1. Be ye therefore followers. The same principle is followed out and enforced by the consideration that children ought to be like their father. He reminds us that we are the children of God, and that therefore we ought, as far as possible, to resemble Him in acts of kindness.

2. And walk in love as Christ also hath loved us. Having called on us to imitate God, he now calls on us to imitate Christ, who is our true model. We ought to embrace each other with that love with which Christ has embraced us, for what we perceive in Christ is our true guide.

3. But fornication. This chapter, and the Col. 3, contain many parallel passages, which an intelligent reader will be at no loss to compare without my assistance.

4. Neither filthiness. To those three – other three are now added. By filthiness I understand all that is indecent or inconsistent with the modesty of the godly.

5. For this ye know. If his readers were at all captivated by the allurements of those vices which have been enumerated, the consequence would be that they would lend a hesitating or careless ear to his admonitions.

6. Let no man deceive you. There have always been ungodly dogs, by whom the threatenings of the prophets were made the subject of merriment and ridicule. We find such characters in our own day.

8. For ye were once darkness. The precepts which immediately follow derive greater weight from the motives with which they are mingled. Having spoken of unbelievers, and warned the Ephesians not to become partakers of their crimes and their destruction, he argues still further, that they ought to…

9. For the fruit of the light. This parenthesis is introduced, to point out the road in which the children of light ought to walk. A complete description is not given, but a few parts of a holy and pious life are introduced by way of example.

11. And have no fellowship. As “the children of light” dwell amidst the darkness, or, in other words, in the midst of “a perverse and crooked generation,” – there is good reason for warning them to keep themselves apart from wicked actions.

12. Which are done by them in secret. This shews the advantage of reproving the ungodly. If they do but escape the eyes of men, there is no crime, however shocking to be mentioned, which they will not perpetrate.

13. But when all things are reproved. As the participle, (φανερούμενον) which is translated, that which doth make manifest, is in the middle voice, it admits either of a passive or active signification. It may be either rendered, that which is made manifest, or that which doth make manifest.

14. Wherefore he saith. Interpreters are at great pains to discover the passage of Scripture which Paul appears to quote, and which is nowhere to be found. I shall state my opinion.

15. See then. If believers must not neglect to drive away the darkness of others by their own brightness, how much less ought they to be blind as to their own conduct in life? What darkness shall conceal those on whom Christ, the Sun of righteousness, has arisen? Placed, as it were, in a crowded…

16. Redeeming the time. By a consideration of the time he enforces his exhortation. The days are evil. Everything around us tends to corrupt and mislead; so that it is difficult for godly persons, who walk among so many thorns, to escape unhurt.

17. Wherefore be ye not unwise. He whose “delight is in the law of the Lord, and who meditates in it day and night,” will triumph over every obstacle which Satan can oppose to his progress.

18. And be not drunk with wine. When he enjoins them not to be drunk, he forbids excessive and immoderate drinking of every description. “Be not intemperate in drinking.” In which is lasciviousness.

19. To psalms, and hymns, and spiritual songs. These are truly pleasant and delightful fruits. The Spirit means “joy in the Holy Ghost,” and the exhortation, be ye filled, (ver. 18) alludes to deep drinking, with which it is indirectly contrasted.

20. Giving thanks always. He means that this is a pleasure which ought never to lose its relish; that this is an exercise of which we ought never to weary. Innumerable benefits which we receive from God yield fresh cause of joy and thanksgiving.

21. Submit yourselves. God has bound us so strongly to each other, that no man ought to endeavor to avoid subjection; and where love reigns, mutual services will be rendered. I do not except even kings and governors, whose very authority is held for the service of the community.

22. Wives, submit yourselves. He comes now to the various conditions of life; for, besides the universal bond of subjection, some are more closely bound to each other, according to their respective callings.

23. For the husband is the head of the wife. This is the reason assigned why wives should be obedient. Christ has appointed the same relation to exist between a husband and a wife, as between himself and his church.

24. But, as the church is subject to Christ. The particle but, may lead some to believe that the words, he is the savior of the body, are intended to anticipate an objection.

25. Husbands, love your wives. From husbands, on the other hand, the apostle requires that they cherish toward their wives no ordinary love; for to them, also, he holds out the example of Christ, – even as Christ also loved the church.

26. That he might sanctify, – or, that he might separate it to himself; for such I consider to be the meaning of the word sanctify This is accomplished by the forgiveness of sins, and the regeneration of the Spirit. Washing it with the washing of water.

27. That he might present it to himself. He declares what is the design of baptism and of our being washed. It is, that we may live in a holy and unblamable manner before God.

28. He that loveth his wife. An argument is now drawn from nature itself, to prove that men ought to love their wives. Every man, by his very nature, loves himself. But no man can love himself without loving his wife. Therefore, the man who does not love his wife is a monster.

29. Even as Christ the church. He proceeds to enforce the obligations of marriage by representing to us Christ and his Church; for a more powerful example could not have been adduced.

30. For we are members of his body, of his flesh, and of his bones. First, this is no exaggeration, but the simple truth. Secondly, he does not simply mean that Christ is a partaker of our nature, but expresses something higher (καὶ ἐμφατικώτερον) and more emphatic.

31. For this cause. This is an exact quotation from the writings of Moses. And what does it mean? As Eve was formed out of the substance of her husband, and thus was a part of himself; so, if we are the true members of Christ, we share his substance, and by this intercourse unite into one body.

32. This is a great mystery. He concludes by expressing his astonishment at the spiritual union between Christ and the church. This is a great mystery; by which he means, that no language can explain fully what it implies.

33. Nevertheless, let every one. Having digressed a little from this subject, though the very digression aided his design, he adopts the method usually followed in short precepts, by giving a brief summary of duties.