Since God will bring all things into the light ( Ephesians 5:13), it is important that believers wake up and rise from the deadness of their former unsaved lifestyles. If they do, Christ will shine on them in blessing, as the sun warms what its rays touch. The source from which Paul quoted seems to have been an early Christian poem or hymn based on Isaiah 60:1. [1][source]
Context Summary
Ephesians 5:13-21 - "redeeming The Time"
The earlier verses remind us of Isaiah 60:1-22. Awake, thou Christian soul; arise from the, dust and put on thy beautiful garments! Stand on the mountain-peak of prayer and Christ shall shine on thee as when morning gilds the highest Alps! The child of God must arise from among those who are yet in their graves, dead in trespasses and sins. He can have no complicity or fellowship with such. Is there effort in this, and cost? Christ will more than compensate. He will satisfy.
The opportunities of life are fleeting past; let us buy them up. They are most valuable, because they form the seed plot of eternity. In the other life we shall reap the harvests which we have prepared for here. "Give every flying minute something to keep in store." Chrysostom, as a young man, kept silent for days together to break himself of a bad habit of detraction. But the Apostle's method is better. Make room for the Holy Spirit. Be filled with Him, and He will use heart and lip in the service of praise and thanksgiving. It is as much our duty to be filled with the Spirit as it is not to get drunk. Remember to give thanks always for all things. Whether you like the packing-case or not, you may be sure that the contents are the very best that God could send you. [source]
Chapter Summary: Ephesians 5
1After general exhortations to love; 3to flee sexual immorality; 4and all uncleanness; 7not to converse with the wicked; 15to walk carefully; 18and to be filled with the Spirit; 22he descends to the particular duties, how wives ought to obey their husbands; 25and husbands ought to love their wives, 32even as Christ does his church
Greek Commentary for Ephesians 5:14
Wherefore he saith [διο λεγει] Apparently a free adaptation of Isaiah 26:19; Isaiah 60:1. The form αναστα anasta for αναστητι anastēthi (second person singular imperative second aorist active of ανιστημι anistēmi) occurs in Acts 12:7. [source]
Shall shine [επιπαυσει] Future active of επιπαυσκω epiphauskō a form occurring in Job (Job 25:5; Job 31:26), a variation of επιπωσκω epiphōskō The last line suggests the possibility that we have here the fragment of an early Christian hymn like 1 Timothy 3:16. [source]
Awake. etc. [] The quotation is probably a combination and free rendering of Isaiah 60:1; Isaiah 26:19. For similar combinations see on Romans 3:10; see on Romans 9:33. By some the words are regarded as the fragment of a hymn. [source]
Shall give thee light [] Rev., correctly, shall shine upon thee. [source]
Reverse Greek Commentary Search for Ephesians 5:14
John 5:25And now is [και νυν εστιν] See John 4:23 for this phrase. Not the future resurrection in John 5:28, but the spiritual resurrection here and now. The dead The spiritually dead, dead in trespasses and sins (Ephesians 2:1,Ephesians 2:5; Ephesians 5:14). Shall hear the voice of the Son of God Note three genitives Note three articles (correlation of the article) and that Jesus here calls himself “the Son of God” as in John 10:36; John 11:4. Shall live Future active indicative, shall come to life spiritually. [source]
Acts 12:7Rise up [αναστα] Short form (Koiné{[28928]}š) of αναστητι anastēthi second aorist active imperative of ανιστημι anistēmi intransitive. So also Acts 9:11 (Westcott and Hort text); Ephesians 5:14. Fell off (εχεπεσαν exepesan). Second aorist active with α a ending like first aorist of εχπιπτω expiptō old verb. This miracle was necessary if Peter was to escape without rousing the two guards. [source]
Acts 12:7In the cell [εν τωι οικηματι] Literally, a dwelling place or habitation (from οικεω oikeō to dwell, οικος oikos house), but here not the prison as a whole as in Thucydides, but the room in the prison (cell) where Peter was chained to the two guards. Old word, but only here in the N.T. He smote Peter on the side (παταχας την πλευραν του Πετρου pataxas tēn pleuran tou Petrou). More exactly, “smote the side of Peter.” Strongly enough to wake Peter up who was sound asleep and yet not rouse the two guards. It was probably between 3 a.m. and 6 a.m., hours when changes in the guards were made. Rise up Short form (Koiné{[28928]}š) of αναστητι anastēthi second aorist active imperative of ανιστημι anistēmi intransitive. So also Acts 9:11 (Westcott and Hort text); Ephesians 5:14. Fell off (εχεπεσαν exepesan). Second aorist active with α a ending like first aorist of εχπιπτω expiptō old verb. This miracle was necessary if Peter was to escape without rousing the two guards. [source]
Colossians 3:16Psalms [] See the parallel passage, Ephesians 5:19. A psalm was originally a song accompanied by a stringed instrument. See on 1 Corinthians 14:15. The idea of accompaniment passed away in usage, and the psalm, in New-Testament phraseology, is an Old-Testament psalm, or a composition having that character. A hymn is a song of praise, and a song ( ᾠδή ode) is the general term for a song of any kind. Hymns would probably be distinctively Christian. It is supposed by some that Paul embodies fragments of hymns in his epistles, as 1 Corinthians 13:1-13; Ephesians 5:14; 1 Timothy 3:16; 2 Timothy 2:11-14. James 1:17, and Revelation 1:5,Revelation 1:6; Revelation 15:3, are also supposed to be of this character. In both instances of his use of ᾠδή songPaul adds the term spiritual. The term may, as Trench suggests, denote sacred poems which are neither psalms nor hymns, as Herbert's “Temple,” or Keble's “Christian Year.” This is the more likely, as the use of these different compositions is not restricted to singing nor to public worship. They are to be used in mutual christian teaching and admonition. [source]
1 Timothy 3:16Great [μεγα] See note on Ephesians 5:32. “A great mystery.” The mystery of godliness (το της ευσεβειας μυστηριον to tēs eusebeias mustērion). See 1 Timothy 3:9 “the mystery of the faith,” and 1 Timothy 2:2 for ευσεβεια eusebeia Here the phrase explains “a pillar and stay of the truth” (1 Timothy 3:15). See in particular 1 Corinthians 1:27. “The revealed secret of true religion, the mystery of Christianity, the Person of Christ” (Lock). He who The correct text, not τεος theos (God) the reading of the Textus Receptus (Syrian text) nor ο ho (neuter relative, agreeing with μυστηριον mustērion) the reading of the Western documents. Westcott and Hort print this relative clause as a fragment of a Christian hymn (like Ephesians 5:14) in six strophes. That is probably correct. At any rate ος hos (who) is correct and there is asyndeton (no connective) in the verbs. Christ, to whom ος hos refers, is the mystery (Colossians 1:27; Colossians 2:2). Was manifested (επανερωτη ephanerōthē). First aorist passive indicative of πανεροω phaneroō to manifest. Here used to describe the incarnation (εν σαρκι en sarki) of Christ (an answer also to the Docetic Gnostics). The verb is used by Paul elsewhere of the incarnation (Romans 16:26; Colossians 1:26) as well as of the second coming (Colossians 3:4). Justified in the spirit First aorist passive indicative of δικαιοω dikaioō to declare righteous, to vindicate. Christ was vindicated in his own spirit (Hebrews 9:14) before men by overcoming death and rising from the dead (Romans 1:3.). Seen of angels (ωπτη αγγελοις ōphthē aggelois). First aorist passive indicative of οραω horaō to see, with either the instrumental or the dative case of angels (αγγελοις aggelois). The words were probably suggested by the appearance of Jesus (ωπτη ōphthē the usual form for the resurrection appearances of Christ) of the angels at the tomb and at the ascension of Christ. See note on Philemon 2:10; 1 Peter 3:22 for the appearance of Jesus to the angels in heaven at the ascension. Some would take “angels” here to be “messengers” (the women). Preached among the nations First aorist passive indicative of κηρυσσω kērussō to proclaim. The word ετνος ethnos may mean “all creation” (Colossians 1:23) and not just Gentiles as distinct from Jews. Paul had done more of this heralding of Christ among the Gentiles than any one else. It was his glory (Ephesians 3:1,Ephesians 3:8). Cf. 1 Timothy 2:7. Believed on in the world (επιστευτη εν κοσμωι episteuthē en kosmōi). First aorist indicative passive again of πιστευω pisteuō to believe (2 Thessalonians 1:10). Cf. 1 Timothy 1:15; 2 Corinthians 5:19. Received up in glory First aorist passive again (six verbs in the same voice and tense in succession, a rhythmic arrangement like a hymn). Cf. Romans 8:29. This time the verb is αναλαμβανω analambanō the verb used of the ascension (Acts 1:11,Acts 1:22, which see). In a wonderful way this stanza of a hymn presents the outline of the life of Christ. [source]
1 Timothy 3:16He who [ος] The correct text, not τεος theos (God) the reading of the Textus Receptus (Syrian text) nor ο ho (neuter relative, agreeing with μυστηριον mustērion) the reading of the Western documents. Westcott and Hort print this relative clause as a fragment of a Christian hymn (like Ephesians 5:14) in six strophes. That is probably correct. At any rate ος hos (who) is correct and there is asyndeton (no connective) in the verbs. Christ, to whom ος hos refers, is the mystery (Colossians 1:27; Colossians 2:2). Was manifested (επανερωτη ephanerōthē). First aorist passive indicative of πανεροω phaneroō to manifest. Here used to describe the incarnation (εν σαρκι en sarki) of Christ (an answer also to the Docetic Gnostics). The verb is used by Paul elsewhere of the incarnation (Romans 16:26; Colossians 1:26) as well as of the second coming (Colossians 3:4). Justified in the spirit First aorist passive indicative of δικαιοω dikaioō to declare righteous, to vindicate. Christ was vindicated in his own spirit (Hebrews 9:14) before men by overcoming death and rising from the dead (Romans 1:3.). Seen of angels (ωπτη αγγελοις ōphthē aggelois). First aorist passive indicative of οραω horaō to see, with either the instrumental or the dative case of angels (αγγελοις aggelois). The words were probably suggested by the appearance of Jesus (ωπτη ōphthē the usual form for the resurrection appearances of Christ) of the angels at the tomb and at the ascension of Christ. See note on Philemon 2:10; 1 Peter 3:22 for the appearance of Jesus to the angels in heaven at the ascension. Some would take “angels” here to be “messengers” (the women). Preached among the nations First aorist passive indicative of κηρυσσω kērussō to proclaim. The word ετνος ethnos may mean “all creation” (Colossians 1:23) and not just Gentiles as distinct from Jews. Paul had done more of this heralding of Christ among the Gentiles than any one else. It was his glory (Ephesians 3:1,Ephesians 3:8). Cf. 1 Timothy 2:7. Believed on in the world (επιστευτη εν κοσμωι episteuthē en kosmōi). First aorist indicative passive again of πιστευω pisteuō to believe (2 Thessalonians 1:10). Cf. 1 Timothy 1:15; 2 Corinthians 5:19. Received up in glory First aorist passive again (six verbs in the same voice and tense in succession, a rhythmic arrangement like a hymn). Cf. Romans 8:29. This time the verb is αναλαμβανω analambanō the verb used of the ascension (Acts 1:11,Acts 1:22, which see). In a wonderful way this stanza of a hymn presents the outline of the life of Christ. [source]
Revelation 3:2Be thou watchful [γινου γρηγορων] Periphrastic imperative with present middle of γινομαι ginomai (keep on becoming) and present active participle of γρηγορεω grēgoreō (late present from perfect εγρηγορα egrēgora and that from εγειρω egeirō as in Matthew 24:42) and see Revelation 16:15 for γρηγορεω grēgoreō also. He does not say “Arise from the dead” (Ephesians 5:14), for there are vestiges of life. Those still alive are addressed through the angel of the church. [source]
What do the individual words in Ephesians 5:14 mean?
Greek Commentary for Ephesians 5:14
Apparently a free adaptation of Isaiah 26:19; Isaiah 60:1. The form αναστα anasta for αναστητι anastēthi (second person singular imperative second aorist active of ανιστημι anistēmi) occurs in Acts 12:7. [source]
Future active of επιπαυσκω epiphauskō a form occurring in Job (Job 25:5; Job 31:26), a variation of επιπωσκω epiphōskō The last line suggests the possibility that we have here the fragment of an early Christian hymn like 1 Timothy 3:16. [source]
God. This use of the personal pronoun is frequent in Paul's writings. See Galatians 3:16; Ephesians 4:8; 1 Corinthians 6:16. [source]
The quotation is probably a combination and free rendering of Isaiah 60:1; Isaiah 26:19. For similar combinations see on Romans 3:10; see on Romans 9:33. By some the words are regarded as the fragment of a hymn. [source]
Rev., correctly, shall shine upon thee. [source]
Reverse Greek Commentary Search for Ephesians 5:14
See John 4:23 for this phrase. Not the future resurrection in John 5:28, but the spiritual resurrection here and now. The dead The spiritually dead, dead in trespasses and sins (Ephesians 2:1, Ephesians 2:5; Ephesians 5:14). Shall hear the voice of the Son of God Note three genitives Note three articles (correlation of the article) and that Jesus here calls himself “the Son of God” as in John 10:36; John 11:4. Shall live Future active indicative, shall come to life spiritually. [source]
Short form (Koiné{[28928]}š) of αναστητι anastēthi second aorist active imperative of ανιστημι anistēmi intransitive. So also Acts 9:11 (Westcott and Hort text); Ephesians 5:14. Fell off (εχεπεσαν exepesan). Second aorist active with α a ending like first aorist of εχπιπτω expiptō old verb. This miracle was necessary if Peter was to escape without rousing the two guards. [source]
Literally, a dwelling place or habitation (from οικεω oikeō to dwell, οικος oikos house), but here not the prison as a whole as in Thucydides, but the room in the prison (cell) where Peter was chained to the two guards. Old word, but only here in the N.T. He smote Peter on the side (παταχας την πλευραν του Πετρου pataxas tēn pleuran tou Petrou). More exactly, “smote the side of Peter.” Strongly enough to wake Peter up who was sound asleep and yet not rouse the two guards. It was probably between 3 a.m. and 6 a.m., hours when changes in the guards were made. Rise up Short form (Koiné{[28928]}š) of αναστητι anastēthi second aorist active imperative of ανιστημι anistēmi intransitive. So also Acts 9:11 (Westcott and Hort text); Ephesians 5:14. Fell off (εχεπεσαν exepesan). Second aorist active with α a ending like first aorist of εχπιπτω expiptō old verb. This miracle was necessary if Peter was to escape without rousing the two guards. [source]
Giving emphasis to the following statement. Comp. Romans 4:3; Romans 10:8; Romans 11:2, Romans 11:4. Quotation from lxx of Genesis 21:10. For the words of this bondwoman - with my son Isaac, Paul substitutes of the bondwoman - with the son of the freewoman, in order to adapt it to his context. This is according to his habit of adapting quotations to his immediate use. See 1 Corinthians 1:9; 1 Corinthians 15:55; Ephesians 5:14, etc. [source]
See the parallel passage, Ephesians 5:19. A psalm was originally a song accompanied by a stringed instrument. See on 1 Corinthians 14:15. The idea of accompaniment passed away in usage, and the psalm, in New-Testament phraseology, is an Old-Testament psalm, or a composition having that character. A hymn is a song of praise, and a song ( ᾠδή ode) is the general term for a song of any kind. Hymns would probably be distinctively Christian. It is supposed by some that Paul embodies fragments of hymns in his epistles, as 1 Corinthians 13:1-13; Ephesians 5:14; 1 Timothy 3:16; 2 Timothy 2:11-14. James 1:17, and Revelation 1:5, Revelation 1:6; Revelation 15:3, are also supposed to be of this character. In both instances of his use of ᾠδή songPaul adds the term spiritual. The term may, as Trench suggests, denote sacred poems which are neither psalms nor hymns, as Herbert's “Temple,” or Keble's “Christian Year.” This is the more likely, as the use of these different compositions is not restricted to singing nor to public worship. They are to be used in mutual christian teaching and admonition. [source]
See on Mark 13:35, and comp. Ephesians 5:14. [source]
Whether we are alive or dead at Christ's appearing. Comp. Romans 14:9. Καθεύδειν in N.T. always literally of sleep, except here, and possibly Ephesians 5:14. In Mark 5:39; Luke 8:52, it is contrasted with death. In lxx in the sense of death, Psalm 87:5; Daniel 12:2; 2 Samuel 7:12. [source]
See note on Ephesians 5:32. “A great mystery.” The mystery of godliness (το της ευσεβειας μυστηριον to tēs eusebeias mustērion). See 1 Timothy 3:9 “the mystery of the faith,” and 1 Timothy 2:2 for ευσεβεια eusebeia Here the phrase explains “a pillar and stay of the truth” (1 Timothy 3:15). See in particular 1 Corinthians 1:27. “The revealed secret of true religion, the mystery of Christianity, the Person of Christ” (Lock). He who The correct text, not τεος theos (God) the reading of the Textus Receptus (Syrian text) nor ο ho (neuter relative, agreeing with μυστηριον mustērion) the reading of the Western documents. Westcott and Hort print this relative clause as a fragment of a Christian hymn (like Ephesians 5:14) in six strophes. That is probably correct. At any rate ος hos (who) is correct and there is asyndeton (no connective) in the verbs. Christ, to whom ος hos refers, is the mystery (Colossians 1:27; Colossians 2:2). Was manifested (επανερωτη ephanerōthē). First aorist passive indicative of πανεροω phaneroō to manifest. Here used to describe the incarnation (εν σαρκι en sarki) of Christ (an answer also to the Docetic Gnostics). The verb is used by Paul elsewhere of the incarnation (Romans 16:26; Colossians 1:26) as well as of the second coming (Colossians 3:4). Justified in the spirit First aorist passive indicative of δικαιοω dikaioō to declare righteous, to vindicate. Christ was vindicated in his own spirit (Hebrews 9:14) before men by overcoming death and rising from the dead (Romans 1:3.). Seen of angels (ωπτη αγγελοις ōphthē aggelois). First aorist passive indicative of οραω horaō to see, with either the instrumental or the dative case of angels (αγγελοις aggelois). The words were probably suggested by the appearance of Jesus (ωπτη ōphthē the usual form for the resurrection appearances of Christ) of the angels at the tomb and at the ascension of Christ. See note on Philemon 2:10; 1 Peter 3:22 for the appearance of Jesus to the angels in heaven at the ascension. Some would take “angels” here to be “messengers” (the women). Preached among the nations First aorist passive indicative of κηρυσσω kērussō to proclaim. The word ετνος ethnos may mean “all creation” (Colossians 1:23) and not just Gentiles as distinct from Jews. Paul had done more of this heralding of Christ among the Gentiles than any one else. It was his glory (Ephesians 3:1, Ephesians 3:8). Cf. 1 Timothy 2:7. Believed on in the world (επιστευτη εν κοσμωι episteuthē en kosmōi). First aorist indicative passive again of πιστευω pisteuō to believe (2 Thessalonians 1:10). Cf. 1 Timothy 1:15; 2 Corinthians 5:19. Received up in glory First aorist passive again (six verbs in the same voice and tense in succession, a rhythmic arrangement like a hymn). Cf. Romans 8:29. This time the verb is αναλαμβανω analambanō the verb used of the ascension (Acts 1:11, Acts 1:22, which see). In a wonderful way this stanza of a hymn presents the outline of the life of Christ. [source]
The correct text, not τεος theos (God) the reading of the Textus Receptus (Syrian text) nor ο ho (neuter relative, agreeing with μυστηριον mustērion) the reading of the Western documents. Westcott and Hort print this relative clause as a fragment of a Christian hymn (like Ephesians 5:14) in six strophes. That is probably correct. At any rate ος hos (who) is correct and there is asyndeton (no connective) in the verbs. Christ, to whom ος hos refers, is the mystery (Colossians 1:27; Colossians 2:2). Was manifested (επανερωτη ephanerōthē). First aorist passive indicative of πανεροω phaneroō to manifest. Here used to describe the incarnation (εν σαρκι en sarki) of Christ (an answer also to the Docetic Gnostics). The verb is used by Paul elsewhere of the incarnation (Romans 16:26; Colossians 1:26) as well as of the second coming (Colossians 3:4). Justified in the spirit First aorist passive indicative of δικαιοω dikaioō to declare righteous, to vindicate. Christ was vindicated in his own spirit (Hebrews 9:14) before men by overcoming death and rising from the dead (Romans 1:3.). Seen of angels (ωπτη αγγελοις ōphthē aggelois). First aorist passive indicative of οραω horaō to see, with either the instrumental or the dative case of angels (αγγελοις aggelois). The words were probably suggested by the appearance of Jesus (ωπτη ōphthē the usual form for the resurrection appearances of Christ) of the angels at the tomb and at the ascension of Christ. See note on Philemon 2:10; 1 Peter 3:22 for the appearance of Jesus to the angels in heaven at the ascension. Some would take “angels” here to be “messengers” (the women). Preached among the nations First aorist passive indicative of κηρυσσω kērussō to proclaim. The word ετνος ethnos may mean “all creation” (Colossians 1:23) and not just Gentiles as distinct from Jews. Paul had done more of this heralding of Christ among the Gentiles than any one else. It was his glory (Ephesians 3:1, Ephesians 3:8). Cf. 1 Timothy 2:7. Believed on in the world (επιστευτη εν κοσμωι episteuthē en kosmōi). First aorist indicative passive again of πιστευω pisteuō to believe (2 Thessalonians 1:10). Cf. 1 Timothy 1:15; 2 Corinthians 5:19. Received up in glory First aorist passive again (six verbs in the same voice and tense in succession, a rhythmic arrangement like a hymn). Cf. Romans 8:29. This time the verb is αναλαμβανω analambanō the verb used of the ascension (Acts 1:11, Acts 1:22, which see). In a wonderful way this stanza of a hymn presents the outline of the life of Christ. [source]
Periphrastic imperative with present middle of γινομαι ginomai (keep on becoming) and present active participle of γρηγορεω grēgoreō (late present from perfect εγρηγορα egrēgora and that from εγειρω egeirō as in Matthew 24:42) and see Revelation 16:15 for γρηγορεω grēgoreō also. He does not say “Arise from the dead” (Ephesians 5:14), for there are vestiges of life. Those still alive are addressed through the angel of the church. [source]