5:1 {Imitators of God} (\mimýtai tou theou\). This old word from
\mimeomai\ Paul boldly uses. If we are to be like God, we must
imitate him.

5:2 {An offering and a sacrifice to God} (\prosphoran kai thusian
tÏi theÏi\). Accusative in apposition with \heauton\ (himself).
Christ's death was an offering to God "in our behalf" (\huper
hýmÏn\) not an offering to the devil (Anselm), a ransom
(\lutron\) as Christ himself said (#Mt 20:28), Christ's own view
of his atoning death. {For an odour of a sweet smell} (\eis osmýn
euÏdias\). Same words in #Php 4:18 from #Le 4:31 (of the
expiatory offering). Paul often presents Christ's death as a
propitiation (#Ro 3:25) as in #1Jo 2:2.

5:3 {Or covetousness} (\ý pleonexia\). In bad company surely.
Debasing like sensuality. {As becometh saints} (\kathÏs prepei
hagiois\). It is "unbecoming" for a saint to be sensual or
covetous.

5:4 {Filthiness} (\aischrotýs\). Old word from \aischros\ (base),
here alone in N.T. {Foolish talking} (\mÏrologia\). Late word
from \mÏrologos\ (\mÏros, logos\), only here in N.T. {Jesting}
(\eutrapelia\). Old word from \eutrapelos\ (\eu, trepÏ\, to turn)
nimbleness of wit, quickness in making repartee (so in Plato and
Plutarch), but in low sense as here ribaldry, scurrility, only
here in N.T. All of these disapproved vices are \hapax legomena\
in the N.T. {Which are not befitting} (\ha ouk anýken\). Same
idiom (imperfect with word of propriety about the present) in
#Col 3:18. Late MSS. read \ta ouk anýkonta\ like \ta mý
kathýkonta\ in #Ro 1:28.

5:5 {Ye know of a surety} (\iste ginÏskontes\). The correct text
has \iste\, not \este\. It is the same form for present
indicative (second person plural) and imperative, probably
indicative here, "ye know." But why \ginÏskontes\ added?
Probably, "ye know recognizing by your own experience." {No}
(\pŠs--ou\). Common idiom in the N.T. like the Hebrew= _oudeis_
(Robertson, _Grammar_, p. 732). {Covetous man} (\pleonektýs,
pleon echÏ\). Old word, in N.T. only here and #1Co 5:10f.; 6:10.
{Which is} (\ho estin\). So Aleph B. A D K L have \hos\ (who),
but \ho\ is right. See #Col 3:14 for this use of \ho\ (which
thing is). On \eidÏlolatrýs\ (idolater) see #1Co 5:10f. {In the
Kingdom of Christ and God} (\en týi basileiŠi tou Christou kai
theou\). Certainly the same kingdom and Paul may here mean to
affirm the deity of Christ by the use of the one article with
\Christou kai theou\. But Sharp's rule cannot be insisted on here
because \theos\ is often definite without the article like a
proper name. Paul did teach the deity of Christ and may do it
here.

5:6 {With empty words} (\kenois logois\). Instrumental case.
Probably Paul has in mind the same Gnostic praters as in #Col
2:4f. See #2:2.

5:7 {Partakers with them} (\sunmetochoi autÏn\). Late double
compound, only here in N.T., joint (\sun\) shares with
(\metochoi\) them (\autÏn\). These Gnostics.

5:8 {But now light} (\nun de phÏs\). Jesus called his disciples
the light of the world (#Mt 5:14).

5:9 {The fruit of light} (\ho karpos tou phÏtos\). Two metaphors
(fruit, light) combined. See #Ga 5:22 for "the fruit of the
Spirit." The late MSS. have "spirit" here in place of "light."
{Goodness} (\agathosunýi\). Late and rare word from \agathos\.
See #2Th 1:11; Ga 5:22.

5:10 {Proving} (\dokimazontes\). Testing and so proving.

5:11 {Have no fellowship with} (\mý sunkoinÏneite\). No
partnership with, present imperative with \mý\. Followed by
associative instrumental case \ergois\ (works). {Unfruitful}
(\akarpois\). Same metaphor of verse #9 applied to darkness
(\skotos\). {Reprove} (\elegchete\). Convict by turning the light
on the darkness.

5:12 {In secret} (\kruphýi\). Old adverb, only here in N.T. Sin
loves the dark. {Even to speak of} (\kai legein\). And yet one
must sometimes speak out, turn on the light, even if to do so is
disgraceful (\aischron\, like #1Co 11:6).

5:13 {Are made manifest by the light} (\hupo tou phÏtos
phaneroutai\). Turn on the light. Often the preacher is the only
man brave enough to turn the light on the private sins of men and
women or even those of a community.

5:14 {Wherefore he saith} (\dio legei\). Apparently a free
adaptation of #Isa 26:19; 60:1. The form \anasta\ for
\anastýthi\ (second person singular imperative second aorist
active of \anistými\) occurs in #Ac 12:7. {Shall shine}
(\epiphausei\). Future active of \epiphauskÏ\, a form occurring
in Job (#Job 25:5; 31:26), a variation of \epiphÏskÏ\. The last
line suggests the possibility that we have here the fragment of
an early Christian hymn like #1Ti 3:16.

5:15 {Carefully} (\akribÏs\). Aleph B 17 put \akribÏs\ before
\pÏs\ (how) instead of \pÏs akribÏs\ (how exactly ye walk) as the
Textus Receptus has it. On \akribÏs\ (from \akribýs\) see #Mt
2:8; Lu 1:3. {Unwise} (\asophoi\). Old adjective, only here in
N.T.

5:16 {Redeeming the time} (\exagorazomenoi ton kairon\). As in
#Col 4:5 which see.

5:17 {Be ye not foolish} (\mý ginesthe aphrones\). "Stop becoming
foolish."

5:18 {Be not drunken with wine} (\mý methuskesthe oinÏi\).
Present passive imperative of \methuskÏ\, old verb to intoxicate.
Forbidden as a habit and to stop it also if guilty. Instrumental
case \oinÏi\. {Riot} (\asÏtia\). Old word from \asÏtos\ (adverb
\asÏtÏs\ in #Lu 15:13), in N.T. only here, #Tit 1:6; 1Pe 4:4.
{But be filled with the Spirit} (\alla plýrousthe en pneumati\).
In contrast to a state of intoxication with wine.

5:19 {To the Lord} (\tÏi KuriÏi\). The Lord Jesus. In #Col 3:16
we have \tÏi theÏi\ (to God) with all these varieties of praise,
another proof of the deity of Christ. See #Col 3:16 for
discussion.

5:20 {In the name of our Lord Jesus Christ} (\en onomati tou
Kuriou hýmÏn Iýsou Christou\). Jesus had told the disciples to
use his name in prayer (#Joh 16:23f.). {To God, even the Father}
(\tÏi theÏi kai patri\). Rather, "the God and Father."

5:21 {Subjecting yourselves to one another} (\hupotassomenoi
allýlois\). Present middle participle of \hupotassÏ\, old
military figure to line up under (#Col 3:18). The construction
here is rather loose, coordinate with the preceding participles
of praise and prayer. It is possible to start a new paragraph
here and regard \hupotassomenoi\ as an independent participle
like an imperative.

5:22 {Be in subjection}. Not in the Greek text of B and Jerome
knew of no MS. with it. K L and most MSS. have \hupotassesthe\
like #Col 3:18, while Aleph A P have \hupotassesthÏsan\ (let
them be subject to). But the case of \andrasin\ (dative) shows
that the verb is understood from verse #21 if not written
originally. \Idiois\ (own) is genuine here, though not in #Col
3:18. {As unto the Lord} (\hÏs tÏi KuriÏi\). So here instead of
\hÏs anýken en KuriÏi\ of #Col 3:18.

5:23 {For the husband is the head of the wife} (\hoti anýr estin
kephalý týs gunaikos\). "For a husband is head of the (his)
wife." No article with \anýr\ or \kephalý\. {As Christ also is
the head of the church} (\hÏs kai ho Christos kephalý týs
ekklýsias\). No article with \kephalý\, "as also Christ is head
of the church." This is the comparison, but with a tremendous
difference which Paul hastens to add either in an appositional
clause or as a separate sentence. {Himself the saviour of the
body} (\autos sÏtýr tou sÏmatos\). He means the church as the
body of which Christ is head and Saviour.

5:24 {But} (\alla\). Perhaps, "nevertheless," in spite of the
difference just noted. Once again the verb \hupotassÏ\ has to be
supplied in the principal clause before \tois andrasin\ either as
indicative (\hupotassontai\) or as imperative
(\hupotassesthÏsan\).

5:25 {Even as Christ also loved the church} (\kathÏs kai ho
Christos ýgapýsen týn ekklýsian\). This is the wonderful new
point not in #Col 3:19 that lifts this discussion of the
husband's love for his wife to the highest plane.

5:26 {That he might sanctify it} (\hina autýn hagiasýi\). Purpose
clause with \hina\ and the first aorist active subjunctive of
\hagiazÏ\. Jesus stated this as his longing and his prayer (#Joh
17:17-19). This was the purpose of Christ's death (verse #25).
{Having cleansed it} (\katharisas\). First aorist active
participle of \katharizÏ\, to cleanse, either simultaneous action
or antecedent. {By the washing of water} (\tÏi loutrÏi tou
hudatos\). If \loutron\ only means bath or bathing-place ( =
\loutron\), then \loutrÏi\ is in the locative. If it can mean
bathing or washing, it is in the instrumental case. The usual
meaning from Homer to the papyri is the bath or bathing-place,
though some examples seem to mean bathing or washing. Salmond
doubts if there are any clear instances. The only other N.T.
example of \loutron\ is in #Tit 3:5. The reference here seems to
be to the baptismal bath (immersion) of water, "in the bath of
water." See #1Co 6:11 for the bringing together of
\apelousasthe\ and \hýgiasthýte\. Neither there nor here does
Paul mean that the cleansing or sanctification took place in the
bath save in a symbolic fashion as in #Ro 6:4-6. Some think that
Paul has also a reference to the bath of the bride before
marriage. Still more difficult is the phrase "with the word" (\en
rýmati\). In #Joh 17:17 Jesus connected "truth" with "sanctify."
That is possible here, though it may also be connected with
\katharisas\ (having cleansed). Some take it to mean the
baptismal formula.

5:27 {That he might present} (\hina parastýsýi\). Final clause
with \hina\ and first aorist active subjunctive of \paristými\
(see #Col 1:22 for parallel) as in #2Co 11:2 of presenting the
bride to the bridegroom. Note both \autos\ (himself) and
\heautÏi\ (to himself). {Glorious} (\endoxon\). Used of splendid
clothing in #Lu 7:25. {Spot} (\spilos\). Late word, in N.T. only
here and #2Pe 2:13, but \spiloÏ\, to defile in #Jas 3:6; Jude
1:23. {Wrinkle} (\rutida\). Old word from \ruÏ\, to contract,
only here in N.T. {But that it should be holy and without
blemish} (\all' hina ýi hagia kai amÏmos\). Christ's goal for the
church, his bride and his body, both negative purity and
positive.

5:28 {Even so ought} (\houtÏs opheilousin\). As Christ loves the
church (his body). And yet some people actually say that Paul in
#1Co 7 gives a degrading view of marriage. How can one say that
after reading #Eph 5:22-33 where the noblest picture of marriage
ever drawn is given?

5:29 {Nourisheth} (\ektrephei\). Old compound with perfective
sense of \ek\ (to nourish up to maturity and on). In N.T. only
here and #6:4. {Cherisheth} (\thalpei\). Late and rare word,
once in a marriage contract in a papyrus. In N.T. only here and
#1Th 2:7. Primarily it means to warm (Latin _foveo_), then to
foster with tender care as here. {Even as Christ also} (\kathÏs
kai ho Christos\). Relative (correlative) adverb pointing back to
\houtÏs\ at the beginning of the sentence (verse #28) and
repeating the statement in verse #25.

5:30 {Of his flesh and of his bones} (\ek týs sarkos autou kai ek
tÏn osteÏn autou\). These words are in the Textus Receptus
(Authorized Version) supported by D G L P cursives Syriac, etc.,
though wanting in Aleph A B 17 Bohairic. Certainly not genuine.

5:31 {For this cause} (\anti toutou\). "Answering to this" =
\heneken toutou\ of #Ge 2:24, in the sense of \anti\ seen in
\anth' hÏn\ (#Lu 12:3). This whole verse is a practical
quotation and application of the language to Paul's argument
here. In #Mt 19:5 Jesus quotes #Ge 2:24. It seems absurd to
make Paul mean Christ here by \anthrÏpos\ (man) as some
commentators do.

5:32 {This mystery is great} (\to mustýrion touto mega estin\).
For the word "mystery" see #1:9. Clearly Paul means to say that
the comparison of marriage to the union of Christ and the church
is the mystery. He makes that plain by the next words. {But I
speak} (\egÏ de legÏ\). "Now I mean." Cf. #1Co 7:29; 15:50. {In
regard of Christ and of the church} (\eis Christon kai [eis] týn
ekklýsian\). "With reference to Christ and the church." That is
all that \eis\ here means.

5:33 {Nevertheless} (\plýn\). "Howbeit," not to dwell unduly
(Abbott) on the matter of Christ and the church. {Do ye also
severally love} (\kai humeis hoi kath' hena hekastos agapŠtÏ\).
An unusual idiom. The verb \agapŠtÏ\ (present active imperative)
agrees with \hekastos\ and so is third singular instead of
\agapŠte\ (second plural) like \humeis\. The use of \hoi kath'
hena\ after \humeis\ = " ye one by one " and then \hekastos\
takes up (individualizes) the "one" in partitive apposition and
in the third person. {Let the wife see that she fear} (\hý guný
hina phobýtai\). There is no verb in the Greek for "let see"
(\blepetÏ\). For this use of \hina\ with the subjunctive as a
practical imperative without a principal verb (an elliptical
imperative) see #Mr 5:23; Mt 20:32; 1Co 7:29; 2Co 8:7; Eph 4:29;
5:33 (Robertson, _Grammar_, p. 994). "Fear" (\phobýtai\, present
middle subjunctive) here is "reverence."