: Notes on the Bible - 1834
5:17: 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:17: be: Eph 5:15; Col 4:5
understanding: Deu 4:6; Kg1 3:9-12; Job 28:28; Psa 111:10, Psa 119:27; Pro 2:5, Pro 14:8, Pro 23:23; Jer 4:22; Joh 7:17; Rom 12:2; Col 1:9; Th1 4:1-3, Th1 5:18; Pe1 4:2
John Gill
5:17 Wherefore be ye not unwise,.... No one would be thought to be unwise, but such are, who do not redeem time, and are ignorant of the will of the Lord; believers should not act the unwise part, neither in their talk, nor in their walk and conversation, nor in their use of time:
but understanding what the will of the Lord is; or "of God", as read the Alexandrian copy, the Vulgate Latin, Syriac, and Ethiopic versions: there is the secret will of God, which is the rule of all his proceedings; and is unknown to men, till facts make it appear; this is always fulfilled, and sometimes by persons who have no regard to his revealed will; to this the wills of the people of God should be always resigned: and there is his revealed will, which lies partly in the Gospel; which declares it to be his will, that Christ should work out the salvation of his people, which is what he came to do; that whoever believes in him shall be saved; that all that are redeemed shall be sanctified; and that they shall persevere to the end, and be glorified; and partly in the law, in the precepts and commands of it, which contain the good, perfect, and acceptable will of God: and the understanding of it is not a mere speculative knowledge of it, but a practical one; when a man not only knows, but does the will of God, and his heart and actions agree with it; and this is to be done in faith, in virtue of grace and strength received, with a view to the glory of God, having no dependence on what is done; and to the right understanding of it, so as to act according to it, as should be, the word of God, and the illuminations, instructions, and grace of the Spirit, are necessary: the Alexandrian copy, Syriac, Arabic, and Ethiopic versions, read the words as an exhortation, "understand ye the will of God".
John Wesley
5:17 What the will of the Lord is - In every time, place, and circumstance.
Robert Jamieson, A. R. Fausset and David Brown
5:17 Wherefore--seeing that ye need to walk so circumspectly, choosing and using the right opportunity of good.
unwise--a different Greek word from that in Eph 5:15. Translate, "foolish," or "senseless."
understanding--not merely knowing as a matter of fact (Lk 12:47), but knowing with understanding.
the will of the Lord--as to how each opportunity is to be used. The Lord's will, ultimately, is our "sanctification" (Th1 4:3); and that "in every thing," meantime, we should "give thanks" (Th1 5:18; compare above, Eph 5:10).
5:185:18: Եւ մի՛ արբենայք գինւով, յորում զեղխութի՛ւն է. այլ մանաւանդ լցարո՛ւք Հոգւով[4369]. [4369] Ոմանք. Լցարուք Հոգւովն։ Ուր Ոսկան. Հոգւով Սրբով։
18 Եւ մի՛ հարբէք գինով. դրա մէջ զեխութիւն կայ. այլ մանաւանդ լցուեցէք Հոգո՛վ,
18 Մի՛ գինովնաք գինիով, որուն մէջ անառակութիւն կայ, հապա Հոգիո՛վ լեցուեցէք։
Եւ մի՛ արբենայք գինւով յորում զեղխութիւն է, այլ մանաւանդ լցարուք Հոգւով:

5:18: Եւ մի՛ արբենայք գինւով, յորում զեղխութի՛ւն է. այլ մանաւանդ լցարո՛ւք Հոգւով[4369].
[4369] Ոմանք. Լցարուք Հոգւովն։ Ուր Ոսկան. Հոգւով Սրբով։
18 Եւ մի՛ հարբէք գինով. դրա մէջ զեխութիւն կայ. այլ մանաւանդ լցուեցէք Հոգո՛վ,
18 Մի՛ գինովնաք գինիով, որուն մէջ անառակութիւն կայ, հապա Հոգիո՛վ լեցուեցէք։
zohrab-1805▾ eastern-1994▾ western am▾
5:1818: И не упивайтесь вином, от которого бывает распутство; но исполняйтесь Духом,
5:18  καὶ μὴ μεθύσκεσθε οἴνῳ, ἐν ᾧ ἐστιν ἀσωτία, ἀλλὰ πληροῦσθε ἐν πνεύματι,
5:18. καὶ (and) μὴ ( lest ) μεθύσκεσθε ( ye-should-be-intoxicated ) οἴνῳ , ( unto-a-wine ,"ἐν (in) ᾧ (unto-which) ἐστὶν (it-be) ἀσωτία, (an-un-saving-unto,"ἀλλὰ (other) πληροῦσθε (ye-should-be-en-filled) ἐν (in) πνεύματι, (unto-a-currenting-to,"
5:18. et nolite inebriari vino in quo est luxuria sed implemini SpirituAnd be not drunk with wine, wherein is luxury: but be ye filled with the Holy Spirit,
18. And be not drunken with wine, wherein is riot, but be filled with the Spirit;
5:18. And be not drunk with wine, wherein is excess; but be filled with the Spirit;
5:18. And do not choose to be inebriated by wine, for this is self-indulgence. Instead, be filled with the Holy Spirit,
And be not drunk with wine, wherein is excess; but be filled with the Spirit:

18: И не упивайтесь вином, от которого бывает распутство; но исполняйтесь Духом,
5:18  καὶ μὴ μεθύσκεσθε οἴνῳ, ἐν ᾧ ἐστιν ἀσωτία, ἀλλὰ πληροῦσθε ἐν πνεύματι,
5:18. et nolite inebriari vino in quo est luxuria sed implemini Spiritu
And be not drunk with wine, wherein is luxury: but be ye filled with the Holy Spirit,
5:18. And be not drunk with wine, wherein is excess; but be filled with the Spirit;
5:18. And do not choose to be inebriated by wine, for this is self-indulgence. Instead, be filled with the Holy Spirit,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Для того, чтобы ясно понимать требования воли Божией нужно устранить все, что мешает человеку сосредоточиться в себе самом. Тут прежде всего такою помехою является страсть к вину. Вместо того чтобы, как язычники, упиваться вином, в котором получает свое начало распутство или всякая несдержанность (aswtia) [Ап. хотя и не запрещает употребления вина вообще (он говорит только, чтобы христиане "не упивались"), но тем не менее дает понять, что вино ведет ко всякого рода излишествам и что, следовательно, оно для многих очень опасно, в особенности же - прибавим - потому, что редко кто может определить для себя "меру" употребления вина, при которой бы вино не произвело для него печальных последствий. "Огонь в кровь влагается и малым количеством вина" (еп. Феофан).], христиане должны исполняться Духом, т. е. достигать полноты чрез Дух Божий (en pneumati). Ап. как бы хочет сказать, что христиане будут иметь желанную полноту радости, но эту радость они получат только предавая себя воздействию Св. Духа.
Adam Clarke: Commentary on the Bible - 1831
5:18: Be not drunk with wine, wherein is excess - This is a farther allusion to the Bacchanalian mysteries; in them his votaries got drunk, and ran into all manner of excesses. Plato, though he forbade drunkenness in general, yet allowed that the people should get drunk in the solemnities of that god who invented wine. And indeed this was their common custom; when they had offered their sacrifices they indulged themselves in drunkenness, and ran into all kinds of extravagance. Hence it is probable that μεθυω, to get drunk, is derived from μετα, after, and θυω, to sacrifice; for, having completed their sacrifices, they indulged themselves in wine. The word ασωτια, which we translate excess, means profligacy and debauchery of every kind; such as are the general concomitants of drunkenness, and especially among the votaries of Bacchus in Greece and Italy.
But be filled with the Spirit - The heathen priests pretended to be filled with the influence of the god they worshipped; and it was in these circumstances that they gave out their oracles. See a remarkable instance of this quoted in the note on Luk 9:39 (note), where the case of a Bacchanalian is described. The apostle exhorts the Ephesians not to resemble these, but, instead of being filled with wine, to be filled with the Spirit of God; in consequence of which, instead of those discoveries of the Divine will to which in their drunken worship the votaries of Bacchus pretended, they should be wise indeed, and should understand what the will of the Lord is.
Albert Barnes: Notes on the Bible - 1834
5:18: 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 Luk 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 Joh 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 asō tia. It occurs only in two other places in the New Testament, where it is rendered "riot;" Tit 1:6; Pe1 4:4. The "adjective" occurs once Luk 15:13, where it is rendered riotous. The word (derived, according to Passow, from α a, the alpha privative (not), and σώζω sō zō - 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, Rev_elry. 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 Rev_elry! 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:18: be not: Gen 9:21, Gen 19:32-35; Deu 21:20; Psa 69:12; Pro 20:1, Pro 23:20, Pro 23:21, Pro 23:29-35; Isa 5:11-13, Isa 5:22; Mat 24:49; Luk 12:45, Luk 21:34; Rom 13:13; Co1 5:11, Co1 6:10; Co1 11:21; Gal 5:21; Th1 5:7
excess: Mat 23:25; Pe1 4:3, Pe1 4:4
but: Psa 63:3-5; Sol 1:4, Sol 7:9; Isa 25:6, Isa 55:1; Zac 9:15-17; Luk 11:13; Act 2:13-18, Act 11:24; Gal 5:22-25
Geneva 1599
5:18 (5) And be not drunk with wine, wherein is (k) excess; but be filled with the Spirit;
(5) He sets the sober and holy assemblies of the faithful against the immoral banquets of the unfaithful, in which the praises of the only Lord must ring, whether it is it in prosperity or diversity.
(k) Every type of disorder, together with every manner of filthiness and shamefulness.
John Gill
5:18 And be not drunk with wine, wherein is excess,.... The sin of drunkenness here dehorted from, is a custom, or habit, of voluntary excessive drinking of any strong liquor, whereby the mind is disturbed, and deprived of the use of reason: though wine is only here mentioned, that being the usual liquor drank in the eastern countries, yet the same holds good of any other strong liquor, as of that; nor is drinking wine for necessary use prohibited, nor for honest delight and lawful pleasure; but excessive drinking of it, and this voluntary, and with design, and on purpose; otherwise persons may be overtaken and intoxicated, through ignorance of the strength of the liquor, and their own weakness; and it is a custom, or habit of excessive drinking, for not a single act, but a series of actions, a course of living in this sin, denominates a man a drunkard; and generally speaking, excessive drinking deprives persons of the use of reason, though not always; and such are criminal, who are mighty to drink wine, and strong to mingle strong drink; as are also such, who though not guilty of this sin themselves, are the means of it in others: the sin is very sinful; it is one of the works of the flesh; it is an abuse of the creature; it is opposed to walking honestly; for it persons are to be excluded from the communion of the church; and, without the grace of true repentance, shall not inherit the kingdom of heaven: many things might be said to dissuade from it; it hurts the mind, memory, and judgment; deprives of reason, and sets a man below a beast; it brings diseases on the body, and wastes the estate; it unfits for business and duty; it opens a door for every sin, and exposes to shame and danger; and therefore should be carefully avoided, and especially by professors of religion:
but be filled with the Spirit; that is, "with the Holy Spirit", as read the Vulgate Latin and Ethiopic versions; with the gifts and graces of the Spirit: some have been filled with them in an extraordinary way, as the apostles on the day of Pentecost; and others in an ordinary manner, as common believers; and who may be said to be filled with the Spirit, as with wine, or instead of it, or in opposition to it, when the love of God is shed abroad in their hearts by the Spirit, which is compared to wine, for its antiquity, purity, and refreshing nature; and they are filled with it, who have a comfortable sense of it, and a firm persuasion of interest in it, and are delighted with the views of it, and are as it were inebriated with it; and they are filled with the Spirit, in whom his grace is a well of living water, and out of whose belly flow rivers of it; and who have a large measure of spiritual peace and joy, expressed in the following manner.
John Wesley
5:18 Wherein is excess - That is, which leads to debauchery of every kind. But be ye filled with the Spirit - In all his graces, who gives a more noble pleasure than wine can do.
Robert Jamieson, A. R. Fausset and David Brown
5:18 excess--worthless, ruinous, reckless prodigality.
wherein--not in the wine itself when used aright (Ti1 5:23), but in the "excess" as to it.
but be filled with the Spirit--The effect in inspiration was that the person was "filled" with an ecstatic exhilaration, like that caused by wine; hence the two are here connected (compare Acts 2:13-18). Hence arose the abstinence from wine of many of the prophets, for example, John the Baptist, namely, in order to keep distinct before the world the ecstasy caused by the Spirit, from that caused by wine. So also in ordinary Christians the Spirit dwells not in the mind that seeks the disturbing influences of excitement, but in the well-balanced prayerful mind. Such a one expresses his joy, not in drunken or worldly songs, but in Christian hymns of thankfulness.
5:195:19: խօսել ՚ի սիրտս ձեր սաղմոսիւք եւ օրհնութեամբք, եւ երգովք հոգեւորօք. երգել եւ սաղմոսել ՚ի սիրտս ձեր Տեառն[4370]։ [4370] Այլք. Երգել եւ սաղմոս ասել ՚ի սիր՛՛։
19 որպէսզի խօսէք միմեանց հետ սաղմոսներով, օրհներգութիւններով եւ հոգեւոր երգերով, որպէսզի երգէք եւ ձեր սրտերում սաղմոս ասէք Տիրոջը:
19 Սաղմոսներով ու օրհնութիւններով եւ հոգեւոր երգերով ձեր մէջ խօսակցելով՝ երգեցէ՛ք ու սաղմոս ըսէ՛ք Տէրոջը ձեր սրտերուն մէջ։
խօսել [21]ի սիրտս ձեր`` սաղմոսիւք եւ օրհնութեամբք եւ երգովք հոգեւորօք, երգել եւ սաղմոս ասել ի սիրտս ձեր Տեառն:

5:19: խօսել ՚ի սիրտս ձեր սաղմոսիւք եւ օրհնութեամբք, եւ երգովք հոգեւորօք. երգել եւ սաղմոսել ՚ի սիրտս ձեր Տեառն[4370]։
[4370] Այլք. Երգել եւ սաղմոս ասել ՚ի սիր՛՛։
19 որպէսզի խօսէք միմեանց հետ սաղմոսներով, օրհներգութիւններով եւ հոգեւոր երգերով, որպէսզի երգէք եւ ձեր սրտերում սաղմոս ասէք Տիրոջը:
19 Սաղմոսներով ու օրհնութիւններով եւ հոգեւոր երգերով ձեր մէջ խօսակցելով՝ երգեցէ՛ք ու սաղմոս ըսէ՛ք Տէրոջը ձեր սրտերուն մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
5:1919: назидая самих себя псалмами и славословиями и песнопениями духовными, поя и воспевая в сердцах ваших Господу,
5:19  λαλοῦντες ἑαυτοῖς [ἐν] ψαλμοῖς καὶ ὕμνοις καὶ ᾠδαῖς πνευματικαῖς, ᾄδοντες καὶ ψάλλοντες τῇ καρδίᾳ ὑμῶν τῶ κυρίῳ,
5:19. λαλοῦντες ( speaking-unto ) ἑαυτοῖς (unto-selves) ψαλμοῖς (unto-psalms) καὶ (and) ὕμνοις (unto-hymns) καὶ (and) ᾠδαῖς (unto-songs) πνευματικαῖς , ( unto-currenting-to-belonged-of ," ᾄδοντες ( singing ) καὶ (and) ψάλλοντες ( twanging ) τῇ (unto-the-one) καρδίᾳ (unto-a-heart) ὑμῶν (of-ye) τῷ (unto-the-one) κυρίῳ, (unto-Authority-belonged,"
5:19. loquentes vobismet ipsis in psalmis et hymnis et canticis spiritalibus cantantes et psallentes in cordibus vestris DominoSpeaking to yourselves in psalms and hymns and spiritual canticles, singing and making melody in your hearts to the Lord:
19. speaking one to another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord;
5:19. Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord;
5:19. speaking among yourselves in psalms and hymns and spiritual canticles, singing and reciting psalms to the Lord in your hearts,
Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord:

19: назидая самих себя псалмами и славословиями и песнопениями духовными, поя и воспевая в сердцах ваших Господу,
5:19  λαλοῦντες ἑαυτοῖς [ἐν] ψαλμοῖς καὶ ὕμνοις καὶ ᾠδαῖς πνευματικαῖς, ᾄδοντες καὶ ψάλλοντες τῇ καρδίᾳ ὑμῶν τῶ κυρίῳ,
5:19. loquentes vobismet ipsis in psalmis et hymnis et canticis spiritalibus cantantes et psallentes in cordibus vestris Domino
Speaking to yourselves in psalms and hymns and spiritual canticles, singing and making melody in your hearts to the Lord:
5:19. Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord;
5:19. speaking among yourselves in psalms and hymns and spiritual canticles, singing and reciting psalms to the Lord in your hearts,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: Каким способом достигнуть этой полноты истинной христианско-духовной радости? Во-первых, обращаясь друг к другу (по-русски неправильно: "назидая себя") в различных формах христианской поэзии: псалмах - вернее всего, новозаветных, которые сочиняли тогдашние христиане (см. 1Кор.XIV:26), славословиях или гимнах - тоже новозаветных и песнопениях духовных или, точнее, одах, которые названы духовными по своему происхождению от Духа Святого (пример таковой - XIII-я глава 1-го пос. к Кор. ) [В первенствующей христианской Церкви много пели, как об этом можно заключать из многочисленных отрывков христианских гимнов, встречающихся хотя бы, напр., в посланиях Ап. Павла. Плиний в письме к Траяну говорит, что христиане собираются до восхода солнца и взаимно поют песнь Христу, как Богу (Богдашевский, стр. 623). Такие песнопения весьма полезны были для поддержания христианской радости в душах людей гонимых языческим правительством. Нет сомнения, что и в наши дни хорошее пение религиозных и патриотических, а равно и других светских песней сослужили бы хорошую службу в деле нравственного воспитания нашего народа, согласно поговорке: "где поют, там ты можешь оставаться спокойным - злые люди не поют"]. Во-вторых, такое настроение достигается воспеванием Господа Иисуса Христа в своих сердцах и, наконец, в третьих, постоянным вознесением благодарности Богу во имя Христа. Последнее, т. е. благодарение, особенно полезно потому, что сам благодарящий, воспоминая о благодеяниях Христа, держится, так сказать, в той сфере, в какой пребывает Сам Христос.
Adam Clarke: Commentary on the Bible - 1831
5:19: Speaking to yourselves in psalms - We can scarcely say what is the exact difference between these three expressions. Psalms, ψαλμοι, may probably mean those of David.
Hymns - Ὑμνοις· Extemporaneous effusions in praise of God, uttered under the influence of the Divine Spirit, or a sense of his especial goodness. See Act 16:25.
Songs - Ωιδαις· Odes; premeditated and regular poetic compositions; but, in whatever form they were composed, we learn that they were all πνευματικα, spiritual - tending to magnify God and edify men.
Singing and making melody in your heart - The heart always going with the lips. It is a shocking profanation of Divine worship to draw nigh to God with the lips, while the heart is far from him. It is too often the case that, in public worship, men are carried off from the sense of the words by the sounds that are put to them. And how few choirs of singers are there in the universe whose hearts ever accompany them in what they call singing the praises of God!
Albert Barnes: Notes on the Bible - 1834
5:19: 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 Co1 14:15. Nothing is more clear than that it was practiced by the Saviour himself and the apostles (see Mat 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 Mat 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 ō dais. Odes or songs relating to spiritual things in contradistinction from these which were sung in places of festivity and Rev_elry. 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 pRev_ailing 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 Rom 5:19; Co1 14:15, where it is translated "sing;" in Jam 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 Co1 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:19: to yourselves: Act 16:25; Co1 14:26; Col 3:16; Jam 5:13
psalms: Psalms, ψαλμοι [Strong's G5568], from ψαλλω [Strong's G5567], to touch or play on a musical instrument, properly denotes such sacred songs or poems as are sung to stringed instruments, and may here refer to those of David; hymns, υμνοι [Strong's G5215], from υδω, to sing, celebrate, praise, signifies songs in honour of God; and songs ωδαι [Strong's G5603], from αειδω, to sing, denotes any regular poetic composition adapted to singing, and is here restricted to those which are spiritual. Psa 95:2, Psa 105:2; Mat 26:30
making: Psa 47:7, Psa 47:8, Psa 62:8, Psa 86:12, Psa 105:3, Psa 147:7; Isa 65:14; Mat 15:8; Joh 4:23, Joh 4:24
Geneva 1599
5:19 Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your (l) heart to the Lord;
(l) With an earnest affection of the heart, and not with the tongue only.
John Gill
5:19 Speaking to yourselves in psalms, and hymns, and spiritual songs,.... By psalms are meant the Psalms of David, and others which compose the book that goes by that name, for other psalms there are none; and by "hymns" we are to understand, not such as are made by good men, without the inspiration of the Spirit of God; since they are placed between psalms and spiritual songs, made by men inspired by the Holy Ghost; and are put upon a level with them, and to be sung along with them, to the edification of churches; but these are only another name for the Book of Psalms, the running title of which may as well be the Book of Hymns, as it is rendered by Ainsworth; and the psalm which our Lord sung with his disciples after the supper, is called an hymn; and so are the psalms in general called hymns, by Philo the Jew (n); and songs and hymns by Josephus (o); and , "songs and praises", or "hymns", in the Talmud (p): and by "spiritual songs" are meant the same Psalms of David, Asaph, &c. and the titles of many of them are songs, and sometimes a psalm and song, and song and psalm, a song of degrees; together with all other Scriptural songs, written by inspired men; and which are called "spiritual", because they are indited by the Spirit of God, consist of spiritual matter, and are designed for spiritual edification; and are opposed to all profane, loose, and wanton songs: these three words answer to the several titles of David's Psalms; from whence it seems to be the intention of the apostle, that these should be sting in Gospel churches; for so he explains speaking to themselves in them, in the next clause:
singing and making melody in your hearts to the Lord; singing, as it is a distinct thing from prayer, so from giving of thanks, which is mentioned in Eph 5:20 as another duty; it is not a mental praising of God, for it is called speaking, and teaching, and admonishing, but it is a praising of God with the modulation of the voice; and is rightly performed, when the heart and voice agree; when there is a melody in the heart, as well as in the tongue; for singing and making melody in the heart, is singing with, or from the heart, or heartily; of as elsewhere, "with grace", and which the Alexandrian copy reads here; that is, either with gratitude and thankfulness, or with grace in exercise; and the end in view should be the glory of God.
(n) De Mutat. Nomin. p. 1062. & alibi. (o) Antiqu. l. 7. c. 12. sect. 3. (p) T. Bab. Sanhedrin, fol. 94. 1.
John Wesley
5:19 Speaking to each other - By the Spirit. In the Psalms - Of David. And hymns - Of praise. And spiritual songs - On any divine subject. By there being no inspired songs, peculiarly adapted to the Christian dispensation, as there were to the Jewish, it is evident that the promise of the Holy Ghost to believers, in the last days, was by his larger effusion to supply the lack of it. Singing with your hearts - As well as your voice. To the Lord - Jesus, who searcheth the heart.
Robert Jamieson, A. R. Fausset and David Brown
5:19 (Col 3:16).
to yourselves--"to one another." Hence soon arose the antiphonal or responsive chanting of which PLINY writes to Trajan: "They are wont on a fixed day to meet before daylight [to avoid persecution] and to recite a hymn among themselves by turns, to Christ, as if being God." The Spirit gives true eloquence; wine, a spurious eloquence.
psalms--generally accompanied by an instrument.
hymns--in direct praise to God (compare Acts 16:25; 1Cor 14:26; Jas 5:13).
songs--the general term for lyric pieces; "spiritual" is added to mark their being here restricted to sacred subjects, though not merely to direct praises of God, but also containing exhortations, prophecies, &c. Contrast the drunken "songs," Amos 8:10.
making melody--Greek, "playing and singing with an instrument."
in your heart--not merely with the tongue; but the serious feeling of the heart accompanying the singing of the lips (compare 1Cor 14:15; Ps 47:7). The contrast is between the heathen and the Christian practice, "Let your songs be not the drinking songs of heathen feasts, but psalms and hymns; and their accompaniment, not the music of the lyre, but the melody of the heart" [CONYBEARE and HOWSON].
to the Lord--See PLINY'S letter quoted above: "To Christ as God."
5:205:20: Գոհացարո՛ւք յամենայն ժամ ՚ի վերայ ամենայնի, յանուն Տեառն մերոյ Յիսուսի Քրիստոսի՝ Հօ՛րն եւ Աստուծոյ.
20 Գոհութի՛ւն յայտնեցէք ամէն ժամ ամէն ինչի համար Հօրը եւ Աստծուն՝ մեր Տէր Յիսուս Քրիստոսի անունով:
20 Ամէն ատեն ամէն բանի համար գոհութիւն տուէք Աստուծոյ ու Հօրը՝ մեր Տէր Յիսուս Քրիստոսին անունովը։
Գոհացարուք յամենայն ժամ ի վերայ ամենայնի յանուն Տեառն մերոյ Յիսուսի Քրիստոսի [22]Հօրն եւ Աստուծոյ:

5:20: Գոհացարո՛ւք յամենայն ժամ ՚ի վերայ ամենայնի, յանուն Տեառն մերոյ Յիսուսի Քրիստոսի՝ Հօ՛րն եւ Աստուծոյ.
20 Գոհութի՛ւն յայտնեցէք ամէն ժամ ամէն ինչի համար Հօրը եւ Աստծուն՝ մեր Տէր Յիսուս Քրիստոսի անունով:
20 Ամէն ատեն ամէն բանի համար գոհութիւն տուէք Աստուծոյ ու Հօրը՝ մեր Տէր Յիսուս Քրիստոսին անունովը։
zohrab-1805▾ eastern-1994▾ western am▾
5:2020: благодаря всегда за все Бога и Отца, во имя Господа нашего Иисуса Христа,
5:20  εὐχαριστοῦντες πάντοτε ὑπὲρ πάντων ἐν ὀνόματι τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ τῶ θεῶ καὶ πατρί,
5:20. εὐχαριστοῦντες ( goodly-granting-unto ) πάντοτε (all-to-the-one-which-also) ὑπὲρ (over) πάντων ( of-all ) ἐν (in) ὀνόματι (unto-a-name) τοῦ (of-the-one) κυρίου (of-Authority-belonged) ἡμῶν (of-us) Ἰησοῦ (of-a-Iesous) Χριστοῦ (of-Anointed) τῷ (unto-the-one) θεῷ (unto-a-Deity) καὶ (and) πατρί, (unto-a-Father,"
5:20. gratias agentes semper pro omnibus in nomine Domini nostri Iesu Christi Deo et PatriGiving thanks always for all things, in the name of our Lord Jesus Christ, to God and the Father:
20. giving thanks always for all things in the name of our Lord Jesus Christ to God, even the Father;
5:20. Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ;
5:20. giving thanks always for everything, in the name of our Lord Jesus Christ, to God the Father.
Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ:

20: благодаря всегда за все Бога и Отца, во имя Господа нашего Иисуса Христа,
5:20  εὐχαριστοῦντες πάντοτε ὑπὲρ πάντων ἐν ὀνόματι τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ τῶ θεῶ καὶ πατρί,
5:20. gratias agentes semper pro omnibus in nomine Domini nostri Iesu Christi Deo et Patri
Giving thanks always for all things, in the name of our Lord Jesus Christ, to God and the Father:
5:20. Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ;
5:20. giving thanks always for everything, in the name of our Lord Jesus Christ, to God the Father.
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Adam Clarke: Commentary on the Bible - 1831
5:20: Giving thanks always - God is continually loading you with his benefits; you deserve nothing of his kindness; therefore give him thanks for his unmerited bounties.
God and the Father - That is: God, who is your Father, and the Father of mercies. See the observations on the Greek article at the end of this epistle.
In the name of our Lord Jesus - He is the only mediator; and through him alone can ye approach to God; and it is for his sake only that God will hear your prayers or receive your praises.
Albert Barnes: Notes on the Bible - 1834
5:20: 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 pantō n - 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; Ti1 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 Joh 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:20: thanks: Eph 5:4; Job 1:21; Psa 34:1; Isa 63:7; Act 5:41; Co1 1:4; Phi 1:3, Phi 4:6; Col 1:11, Col 1:12, Col 3:17; Th1 3:9, Th1 5:18; Th2 1:3, Th2 2:13
in: Joh 14:13, Joh 14:14, Joh 15:16, Joh 16:23-26; Col 3:17; Heb 13:15; Pe1 2:5, Pe1 4:11
John Gill
5:20 Giving thanks always for all things,.... For things temporal, for our beings, and the preservation of them, and for all the mercies of life; for things spiritual, for Christ, and for all spiritual blessings in him; for electing, redeeming, sanctifying, adopting, pardoning, and justifying grace; for a meetness for heaven, and for eternal life itself; for the Gospel, promises, truths, ordinances, and ministry; and this is to be done always, at all times, in times of adversity, desertion, temptation, affliction, and persecution, as well as in prosperity:
unto God, and the Father; to God who is, and as he is the Father of mercies, and of all creatures; and as he is the Father of Christ, and of all the elect in him:
in the name of our Lord Jesus Christ; for all the mercies of God's people, both temporal and spiritual, come through him, and for his sake; and thanksgivings for them are only acceptable to God as they are offered up by him; nor is there any other way of bringing them to God, but through him: this duty, as it stands connected with the former, shows that praise and thanksgiving are the principal subject matter of psalms, hymns, and spiritual songs, to be sung; and that the manner of singing is with thanksgiving; and that the end of it is to give thanks to God.
John Wesley
5:20 Giving thanks - At all times and places. And for all things - Prosperous or adverse, since al] work together for good. In the name of, or through, our Lord Jesus Christ - By whom we receive all good things.
Robert Jamieson, A. R. Fausset and David Brown
5:20 thanks . . . for all things--even for adversities; also for blessings, unknown as well as known (Col 3:17; Th1 5:18).
unto God and the Father--the Fountain of every blessing in Creation, Providence, Election, and Redemption.
Lord Jesus Christ--by whom all things, even distresses, become ours (Rom 8:35, Rom 8:37; 1Cor 3:20-23).
5:215:21: հնազա՛նդ լերուք միմեանց երկիւղիւն Քրիստոսի[4371]։[4371] Ոմանք. Յերկիւղն Քրիստոսի։ Ուր օրինակ մի. Երկիւղիւն Աստուծոյ։
21 Հնազանդուեցէ՛ք միմեանց Քրիստոսի երկիւղով:
21 Իրարու հնազանդ եղէ՛ք Աստուծոյ* վախովը։
Հնազանդ լերուք միմեանց երկիւղիւն [23]Քրիստոսի:

5:21: հնազա՛նդ լերուք միմեանց երկիւղիւն Քրիստոսի[4371]։
[4371] Ոմանք. Յերկիւղն Քրիստոսի։ Ուր օրինակ մի. Երկիւղիւն Աստուծոյ։
21 Հնազանդուեցէ՛ք միմեանց Քրիստոսի երկիւղով:
21 Իրարու հնազանդ եղէ՛ք Աստուծոյ* վախովը։
zohrab-1805▾ eastern-1994▾ western am▾
5:2121: повинуясь друг другу в страхе Божием.
5:21  ὑποτασσόμενοι ἀλλήλοις ἐν φόβῳ χριστοῦ.
5:21. ὑποτασσόμενοι ( being-arranged-under ) ἀλλήλοις ( unto-one-to-other ) ἐν (in) φόβῳ (unto-a-fearee) Χριστοῦ. (of-Anointed)
5:21. subiecti invicem in timore ChristiBeing subject one to another, in the fear of Christ.
21. subjecting yourselves one to another in the fear of Christ.
5:21. Submitting yourselves one to another in the fear of God.
5:21. Be subject to one another in the fear of Christ.
Submitting yourselves one to another in the fear of God:

21: повинуясь друг другу в страхе Божием.
5:21  ὑποτασσόμενοι ἀλλήλοις ἐν φόβῳ χριστοῦ.
5:21. subiecti invicem in timore Christi
Being subject one to another, in the fear of Christ.
5:21. Submitting yourselves one to another in the fear of God.
5:21. Be subject to one another in the fear of Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: Стих этот представляет переход к следующим увещаниям, обращенным к женам, мужьям и другим членам христианской семьи.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Duties of Husbands and Wives.A. D. 61.
21 Submitting yourselves one to another in the fear of God. 22 Wives, submit yourselves unto your own husbands, as unto the Lord. 23 For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. 24 Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing. 25 Husbands, love your wives, even as Christ also loved the church, and gave himself for it; 26 That he might sanctify and cleanse it with the washing of water by the word, 27 That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. 28 So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. 29 For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church: 30 For we are members of his body, of his flesh, and of his bones. 31 For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. 32 This is a great mystery: but I speak concerning Christ and the church. 33 Nevertheless let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband.

Here the apostle begins his exhortation to the discharge of relative duties. As a general foundation for these duties, he lays down that rule v. 21. There is a mutual submission that Christians owe one to another, condescending to bear one another's burdens: not advancing themselves above others, nor domineering over one another and giving laws to one another. Paul was an example of this truly Christian temper, for he became all things to all men. We must be of a yielding and of a submissive spirit, and ready to all the duties of the respective places and stations that God has allotted to us in the world. In the fear of God, that is, so far as is consistent with the fear of God, for his sake, and out of conscience towards him, and that hereby we may give proof that we truly fear him. Where there is this mutual condescension and submission, the duties of all relations will be the better performed. From v. 22 to the end he speaks of the duties of husbands and wives; and he speaks of these in a Christian manner, setting the church as an example of the wife's subjection, and Christ as an example of love in husbands.

I. The duty prescribed to wives is submission to their husbands in the Lord (v. 22), which submission includes the honouring and obeying of them, and that from a principle of love to them. They must do this in compliance with God's authority, who has commanded it, which is doing it as unto the Lord; or it may be understood by way of similitude and likeness, so that the sense may be, "as, being devoted to God, you submit yourselves unto him." From the former sense we may learn that by a conscientious discharge of the duties we owe to our fellow-creatures we obey and please God himself; and, from the latter, that God not only requires and insists on those duties which immediately respect himself, but such as respect our neighbours too. The apostle assigns the reason of this submission from wives: For the husband is the head of the wife, v. 23. The metaphor is taken from the head in the natural body, which, being the seat of reason, of wisdom, and of knowledge, and the fountain of sense and motion, is more excellent than the rest of the body. God has given the man the pre-eminence and a right to direct and govern by creation, and in that original law of the relation, Thy desire shall be to thy husband, and he shall rule over thee. Whatever there is of uneasiness in this, it is an effect of sin coming into the world. Generally, too, the man has (what he ought to have) a superiority in wisdom and knowledge. He is therefore the head, even as Christ is the head of the church. There is a resemblance of Christ's authority over the church in that superiority and headship which God has appointed to the husband. The apostle adds, and he is the Saviour of the body. Christ's authority is exercised over the church for the saving of her from evil, and the supplying of her with every thing good for her. In like manner should the husband be employed for the protection and comfort of his spouse; and therefore she should the more cheerfully submit herself unto him. So it follows, Therefore as the church is subject unto Christ (v. 24), with cheerfulness, with fidelity, with humility, so let the wives be to their own husbands in every thing--in every thing to which their authority justly extends itself, in every thing lawful and consistent with duty to God.

II. The duty of husbands (on the other hand), is to love their wives (v. 25); for without this they would abuse their superiority and headship, and, wherever this prevails as it ought to do, it will infer the other duties of the relation, it being a special and peculiar affection that is required in her behalf. The love of Christ to the church is proposed as an example of this, which love of his is a sincere, a pure, an ardent, and constant affection, and that notwithstanding the imperfections and failures that she is guilty of. The greatness of his love to the church appeared in his giving himself unto the death for it. Observe, As the church's subjection to Christ is proposed as an exemplar to wives, so the love of Christ to his church is proposed as a pattern to husbands; and while such exemplars are offered to both, and so much is required of each, neither has reason to complain of the divine injunctions. The love which God requires from the husband in behalf of his wife will make amends for the subjection which he demands from her to her husband; and the prescribed subjection of the wife will be an abundant return for that love of the husband which God has made her due. The apostle, having mentioned Christ's love to the church, enlarges upon it, assigning the reason why he gave himself for it, namely, that he might sanctify it in this world, and glorify it in the next: That he might sanctify and cleanse it, with the washing of water by the word (v. 26)-- that he might endue all his members with a principle of holiness, and deliver them from the guilt, the pollution, and the dominion of sin. The instrumental means whereby this is affected are the instituted sacraments, particularly the washing of baptism and the preaching and reception of the gospel. And that he might present it to himself, &c., v. 27. Dr. Lightfoot thinks the apostle alludes here to the Jews' extraordinary carefulness in their washings for purification. They were careful that there should be no wrinkle to keep the flesh from the water, and no spot nor dirt which was not thoroughly washed. Others understand him as alluding to a garment come newly out of the fuller's hand, purged from spots, stretched from wrinkles, the former newly contracted, the latter by long time and custom. That he might present it to himself--that he might perfectly unite it to himself in the great day, a glorious church, perfect in knowledge and in holiness, not having spot, nor wrinkle, nor any such thing, nothing of deformity or defilement remaining, but being entirely amiable and pleasing in his eye, holy and without blemish, free from the least remains of sin. The church in general, and particular believers, will not be without spot or wrinkle till they come to glory. From this and the former verse together we may take notice that the glorifying of the church is intended in the sanctifying of it: and that those, and those only, who are sanctified now, will be glorified hereafter.--So ought men to love their wives as their own bodies, &c., v. 28. The wife being made one with her husband (not in a natural, but in a civil and in a relative sense), this is an argument why he should love her with as cordial and as ardent an affection as that which he loves himself. For no man ever yet hated his own flesh, v. 29-- (no man in his right senses ever hated himself, however deformed, or whatever his imperfections might be); so far from it that he nourishes and cherishes it; he uses himself with a great deal of care and tenderness, and is industrious to supply himself with every thing convenient or good for him, with food and clothing, &c. Even as the Lord the church: that is, as the Lord nourishes and cherishes the church, which he furnishes with all things that he sees needful or good for her, with whatever conduces to her everlasting happiness and welfare. The apostle adds, For we are members of his body, of his flesh and of his bones, v. 30. He assigns this as a reason why Christ nourishes and cherishes his church--because all who belong to it are members of his body, that is, of his mystical body. Or, we are members out of his body: all the grace and glory which the church has are from Christ, as Eve was taken out of the man. But, as one observes, it being the manner of the sacred writings to express a complex body by the enumeration of its several parts, as the heaven and earth for the world, evening and morning for the natural day, so here, by body, flesh, and bones, we are to understand himself, the meaning of the verse being that we are members of Christ.--For this cause (because they are one, as Christ and his church are one) shall a man leave his father and mother; the apostle refers to the words of Adam, when Eve was given to him for a meet help, Gen. ii. 24. We are not to understand by this that a man's obligation to other relations is cancelled upon his marriage, but only that this relation is to be preferred to all others, there being a nearer union between these two than between any others, that the man must rather leave any of those than his wife.--And they two shall be one flesh, that is, by virtue of the matrimonial bond. This is a great mystery, v. 32. Those words of Adam, just mentioned by the apostle, are spoken literally of marriage; but they have also a hidden mystical sense in them, relating to the union between Christ and his church, of which the conjugal union between Adam and the mother of us all was a type: though not instituted or appointed by God to signify this, yet it was a kind of natural type, as having a resemblance to it: I speak concerning Christ and the church.

After this, the apostle concludes this part of his discourse with a brief summary of the duty of husbands and wives, v. 33. "Nevertheless (though there be such a secret mystical sense, yet the plain literal sense concerns you) let every one of you in particular so love his wife even as himself, with such a sincere, peculiar, singular, and prevailing affection as that is which he bears to himself. And the wife see that she reverence her husband." Reverence consists of love and esteem, which produce a care to please, and of fear, which awakens a caution lest just offence be given. That the wife thus reverence her husband is the will of God and the law of the relation.
Adam Clarke: Commentary on the Bible - 1831
5:21: Submitting - one to another - Let no man be so tenacious of his own will or his opinion in matters indifferent, as to disturb the peace of the Church; in all such matters give way to each other, and let love rule.
In the fear of God - Setting him always before your eyes, and considering that he has commanded you to love one another, and to bear each other's burdens; and that what you do in this or any other commanded case, you do as unto the Lord. Instead of εν φοβῳ Θεου, in the fear of God, εν φοβω Χριστου, in the fear of Christ, is the reading of ABDEFG, with all others of most value; besides the Syriac, Coptic, Sahidic, Ethiopic, Armenian, Vulgate, and Itala; Basil the Great, and Chrysostom. Neither reading makes any difference in the sense.
Albert Barnes: Notes on the Bible - 1834
5:21: 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 Eph 5:22-24; to children Eph 6:1-3; and to servants, Eph 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 Eph 5:25-33; on fathers, the duty of treating their children so that they might easily obey them Eph 6:4; and on masters, the duly of treating their servants with kindness, remembering that they have a Master also in heaven; Eph 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:21: submitting: Eph 5:22, Eph 5:24; Gen 16:9; Ch1 29:24; Rom 13:1-5; Co1 16:16; Phi 2:3; Ti1 2:11; Ti1 3:4; Heb 13:17; Pe1 2:13, Pe1 5:5
in: Ch2 19:7; Neh 5:9, Neh 5:15; Pro 24:21; Co2 7:1; Pe1 2:17
Geneva 1599
5:21 (6) Submitting yourselves one to another in the fear of God.
(6) A short repetition of the end to which all things ought to be referred, to serve one another for God's sake.
John Gill
5:21 Submitting yourselves one to another,.... Which may be understood either in a political sense, of giving honour, obedience, and tribute, to civil magistrates, since they are set up by God for the good of men, and it is for the credit of religion for the saints to submit to them; or in an economical sense; thus the wife should be subject to the husband, children to their parents, and servants to their masters, which several things are afterwards insisted on, as explanative of this rule; or in an ecclesiastic sense, so the Ethiopic version renders it, "subject yourselves to your brethren": thus members of churches should be subject to their pastors, not in the same sense as they are to Christ, the head, nor are they obliged to believe or do everything they say, right or wrong; yet honour and esteem are due to them, and submission and obedience should be yielded to their doctrines, precepts, and exhortations, when they are agreeably to the word of God; since God has set them in the highest place in the church, called them to the highest service, and most honourable work, and bestowed on them the greatest gifts; the younger members should also submit to the elder, and the minority to the majority; one member should submit to another, to the superior judgment of another, and to the weakness of another, and to the admonitions of others, and so as to perform all offices of love: and the manner in which this duty is to be performed, is
in the fear of God; which may be considered as the moving cause of submission, or, as the rule of it; submission should be on account of the fear of God, and so far as is consistent with it; and indeed, the fear of God is that which should influence and engage to every duty; and which should be before our eyes, and in exercise in our hearts, in all concerns, civil and religious: the Alexandrian copy and some others, the Complutensian edition, and the Vulgate Latin and Ethiopic versions read, "in the fear of Christ"; who is the head of the church, and King of saints, and as such to be feared and reverenced; and for his sake there should be a submission to one another; the Syriac version reads, in the love of Christ, which should constrain the saints to this duty.
Robert Jamieson, A. R. Fausset and David Brown
5:21 (Phil 2:3; 1Pet 5:5.) Here he passes from our relations to God, to those which concern our fellow men.
in the fear of God--All the oldest manuscripts and authorities read, "in the fear of CHRIST." The believer passes from under the bondage of the law as a letter, to be "the servant of Christ" (1Cor 7:22), which, through the instinct of love to Him, is really to be "the Lord's freeman"; for he is "under the law to Christ" (1Cor 9:21; compare Jn 8:36). Christ, not the Father (Jn 5:22), is to be our judge. Thus reverential fear of displeasing Him is the motive for discharging our relative duties as Christians (1Cor 10:22; 2Cor 5:11; 1Pet 2:13).
5:225:22: Կանայք՝ իւրեանց արանց հնազա՛նդ լիցին իբրեւ Տեառն[4372]. [4372] Ոմանք. Հնազանդ լինիցին։
22 Կանայք իրենց մարդկանց թող հնազանդ լինեն, ինչպէս կը հնազանդուեն Տիրոջը,
22 Կիները իրենց այրերուն հնազանդ ըլլան՝ որպէս թէ Տէրոջը.
Կանայք իւրեանց արանց հնազանդ լիցին իբրեւ Տեառն:

5:22: Կանայք՝ իւրեանց արանց հնազա՛նդ լիցին իբրեւ Տեառն[4372].
[4372] Ոմանք. Հնազանդ լինիցին։
22 Կանայք իրենց մարդկանց թող հնազանդ լինեն, ինչպէս կը հնազանդուեն Տիրոջը,
22 Կիները իրենց այրերուն հնազանդ ըլլան՝ որպէս թէ Տէրոջը.
zohrab-1805▾ eastern-1994▾ western am▾
5:2222: Жены, повинуйтесь своим мужьям, как Господу,
5:22  αἱ γυναῖκες τοῖς ἰδίοις ἀνδράσιν ὡς τῶ κυρίῳ,
5:22. Αἱ (The-ones) γυναῖκες (women) τοῖς (unto-the-ones) ἰδίοις ( unto-private-belonged ) ἀνδράσιν (unto-men) ὡς (as) τῷ (unto-the-one) κυρίῳ, (unto-Authority-belonged,"
5:22. mulieres viris suis subditae sint sicut DominoLet women be subject to their husbands, as to the Lord:
22. Wives, unto your own husbands, as unto the Lord.
5:22. Wives, submit yourselves unto your own husbands, as unto the Lord.
5:22. Wives should be submissive to their husbands, as to the Lord.
Wives, submit yourselves unto your own husbands, as unto the Lord:

22: Жены, повинуйтесь своим мужьям, как Господу,
5:22  αἱ γυναῖκες τοῖς ἰδίοις ἀνδράσιν ὡς τῶ κυρίῳ,
5:22. mulieres viris suis subditae sint sicut Domino
Let women be subject to their husbands, as to the Lord:
5:22. Wives, submit yourselves unto your own husbands, as unto the Lord.
5:22. Wives should be submissive to their husbands, as to the Lord.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22-33: Женам Ап. предписывает, чтобы они повиновались своим мужьям, а мужьям велит любить своих жен до готовности положить за них свою жизнь, подобно тому, как Христос предал Себя на смерть для спасения людей. При этом Ап. излагает учение о христианском браке как об образе единого неразрывного союза Христа с Церковью.:22: Как Господу, т. е. ваше послушание должно быть таково, как если бы это было послушание Самому Христу, т. е. такое же искреннее, такое же полное.
Adam Clarke: Commentary on the Bible - 1831
5:22: Wives, submit yourselves unto your own husbands - As the Lord, viz. Christ, is the head or governor of the Church, and the head of the man, so is the man the head or governor of the woman. This is God's ordinance, and should not be transgressed. The husband should not be a tyrant, and the wife should not be the governor. Old Francis Quarles, in his homely rhymes, alluding to the superstitious notion, that the crowing of a hen bodes ill luck to the family, has said: -
"Ill thrives the hapless family that shows
A cock that's silent, and a hen that crows:
I know not which live most unnatural lives,
Obeying husbands or commanding wives."
As unto the Lord - The word Church seems to be necessarily understood here; that is: Act under the authority of your husbands, as the Church acts under the authority of Christ. As the Church submits to the Lord, so let wives submit to their husbands.
Albert Barnes: Notes on the Bible - 1834
5:22: Wives, submit yourselves unto your own husbands - On this passage, compare notes on Co1 11:3-9. The duty of the submission of the wife to her husband is everywhere enjoined in the Scriptures; see Pe1 3:1; Col 3:18; Tit 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 Act 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 Pe1 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:22: submit: Eph 5:24; Gen 3:16; Est 1:16-18, Est 1:20; Co1 14:34; Col 3:18-25; Ti1 2:11, Ti1 2:12; Tit 2:5; Pe1 3:1-6
as: Eph 6:5; Col 3:22, Col 3:23
Geneva 1599
5:22 (7) Wives, submit yourselves unto your own husbands, (8) as unto the Lord.
(7) Now he descends to a family, dividing orderly all the parts of a family. And he says that the duty of wives consists in this, to be obedient to their husbands. (8) The first argument, for they cannot be disobedient to their husbands except by also resisting God, who is the author of this subjection.
John Gill
5:22 Wives, submit yourselves unto your own husbands,.... This is an instance, explaining the above general rule; which subjection lies in honour and reverence, Eph 5:33, and in obedience; they should think well of their husbands, speak becomingly to them, and respectfully of them; the wife should take care of the family, and family affairs, according to the husband's will; should imitate him in what is good, and bear with that which is not so agreeable; she should not curiously inquire into his business, but leave the management of it to him; she should help and assist in caring and providing for the family; and should abide with him in prosperity and adversity, and do nothing without his will and consent: and this subjection is only to her husband; not to any other man, nor to her children, nor to her servants, or any brought into her house; and this consideration should render the subjection more easy, voluntary, and cheerful: and which is but reasonable that it should be; as may be gathered from the time, matter, and end of the woman's creation, she was made after him, out of him, and for him; and from her fall, and being first in the transgression; and from her being the weaker and inferior sex; and from the profitableness and comeliness of it; and the credit of religion requires it, that so the word of God be not blasphemed: wherefore it follows,
as unto the Lord; that is, either as the Lord has commanded, that so it should be, showing a regard to his precepts; or as in the sight of the Lord, and so yielding it sincerely and heartily; or in things pertaining to the Lord, which are consistent with the law of the Lord, and the Gospel of Christ; and in like manner as the church is subject to Christ, her Lord and husband, as follows.
John Wesley
5:22 In the following directions concerning relative duties, the inferiors are all along placed before the superiors, because the general proposition is concerning submission; and inferiors ought to do their duty, whatever their superiors do. Wives, submit yourselves to your own husbands - Unless where God forbids. Otherwise, in all indifferent things, the will of the husband is a law to the wife. As unto the Lord - The obedience a wife pays to her husband is at the same time paid to Christ himself; he being head of the wife, as Christ is head of the church.
Robert Jamieson, A. R. Fausset and David Brown
5:22 (Eph 6:9.) The Church's relation to Christ in His everlasting purpose, is the foundation and archetype of the three greatest of earthly relations, that of husband and wife (Eph 5:22-33), parent and child (Eph 6:1-4), master and servant (Eph 6:4-9). The oldest manuscripts omit "submit yourselves"; supplying it from Eph 5:21, "Ye wives (submitting yourselves) unto your own husbands." "Your own" is an argument for submissiveness on the part of the wives; it is not a stranger, but your own husbands whom you are called on to submit unto (compare Gen 3:16; 1Cor 7:2; 1Cor 14:34; Col 3:18; Tit 2:5; 1Pet 3:1-7). Those subject ought to submit themselves, of whatever kind their superiors are. "Submit" is the term used of wives: "obey," of children (Eph 6:1), as there is a greater equality between wives and husbands, than between children and parents.
as unto the Lord--Submissiveness is rendered by the wife to the husband under the eye of Christ, and so is rendered to Christ Himself. The husband stands to the wife in the relation that the Lord does to the Church, and this is to be the ground of her submission: though that submission is inferior in kind and degree to that which she owes Christ (Eph 5:24).
5:235:23: զի այր է գլուխ կնոջ, որպէս եւ Քրիստոս գլո՛ւխ է եկեղեցւոյ. եւ ինքն է Փրկիչ մարմնոյ[4373]։ [4373] Յօրինակին. Գլուխ գնոջ։
23 որովհետեւ մարդն է գլուխը կնոջ, ինչպէս որ Քրիստոս գլուխն է եկեղեցու. եւ ինքն է Փրկիչը այդ մարմնի:
23 Վասն զի այրը կնոջ գլուխն է, ինչպէս Քրիստոս ալ եկեղեցիին գլուխն է ու ինք մարմնին Փրկիչն է։
զի այր է գլուխ կնոջ, որպէս եւ Քրիստոս գլուխ է եկեղեցւոյ, եւ ինքն է Փրկիչ մարմնոյ:

5:23: զի այր է գլուխ կնոջ, որպէս եւ Քրիստոս գլո՛ւխ է եկեղեցւոյ. եւ ինքն է Փրկիչ մարմնոյ[4373]։
[4373] Յօրինակին. Գլուխ գնոջ։
23 որովհետեւ մարդն է գլուխը կնոջ, ինչպէս որ Քրիստոս գլուխն է եկեղեցու. եւ ինքն է Փրկիչը այդ մարմնի:
23 Վասն զի այրը կնոջ գլուխն է, ինչպէս Քրիստոս ալ եկեղեցիին գլուխն է ու ինք մարմնին Փրկիչն է։
zohrab-1805▾ eastern-1994▾ western am▾
5:2323: потому что муж есть глава жены, как и Христос глава Церкви, и Он же Спаситель тела.
5:23  ὅτι ἀνήρ ἐστιν κεφαλὴ τῆς γυναικὸς ὡς καὶ ὁ χριστὸς κεφαλὴ τῆς ἐκκλησίας, αὐτὸς σωτὴρ τοῦ σώματος.
5:23. ὅτι (to-which-a-one) ἀνήρ (a-man) ἐστιν (it-be) κεφαλὴ (a-head) τῆς (of-the-one) γυναικὸς (of-a-woman) ὡς (as) καὶ (and) ὁ (the-one) χριστὸς (Anointed) κεφαλὴ (a-head) τῆς (of-the-one) ἐκκλησίας, (of-a-calling-out-unto,"αὐτὸς (it) σωτὴρ (a-Savior) τοῦ (of-the-one) σώματος. (of-a-body)
5:23. quoniam vir caput est mulieris sicut Christus caput est ecclesiae ipse salvator corporisBecause the husband is the head of the wife, as Christ is the head of the church. He is the saviour of his body.
23. For the husband is the head of the wife, as Christ also is the head of the church, himself the saviour of the body.
5:23. For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body.
5:23. For the husband is the head of the wife, just as Christ is the head of the Church. He is the Savior of his body.
For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body:

23: потому что муж есть глава жены, как и Христос глава Церкви, и Он же Спаситель тела.
5:23  ὅτι ἀνήρ ἐστιν κεφαλὴ τῆς γυναικὸς ὡς καὶ ὁ χριστὸς κεφαλὴ τῆς ἐκκλησίας, αὐτὸς σωτὴρ τοῦ σώματος.
5:23. quoniam vir caput est mulieris sicut Christus caput est ecclesiae ipse salvator corporis
Because the husband is the head of the wife, as Christ is the head of the church. He is the saviour of his body.
5:23. For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body.
5:23. For the husband is the head of the wife, just as Christ is the head of the Church. He is the Savior of his body.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: Основание для такого послушания состоит в том, что муж есть глава жены (ср. 1Кор.XI:8, 9), при том имеющий своим образцом Самого Христа в Его отношении к Церкви. - И Он же..., т. е. Христос, потому называется главою Церкви, что Он есть ее спаситель (тела, т. е. Церкви).
Adam Clarke: Commentary on the Bible - 1831
5:23: For the husband is the head of the wife - This is the reason which the apostle gives for his injunctions. See above.
He is the Savior of the body - As Christ exercises authority over the Church so as to save and protect it, so let the husband exercise authority over his wife by protecting, comforting, and providing her with every necessary and comfort of life, according to his power.
Albert Barnes: Notes on the Bible - 1834
5:23: For the husband is the head of the wife - see the notes on Co1 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, Eph 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 Eph 5:25-29.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:23: husband: Co1 11:3-10
even: Eph 1:22, Eph 1:23, Eph 4:15; Col 1:18
he: Eph 5:25, Eph 5:26; Act 20:28; Th1 1:10; Rev 5:9
Geneva 1599
5:23 (9) For the husband is the head of the wife, even as Christ is the head of the church: (10) and he is the saviour of the body.
(9) A declaration of the former saying: because God has made the man head of the woman in marriage, as Christ is the head of the Church.
(10) Another argument: because the good estate of the wife depends on the man, so that this submission is not only just, but also very profitable: as also the salvation of the Church depends on Christ, although to a far greater degree.
John Gill
5:23 For the husband is the head of the wife,.... See Gill on 1Cor 11:3.
Even as Christ is the head of the church; all the elect; See Gill on Eph 1:22. And he is the Saviour of the body; not "of our body", as the Ethiopic version reads, of that part of man, which is called the body; though that indeed is redeemed and saved by Christ, as well as the soul; but "of his body", as the Vulgate Latin version reads; that is, of the church, which is his body; see Eph 1:23; of which he is the Saviour; he provides everything for it, preserves and protects it, and has wrought out salvation for it, which every member of it partakes of.
John Wesley
5:23 The head - The governor, guide, and guardian of the wife. And he is the Saviour of the body - The church, from all sin and misery.
Robert Jamieson, A. R. Fausset and David Brown
5:23 (1Cor 11:3.)
even as--Greek, "as also."
and he is--The oldest manuscripts read, "Himself (being) Saviour," omitting "and," and "is." In Christ's case, the Headship is united with, nay gained by, His having SAVED the body in the process of redemption; so that (Paul implies) I am not alleging Christ's Headship as one entirely identical with that other, for He has a claim to it, and office in it, peculiar to Himself [ALFORD]. The husband is not saviour of the wife, in which particular Christ excels; hence, "But" (Eph 5:24) follows [BENGEL].
5:245:24: Այլ որպէս եկեղեցին հնազանդ լինի Քրիստոսի, նոյնպէս եւ կանայք իւրեանց արանց յամենայնի[4374]։ [4374] Ոմանք. Որպէս եկեղեցի հնա՛՛... արանցն յամենայնի։
24 Եւ ինչպէս եկեղեցին հնազանդւում է Քրիստոսին, նոյնպէս եւ կանայք թող հնազանդուեն իրենց մարդկանց ամէն ինչում:
24 Ուստի ինչպէս եկեղեցին հնազանդ կ’ըլլայ Քրիստոսին, նոյնպէս ալ կիները՝ ամէն բանի մէջ իրենց այրերուն։
Այլ որպէս եկեղեցին հնազանդ լինի Քրիստոսի, նոյնպէս եւ կանայք` իւրեանց արանց յամենայնի:

5:24: Այլ որպէս եկեղեցին հնազանդ լինի Քրիստոսի, նոյնպէս եւ կանայք իւրեանց արանց յամենայնի[4374]։
[4374] Ոմանք. Որպէս եկեղեցի հնա՛՛... արանցն յամենայնի։
24 Եւ ինչպէս եկեղեցին հնազանդւում է Քրիստոսին, նոյնպէս եւ կանայք թող հնազանդուեն իրենց մարդկանց ամէն ինչում:
24 Ուստի ինչպէս եկեղեցին հնազանդ կ’ըլլայ Քրիստոսին, նոյնպէս ալ կիները՝ ամէն բանի մէջ իրենց այրերուն։
zohrab-1805▾ eastern-1994▾ western am▾
5:2424: Но как Церковь повинуется Христу, так и жены своим мужьям во всем.
5:24  ἀλλὰ ὡς ἡ ἐκκλησία ὑποτάσσεται τῶ χριστῶ, οὕτως καὶ αἱ γυναῖκες τοῖς ἀνδράσιν ἐν παντί.
5:24. ἀλλὰ (Other) ὡς (as) ἡ (the-one) ἐκκλησία (a-calling-out-unto) ὑποτάσσεται (it-be-arranged-under) τῷ (unto-the-one) χριστῷ, (unto-Anointed,"οὕτως (unto-the-one-this) καὶ (and) αἱ (the-ones) γυναῖκες (women) τοῖς (unto-the-ones) ἀνδράσιν (unto-men) ἐν (in) παντί. (unto-all)
5:24. sed ut ecclesia subiecta est Christo ita et mulieres viris suis in omnibusTherefore as the church is subject to Christ: so also let the wives be to their husbands in all things.
24. But as the church is subject to Christ, so the wives also to their husbands in everything.
5:24. Therefore as the church is subject unto Christ, so [let] the wives [be] to their own husbands in every thing.
5:24. Therefore, just as the Church is subject to Christ, so also should wives be subject to their husbands in all things.
Therefore as the church is subject unto Christ, so [let] the wives [be] to their own husbands in every thing:

24: Но как Церковь повинуется Христу, так и жены своим мужьям во всем.
5:24  ἀλλὰ ὡς ἡ ἐκκλησία ὑποτάσσεται τῶ χριστῶ, οὕτως καὶ αἱ γυναῖκες τοῖς ἀνδράσιν ἐν παντί.
5:24. sed ut ecclesia subiecta est Christo ita et mulieres viris suis in omnibus
Therefore as the church is subject to Christ: so also let the wives be to their husbands in all things.
5:24. Therefore as the church is subject unto Christ, so [let] the wives [be] to their own husbands in every thing.
5:24. Therefore, just as the Church is subject to Christ, so also should wives be subject to their husbands in all things.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24: Но как Церковь... т. е.: но отсюда следует (alla), что как Церковь... Во всем - конечно, в том, что не нарушает требований христианской нравственности. - По поводу сказанного Апостолом об отношении жены к мужу некоторые богословы говорят, что Павлова этика не приложима уже к потребностям настоящего времени. Все, что говорил Апостол, сказано им будто бы с отношением к близкому наступлению конца мира и не рассчитано на продолжительное существование христианской Церкви. Теперь отношения жизненные - совсем не такие, какие существовали при Апостолах, и, в частности, положение женщины коренным образом изменилось... Но с такими рассуждениями нельзя согласиться. Этика Ап. Павла имеет в своем основании учение Христа, которое для нас, христиан, во всех религиозных и нравственных вопросах остается наивысшим авторитетом, тем более, что Христос в Своей жизни осуществил те нравственные требования, какие предлагает всем Своим последователям. Затем. Этика Ап. Павла представляет собою органическое обнаружение христианской веры, как она возвещена была Христом и Апостолами, и если вера эта сохраняется среди современного христианства, то вместе с нею должна сохраняться и Апостольская мораль... Далее. Апостольская этика является приложимою ко всем временам и отношениям потому, что она не есть казуистический нравоучительный кодекс, который имеет в виду упорядочить отдельные нравственные деяния, но выражает собою только всеобщие, великие нравственные основные мысли и основоположения, применение которых в отдельных случаях предоставляется самому человеку и возможно при самых разнообразных обстоятельствах. Наконец, история научает нас, что всякое отступление от основных положений новозаветной этики сопровождалось опасными последствиями и для отдельных людей, и для целого общества. Таким образом необходимо признать, что новозаветная мораль вообще и в частности этика Ап. Павла имеет пребывающее, постоянное значение в жизни христиан всех времен. В частности, нечего смущаться тем, что Ап. Павел здесь требует подчинения жены мужу, что противоречит современному учению о женской эмансипации и равноправности жены с мужем. Прежде всего нужно сознать, что Ап., как и вообще христианство, вовсе не хочет унизить женщину. Христианство, напротив, освободило женщину от того рабского положения, в каком она находилась в дохристианском мире, и признало за нею религиозное и нравственное равенство с мужчиною. Если Ап. подчиняет женщину мужчине в условиях домашней жизни, то делает это согласно с творческим установлением Бога, по которому оба пола имеют свои особые преимущества и границы деятельности. Преимущество мужа - физическая сила, интеллигентность и волевая энергия, преимущество женщины - расположение к практическим занятиям, душевность и энергия пассивности. Сообразно с этим, будет совершенною несправедливостью, если на женщину будут возлагаться те же обязанности, какие и на мужчину, и если ей будут предоставляться те права, какие могут предоставляться только людям, несущим известные обязанности, т. е. мужчинам: права всегда должны соответствовать обязанностям, и где не исполняются обязанности, там не могут быть предоставляемы и права. Отсюда следует, что уже по божественному определению мужу подобает первенство в семейной жизни, потому что это первенство есть, собственно говоря, совокупность известных обязанностей, которые не по силам жене. Притом Ап. обращается именно к женам-христианкам, которые понимают, что их повиновение мужьям не есть что-либо вынужденное от них, а предъявляется ими потому, что они видят в муже представителя Господа Иисуса Христа, Который и Сам невидимо и таинственно присутствует в семье (ст. 21). Раз жена повинуется своему мужу "в Господе", - для нее уже теряет всякую остроту вопрос о правах женщины-жены.
Adam Clarke: Commentary on the Bible - 1831
5:24: In every thing - That is, every lawful thing; for it is not intimated that they should obey their husbands in any thing criminal, or in any thing detrimental to the interests of their souls. The husband may be profligate, and may wish his wife to become such also; he may be an enemy to true religion, and use his authority to prevent his wife from those means of grace which she finds salutary to her soul; in none of these things should she obey him.
Albert Barnes: Notes on the Bible - 1834
5:24: In everything - In everything which is not contrary to the will of God; see the notes on Eph 5:23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:24: in: Eph 5:33; Exo 23:13, Exo 29:35; Col 3:20, Col 3:22; Tit 2:7, Tit 2:9
Geneva 1599
5:24 (11) Therefore as the church is subject unto Christ, so [let] the wives [be] to their own husbands in every thing.
(11) The conclusion of the wives' duties towards their husbands.
John Gill
5:24 Therefore as the church is subject unto Christ,.... Her head, being wholly dependent upon him, and entirely resigned to him, and receiving all from him; from whom alone is all her expectation of provision, protection, comfort, and happiness; wherefore she has respect to all his commands, and esteems all his precepts concerning all things to be right; and yields a cheerful, voluntary, sincere, and hearty obedience to them; arising from a principle of love to him, and joined with honour, fear, and reverence of him:
so let the wives be to their own husbands in everything: political, domestic, and ecclesiastic; that is consistent with the laws of God, and the Gospel of Christ.
John Wesley
5:24 In everything - Which is not contrary to any command of God.
Robert Jamieson, A. R. Fausset and David Brown
5:24 Therefore--Translate, as Greek, "But," or "Nevertheless," that is, though there be the difference of headships mentioned in Eph 5:23, nevertheless, thus far they are one, namely, in the subjection or submission (the same Greek stands for "is subject," as for "submit," Eph 5:21-22) of the Church to Christ, being the prototype of that of the wife to the husband.
their own--not in most of the oldest manuscripts, and not needed by the argument.
in every thing--appertaining to a husband's legitimate authority; "in the Lord" (Col 3:18); everything not contrary to God.
5:255:25: Արք՝ սիրեցէ՛ք զկանայս ձեր. որպէս եւ Քրիստոս սիրեաց զեկեղեցի, եւ զանձն իւր մատնեաց վասն նորա[4375]. [4375] Ոմանք. Մատնեաց զանձն իւր։
25 Մարդի՛կ, սիրեցէ՛ք ձեր կանանց, ինչպէս որ Քրիստոս սիրեց եկեղեցին եւ իր անձը մատնեց նրա համար,
25 Այրե՛ր, սիրեցէ՛ք ձեր կիները, ինչպէս Քրիստոս ալ սիրեց եկեղեցին ու իր անձը մատնեց անոր համար.
Արք, սիրեցէք զկանայս ձեր, որպէս եւ Քրիստոս սիրեաց զեկեղեցի, եւ զանձն իւր մատնեաց վասն նորա:

5:25: Արք՝ սիրեցէ՛ք զկանայս ձեր. որպէս եւ Քրիստոս սիրեաց զեկեղեցի, եւ զանձն իւր մատնեաց վասն նորա[4375].
[4375] Ոմանք. Մատնեաց զանձն իւր։
25 Մարդի՛կ, սիրեցէ՛ք ձեր կանանց, ինչպէս որ Քրիստոս սիրեց եկեղեցին եւ իր անձը մատնեց նրա համար,
25 Այրե՛ր, սիրեցէ՛ք ձեր կիները, ինչպէս Քրիստոս ալ սիրեց եկեղեցին ու իր անձը մատնեց անոր համար.
zohrab-1805▾ eastern-1994▾ western am▾
5:2525: Мужья, любите своих жен, как и Христос возлюбил Церковь и предал Себя за нее,
5:25  οἱ ἄνδρες, ἀγαπᾶτε τὰς γυναῖκας, καθὼς καὶ ὁ χριστὸς ἠγάπησεν τὴν ἐκκλησίαν καὶ ἑαυτὸν παρέδωκεν ὑπὲρ αὐτῆς,
5:25. Οἱ (The-ones) ἄνδρες, (men,"ἀγαπᾶτε (ye-should-excess-off-unto) τὰς (to-the-ones) γυναῖκας, (women,"καθὼς (down-as) καὶ (and) ὁ (the-one) χριστὸς (Anointed) ἠγάπησεν (it-excessed-off-unto) τὴν (to-the-one) ἐκκλησίαν (to-a-calling-out-unto) καὶ (and) ἑαυτὸν (to-self) παρέδωκεν (it-gave-beside) ὑπὲρ (over) αὐτῆς, (of-it,"
5:25. viri diligite uxores sicut et Christus dilexit ecclesiam et se ipsum tradidit pro eaHusbands, love your wives, as Christ also loved the church and delivered himself up for it:
25. Husbands, love your wives, even as Christ also loved the church, and gave himself up for it;
5:25. Husbands, love your wives, even as Christ also loved the church, and gave himself for it;
5:25. Husbands, love your wives, just as Christ also loved the Church and handed himself over for her,
Husbands, love your wives, even as Christ also loved the church, and gave himself for it:

25: Мужья, любите своих жен, как и Христос возлюбил Церковь и предал Себя за нее,
5:25  οἱ ἄνδρες, ἀγαπᾶτε τὰς γυναῖκας, καθὼς καὶ ὁ χριστὸς ἠγάπησεν τὴν ἐκκλησίαν καὶ ἑαυτὸν παρέδωκεν ὑπὲρ αὐτῆς,
5:25. viri diligite uxores sicut et Christus dilexit ecclesiam et se ipsum tradidit pro ea
Husbands, love your wives, as Christ also loved the church and delivered himself up for it:
5:25. Husbands, love your wives, even as Christ also loved the church, and gave himself for it;
5:25. Husbands, love your wives, just as Christ also loved the Church and handed himself over for her,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25-27: Но если муж есть глава жены и жена обязана ему повиноваться, то - отсюда начинается увещание к мужьям - и мужья обязаны свои требования к женам соразмерять с любовью. Они должны любить своих жен и любить именно так, как Христос возлюбил Церковь и Себя предал за нее. Таким образом Ап. научает мужей самопожертвованию в видах истинной пользы их жен. Но сейчас же, во избежание всяких недоразумений и перетолкований, каким могло подвергнуться это требование Апостола со стороны жен, Ап. указывает границы, какими должно определяться это самопожертвование мужа. Христос - говорить он - Своим самопожертвованием хотел освятить Церковь, очистив ее предварительно банею водною или омовением, какое получается в таинстве крещения, посредством слова, т. е. посредством тайнодейственной формулы, произносившейся при крещении: "во имя Отца и Сына и Святого Духа" (Злат., Феодорит). Конечною целью, какую имел при этом Христос, было то, чтобы соделать Церковь чистою и непорочною и поставить ее рядом с Собою как невесту, в день Своего второго пришествия, хотя она и теперь уже является такою невестою для тех, кто способен видеть ее величие (Апок XIX:7, 8). Значит, и любовь мужа к жене должна доходить до самопожертвования только там, где дело идет об истинном благе жены: во всех же других случаях, когда требования жены к самоотвержению мужа не имеют такого основания, понятно, странно было бы требовать от мужа, чтобы он непременно жертвовал собою для жены.
Adam Clarke: Commentary on the Bible - 1831
5:25: Husbands, love your wives - Here is a grand rule, according to which every husband is called to act: Love your wife as Christ loved the Church. But how did Christ love the Church? He gave himself for it - he laid down his life for it. So then husbands should, if necessary, lay down their lives for their wives: and there is more implied in the words than mere protection and support; for, as Christ gave himself for the Church to save it, so husbands should, by all means in their power, labor to promote the salvation of their wives, and their constant edification in righteousness. Thus we find that the authority of the man over the woman is founded on his love to her, and this love must be such as to lead him to risk his life for her. As the care of the family devolves on the wife, and the children must owe the chief direction of their minds and formation of their manners to the mother, she has need of all the assistance and support which her husband can give her; and, if she performs her duty well, she deserves the utmost of his love and affection.
Albert Barnes: Notes on the Bible - 1834
5:25: 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:25: love: Eph 5:28; Gen 2:24, Gen 24:67; Sa2 12:3; Pro 5:18, Pro 5:19; Col 3:19; Pe1 3:7
loved: Eph 5:2; Mat 20:28; Luk 22:19, Luk 22:20; Joh 6:51; Act 20:28; Gal 1:4, Gal 2:20; Ti1 2:6; Pe1 1:18-21; Rev 1:5, Rev 5:9
Geneva 1599
5:25 (12) Husbands, love your wives, even as Christ also loved the church, and gave himself for it;
(12) The husbands duty towards their wives is to love them as themselves, of which love the love of Christ towards his Church is a graphic image.
John Gill
5:25 Husbands, love your wives,.... Which consists in a strong and cordial affection for them; in a real delight and pleasure in them; in showing respect, and doing honour to them; in seeking their contentment, satisfaction, and pleasure; in a quiet, constant, and comfortable dwelling with them; in providing all things necessary for them; in protecting them from all injuries and abuses; in concealing their faults, and covering their infirmities; in entertaining the best opinion of their persons and actions; and in endeavouring to promote their spiritual good and welfare: this love ought to be hearty and sincere, and not feigned and selfish; it should be shown in private, as well as in public: it should be chaste and single, constant and perpetual; it should exceed that which is bore to neighbours, or even to parents, and should be equal to that a man bears to himself; though not so as to hinder, and break in upon love to God and Christ: many are the reasons why husbands should love their wives; they are given to be helps unto them; they are companions of them; they are wives of covenant; they are their own wives, yea, their own bodies, their own flesh, nay, as themselves; they are their image and their glory; and especially the example of Christ, in his love to his church and people, should engage to it:
even as Christ also loved the church, and gave himself for it: See Gill on Eph 5:2; the Syriac and Ethiopic versions read, "his own church"; his bride and spouse, whom he betrothed to himself from all eternity, the Father having given her to him; and is no other than the church of the firstborn, whose names are written in heaven, even all the elect of God.
John Wesley
5:25 Even as Christ loved the church - Here is the true model of conjugal affection. With this kind of affection, with this degree of it, and to this end, should husbands love their wives.
Robert Jamieson, A. R. Fausset and David Brown
5:25 "Thou hast seen the measure of obedience; now hear also the measure of love. Do you wish your wife to obey you, as the Church is to obey Christ? Then have a solicitude for her as Christ had for the Church (Eph 5:23, "Himself the Saviour of the body"); and "if it be necessary to give thy life for her, or to be cut in ten thousand pieces, or to endure any other suffering whatever, do not refuse it; and if you suffer thus, not even so do you do what Christ has done; for you indeed do so being already united to her, but He did so for one that treated Him with aversion and hatred. As, therefore, He brought to His feet one that so treated Him, and that even wantonly spurned Him, by much tenderness of regard, not by threats, insults, and terror: so also do you act towards your wife, and though you see her disdainful and wantonly wayward, you will be able to bring her to your feet by much thoughtfulness for her, by love, by kindness. For no bound is more sovereign in binding than such bonds, especially in the case of husband and wife. For one may constrain a servant by fear, though not even he is so to be bound to you; for he may readily run away. But the companion of your life, the mother of your children, the basis of all your joy, you ought to bind to you, not by fear and threats, but by love and attachment" [CHRYSOSTOM].
gave himself--Greek, "gave Himself up."
for it--Translate, "for her." The relation of the Church to Christ is the ground of Christianity's having raised woman to her due place in the social scale, from which she was, and is, excluded in heathen lands.
5:265:26: զի զնա սրբեսցէ՛ սրբութեամբ աւազանին բանիւ.
26 որ սրբացնի աւազանի մաքրութեամբ՝[93], խօսքով,[93] Յունարէնն ունի՝ աւազանի ջրով:
26 Որպէս զի զանիկա սրբէ ու մաքրէ աւազանին ջրովը եւ խօսքով.
զի զնա սրբեսցէ սրբութեամբ [24]աւազանին` բանիւ:

5:26: զի զնա սրբեսցէ՛ սրբութեամբ աւազանին բանիւ.
26 որ սրբացնի աւազանի մաքրութեամբ՝[93], խօսքով,
[93] Յունարէնն ունի՝ աւազանի ջրով:
26 Որպէս զի զանիկա սրբէ ու մաքրէ աւազանին ջրովը եւ խօսքով.
zohrab-1805▾ eastern-1994▾ western am▾
5:2626: чтобы освятить ее, очистив банею водною посредством слова;
5:26  ἵνα αὐτὴν ἁγιάσῃ καθαρίσας τῶ λουτρῶ τοῦ ὕδατος ἐν ῥήματι,
5:26. ἵνα (so) αὐτὴν (to-it) ἁγιάσῃ (it-might-have-hallow-belonged-to) καθαρίσας (having-cleansed-to) τῷ (unto-the-one) λουτρῷ (unto-an-en-bathing) τοῦ (of-the-one) ὕδατος (of-a-water) ἐν (in) ῥήματι, (unto-an-uttering-to,"
5:26. ut illam sanctificaret mundans lavacro aquae in verboThat he might sanctify it, cleansing it by the laver of water in the word of life:
26. that he might sanctify it, having cleansed it by the washing of water with the word,
5:26. That he might sanctify and cleanse it with the washing of water by the word,
5:26. so that he might sanctify her, washing her clean by water and the Word of life,
That he might sanctify and cleanse it with the washing of water by the word:

26: чтобы освятить ее, очистив банею водною посредством слова;
5:26  ἵνα αὐτὴν ἁγιάσῃ καθαρίσας τῶ λουτρῶ τοῦ ὕδατος ἐν ῥήματι,
5:26. ut illam sanctificaret mundans lavacro aquae in verbo
That he might sanctify it, cleansing it by the laver of water in the word of life:
5:26. That he might sanctify and cleanse it with the washing of water by the word,
5:26. so that he might sanctify her, washing her clean by water and the Word of life,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:26: That he might sanctify and cleanse it - The Church is represented as the spouse of Christ, as the woman is the spouse of the man; and, to prepare this Church for himself, he washes, cleanses, and sanctifies it. There is certainly an allusion here to the ancient method of purifying women, who were appointed to be consorts to kings; twelve months, it appears, were in some instances spent in this purification: Six months with oil of myrrh, and six months with sweet odors and with other things, for the purifying of women. See the case of Esther, Est 2:12; see also Psa 45:13, Psa 45:14; Eze 16:7-14.
With the washing of water - Baptism, accompanied by the purifying influences of the Holy Spirit.
By the word - The doctrine of Christ crucified, through which baptism is administered, sin canceled, and the soul purified from all unrighteousness; the death of Christ giving efficacy to all.
Albert Barnes: Notes on the Bible - 1834
5:26: 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 pRev_ious preparation continued for twelve months. The means of purification were various, but consisted usually in the use of costly unguents; see Est 2:12. "Six months with oil of myrrh, and six months with sweet odors, and with other things for the purifying of women;" compare Psa 45:13-14; Eze 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 Co2 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 Joh 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:26: he: Joh 17:17-19; Act 26:18; Co1 6:11; Tit 2:14; Heb 9:14, Heb 10:10; Pe1 1:2; Jde 1:1
with: Eze 16:9, Eze 36:25; Zac 13:1; Joh 3:5; Act 22:16; Tit 3:5-7; Heb 10:22; Pe1 3:21; Jo1 5:6
by: Joh 15:8, Joh 17:7; Jam 1:18; Pe1 1:22, Pe1 1:23
Geneva 1599
5:26 (13) That he might (m) sanctify and cleanse it with the washing of water by the (n) word,
(13) Because many men pretend the infirmities of their wives to excuse their own hardness and cruelty, the apostle wishes us to mark what manner of Church Christ received, when he joined it to himself, and how he does not reject her for all her filth, and uncleanness, but ceases not to wipe it away with his cleanness, until he wholly purifies it.
(m) Make it holy.
(n) Through the promise of free justification and sanctification in Christ, received by faith.
John Gill
5:26 Being defiled, both with original sin and actual transgressions; for God's elect, whom Christ loved and espoused from everlasting, fell in Adam with the rest of mankind; and, in their natural state, live in sin as others do; and so are under the guilt, and in the pollution of it, as others be: Christ gave himself for them, that he might deliver them out of this state; he gave himself a sacrifice for them, that he might expiate their sins and make atonement and satisfaction for them; he shed his blood that he might cleanse them from them; and he wrought out a righteousness that he might justify them from all their iniquities; and which being put upon them, makes them to appear pure and spotless in the sight of divine justice; for this sanctifying and cleansing does not so much refer to the inward work of sanctification of the Spirit, though that is a fruit and effect of the death of Christ, and is brought about by the following means, as to the justification of them by the blood and righteousness of Christ: which is said to be,
with the washing of water; not baptism, which is never expressed by washing; nor does it purify or cleanse from sin; nor is it the means of sanctification and regeneration, which ought to be before it; nor the grace of the Spirit, though that is often compared to water, and regeneration and sanctification are owing to it; yet the saints are not so cleansed from sin by it, as to be without spot or wrinkle; but the blood of Christ, which is the fountain to wash in, and which cleanses from all sin:
by the word; not the form of words in baptism; but either the Gospel, which brings the good news and glad tidings of peace, pardon, atonement, and justification by Christ; or the sentence of justification pronounced upon the conscience by him; see Jn 15:2.
John Wesley
5:26 That he might sanctify it through the word - The ordinary channel of all blessings. Having cleansed it - From the guilt and power of sin. By the washing of water - In baptism; if, with "the outward and visible sign," we receive the "inward and spiritual grace."
Robert Jamieson, A. R. Fausset and David Brown
5:26 sanctify--that is, consecrate her to God. Compare Jn 17:19, meaning, "I devote Myself as a holy sacrifice, that My disciples also may be devoted or consecrated as holy in (through) the truth" [NEANDER] (Heb 2:11; Heb 10:10; Heb 13:12 see on Heb 10:10).
and cleanse--rather, as Greek, "cleansing," without the "and."
with the washing of water--rather as Greek, "with," or "by the laver of the water," namely, the baptismal water. So it ought to be translated in Tit 3:5, the only other passage in the New Testament where it occurs. As the bride passed through a purifying bath before marriage, so the Church (compare Rev_ 21:2). He speaks of baptism according to its high ideal and design, as if the inward grace accompanied the outward rite; hence he asserts of outward baptism whatever is involved in a believing appropriation of the divine truths it symbolizes, and says that Christ, by baptism, has purified the Church [NEANDER] (1Pet 3:21).
by the word--Greek, "IN the word." To be joined with "cleansing it," or "her." The "word of faith" (Rom 10:8-9, Rom 10:17), of which confession is made in baptism, and which carries the real cleansing (Jn 15:3; Jn 17:17) and regenerating power (1Pet 1:23; 1Pet 3:21) [ALFORD]. So AUGUSTINE [Tract 80, in John], "Take away the word, and what is the water save water? Add the word to the element, and it becomes a sacrament, being itself as it were the visible word." The regenerating efficacy of baptism is conveyed in, and by, the divine word alone.
5:275:27: զի կացուսցէ ինքն իւր յանդիման փառաւո՛ր զեկեղեցի, զի մի՛ ունիցի ինչ արատ, կամ աղտեղութիւն, կամ ա՛յլ ինչ յայսպիսեաց. այլ զի իցէ սո՛ւրբ եւ անարատ[4376]։ [4376] Ոմանք. Արատ ինչ... կամ այլ զինչ յայնպիսեաց անտի, այլ զի։
27 որպէսզի նա իր առաջ փառաւոր կերպով կանգնեցնի եկեղեցին, որ ոչ մի արատ կամ աղտեղութիւն կամ նման բաներից ոչինչ չունենայ, այլ լինի սուրբ եւ անարատ:
27 Որպէս զի ինք իր դէմը փառաւոր կեցնէ եկեղեցին, որ արատ մը կամ աղտեղութիւն կամ ուրիշ ասոնց պէս բան մը չունենայ, հապա սուրբ ու անարատ ըլլայ։
զի կացուսցէ ինքն իւր յանդիման փառաւոր զեկեղեցի, զի մի՛ ունիցի ինչ արատ կամ [25]աղտեղութիւն կամ այլ ինչ յայսպիսեաց, այլ զի իցէ սուրբ եւ անարատ:

5:27: զի կացուսցէ ինքն իւր յանդիման փառաւո՛ր զեկեղեցի, զի մի՛ ունիցի ինչ արատ, կամ աղտեղութիւն, կամ ա՛յլ ինչ յայսպիսեաց. այլ զի իցէ սո՛ւրբ եւ անարատ[4376]։
[4376] Ոմանք. Արատ ինչ... կամ այլ զինչ յայնպիսեաց անտի, այլ զի։
27 որպէսզի նա իր առաջ փառաւոր կերպով կանգնեցնի եկեղեցին, որ ոչ մի արատ կամ աղտեղութիւն կամ նման բաներից ոչինչ չունենայ, այլ լինի սուրբ եւ անարատ:
27 Որպէս զի ինք իր դէմը փառաւոր կեցնէ եկեղեցին, որ արատ մը կամ աղտեղութիւն կամ ուրիշ ասոնց պէս բան մը չունենայ, հապա սուրբ ու անարատ ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
5:2727: чтобы представить ее Себе славною Церковью, не имеющею пятна, или порока, или чего-либо подобного, но дабы она была свята и непорочна.
5:27  ἵνα παραστήσῃ αὐτὸς ἑαυτῶ ἔνδοξον τὴν ἐκκλησίαν, μὴ ἔχουσαν σπίλον ἢ ῥυτίδα ἤ τι τῶν τοιούτων, ἀλλ᾽ ἵνα ᾖ ἁγία καὶ ἄμωμος.
5:27. ἵνα (so) παραστήσῃ (it-might-have-stood-beside,"αὐτὸς (it,"ἑαυτῷ (unto-self,"ἔνδοξον (to-reckoned-in) τὴν (to-the-one) ἐκκλησίαν, (to-a-calling-out-unto,"μὴ (lest) ἔχουσαν (to-holding) σπίλον (to-a-smirch) ἢ (or) ῥυτίδα (to-a-tract) ἤ (or) τι (to-a-one) τῶν (of-the-ones) τοιούτων, (of-the-ones-unto-the-ones-these,"ἀλλ' (other) ἵνα (so) ᾖ (it-might-be) ἁγία (hallow-belonged) καὶ (and) ἄμωμος. (un-blemished)
5:27. ut exhiberet ipse sibi gloriosam ecclesiam non habentem maculam aut rugam aut aliquid eiusmodi sed ut sit sancta et inmaculataThat he might present it to himself, a glorious church, not having spot or wrinkle or any such thing; but that it should be holy and without blemish.
27. that he might present the church to himself a glorious , not having spot or wrinkle or any such thing; but that it should be holy and without blemish.
5:27. That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.
5:27. so that he might offer her to himself as a glorious Church, not having any spot or wrinkle or any such thing, so that she would be holy and immaculate.
That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish:

27: чтобы представить ее Себе славною Церковью, не имеющею пятна, или порока, или чего-либо подобного, но дабы она была свята и непорочна.
5:27  ἵνα παραστήσῃ αὐτὸς ἑαυτῶ ἔνδοξον τὴν ἐκκλησίαν, μὴ ἔχουσαν σπίλον ἢ ῥυτίδα ἤ τι τῶν τοιούτων, ἀλλ᾽ ἵνα ᾖ ἁγία καὶ ἄμωμος.
5:27. ut exhiberet ipse sibi gloriosam ecclesiam non habentem maculam aut rugam aut aliquid eiusmodi sed ut sit sancta et inmaculata
That he might present it to himself, a glorious church, not having spot or wrinkle or any such thing; but that it should be holy and without blemish.
5:27. That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.
5:27. so that he might offer her to himself as a glorious Church, not having any spot or wrinkle or any such thing, so that she would be holy and immaculate.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:27: That he might present it to himself - It was usual to bring the royal bride to the king in the most sumptuous apparel; and is there not here an allusion to Psa 45:13, Psa 45:14 : The king's daughter (Pharaoh's) is all glorious within, her clothing is of wrought gold; she shall be brought unto the king (Solomon) in raiment of needlework? This presentation here spoken of by the apostle will take place on the last day. See the note on Co2 11:2.
A glorious Church - Every way splendid and honorable, because pure and holy.
Not having spot - Σπιλος· No blemish on the face; no spots upon the garment; the heart and life both holy.
Wrinkle - Ῥυτιδα· No mark of superannuation or decay. The word is commonly applied to wrinkles on the face, indicative of sickness or decrepitude.
Holy and without blemish - In every sense holy, pure, and perfect. Now it was for this purpose that Christ gave himself for the Church; and for this purpose he continues the different ordinances which he has appointed; and, particularly, the preaching of the word - the doctrine of reconciliation through faith in his blood. And it is in this life that all this purification is to take place; for none shall be presented at the day of judgment to him who has not here been sanctified, cleansed, washed, made glorious, having neither spot, wrinkle, blemish, nor any such thing. How vain is the pretension of multitudes to be members of the true Church while full of spots, wrinkles, blemishes, and Many such things; fondly supposing that their holiness is in their surety, because not in themselves! Reader, lay thy hand on thy conscience and say, Dost thou believe that this is St. Paul's meaning? See the notes on Eph 3:14, etc.
Albert Barnes: Notes on the Bible - 1834
5:27: That he may present it to himself - In the last day, when he shall receive the church as his spouse to heaven; Rev 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" (Rev 21:2; compare Psa 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!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:27: he: Co2 4:14, Co2 11:2; Col 1:22, Col 1:28; Jde 1:24
glorious: Psa 45:13, Psa 87:3; Isa 60:15-20, Isa 62:3; Jer 33:9; Heb 12:22-24; Rev 7:9-17, Rev 21:10-26
not: Sol 4:7; Heb 9:14; Pe1 1:19, Pe1 1:19; Pe2 3:14
but: Eph 1:4; Co2 11:2; Col 1:22, Col 1:28; Th1 5:23; Jde 1:21; Rev 21:27
Geneva 1599
5:27 That he might present it to himself a glorious church, (o) not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.
(o) The Church as it is considered in itself, will not be without wrinkle, before it come to the mark it aims at: for while it is in this life, it runs in a race. But if it is considered in Christ, it is clean and without wrinkle.
John Gill
5:27 That he might present it to himself a glorious church,.... There is a presentation of the church by Christ to his Father at his death, when he gathered the elect together in one, brought them nigh, and reconciled them to God, and presented them to holy, unblamable, and unreproveable in his sight; and now in heaven, where he represents their persons, appears and makes intercession for them; and at the last day, when he will deliver the whole number of them complete and perfect, in consequence of his suretyship engagements: but this is a presentation of them to himself; and is either in this life, when they are brought to him in raiment of needlework, clothed with his righteousness, and washed in his blood, and he beholds them all fair, and without spot; or at the first resurrection, and during the thousand years' reign; as well as in the ultimate glory, when the open marriage of the Lamb will be come, when his bride will be arrayed with line linen, clean and white; and have the glory of God upon her, and appear in glory with Christ, and will be a glorious church indeed:
not having spot, or wrinkle, or any such thing; the bodies of the saints will be like to Christ's glorious body, and will shine as the sun in the kingdom of their Father; and in their souls they will be completely conformed to the image of Christ, and enjoy uninterrupted communion with him, and have perfect knowledge of him; they will be always in his presence, and he will take unspeakable delight and complacency in them, which his presentation of them to himself is expressive of; the church will then be free from all spots and blemishes; from all hypocrites and formal professors; and all heresies and heretics; from all declensions and infirmities, and from all sin and iniquity: the allusion seems to be to the customs and practices of the Jews, in their espousals: if a man espoused a woman on condition that she had no spots in her, and afterwards spots were found in her, she was not espoused; for spots or blemishes, as in priests, so in women, render them unfit; as the one for service, so the other for marriage; and they reckon up eight several spots or blemishes, for which they may be rejected (q): but Christ's church has no spots or blemishes, nor anything like them; and will never be rejected by him, but will be always pleasing in his sight:
but that it should be holy and without blemish; as it is, being justified by his righteousness, washed in his blood, and sanctified by his Spirit.
(q) Misn. Cetubot, c. 7. sect. 7, 8. Maimon. & Bartenora in ib.
John Wesley
5:27 That he might present it - Even in this world. To himself - As his spouse. A glorious church - All glorious within. Not having spot - Of impurity from any sin. Or wrinkle - Of deformity from any decay.
Robert Jamieson, A. R. Fausset and David Brown
5:27 he--The oldest manuscripts and authorities read, "That He might Himself present unto Himself the Church glorious," namely, as a bride (2Cor 11:2). Holiness and glory are inseparable. "Cleansing" is the necessary preliminary to both. Holiness is glory internal; glory is holiness shining forth outwardly. The laver of baptism is the vehicle, but the word is the nobler and true instrument of the cleansing [BENGEL]. It is Christ that prepares the Church with the necessary ornaments of grace, for presentation to Himself, as the Bridegroom at His coming again (Mt 25:1, &c.; Rev_ 19:7; Rev_ 21:2).
not having spot-- (Song 4:7). The visible Church now contains clean and unclean together, like Noah's ark; like the wedding room which contained some that had, and others that had not, the wedding garment (Mt 22:10-14; compare Ti2 2:20); or as the good and bad fish are taken in the same net because it cannot discern the bad from the good, the fishermen being unable to know what kind of fish the nets have taken under the waves. Still the Church is termed "holy" in the creed, in reference to her ideal and ultimate destination. When the Bridegroom comes, the bride shall be presented to Him wholly without spot, the evil being cut off from the body for ever (Mt 13:47-50). Not that there are two churches, one with bad and good intermingled, another in which there are good alone; but one and the same Church in relation to different times, now with good and evil together, hereafter with good alone [PEARSON].
5:285:28: Նոյնպէս պարտին արք սիրել զիւրեանց կանայս, իբրեւ զիւրեանց մարմինս. որ սիրէ զկին իւր, զանձն իւր սիրէ[4377]. [4377] Ոմանք. Զիւրեանց մարմին։
28 Նոյն ձեւով մարդիկ պարտաւոր են սիրել իրենց կանանց իբրեւ իրենց մարմինները. ով սիրում է իր կնոջը, ինքն իրեն է սիրում.
28 Նոյնպէս ալ պէտք է որ այրերը իրենց կիները սիրեն իրենց մարմիններուն պէս։ Ան որ իր կինը կը սիրէ, իր անձը կը սիրէ.
Նոյնպէս պարտին արք սիրել զիւրեանց կանայս իբրեւ զիւրեանց մարմինս. որ սիրէ զկին իւր` զանձն իւր սիրէ:

5:28: Նոյնպէս պարտին արք սիրել զիւրեանց կանայս, իբրեւ զիւրեանց մարմինս. որ սիրէ զկին իւր, զանձն իւր սիրէ[4377].
[4377] Ոմանք. Զիւրեանց մարմին։
28 Նոյն ձեւով մարդիկ պարտաւոր են սիրել իրենց կանանց իբրեւ իրենց մարմինները. ով սիրում է իր կնոջը, ինքն իրեն է սիրում.
28 Նոյնպէս ալ պէտք է որ այրերը իրենց կիները սիրեն իրենց մարմիններուն պէս։ Ան որ իր կինը կը սիրէ, իր անձը կը սիրէ.
zohrab-1805▾ eastern-1994▾ western am▾
5:2828: Так должны мужья любить своих жен, как свои тела: любящий свою жену любит самого себя.
5:28  οὕτως ὀφείλουσιν [καὶ] οἱ ἄνδρες ἀγαπᾶν τὰς ἑαυτῶν γυναῖκας ὡς τὰ ἑαυτῶν σώματα. ὁ ἀγαπῶν τὴν ἑαυτοῦ γυναῖκα ἑαυτὸν ἀγαπᾷ,
5:28. οὕτως (Unto-the-one-this) ὀφείλουσιν (they-debteth,"[καὶ] "[and]"οἱ (the-ones) ἄνδρες (men,"ἀγαπᾷν (to-excess-off-unto) τὰς (to-the-ones) ἑαυτῶν (of-selves) γυναῖκας (to-women) ὡς (as) τὰ (to-the-ones) ἑαυτῶν (of-selves) σώματα: (to-bodies) ὁ (the-one) ἀγαπῶν (excessing-off-unto) τὴν (to-the-one) ἑαυτοῦ (of-self) γυναῖκα (to-a-woman,"ἑαυτὸν (to-self) ἀγαπᾷ, (it-excesseth-off-unto,"
5:28. ita et viri debent diligere uxores suas ut corpora sua qui suam uxorem diligit se ipsum diligitSo also ought men to love their wives as their own bodies. He that loveth his wife loveth himself.
28. Even so ought husbands also to love their own wives as their own bodies. He that loveth his own wife loveth himself:
5:28. So ought men to love their wives as their own bodies. He that loveth his wife loveth himself.
5:28. So, too, husbands should love their wives as their own bodies. He who loves his wife loves himself.
So ought men to love their wives as their own bodies. He that loveth his wife loveth himself:

28: Так должны мужья любить своих жен, как свои тела: любящий свою жену любит самого себя.
5:28  οὕτως ὀφείλουσιν [καὶ] οἱ ἄνδρες ἀγαπᾶν τὰς ἑαυτῶν γυναῖκας ὡς τὰ ἑαυτῶν σώματα. ὁ ἀγαπῶν τὴν ἑαυτοῦ γυναῖκα ἑαυτὸν ἀγαπᾷ,
5:28. ita et viri debent diligere uxores suas ut corpora sua qui suam uxorem diligit se ipsum diligit
So also ought men to love their wives as their own bodies. He that loveth his wife loveth himself.
5:28. So ought men to love their wives as their own bodies. He that loveth his wife loveth himself.
5:28. So, too, husbands should love their wives as their own bodies. He who loves his wife loves himself.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28-30: Тут новое разъяснение, почему мужья должны любить своих жен: жены составляют собою собственные тела своих мужей, образуют, по своему происхождению, так сказать, составную часть их собственной личности. Но если это так, то жена может быть названа "плотию" своего мужа, а "плоть" свою всякому любить естественно и необходимо: никто не станет причинять вред своему организму, лишая его необходимых заботь (питает и греет ее). Так и Христос питает Церковь, как хлеб жизни (Ин VI:48), и греет ее, как пастырь добрый овечку. Ведь мы - прибавляет Ап. - действительно, члены тела Христова произошли от плоти Его и от костей Его, подобно тому, как Ева произошла от ребра Адамова. Впрочем, по объяснению св. Иоанна Златоуста, выражение: "от плоти Его" (и костей Его) указывает просто на то, что мы поистине произошли от Христа, как от нового родоначальника. Можно прибавить, что мы имеем в себе Христа, носим, так сказать, в своем новом существовании Его род и сущность (Эвальд).
Adam Clarke: Commentary on the Bible - 1831
5:28: As their own bodies - For the woman is, properly speaking, a part of the man; for God made man male and female, and the woman was taken out of his side; therefore is she flesh of his flesh, and bone of his bone; and therefore, he that loveth his wife loveth himself, for they two are one flesh. The apostle, in all these verses, refers to the creation and original state of the first human pair.
Albert Barnes: Notes on the Bible - 1834
5:28: So ought men to love their wives as their own bodies - Because they are one flesh; Eph 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:28: as: Eph 5:31, Eph 5:33; Gen 2:21-24; Mat 19:5
Geneva 1599
5:28 (14) So ought men to love their wives as their own bodies. He that loveth his wife loveth himself.
(14) Another argument: every man loves himself, even by nature: therefore he strives against nature that does not love his wife. He proves the conclusion, first by the mystical knitting of Christ and the Church together, and then by the ordinance of God, who says that man and wife are as one, that is, not to be divided.
John Gill
5:28 So ought men to love their wives as their own bodies,.... It is a common saying with the Jews, that a man's wife is "as his own body" (r); and it is one of the precepts of their wise men, that a man should honour his wife more than his body, , and "love her as his body" (s); for as they also say, they are but one body (t); the apostle seems to speak in the language of his countrymen; however, his doctrine and theirs agree in this point: wherefore
he that loveth his wife loveth himself; because she is one body and flesh with him.
(r) T. Bab. Beracot, fol. 24. 1. & Becorot, fol. 35. 2. Maimon. Hilchot Becorot, c. 2. sect. 17. Tzeror Hammor, fol. 18. 2. (s) T. Bab. Yebamot, fol. 62. 2. & Sanhedrin, fol. 76. 2. Derech Eretz, fol. 17. 4. Maimon Hilchot Ishot, c. 15. sect. 19. (t) Tzeror Hammor, fol. 6. 3.
John Wesley
5:28 As their own bodies - That is, as themselves. He that loveth his wife loveth himself - Which is not a sin, but an indisputable duty.
Robert Jamieson, A. R. Fausset and David Brown
5:28 Translate, "So ought husbands also (thus the oldest manuscripts read) to love their own (compare Note, see on Eph 5:22) wives as their own bodies."
He that loveth his wife loveth himself--So there is the same love and the same union of body between Christ and the Church (Eph 5:30, Eph 5:32).
5:295:29: զի ո՛չ ոք երբէք ատեայ զանձն իւր, այլ սնուցանէ եւ դարմանէ՛ զնա, որպէս եւ Քրիստոս զեկեղեցի[4378]. [4378] Ոմանք. Զի ոչ ոք ատէ զանձն իւր։
29 որովհետեւ ոչ ոք երբեք իր անձը չի ատում, այլ սնում եւ խնամում է այն, ինչպէս որ Քրիստոս՝ եկեղեցին.
29 Վասն զի մէկը բնաւ իր անձը չ’ատեր, հապա կը սնուցանէ ու կը խնամէ զանիկա, ինչպէս Տէրն* ալ՝ եկեղեցին։
զի ոչ ոք երբեք ատեայ զանձն իւր, այլ սնուցանէ եւ դարմանէ զնա, որպէս եւ [26]Քրիստոս զեկեղեցի:

5:29: զի ո՛չ ոք երբէք ատեայ զանձն իւր, այլ սնուցանէ եւ դարմանէ՛ զնա, որպէս եւ Քրիստոս զեկեղեցի[4378].
[4378] Ոմանք. Զի ոչ ոք ատէ զանձն իւր։
29 որովհետեւ ոչ ոք երբեք իր անձը չի ատում, այլ սնում եւ խնամում է այն, ինչպէս որ Քրիստոս՝ եկեղեցին.
29 Վասն զի մէկը բնաւ իր անձը չ’ատեր, հապա կը սնուցանէ ու կը խնամէ զանիկա, ինչպէս Տէրն* ալ՝ եկեղեցին։
zohrab-1805▾ eastern-1994▾ western am▾
5:2929: Ибо никто никогда не имел ненависти к своей плоти, но питает и греет ее, как и Господь Церковь,
5:29  οὐδεὶς γάρ ποτε τὴν ἑαυτοῦ σάρκα ἐμίσησεν, ἀλλὰ ἐκτρέφει καὶ θάλπει αὐτήν, καθὼς καὶ ὁ χριστὸς τὴν ἐκκλησίαν,
5:29. οὐδεὶς (not-moreover-one) γάρ (therefore) ποτε (whither-also) τὴν (to-the-one) ἑαυτοῦ (of-self) σάρκα (to-a-flesh) ἐμίσησεν, (it-hated-unto,"ἀλλὰ (other) ἐκτρέφει (it-nourisheth-out) καὶ (and) θάλπει (it-warmeth) αὐτήν, (to-it,"καθὼς (down-as) καὶ (and) ὁ (the-one) χριστὸς (Anointed) τὴν (to-the-one) ἐκκλησίαν, (to-a-calling-out-unto,"
5:29. nemo enim umquam carnem suam odio habuit sed nutrit et fovet eam sicut et Christus ecclesiamFor no man ever hated his own flesh, but nourisheth and cherisheth it, as also Christ doth the church:
29. for no man ever hated his own flesh; but nourisheth and cherisheth it, even as Christ also the church;
5:29. For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church:
5:29. For no man has ever hated his own flesh, but instead he nourishes and cherishes it, as Christ also does to the Church.
For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church:

29: Ибо никто никогда не имел ненависти к своей плоти, но питает и греет ее, как и Господь Церковь,
5:29  οὐδεὶς γάρ ποτε τὴν ἑαυτοῦ σάρκα ἐμίσησεν, ἀλλὰ ἐκτρέφει καὶ θάλπει αὐτήν, καθὼς καὶ ὁ χριστὸς τὴν ἐκκλησίαν,
5:29. nemo enim umquam carnem suam odio habuit sed nutrit et fovet eam sicut et Christus ecclesiam
For no man ever hated his own flesh, but nourisheth and cherisheth it, as also Christ doth the church:
5:29. For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church:
5:29. For no man has ever hated his own flesh, but instead he nourishes and cherishes it, as Christ also does to the Church.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:29: No man ever yet hated his own flesh - And this is a natural reason why he should love his wife, and nourish and cherish her.
Albert Barnes: Notes on the Bible - 1834
5:29: 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:29: hated: Eph 5:31; Pro 11:17; Ecc 4:5; Rom 1:31
nourisheth: Isa 40:11; Eze 34:14, Eze 34:15, Eze 34:27; Mat 23:37; Joh 6:50-58
Geneva 1599
5:29 For no man ever yet hated his (p) own flesh; but nourisheth and cherisheth it, even as the Lord the church:
(p) His own body.
John Gill
5:29 For no man ever yet hated his own flesh,.... This is unnatural, contrary to the first principles of nature; see Is 58:7; which the (u) Jews understand of one that is near akin, and there is none nearer than a wife:
but nourisheth and cherisheth it; feeds and clothes it:
even as the Lord the church; who never hated her, but nourishes and cherishes her: Christ never hated his church and people; for his love is not only a love of benevolence, but of complacency and delight: there is a difference between anger and hatred, Christ may be angry with them, but not hate them; and there is a difference between persons and actions, Christ may hate their actions, but not their persons; and there is a difference between desert and fact, they may be deserving of his wrath and hatred, but are not the objects of it in fact; and there is a difference between what is real, and what is imaginary, they may imagine themselves to be hated by him, when they are not; and there is a difference between hatred, and a non-discovery of love, Christ may not manifest his love, and yet not hate; as he never does his own people, for his love is everlasting and unchangeable: and he "nourishes" them, as a father his child, as a shepherd his flock, and as an husband his wife; he feeds them with that which is nourishing, and with himself the bread of life, with his covenant and promises, with the Gospel and the doctrines of it, and with his love and grace; and by his Spirit, ministers, word, and ordinances: and he "cherishes" them, he grants them near and intimate communion with himself, than which nothing is more desirable by them, or joyful to them; nor is there anything that more revives and encourages faith, hope, and love; he clothes them suitable to their dignity and character, as his spouse and bride; and with which they are well contented, and in which they look exceeding comely in his sight: these phrases are expressive of the whole care Christ takes of his church, in furnishing her with everything pertaining to life and godliness; for her comfort and happiness in this world, and that to come: instead of the Lord, the Alexandrian copy, and some others, the Vulgate Latin, Syriac, and Ethiopic versions read, Christ; and the Arabic version reads, "as the Lord loves the church".
(u) Jarchi in loc. & R. Sol. Urbin. in Ohel Moed, fol. 85. 1.
John Wesley
5:29 His own flesh - That is, himself. Nourisheth and cherisheth - That is, feeds and clothes it.
Robert Jamieson, A. R. Fausset and David Brown
5:29 For--Supply, and we all love ourselves: "For no man," &c.
his own flesh-- (Eph 5:31, end).
nourisheth--Greek, "nourisheth it up," namely, to maturity. "Nourisheth," refers to food and internal sustenance; "cherisheth," to clothing and external fostering.
even as--Translate, "even as also."
the Lord--The oldest manuscripts read, "Christ." Ex 21:10 prescribes three duties to the husband. The two former (food and raiment) are here alluded to in a spiritual sense, by "nourisheth and cherisheth"; the third "duty of marriage" is not added in consonance with the holy propriety of Scripture language: its antitype is, "know the Lord" (Hos 2:19-20) [BENGEL].
5:305:30: զի անդա՛մք եմք մարմնոյ նորա, ՚ի մարմնոյ նորա եւ յոսկերաց նորա[4379]։ [4379] Յոմանս պակասի. Մարմնոյ նորա ՚ի մարմնոյ նորա։ Ուր եւ ոմանք. Եմք ՚ի մարմնոյ նորա, եւ ոսկր յոսկերաց նորա։
30 քանզի անդամներն ենք նրա մարմնի՝ նրա մարմնից եւ նրա ոսկորներից[94]:[94] Լաւագոյն յուն. բն. չունեն նրա մարմնից եւ նրա ոսկորներից բառերը:
30 Վասն զի մենք անոր մարմնին անդամներն ենք, անոր մարմնէն ու անոր ոսկորներէն։
զի անդամք եմք մարմնոյ նորա, ի մարմնոյ նորա եւ յոսկերաց նորա:

5:30: զի անդա՛մք եմք մարմնոյ նորա, ՚ի մարմնոյ նորա եւ յոսկերաց նորա[4379]։
[4379] Յոմանս պակասի. Մարմնոյ նորա ՚ի մարմնոյ նորա։ Ուր եւ ոմանք. Եմք ՚ի մարմնոյ նորա, եւ ոսկր յոսկերաց նորա։
30 քանզի անդամներն ենք նրա մարմնի՝ նրա մարմնից եւ նրա ոսկորներից[94]:
[94] Լաւագոյն յուն. բն. չունեն նրա մարմնից եւ նրա ոսկորներից բառերը:
30 Վասն զի մենք անոր մարմնին անդամներն ենք, անոր մարմնէն ու անոր ոսկորներէն։
zohrab-1805▾ eastern-1994▾ western am▾
5:3030: потому что мы члены тела Его, от плоти Его и от костей Его.
5:30  ὅτι μέλη ἐσμὲν τοῦ σώματος αὐτοῦ.
5:30. ὅτι (to-which-a-one) μέλη (members) ἐσμὲν (we-be) τοῦ (of-the-one) σώματος (of-a-body) αὐτοῦ. (of-it)
5:30. quia membra sumus corporis eius de carne eius et de ossibus eiusBecause we are members of him, body, of his flesh and of his bones.
30. because we are members of his body.
5:30. For we are members of his body, of his flesh, and of his bones.
5:30. For we are a part of his body, of his flesh and of his bones.
For we are members of his body, of his flesh, and of his bones:

30: потому что мы члены тела Его, от плоти Его и от костей Его.
5:30  ὅτι μέλη ἐσμὲν τοῦ σώματος αὐτοῦ.
5:30. quia membra sumus corporis eius de carne eius et de ossibus eius
Because we are members of him, body, of his flesh and of his bones.
5:30. For we are members of his body, of his flesh, and of his bones.
5:30. For we are a part of his body, of his flesh and of his bones.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:30: We are members of his body - He has partaken of our nature, as we have partaken of the nature of Adam. And as he is the head of the Church and the Savior of this body; so we, being members of the Church, are members of his mystical body. That is, we are united to him by one Spirit in the closest intimacy, even similar to that which the members have with the body.
Albert Barnes: Notes on the Bible - 1834
5:30: For we are members of his body - Of the body of Christ; see Co1 11:3, note; Co1 12:27, note; Joh 15:1-6, notes, and Eph 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;" Gen 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, Rom 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.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:30: Eph 1:23; Gen 2:23; Rom 12:5; Co1 6:15, Co1 12:12-27; Col 2:19
Geneva 1599
5:30 For we are members of his body, (q) of his flesh, and of his bones.
(q) He alludes to the making of the woman, which signifies our union with Christ, which is accomplished by faith, but is signified in the ordinance of the Lord's supper.
John Gill
5:30 For we are members of his body,.... Not of his natural body, for this would make Christ's human nature monstrous; Christ, as man, is of our flesh and of our bones, or a partaker of the same flesh and blood with us; or otherwise, his incarnation would have been of no service to us; and had our human nature been from Christ, it would not have been corrupted; but our bodies, flesh, and bones, are from the first, and not the second Adam, and so corrupt and sinful; Christ indeed, as God, is the former of all human nature, and, as man, was set up in God's thoughts as the pattern of it; but the apostle is here speaking of the saints, not as men, but as Christians, as new creatures in Christ; and of what is peculiar to them; and therefore this must be understood of Christ's mystical body the church; which is his by the Father's gift, and his own purchase; and of which he is the head, and which is united to him; now of this saints are members; see Rom 12:5.
Of his flesh and of his bones: for so the church may be called, his own flesh, his flesh and bones, on account of the marriage relation she stands in to him, and that spiritual union there is between them, which these phrases are expressive of; and which the near relation of man and wife is an emblem of; these words are wanting in the Alexandrian copy, and in the Ethiopic version.
John Wesley
5:30 For we - The reason why Christ nourishes and cherishes the church is, that close connexion between them which is here expressed in the words of Moses, originally spoken concerning Eve. Are members - Are as intimately united to Christ, in a spiritual sense, as if we were literally "flesh of his flesh, and bone of his bone."
Robert Jamieson, A. R. Fausset and David Brown
5:30 For--Greek, "Because" (1Cor 6:15). Christ nourisheth and cherisheth the Church as being of one flesh with Him. Translate, "Because we are members of His body (His literal body), being OF His flesh and of His bones" [ALFORD] (Gen 2:23-24). The Greek expresses, "Being formed out of" or "of the substance of His flesh." Adam's deep sleep, wherein Eve was formed from out of his opened side, is an emblem of Christ's death, which was the birth of the Spouse, the Church. Jn 12:24; Jn 19:34-35, to which Eph 5:25-27 allude, as implying atonement by His blood, and sanctification by the "water," answering to that which flowed from His side (compare also Jn 7:38-39; 1Cor 6:11). As Adam gave Eve a new name, Hebrew, "Isha," "woman," formed from his own rib, Ish, "man," signifying her formation from him, so Christ, Rev_ 2:17; Rev_ 3:12. Gen 2:21, Gen 2:23-24 puts the bones first because the reference there is to the natural structure. But Paul is referring to the flesh of Christ. It is not our bones and flesh, but "we" that are spiritually propagated (in our soul and spirit now, and in the body hereafter, regenerated) from the manhood of Christ which has flesh and bones. We are members of His glorified body (Jn 6:53). The two oldest existing manuscripts, and Coptic or Memphitic version, omit "of His flesh and of His bones"; the words may have crept into the text through the Margin from Gen 2:23, Septuagint. However, IRENÆUS, 294, and the old Latin and Vulgate versions, with some good old manuscripts, have them.
5:315:31: Վասն ա՛յսորիկ թողցէ այր զհայր եւ զմայր իւր, եւ երթիցէ զհետ կնոջ իւրոյ, եւ եղիցին երկոքին ՚ի մարմին մի[4380]։ [4380] Ոմանք. Վասն այնորիկ թողցէ... զհայր իւր եւ զմայր։
31 «Դրա համար մարդը պիտի թողնի իր հօրն ու մօրը եւ պիտի գնայ իր կնոջ յետեւից. եւ երկուսը պիտի լինեն մէկ մարմին»[95]:[95] Ծննդոց 2. 24:
31 «Ասոր համար մարդը պիտի ձգէ իր հայրն ու մայրը եւ իր կնոջ պիտի յարի ու երկուքը մէկ մարմին պիտի ըլլան»։
Վասն այսորիկ թողցէ այր զհայր եւ զմայր իւր, եւ երթիցէ զհետ կնոջ իւրոյ, եւ եղիցին երկոքին ի մարմին մի:

5:31: Վասն ա՛յսորիկ թողցէ այր զհայր եւ զմայր իւր, եւ երթիցէ զհետ կնոջ իւրոյ, եւ եղիցին երկոքին ՚ի մարմին մի[4380]։
[4380] Ոմանք. Վասն այնորիկ թողցէ... զհայր իւր եւ զմայր։
31 «Դրա համար մարդը պիտի թողնի իր հօրն ու մօրը եւ պիտի գնայ իր կնոջ յետեւից. եւ երկուսը պիտի լինեն մէկ մարմին»[95]:
[95] Ծննդոց 2. 24:
31 «Ասոր համար մարդը պիտի ձգէ իր հայրն ու մայրը եւ իր կնոջ պիտի յարի ու երկուքը մէկ մարմին պիտի ըլլան»։
zohrab-1805▾ eastern-1994▾ western am▾
5:3131: Посему оставит человек отца своего и мать и прилепится к жене своей, и будут двое одна плоть.
5:31  ἀντὶ τούτου καταλείψει ἄνθρωπος [τὸν] πατέρα καὶ [τὴν] μητέρα καὶ προσκολληθήσεται πρὸς τὴν γυναῖκα αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν.
5:31. ἀντὶ ( Ever-a-one ) τούτου ( of-the-one-this ) καταλείψει ( it-shall-remainder-down ," ἄνθρωπος ( a-mankind ,"[ τὸν ] ( to-the-one ) πατέρα ( to-a-father ) καὶ ( and ) [ τὴν ] ( to-the-one ) μητέρα ( to-a-mother ) καὶ ( and ) προσκολληθήσεται ( it-shall-be-cohered-toward-unto ) πρὸς ( toward ) τὴν ( to-the-one ) γυναῖκα ( to-a-woman ) αὐτοῦ , ( of-it ," καὶ ( and ) ἔσονται ( they-shall-be ) οἱ ( the-ones ) δύο ( two ) εἰς ( into ) σάρκα ( to-a-flesh ) μίαν . ( to-one )
5:31. propter hoc relinquet homo patrem et matrem suam et adherebit uxori suae et erunt duo in carne unaFor this cause shall a man leave his father and mother: and shall cleave to his wife. And they shall be two in one flesh.
31. For this cause shall a man leave his father and mother, and shall cleave to his wife; and the twain shall become one flesh.
5:31. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh.
5:31. “For this reason, a man shall leave behind his father and mother, and he shall cling to his wife; and the two shall be as one flesh.”
For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh:

31: Посему оставит человек отца своего и мать и прилепится к жене своей, и будут двое одна плоть.
5:31  ἀντὶ τούτου καταλείψει ἄνθρωπος [τὸν] πατέρα καὶ [τὴν] μητέρα καὶ προσκολληθήσεται πρὸς τὴν γυναῖκα αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν.
5:31. propter hoc relinquet homo patrem et matrem suam et adherebit uxori suae et erunt duo in carne una
For this cause shall a man leave his father and mother: and shall cleave to his wife. And they shall be two in one flesh.
5:31. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh.
5:31. “For this reason, a man shall leave behind his father and mother, and he shall cling to his wife; and the two shall be as one flesh.”
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31-32: Так как жена является собственным телом мужа, то естественно или в виду этого - как сказано в кн. Бытия (II:24) - человек, т. е. муж оставит или должен оставить, согласно божественному установлению, отца и мать свою, чтобы всецело посвятить себя своей жене и своей семье вообще. Эта тайна брака, союза между мужчиною и женщиною, чрезвычайно важна, "велика": трудно понять, в самом деле, как установилось такое влечение мужа к жене. Но Ап. Павел не хочет входить в подробное ее раскрытие, а останавливается только на сходстве этой тайны с тайною отношения Христа к Церкви. Эти отношения напоминают собою именно отношения мужа к жене [Таким образом, здесь раскрывается учение о брачном союзе. Если допустить ту мысль, что Апостол имеет здесь в виду только браки, заключенные в христианстве, то можно сказать, что он здесь называет брак таинством в смысле учреждения церковного. Но если видеть здесь определение брака вообще и в частности, заключенного еще в язычестве, то тогда нужно будет и понимать слова Апостола как выражение преклонения пред величием тайны, какую представляет всякое соединение брачное, в каком бы исповедании оно ни предполагалось. За последнее, кажется, говорит и понимание, какого держался по отношению к этому месту Иоанн Златоуст. Он говорит: "поистине это великое таинство, заключающее в себе какую-то неизглаголанную премудрость" (см. у Богдашевского, стр. 643)].
Adam Clarke: Commentary on the Bible - 1831
5:31: Shall be joined unto his wife - Προσκολληθησεται· He shall be glued or cemented to her; and, as a well-glued board will sooner break in the whole wood than in the glued joint, so death alone can part the husband and wife; and nothing but death should dissolve their affection. See the notes on Gen 2:21-24 (note).
Albert Barnes: Notes on the Bible - 1834
5:31: For this cause - Ἀντὶ τόυτου Anti toutou. This verse is a quotation from Gen 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 Mat 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:31: Gen 2:24; Mat 19:5; Mar 10:7, Mar 10:8; Co1 6:16
Geneva 1599
5:31 For this cause shall a man leave his father and mother, and shall (r) be joined unto his wife, and they two shall be one flesh.
(r) See Mt 19:5
John Gill
5:31 For this cause shall a man leave his father and mother,.... These words contain the law of marriage, and are cited from Gen 2:24; and declare what ought to be, and are a prophecy of what should be; and are observed against polygamy, and to stir up mutual affection; See Gill on Mt 19:5.
John Wesley
5:31 For this cause - Because of this intimate union. Gen 2:24.
Robert Jamieson, A. R. Fausset and David Brown
5:31 For--The propagation of the Church from Christ, as that of Eve from Adam, is the foundation of the spiritual marriage. The natural marriage, wherein "a man leaves father and mother (the oldest manuscripts omit 'his') and is joined unto his wife," is not the principal thing meant here, but the spiritual marriage represented by it, and on which it rests, whereby Christ left the Father's bosom to woo to Himself the Church out of a lost world: Eph 5:32 proves this: His earthly mother as such, also, He holds in secondary account as compared with His spiritual Bride (Lk 2:48-49; Lk 8:19-21; Lk 11:27-28). He shall again leave His Father's abode to consummate the union (Mt 25:1-10; Rev_ 19:7).
they two shall be one flesh--So the Samaritan Pentateuch, the Septuagint, &c., read (Gen 2:24), instead of "they shall be one flesh." So Mt 19:5. In natural marriage, husband and wife combine the elements of one perfect human being: the one being incomplete without the other. So Christ, as God-man, is pleased to make the Church, the body, a necessary adjunct to Himself, the Head. He is the archetype of the Church, from whom and according to whom, as the pattern, she is formed. He is her Head, as the husband is of the wife (Rom 6:5; 1Cor 11:3; 1Cor 15:45). Christ will never allow any power to sever Himself and His bride, indissolubly joined (Mt 19:6; Jn 10:28-29; Jn 13:1).
5:325:32: Խորհուրդս այս՝ մե՛ծ է, բայց ես ասեմ իսկ ՚ի Քրիստոս, եւ յեկեղեցի[4381]։ [4381] Յոմանս պակասի. Ասեմ իսկ ՚ի Քրիստոս։
32 Այս խորհուրդը մեծ է. բայց ես ասում եմ Քրիստոսի եւ եկեղեցու վերաբերեալ:
32 Այս խորհուրդը մեծ է, բայց ես կը խօսիմ Քրիստոսին ու եկեղեցիին վրայով։
Խորհուրդս այս մեծ է, բայց ես ասեմ ի Քրիստոս եւ յեկեղեցի:

5:32: Խորհուրդս այս՝ մե՛ծ է, բայց ես ասեմ իսկ ՚ի Քրիստոս, եւ յեկեղեցի[4381]։
[4381] Յոմանս պակասի. Ասեմ իսկ ՚ի Քրիստոս։
32 Այս խորհուրդը մեծ է. բայց ես ասում եմ Քրիստոսի եւ եկեղեցու վերաբերեալ:
32 Այս խորհուրդը մեծ է, բայց ես կը խօսիմ Քրիստոսին ու եկեղեցիին վրայով։
zohrab-1805▾ eastern-1994▾ western am▾
5:3232: Тайна сия велика; я говорю по отношению ко Христу и к Церкви.
5:32  τὸ μυστήριον τοῦτο μέγα ἐστίν, ἐγὼ δὲ λέγω εἰς χριστὸν καὶ εἰς τὴν ἐκκλησίαν.
5:32. τὸ (The-one) μυστήριον (a-flexerlet) τοῦτο (the-one-this) μέγα (great) ἐστίν, (it-be,"ἐγὼ (I) δὲ (moreover) λέγω (I-forth) εἰς (into) Χριστὸν (to-Anointed) καὶ (and) [εἰς] "[into]"τὴν (to-the-one) ἐκκλησίαν. (to-a-calling-out-unto)
5:32. sacramentum hoc magnum est ego autem dico in Christo et in ecclesiaThis is a great sacrament: but I speak in Christ and in the church.
32. This mystery is great: but I speak in regard of Christ and of the church.
5:32. This is a great mystery: but I speak concerning Christ and the church.
5:32. This is a great Sacrament. And I am speaking in Christ and in the Church.
This is a great mystery: but I speak concerning Christ and the church:

32: Тайна сия велика; я говорю по отношению ко Христу и к Церкви.
5:32  τὸ μυστήριον τοῦτο μέγα ἐστίν, ἐγὼ δὲ λέγω εἰς χριστὸν καὶ εἰς τὴν ἐκκλησίαν.
5:32. sacramentum hoc magnum est ego autem dico in Christo et in ecclesia
This is a great sacrament: but I speak in Christ and in the church.
5:32. This is a great mystery: but I speak concerning Christ and the church.
5:32. This is a great Sacrament. And I am speaking in Christ and in the Church.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:32: This is a great mystery - Το μυστηριον τουτο μεγα εστιν· This mystery is great. Sacramentum hoc magnum est; this sacrament is great. - Vulgate. And on the evidence of this version the Church of Rome has made matrimony a sacrament, which, as they use it, is no meaning of the original. By mystery, here, we may understand a natural thing by which some spiritual matter is signified, which signification the Spirit of God alone can give. So, here, the creation and union of Adam and Eve, were intended, in the design of God, to point out the union of Christ and the Church: a union the most important that can be conceived; and therefore the apostle calls it a great mystery. See the observations at the end of this chapter, (Eph 5:33 (note)).
Albert Barnes: Notes on the Bible - 1834
5:32: 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 mustē rion - 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 Eph 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:32: a great: Eph 6:19; Col 2:2; Ti1 3:8, Ti1 3:16
speak: Psa 45:9-17; Song 1:1-8:14; Isa 54:5, Isa 62:4, Isa 62:5; Joh 3:29; Co2 11:2; Rev 19:7, Rev 19:8, Rev 21:2
Geneva 1599
5:32 (15) This is a great mystery: but I speak concerning Christ and the church.
(15) That no man might dream of natural union or knitting of Christ and his Church together (such as the husbands and the wives is) he shows that it is secret, that is, spiritual and such as differs greatly from the common capacity of man. And it consists by the power of the Spirit, and not of the flesh, by faith, and by no natural bond.
John Gill
5:32 This is a great mystery,.... It has something mysterious in it; it is a figure and emblem of the mysterious union between Christ and his people: for so it follows,
but I speak concerning Christ and the church; or mention this law and institution of marriage, with respect to them; for the leaving of father and mother prefigured Christ's coming forth from the Father, and coming into this world in human nature, and his disregard to his earthly parents, in comparison with his people, and his service for them; the man cleaving to the wife very aptly expresses the strong affection of Christ to his church, and the near communion there is between them; and their being one flesh denotes the union of them; and indeed, the marriage of Adam and Eve was a type of Christ and his church; for in this the first Adam was a figure of him that was to come, as well as in being a federal head to his posterity: Adam was before Eve, so Christ was before his church; God thought it not proper that man should be alone, so neither Christ, but that he should have some fellows and companions with him: the formation of Eve from Adam was typical of the church's production from Christ; she was made of him while he was asleep, which sleep was from the Lord, and it was not an ordinary one; which may resemble the sufferings and death of Christ, which were from the Lord, and were not common; and which are the redemption of his church and people; and which secure their comfort and happiness, and wellbeing: she was taken out of his side, and built up a woman of one of his ribs; both the justification and sanctification of the church are from Christ, from the water and the blood which issued out of his side, when on the cross: the bringing and presentation of Eve to Adam has its mystery; it was God that brought her to him; and she was the same that was made out of him; and to the same Adam was she brought of whose rib she was made, and that not against her will: so it is God that draws souls to Christ, and espouses them to him, even the same that he has chosen in him, and Christ has redeemed by his blood; and to the same are they brought, who was wounded for their transgressions, and bruised for their sins; and they are made willing in the day of his power upon them, to come and give themselves to him. Adam's consent and acknowledgment of Eve to be his wife, shadow forth Christ's hearty reception and acknowledgment of the saints, as being of him, and his, when they are brought unto him under the influences of his grace and Spirit.
Robert Jamieson, A. R. Fausset and David Brown
5:32 Rather, "This mystery is a great one." This profound truth, beyond man's power of discovering, but now revealed, namely, of the spiritual union of Christ and the Church, represented by the marriage union, is a great one, of deep import. See on Eph 5:30. So "mystery" is used of a divine truth not to be discovered save by revelation of God (Rom 11:25; 1Cor 15:51). The Vulgate wrongly translates, "This is a great sacrament," which is made the plea by the Romish Church (in spite of the blunder having been long ago exposed by their own commentators, CAJETAN and ESTIUS) for making marriage a sacrament; it is plain not marriage in general, but that of Christ and the Church, is what is pronounced to be a "great mystery," as the words following prove, "I [emphatic] say it in regard to Christ and to the Church" (so the Greek is best translated). "I, while I quote these words out of Scripture, use them in a higher sense" [CONYBEARE and HOWSON].
5:335:33: Այլ եւ դուք նոյնպէս մի ըստ միոջէ. զի իւրաքանչի՛ւրոք զի՛ւր կին՝ այնպէս սիրեսցէ՝ իբրեւ զի՛ւր անձն. եւ կին երկնչիցի՛ յառնէ իւրմէ[4382]։[4382] Ոմանք. Մի ըստ միոջէ իւրաք՛՛. զիւր կինն... եւ կինն երկնչիցի։
33 Դուք էլ նոյնպէս ամէն մէկդ նո՛յնը արէք, որպէսզի իւրաքանչիւր ոք իր կնոջն այնպէս սիրի, ինչպէս իր անձը, եւ կինը երկնչի իր մարդուց:
33 Սակայն ձեզմէ ամէն մէկն ալ իր կինը այնպէս սիրէ՝ որպէս թէ իր անձը ու կինը իր այրէն ակնածի։
Այլ եւ դուք [27]նոյնպէս մի ըստ միոջէ, զի`` իւրաքանչիւր ոք զիւր կին այնպէս սիրեսցէ իբրեւ զիւր անձն, եւ կին երկնչիցի յառնէ իւրմէ:

5:33: Այլ եւ դուք նոյնպէս մի ըստ միոջէ. զի իւրաքանչի՛ւրոք զի՛ւր կին՝ այնպէս սիրեսցէ՝ իբրեւ զի՛ւր անձն. եւ կին երկնչիցի՛ յառնէ իւրմէ[4382]։
[4382] Ոմանք. Մի ըստ միոջէ իւրաք՛՛. զիւր կինն... եւ կինն երկնչիցի։
33 Դուք էլ նոյնպէս ամէն մէկդ նո՛յնը արէք, որպէսզի իւրաքանչիւր ոք իր կնոջն այնպէս սիրի, ինչպէս իր անձը, եւ կինը երկնչի իր մարդուց:
33 Սակայն ձեզմէ ամէն մէկն ալ իր կինը այնպէս սիրէ՝ որպէս թէ իր անձը ու կինը իր այրէն ակնածի։
zohrab-1805▾ eastern-1994▾ western am▾
5:3333: Так каждый из вас да любит свою жену, как самого себя; а жена да боится своего мужа.
5:33  πλὴν καὶ ὑμεῖς οἱ καθ᾽ ἕνα ἕκαστος τὴν ἑαυτοῦ γυναῖκα οὕτως ἀγαπάτω ὡς ἑαυτόν, ἡ δὲ γυνὴ ἵνα φοβῆται τὸν ἄνδρα.
5:33. πλὴν (To-beyond,"καὶ (and) ὑμεῖς (ye) οἱ (the-ones) καθ' (down) ἕνα (to-a-one) ἕκαστος (to-each) τὴν (to-the-one) ἑαυτοῦ (of-self) γυναῖκα (to-a-woman,"οὕτως (unto-the-one-this) ἀγαπάτω (it-should-excess-off-unto) ὡς (as) ἑαυτόν, (to-self) ἡ (the-one) δὲ (moreover) γυνὴ (a-woman) ἵνα (so) φοβῆται ( it-might-fearee-unto ) τὸν (to-the-one) ἄνδρα. (to-a-man)
5:33. verumtamen et vos singuli unusquisque suam uxorem sicut se ipsum diligat uxor autem ut timeat virumNevertheless, let every one of you in particular love for his wife as himself: And let the wife fear her husband.
33. Nevertheless do ye also severally love each one his own wife even as himself; and the wife that she fear her husband.
5:33. Nevertheless let every one of you in particular so love his wife even as himself; and the wife [see] that she reverence [her] husband.
5:33. Yet truly, each and every one of you should love his wife as himself. And a wife should fear her husband.
Nevertheless let every one of you in particular so love his wife even as himself; and the wife [see] that she reverence [her] husband:

33: Так каждый из вас да любит свою жену, как самого себя; а жена да боится своего мужа.
5:33  πλὴν καὶ ὑμεῖς οἱ καθ᾽ ἕνα ἕκαστος τὴν ἑαυτοῦ γυναῖκα οὕτως ἀγαπάτω ὡς ἑαυτόν, ἡ δὲ γυνὴ ἵνα φοβῆται τὸν ἄνδρα.
5:33. verumtamen et vos singuli unusquisque suam uxorem sicut se ipsum diligat uxor autem ut timeat virum
Nevertheless, let every one of you in particular love for his wife as himself: And let the wife fear her husband.
5:33. Nevertheless let every one of you in particular so love his wife even as himself; and the wife [see] that she reverence [her] husband.
5:33. Yet truly, each and every one of you should love his wife as himself. And a wife should fear her husband.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33: Так - по греч. plhn собственно значит: "впрочем", "однако", но имеет значение и простого переходного союза: "но". "И" здесь вместо "так" и поэтому можно поставить союз "но". Ап. так проникнут мыслью о важности тайны брака, и соединенных с браком обязанностей мужа, что считает нужным еще раз сказать о них в заключение речи о браке. - Да боится. Здесь имеется в виду не рабский страх, боязнь наказания, а боязнь, какую мы чувствуем, когда думаем, как бы не оскорбить любимого человека нашим поступком. Это тоже, что добровольное повиновение [Что глагол "бояться" (fobeΐsqai) имеет здесь действительно такой смысл, а вовсе не обозначает положение жены как невольницы в доме мужа, - это видно уже из всего того, что выше сказано о значении брака. Кроме того, и в классическом греческом языке глагол fobeΐsqai имеет иногда смысл "уважать", "заботиться". Так, Платон говорит, что мы должны fobeΐsqai to swma - уважать, чтить тело (см. у Эвальда, стр. 243)].
Adam Clarke: Commentary on the Bible - 1831
5:33: Nevertheless - Πλην· Moreover, or therefore, on the consideration of God's design in the institution of marriage, let every one of you love his wife as himself, because she is both naturally and by a Divine ordinance a part of himself.
That she reverence her husband - Let the wife ever consider the husband as her head, and this he is, not only by nature, but also by the ordinance of God. These are very important matters, and on them the apostle lays great stress. See the following observations.
There is one subject in the preceding verse on which I could not enlarge sufficiently in the notes, and which I have reserved for this place; viz. what the apostle says concerning the mystery of marriage, which certainly has a deeper meaning than what is generally apprehended. Dr. Macknight has some good observations on this part of the subject, which I shall beg leave to lay before my readers.
1. "The apostle calls the formation of Eve from Adam's body, his marriage with her; and the intimate union established between them by that marriage, a great mystery, because it contained an important emblematical meaning concerning the regeneration of believers, and their union with Christ, which hitherto had been kept secret, but which he had discovered in the 30th verse. For there, in allusion to what Adam said concerning Eve, 'This now is bone of my bones, and flesh of my flesh,' the apostle says, concerning Christ and believers: We are bone of his bones, and flesh of his flesh: that is, we are parts of his body, the Church. And by this application of Adam's words concerning Eve to Christ and to his Church, he intimates,
First, That the formation of Eve of a rib taken out of Adam's body was a figure of the regeneration of believers by the breaking of Christ's body, mentioned Eph 5:25.
Secondly, That Adam's love to Eve, on account of her being formed of his body, was a figure of Christ's love to believers because they are become his body, Eph 5:30.
Thirdly, That Adam's marriage with Eve was a figure of the eternal union of Christ with believers in heaven, mentioned Eph 5:27. For he left his Father to be united to his Church.
2. "In giving this emblematical representation of these ancient facts, the apostle has not exceeded the bounds of probability. In the first age, neither the art of writing, nor any permanent method of conveying instruction, being invented, it was necessary to make such striking actions and events as could not easily be forgotten emblems of the instruction meant to be perpetuated. On this supposition, Adam, in whom the human race began, was a natural image of Christ, in whom the human race was to be restored; and his deep sleep, the opening of his side, and the formation of Eve of a rib taken out of his side, were fit emblems of Christ's death, of the opening of his side on the cross, and of the regeneration of believers by his death. The love which Adam expressed towards Eve, and his union with her by marriage, were lively images of Christ's love to believers, and of his eternal union with them in one society after their resurrection; and Eve herself, who was formed of a rib taken from Adam's side, was a natural image of believers, who are regenerated, both in their body and in their mind, by the breaking of Christ's side on the cross. Thus, the circumstances which accompanied the formation of Eve being fit emblems of the formation of the Church, we may suppose they were brought to pass to prefigure that great event; and, by prefiguring it, to show that it was decreed of God from the very beginning.
3. "The aptness, however, of these images is not the only reason for supposing that the formation of Eve, and her marriage with Adam in paradise, were emblems of the regeneration of believers by the death of Christ, and of their eternal union with him in heaven. The singular manner in which Eve was formed, and the declaration at her marriage with Adam, 'Therefore shall a man leave his father and his mother, and cleave unto his wife, and they shall be one flesh,' strongly lead to that conclusion. Eve was not formed of the dust of the earth, as all other living things were made, (not excepting Adam himself), but of a rib taken from Adam's side while he was in a deep sleep. Now, for this diversity, what reason can be assigned, if that which the apostle hath suggested is not admitted? Farther: unless some deep instruction were couched under the formation of Eve, what occasion was there for Adam, at his marriage with her, to declare, 'This is now bone of my bones, and flesh of my flesh; she shall be called woman, because she was taken out of man: therefore shall a man leave,' etc.? For although the taking of Eve out of Adam might be a reason for Adam's affection towards her, it was no reason for the affection of his posterity towards their wives, who were not so formed. The reason of their love to their wives is their being creatures of the same species with themselves. This Eve might have been, though, like Adam, she had been formed of the dust of the earth. Wherefore Adam's declaration concerning Eve being taken out of his body, and concerning his love to her on that account, was intended for some purpose peculiar to himself; namely, as he was a type of Him who was to restore the human race by the breaking of his body on the cross, and who on that account loves them, and will unite them to himself for ever. Upon the whole, the formation of Eve and her marriage with Adam, and his love to and union with her because she was taken out of his side, and the declaration that, on that account, all his posterity should love their wives, and continue united to them through life, (a union which does not subsist among other animals), are events so singular, that I do not see what account can be given of them, unless, with the Apostle Paul, we suppose that, agreeably to the most ancient method of instruction, God intended these things as figurative representations of the regeneration of believers by the death of Christ, and of his eternal union with them in heaven; and that Adam and Eve were taught by God himself to consider them as such.
4. "It is no small confirmation of the apostle's emblematical interpretation of the formation and marriage of Eve, that in Scripture we find a variety of images and expressions founded on that interpretation. For example, Rom 5:14, Adam is expressly called a type of him who was to come, on which account, Co1 15:45, Christ is called the last Adam. Next, the catholic Church, consisting of believers of all nations, is called the body of Christ, and the members thereof are said to be members of his body, of his flesh, and of his bones; in allusion to the formation of Eve, the emblem of the Church. For, as Eve was formed of a rib taken out of Adam's body during his deep sleep, so believers are regenerated both in mind and body, and formed into one great society, and united to Christ as their head and governor, by the breaking of his body on the cross. Thirdly, to this emblematical meaning of the formation of Eve, our Lord, I think, alluded when he instituted his supper. For instead of appointing one symbol only of his death, he appointed two; and, in explaining the first of them, he expressed himself in such a manner as to show that he had his eye on what happened to Adam when Eve was formed: This is my body which is broken for you - for your regeneration. Fourthly, the eternal union of the regenerated with Christ after the resurrection is called a marriage, Rev 19:7; and the new Jerusalem, that is, the inhabitants of the new Jerusalem, the society of the redeemed, is termed the bride, the Lamb's wife; and the preparing of men for that happy union, by introducing them into the Church upon earth through faith, and by sanctifying them through the word, is called, Co2 11:2, A fitting them for one husband, that at the resurrection they may be presented a chaste virgin to Christ; in allusion, I suppose, to the presenting of Eve to Adam, in order to her marriage with him; and to show that, in this expression, the apostle had the figurative meaning of Eve's marriage in his mind, he mentions, Co2 11:3, the subtlety of the devil in deceiving Eve. Finally, the union of the Jewish Church with God, as the figure of the catholic Church, consisting of the regenerated of all nations, is by God himself termed a marriage, Jer 3:14; Ezekiel 16:8-32; and God is called the husband of that people, Isa 54:5; and their union to him by the law of Moses is termed, The day of their espousals, Jer 2:2."
1. A truly Christian marriage has an excellence, holiness, and unity in it, that cannot be easily described; and let it be observed that, while it prefigures the union of Christ with his Church, it is one means of giving children to the Church, and members to the mystical body of Christ. It is an ordinance of God, and, cannot be too highly honored; endless volumes might be written on its utility to man: without marriage, by which every man is assigned his own wife, and every woman her own husband, even the multitude of spurious births which would take place would fail to keep up the population of the earth; and natural, moral, and political wretchedness would be the consequence of promiscuous, fortuitous, and transitory connections. For without that ascertainment of peculiar property which marriage gives to every man in his wife, and to every woman in her husband, the human progeny would be unnoticed, unclaimed, uneducated, and totally neglected. This would continually increase the wretchedness, and in process of time bring about the total depopulation of the world.
2. The husband is to love his wife, the wife to obey and venerate her husband; love and protection on the one hand, affectionate subjection and fidelity on the other. The husband should provide for his wife without encouraging profuseness; watch over her conduct without giving her vexation; keep her in subjection without making her a slave; love her without jealousy; oblige her without flattery; honor her without making her proud; and be hers entirely, without becoming either her footman or her slave. In short, they have equal rights and equal claims; but superior strength gives the man dominion, affection and subjection entitle the woman to love and protection. Without the woman, man is but half a human being; in union with the man, the woman finds her safety and perfection. In the above remarks there are many things solid and useful; there are others which rest more on fancy than judgment.
3. Of marriage the Church of Rome has made a sacrament, and it is one of the seven which that Church acknowledges. That it is an ordinance of God is sufficiently evident; that he has not made it a sacrament is not less so. Though the minister of religion celebrates it, yet the regulation of it, in reference to inheritance, etc., is assumed by the state. This is of great moment, as by it many evils are prevented, and many political and domestic advantages secured. If a man enter hastily into this state it is at his own risk; after he has once entered it, the seal of the legislature is imposed upon it, and with his engagements, he cannot trifle. A consideration of this has prevented many hasty and disproportionate alliances. Though they might hope to trifle with the Church, they dare not do it with the state.
Albert Barnes: Notes on the Bible - 1834
5:33: Nevertheless - The apostle here resumes the subject which he had been discussing in Eph 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 Rev_erence 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 Eph 5:22, note 28, note. The word rendered "Rev_erence," is that which usually denotes "fear" - φοβῆται phobē tai. 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 pRev_ail 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 pRev_ent 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:33: let: Eph 5:25, Eph 5:28, Eph 5:29; Col 3:19; Pe1 3:7
Rev_erence: Eph 5:22; Kg1 1:31; Est 1:20; Heb 12:9; Pe1 3:2-6
Geneva 1599
5:33 (16) Nevertheless let every one of you in particular so love his wife even as himself; and the wife [see] that she reverence [her] husband.
(16) The conclusion both of the husband's duty toward his wife, and of the wife's toward her husband.
John Gill
5:33 Nevertheless, let everyone of you in particular,.... The apostle returns to his former subject, and recapitulates the mutual duties of husband and wife, after he had enforced them from the instance and example of Christ, and his church; and would have every married person in particular take the directions and instructions given, to themselves: as that the husband
so love his wife even as himself; since they two are one flesh:
and the wife see that she reverence her husband; since he leaves father and mother for her, and is the head of her; See Gill on Eph 5:22.
Robert Jamieson, A. R. Fausset and David Brown
5:33 Nevertheless--not to pursue further the mystical meaning of marriage. Translate, as Greek, "Do ye also (as Christ does) severally each one so love," &c. The words, "severally each one," refer to them in their individual capacity, contrasted with the previous collective view of the members of the Church as the bride of Christ.