Ephesians 5:17

Eph_5:17

Wherefore be ye not unwise, but understanding what the will of the Lord is.

On the excellence and utility of the truths contained in the gospel

The will of God, which determines the whole extent of our obligations, is principally unfolded to us in the doctrines and moral precepts which are delivered in the sacred Scriptures. It is expedient, therefore, to explain to you, from the pulpit, these Divine oracles, by showing you, first, their superior excellence to all other instructions; secondly, the inestimable advantages which they are capable of producing in securing your peace and happiness.

I. As man was created to be eternally happy in the clear and perfect knowledge of the infinite perfections of the Divine Being, there is naturally inherent in the mind of each individual an insatiable thirst after knowledge. But, my beloved friends, if human wisdom be unquestionably a valuable and precious acquisition, certainly the knowledge of those truths to which religion invites our attention must be incomparably more estimable. Yet, inconceivable as it may appear, it is an undeniable truth that many amongst us, while they give themselves to the pursuit of inferior attainments with indefatigable application, will scarcely devote one moment, without reluctance, to the gaining of a proficiency in that sublime and noble science which the fountain of all knowledge pours out so liberally before them. What a lamentable degradation of our mental faculties!

II. The value, moreover, and the excellence of any science, is generally, and very justly, estimated by its utility, by its tendency to promote our interests and advantage. On this account the arts which are calculated to add to the convenience and increase the happiness of society, the arts which tend to cultivate and embellish human life, are held in peculiar esteem, and encouraged by every mark of public approbation. Considering, therefore, the doctrines of Christianity in this point of view, we discover, at the first glance, that they stand eminently superior to every other knowledge which can possibly be acquired. The information which they impart regards whatever is dear and interesting to us in time and eternity. They furnish us with arms for our defence against every enemy that seeks our destruction, and secure us against every danger which surrounds us. (J. Archer.)

Wisdom is necessary to accurate walking

That wisdom and a good understanding of the will of God is necessary to accurate walking or ready obedience.

I. Before I give you the reasons, let me state the point as it lieth in the text.

1. That every man that hath a tender conscience would be accurate and exact in his obedience to God, not contenting himself with a slight tincture of Christianity, but looking into every creek and turning of it, that he may in no point be lacking and defective in his duty. Now this cannot be without much wisdom and knowledge; therefore here, when the apostle presseth them to walk circumspectly, he presently addeth, Not as fools, but as wise.

2. We have no sure rule to walk by but the will of God.

3. This will is revealed to us in His Word. There our duty and our happiness is clearly stated (Psa_119:105).

4. This word we need thoroughly to understand, otherwise how shall we know our duty? (Pro_19:2.)

5. This understanding must not be idle, but reduced to use and practice. A readiness to serve God in Gods way bringeth us soonest to a knowledge of Gods will. The Word was not given us to try the acuteness of our wits in disputing, but the readiness of our obedience in practising.

6. This reducing what we know to practice is our wisdom. Knowledge is never right but when wisdom goeth along with it.

II. The reasons why much wisdom and a good understanding is required of Christians.

1. That they may resemble God, and discover His perfections to the world.

2. That there may be a due impression of His word upon us, which is all wisdom; and if we understand it and improve it, it must needs make us wise also; for the impression is according to the nature of the seal; and so the new creature must needs be the wisest creature on this side heaven.

3. The great danger of ignorance, or the evils that come from the want of spiritual wisdom.

(1) To ourselves. Our worship is but a fond superstition, a blind devotion to an unknown God, a mere guess directed by custom and some devout aims (Joh_4:22). Our zeal is but a wild fury (Rom_10:2).

(2) To others. There is no preventing trouble in the Church or scandals to the world if we have not spiritual wisdom and understanding.

4. The incredible delight and peace it begets in our souls.

(1) The bare knowledge of Gods will is very delightful, and yieldeth much more pleasure to the mind than an epicure can find in his most exquisite sensual enjoyments.

(2) The peace which accompanies it.

5. The properties of this knowledge and wisdom show the necessity of it.

(1) Because it is employed about the highest things, to know Gods nature and will, what He is, and how He is to be enjoyed.

(2) These things are most useful and profitable (Joh_17:3).

1. Is of reproof to divers sorts of persons who live in ignorance, or countenance ignorance upon several pretences.

(1) That it belongeth not to them that dig in the mines of knowledge; they leave that to clerks and men of learning.

(2) Others have a little general and traditional knowledge of the religion commonly professed among us, and talk of it by rote after others, but generally look no further than the outside of it.

(3) Some confine their knowledge to a few obvious truths, and for other things they leave it to preachers more accurately to search after the mind of God, and content themselves to see with other mens eyes.

(4) Some think ignorance is the mother of devotion, and that men leave off to be good when they grow more knowing.

2. Is to press us to get this knowledge and understanding of Gods will. The apostle speaketh to children of light; and none of us know so much but we may know more.

(1) Labour to get a more full knowledge of heavenly mysteries, especially of those which are necessary to salvation (Heb_5:12-13).

(2) Get a more clear knowledge. Fulness relateth to the object, or matters known; clearness to the subject or faculty knowing.

(3) Get a more certain knowledge, or more confirmed knowledge in the truth (Act_2:36; Joh_4:42; Joh_17:8).

(4) Get a more distinct knowledge. Truths are best known in their frame and dependence. A confused knowledge is always unsatisfactory; it is not till we see how one truth agreeth with another, as the curtains of the tabernacle were fastened by loops; till we are able to compare things spiritual with spiritual (1Co_2:13).

(5) Get a more experimental knowledge. Most of Christianity is not only to be believed, but felt (1Jn_5:10).

6. Get a more practical knowledge. Knowledge is for use, not an idle speculation. As a gallant and a physician cometh into a garden, one looketh upon the colour and beauty, the other upon the virtue and use of herbs and flowers: For if, these things be in you and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of Christ (2Pe_1:8). He that saith, I know Him, and keepeth not His commandments, is a liar, and the truth is not in him (1Jn_2:4). A practical Christian is more ready to serve and please God every day. (T. Manton, D. D.)

Understanding Gods will is true wisdom

That this is true wisdom appears thus.

1. It brings us to that frame of mind with which God is pleased (Isa_66:2; Rom_7:7-11).

2. It points out a certain way of escaping the misery due to us as sinners (1Jn_5:11-13; Heb_6:17-18).

3. It gives that view of God which excites us to love and give ourselves to Him (1Jn_4:9-10; 1Jn_4:19).

4. It removes the fear of death and the grave.

5. It gives the best ground of submission to the trials of life.

6. It lays the strongest restraints upon sin, which is our disgrace and misery.

7. It shows us that all our enemies are under Divine control.

8. It puts into our hands the best Weapons of defence (2Co_10:4-5).

9. It assures us that God will soon set all matters right (2Th_1:6-10). If so, how foolish and ungrateful are the neglecters and despisers of this will of God. Let us pray and study to know this will of God. (H. Foster.)

Value of wisdom

If the mountains were pearl, if every sand of the sea were a diamond, it were not comparable to wisdom. Without wisdom a person is like a ship without a pilot, in danger to split upon rocks. The price of wisdom is above rubies. The ruby is precious stone, transparent, of a red fiery colour. It is reported of one of the kings of India, he wore a ruby of that bigness and splendour that he might be seen by it in the dark; but wisdom casts a more sparkling colour than the ruby; it makes us shine as angels. (J. Watson.)

Eight marks of folly

If you would know such as are wise above sobriety you shall discern them by these marks:--

1. They have all the talk, wheresoever they come, like parrots.

2. They contemn others, like the Pharisees.

3. They spurn at them which tell them of their fault, like Abner.

4. They jump with Caesar, like the Herodians.

5. They turn with the time, like Demas.

6. They seek their own credit by the discredit of others, like the enemies of Paul.

7. They love to hear their own praise, like Herod.

8. Above all things they would have their own will, like Jezebel.

Whensoever these eight marks meet there is a wise man and a fool; a wise man in his own conceit, and a fool in proof: these are the wise men of the north, and the philosophers of England. (Henry Smith.)

Submission to the will of God

There is a memorable passage in the history of St. Francis that may throw light on this subject. The grand rule of the order which he founded was implicit submission to the superior. One day a monk proved refractory. He must be subdued. By order of St. Francis a grave was dug deep enough to hold a man; the monk was put into it, the brothers began to shovel in the earth, while their superior, standing by, looked on, stern as death. When the mould had reached the wretchs knees St. Francis bent down, and, fixing his eyes on him said, Are you dead yet? Is your self-will dead? Do you yield? There was no answer; down in that grave there seemed to stand a man with a will as iron as his own. The signal was given, and the burial went on. When at length he was buried up to the middle, to the neck, to the lips, St. Francis bent down once more to repeat the question, Are you dead yet? The monk lifted his eye to his superior, to see in the cold grey eyes that were fixed on him no spark of human feeling. Dead to pity and all the weaknesses of humanity, St. Francis stood ready to give the signal that should finish the burial. It was not needed; the iron bent; he was vanquished; the funeral was stopped; his will yielding to a stronger, the poor brother said, I am dead. I would not be dead as these monks to any man. The mind and reason which I have got from God Almighty are to bend implicitly and blindly before no human authority. But the submission I refuse to man, Jesus, I give to Thee--not wrung from me by terror, but won by love; the result, not of fear, but of gratitude. (T. Guthrie, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Eph 5:17. Συνίεντες, understanding) Amos, as we have seen, has συνιῶν: hence we may conclude that Paul had reference to that passage.—τί τὸ θέλημα[85] ΤΟῦ ΚΥΡΊΟΥ, what the will of the Lord is) not only universally, but at a certain time, place [as occasion may arise], etc.

[85] In this verse the Germ. Vers. prefers the reading Θεοῦ, which has been left by the margin of both Ed. to the pleasure of the reader.—E. B.

B (adding ἡμῶν) D(Δ) Gg Vulg., Rec. Text, and Lucif. 158, read Κυρίου. Af and several MSS. of Vulg. read Θεοῦ.—ED.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Eph_5:17. Διὰ τοῦτο] Because ye ought so to walk as is said in Eph_5:15-16, of which ye as ἄφρονες (whose walk, in fact, cannot be wise) would be incapable. Others: because the times are evil (Menochius, Zanchius, Estius, et al., including Rückert, Matthies, and de Wette). But the ὅτι αἱ ἡμ. πον. εἰσι was only a subsidiary thought subservient to the ἀγοράζ. τ. καιρ., and affords no suitable reason for the following exhortations.

μὴ γίνεσθε] not: be not, but become not.

ἄφρονες] devoid of intelligence, imprudentes, i.e. qui mente non recte utuntur (Tittmann, Synon. p. 143), namely, for the moral understanding of the will of Christ, as here the contrast teaches. Comp. on φρόνησις, Eph_1:8. The ἄσοφοι of Eph_5:15 is a higher notion than ἄφρονες, which latter denotes the want of practical understanding, the opposite of φρόνιμος (Plat. Gorg. p. 498 B; Xen. Mem. ii. 3. 1; comp. Rom_2:20; 1Co_15:36; Luk_11:40; Luk_12:20). Every ἄφρων is also ἄσοφος, but the ἄσοφος may yet be φρόνιμος (Luk_16:8), namely, for immoral ends and means, which here the context excludes. See also the following contrast.

συνίοντες] understanding, more than γινώσκοντες. Comp. Grotius, and see on Col_1:9.

τὸ θέλ. τοῦ κυρ.] of Christ. Comp. Act_21:14; 1Co_4:19.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Eph 5:17 . διὰ τοῦτο μὴ γίνεσθε ἄφρονες : for this cause become not ye foolish . The διὰ τοῦτο may refer to the immediately preceding clause (Rück., De Wette, etc.), the evil of the days being a reason for avoiding folly. It is better, however, to refer it to the main idea, that of the walk , than to the subordinate. The manner of walk which they were called to pursue required the cultivation of wisdom, not of folly. The γίνεσθε , again, is not to be reduced to the sense of ἐστε . Contemplating them as in the Christian position Paul charges them not to suffer themselves to slip back again into folly a thing inconsistent with the walk required of the Christian. ἄφρονες is a strong term = without reason, senseless, lacking moral intelligence. ἀλλὰ συνιέντες [ συνίετε ] τί τὸ θέλημα τοῦ Κυρίου : but understanding [ understand ] what the will of the Lord is . The reading varies here between συνιέντες , as in TR, with [568] 3 [569] [570] [571] and the mass of MSS., Vulg., Syr.-P., etc.; συνιόντες , with [572] * [573] , etc.; and συνίετε , with [574] [575] [576] [577] 17, etc., which is adopted by LTTr WRV. For Κυροις Lachmann gives θεοῦ in the margin, but on slight authority. The Κύριος , as in Act 21:14 ; 1Co 4:19 , is Christ . As distinguished from γινώσκειν , συνιέναι expresses intelligent, comprehending knowledge, more than acquaintance with a thing or mere matter of fact knowledge.

[568] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.

[569] Codex Sangermanensis (sæc. ix.), a Græco-Latin MS., now at St. Petersburg, formerly belonging to the Abbey of Saint-Germain-des-Prés. Its text is largely dependent upon that of D. The Latin version, e (a corrected copy of d), has been printed, but with incomplete accuracy, by Belsheim (18 5).

[570] Codex Mosquensis (sæc. ix.), edited by Matthæi in 1782.

[571] Codex Angelicus (sæc. ix.), at Rome, collated by Tischendorf and others.

[572] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.

[573] Codex Boernerianus (sæc. ix.), a Græco-Latin MS., at Dresden, edited by Matthæi in 1791. Written by an Irish scribe, it once formed part of the same volume as Codex Sangallensis ( δ ) of the Gospels. The Latin text, g, is based on the O.L. translation.

[574] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.

[575] Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.

[576] Codex Alexandrinus (sæc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).

[577] Codex Porphyrianus (sæc. ix.), at St. Petersburg, collated by Tischendorf. Its text is deficient for chap. Eph 2:13-16 .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Eph_5:17

Therefore, i.e. either because the days are evil; or, because ye are bound to walk as wise men. The latter mode of connection is to be preferred, because the reference is to the main idea of the preceding Eph_5:15 and Eph_5:16, and not to a subordinate clause. Be ye not, ἄφρονες, senseless, unthinking, trifling. Compare Luk_11:40, Ye fools (ye unthinking ones), did not he that made that which is without, make that which is within also; also Luk_12:20; 1Co_15:36; 2Co_11:16, etc. In all these cases ἄφρων means one who does not make a right use of his understanding; who does not see things in their true light, or estimate them according to their relative importance. It is here opposed to συνιέντες. Be ye not senseless, undiscriminating between what is true and false, right and wrong, important and unimportant, but understanding, i.e. discerning what the will of the Lord is. That is, seeing things as he sees them, and making his will or judgment the standard of yours, and the rule of your conduct. The will of the Lord is the will of Christ. That Lord here means Christ, is plain not only from the general usage of the New Testament, so often referred to, but also from the constant use of the word in this chapter as a designation of the Redeemer. Here again, therefore, the divinity of Christ is seen to be a practical doctrine entering into the daily religious life of the believer. His will is the rule of truth and duty.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

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 (Luk 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).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

17. Wherefore be ye not unwise. He whose

“delight is in the law of the Lord, and who meditates in it day and night,” (Psalm 1:2,)

will triumph over every obstacle which Satan can oppose to his progress. Whence comes it that some wander, others fall, others strike against a rock, others go away, — but because we allow ourselves to be gradually blinded by Satan, and lose sight of the will of God, which we ought constantly to remember? And observe, that Paul defines wisdom to be, understanding what the will of the Lord is

“How shall a young man,” says David, “direct his way? By attending to thy word, O Lord.” (Psalm 119:9.)

He speaks of youths, but it is the same wisdom which belongs to old men.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(17) Be ye not unwise.—The word here is stronger than in Eph_5:15; it is properly senseless, used of “the fool” (in Luk_11:40; Luk_12:20; 1Co_15:36; 2Co_11:16; 2Co_11:19; 2Co_12:6; 2Co_12:11). By it St. Paul emphasises his previous warning; then he adds the explanation that to be “wise” is to “understand what the will of the Lord is”—to know His purpose towards us and towards the world, and so to know the true purpose of our life. Hence we are told in Job_28:28, that “the fear of the Lord is wisdom,” or, more precisely, in Pro_9:10, that it is “the beginning of wisdom.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

17. be ye not] Lit., become ye not; let not unwatchfulness pull you down.

understanding] Better, probably, understand.

what the will of the Lord is] “The good, and perfect, and acceptable will of God” apprehended by the disciple who is “being transformed by the renewing of his mind” (Rom_12:2, a passage much in point here). Not independent reason but the illuminated perceptions of a soul awake to God will have a true intuition into “His will,” both as to that invariable attitude of the Christian, subjection to and love of the will of God, and as to the detailed opportunities of action in that attitude.—Cp. on the Divine Will and our relation to it, Psa_143:10; Mat_6:10; Mat_7:21; Mar_3:35; Joh_7:17; Act_13:36; Act_21:14; Act_22:14; 2Co_8:5; Col_1:9; Col_4:12; 1Th_4:3; 1Th_5:18; Heb_13:21; 1Jn_2:17; below Eph_6:6. And on the example of the Lord, cp. Psa_40:8; Luk_22:42; Joh_4:34; Joh_5:30; Joh_6:38.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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 Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

17 Wherefore be ye not unwise, but understanding what the will of the Lord is.

Ver. 17. But understanding what] Drawing your knowledge into practice, as Eph 5:10. For "the fear of the Lord, that is wisdom, and to depart from evil is understanding," Job 28:28: where wisdom (proper to the understanding) is ascribed to the will, because practice should be joined to knowledge. Hence also, Ecc 10:2; "A wise man’s heart is at his right hand," because his heart teacheth his hand to put things in practice.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Understanding, diligently considering,

what the will of the Lord is, in the understanding of which your chief wisdom consists.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

17. Unwise—Heedless, not using the wits and the knowledge you have.

Understanding—By direct testing, as in Eph_5:10.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Wherefore be ye not unwise, hut understanding what is the will of the Lord. The "wherefore" bears on all the preceding argument: because ye are children of light; because light is so valuable and so indispensable; because your whole circumstances demand so much care and earnestness. "Unwise" is equivalent to senseless; "understanding," to both knowing and laying to heart, as in parable of sower: "When any one heareth the word of the kingdom, and understandeth it not," i.e. does not consider or ponder it, "then cometh the wicked one," etc. The will of the Lord is the great rule of the Christian life; to know and in the deeper sense understand this, is to walk wisely and to walk surely.

The right understanding of duty.

This is necessary to its efficient performance.

I UNWISDOM. The thought of the apostle turns upon the misapplication or misdirection of our powers. "Be ye not unthinking and senseless." It is a sin against our rational nature, against our high calling, against the Lord, not to use our intellectual faculties with supreme relation to the Lord"s will.

II THE IMPORTANCE OF A TRUE KNOWLEDGE OF THE LORD"S WILL. Religion is a question of knowledge as well as feeling. Knowledge supplies the basis of feeling. Though Scripture tells us not to lean to our own understanding, it tells us to love with knowledge and all judgment. The knowledge is needed both to stimulate and to regulate the love. We must know our duties, dangers, temptations, in respect to every condition of life in which we are placed by Divine providence. It is the will of the Lord Jesus Christ which supplies the true standard of action to every Christian. The direction of our life is to be determined by his precepts. T.C.

Vers. 17-21.

Inspiration, spirituous and spiritual.

Following up his exhortations about holy living, Paul now proceeds to the subject of understanding the Lord"s will. In doing so he comes across the necessity which human nature feels for excitement of some kind, and, warning the Ephesians against the low excitement of wine, he commends the high excitement of the Spirit, with all its pleasurable manifestations. In other words, he speaks of inspiration, but condemns the spirituous while he commends the spiritual. We have thus suggested

I THE NEED OF SOME STIMULUS FROM BEYOND OURSELVES.

(Vers. 17, 18.) This is apparent from the fact that every one needs some excitement, as it is called, to keep him moving something to "interrupt our quiet and ordinary state of mind with some more lively feeling, which makes us live more consciously and in a manner quicker than we do in common." We all feel this. Now, this goes to show that we are not self-contained, no matter how much we desire to be so, but need a helping hand from without our personalities. Withhold food, and we perish. Withhold all stimulus from us, and we go of necessity to pieces. The whole question comes to be, therefore, where we shall get our required stimulus.

II THE STIMULUS OF WINE IS ATTENDED WITH DANGER.

(Ver. 18.) This is an inspiration which comes through sense. Now, all of us need a stimulus through our senses. Food is such a stimulus. A well-digested meal makes life move faster and quicker than fasting would. But the vinous inspiration leads to "riot" (Revised Version), and is inconsistent with that unity of the Church for which the gospel calls. We should abstain from such a dangerous stimulus as this, for its effect has been hostile to unity of spirit. But we might extend the precaution here to all those excitements of a sensual nature which exhaust and retard the spirit. As Robertson says, "Wine is but a specimen of a class of stimulants. All that begins from without belongs to the same class. The stimulus may be afforded by almost any enjoyment of the senses. Drunkenness may come from anything wherein is excess from over-indulgence in society, in pleasure, in music, and in the delight of listening to oratory, nay, even from the excitement of sermons and religious meetings. The prophet tells us of those who are drunken, and not with wine." Arnold, in the same way, bases upon this passage warnings against excess of bodily exercise, excess of intellectual exercise, excess even in our hours of work, excess, in a word, so far as it militates against Christian sober-mindedness.

III THE INSPIRATION FROM ABOVE CAN HAVE NO ATTENDANT EXCESS.

(Vers. 18, 19.) We may be filled with the Spirit, and no riot result, nothing which will do anything but foster the glorious unity. For, as Arnold shows, the gospel and the inspirations from God "at once excite and soothe," so that the soul is kept in holy equilibrium, and the inspiration has its natural manifestation.

1. There will be harmony in social song. Poetry and music will become tributary to unity of spirit. The Holy Ghost will permeate by his harmonizing presence social praise.

2. The praise offered to the Lord will be heartfelt. It will not be a form of praise, but the very heart going up to heaven.

3. Thanksgiving will be mightily promoted. In the midst of manifold mercies our God in heaven looks for constant thankfulness from us. And, indeed, if we understand his love we shall be prompted to give thanks "always for all things," in the Name of our Lord Jesus Christ.

4. And inspiration will promote mutual subjection in the fear of Christ (so Revised Version). Thus it comes to pass that an inspired people proves a praising and united people. What harmony the society filled with the Spirit realizes! It is heaven begun below. What we need, therefore, is a Pentecost. If the Holy Spirit is pleased to fill us, then shall our discords vanish and our hearts beat in unison. It is by inspiration that the unity of the Church shall be secured. R.M.E.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

What the will of the Lord is - In every time, place, and circumstance.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

As if he had said, "Seeing the times are so perilous, and your opportunities of doing good so uncertain, be wise, and understand what are the proper duties of your place and station, and know how to manage yourselves in every relation, with reference to the duties, dangers, snares, and temptations, which may be before you, and this according to the will of God revealed in his word.

Learn hence, That it is a special part of divine wisdom to understand and know what is the mind and will of God concerning us, in every condition of life which his providence brings us into; to the intent that we may fill up every relation with the proper duties of it, to the glory of God and our own and other’s satisfaction: Be not unwise, but understand what the will of the Lord is.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

ARGUMENT 22

FILLED WITH THE SPIRIT”

17. “Therefore be ye not foolish, but understand what is the will of the Lord.”

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

17. Be ye not unwise. That is, so foolish as to not understand the will of the Lord.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

17. διὰ τοῦτο, Eph 6:13. Such being the need for watchfulness.

μὴ γίνεσθε ἄφρονες. Cf. Eph 5:7. ἄφρων is constant in the Wisdom literature for various Hebrew equivalents. It suggests the thought of moral recklessness. It is a characteristic of heathen society in 1Pe 2:15. For the distinction between σοφία, φρόνησις, σύνεσις see on Eph 1:8 and Eph 3:4.

ἀλλὰ συνίετε. The opposite to insensate recklessness is quick discernment of the signs of God’s Will. συνίετε is constantly used of the power of spiritual apprehension, the understanding of Parables, &c., Mat 13:10 ff., Mat 13:19 &c.

τί τὸ θέλημα τοῦ κυρίου. Cf. Rom 12:2; Col 1:9. This is another way of expressing the thought of Eph 5:10.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

17.] On this account (because ye have need so prudently to define your rule of life, and so carefully to watch for opportunities of good: not, because the ἡμέραι are πονηραί (Œc., Thl., De W., Olsh.), which would fritter down the context) be not (better than ‘do not become,’ which though more strictly the literal sense of μὴ γίνεσθε, puts the process of degeneracy too strongly in English) senseless (Tittmann, Syn. p. 143, has discussed the meaning of ἄφρων, ‘qui mente non recte utitur’), but understand (συνιέναι, to know intelligently,—γινώσκειν merely to know as matter of fact, as the servant who knew his lord’s will and did it not, Luk 12:47) what is the will of the Lord.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

17. διὰ τοῦτο. Viz. because it is necessary to walk ἀκριβῶς. εἰ γὰρ ἔσεσθε ἄφρονες ἀκριβῶς οὐ περιπατήσετε, Schol. ap. Cat. Not “because the days are evil,” which was only mentioned in support of ἐξαγ. τὸν καιρόν.

μὴ γίνεσθε ἄφρονες. “Do not show yourselves senseless.” ἄφρων differs from ἄσοφος as referring rather to imprudence or folly in action.

ἀλλὰ συνίετε. So א A B P 17, 672, etc. Rec. has συνιέντες, with Dc E K L and most MSS., It, Vulg., Syr-Pesh; while D* G have συνίοντες which Meyer, with little reason, prefers as the less usual form.

Somewhat stronger than γινώσκετε, “understand.” τί τὸ θέλημα, cf. ver. 10.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Understanding [συνιεντες] . See on prudent, Mt 11:25; foolish, Rom 3:21.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.