(14) Wherefore he (or, it) saith.--This phrase is used (as also in James 4:6) in Ephesians 4:8 to introduce a scriptural quotation; and the most natural completion of the elliptical expression is by the supply of the nominative, "God," or "the scripture," from the ordinary phrase of quotation or citation. But no scriptural passage can be adduced which, with the fullest allowance for the apostolic freedom of quotation, comes near enough to be a satisfactory original of this passage. The nearest is Isaiah 60:1, "Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee;" and this is certainly very far off indeed. Nor is the case much helped by blending other passages (as, for example, Isaiah 26:19) with this. Some additional verbal coincidences may be gained, but at the expense of still greater diversity from the spirit of the passage as a whole. Hence we are driven to conclude that the quotation is not from Holy Scripture. Yet the very form shows that it is from something well known. An apocryphal quotation is imagined by some, but with no knowledge of any quotation at all resembling it. Others have supposed it a traditional saying of our Lord (like Acts 20:35); but the form seems decisive against this. On the whole, it seems most likely that it is from some well-known Christian hymn. In the original a rhythmical character, rough, but by no means indistinct, strikes us at once. The growth of defined and formal expressions--mostly, it is true, of embryo creeds of Christian faith, as in 1 Corinthians 15:3-4; Hebrews 6:1-2; 1 Timothy 3:16, in the last of which the acknowledged difficulty of etymological construction in the true reading may perhaps be best explained by the supposition of quotation--is notable in the later Epistles, and especially in the "faithful sayings" of the Pastoral Epistles. The use of some liturgical forms is traced with high probability to a very early date. The embodiment of popular faith in hymns, always natural, was peculiarly natural as adapted to the imperfect education of many early converts, and to the practice of trusting so much to memory, and so comparatively little to writing. Some such usage certainly appears to be referred to in the celebrated letter of Pliny to Trajan, the first heathen description of Christian worship.
Awake, thou that sleepest, and arise from the dead.--The word "awake" is used in our version to render two different words: one which properly means "to wake," or "be awake," or "watch," as in 1 Corinthians 15:34; 1 Thessalonians 5:6; 1 Thessalonians 5:8; 2 Timothy 4:5; 1 Peter 1:12; 1 Peter 4:7; 1 Peter 5:8); the other, as here, which properly means "Up!" "Rouse thyself!" preparatory to "arising" and coming forth. The exhortation in both forms is common enough (see especially the famous passage in Romans 13:11-14); but the following words, "Arise from the dead," are a bold and unique exhortation. Generally we are said to be raised up from the death of sin by God, as in Romans 8:11, "He that raised up Christ from the dead shall quicken your mortal bodies;" or Romans 6:11, "Reckon yourselves to be dead unto sin, but alive unto God;" or Colossians 3:1, "If ye are risen in Christ." Here the soul is described as hearing the Saviour's call, "Come forth," and as itself rising at that call from the grave. If distinction between the two clauses is to be drawn, we may be rightly said to "awake" out of lethargy and carelessness, and to "arise" out of the deadness of sin.
Christ shall give thee light.--Properly, Christ shall dawn upon thee. The word is virtually the same which is used for the literal dawn in Matthew 28:1, Luke 23:54. The same idea is strikingly enunciated in 2 Peter 1:19, where prophecy, looking forward to Christ, is compared to "a light shining in a dark place," "till the day dawn, and the Day-star arise in your hearts"--He, that is, who is "the bright and morning star" (Revelation 22:16). Christ, as the "Day-star," or as the "Sun of Righteousness," is already risen. The soul needs only to come out of the darkness of the grave, and the new rays shine down upon it, till (see Ephesians 5:7) they pervade it and transfigure it into light.
(3 c.) In Ephesians 5:15-21 the Apostle passes from lust and impurity to the cognate spirit of reckless levity, and the love of excitement, of which drunkenness is the commonest expression. He opposes to this the united forces of soberness and sacred enthusiasm, each tempering and yet strengthening the other.
Verse 14. - Therefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light. This is evidently intended to give an additional impulse to the Ephesians to walk as children of the light; but a difficulty arises as to the source of the quotation. There is no difficulty with the formula, "he saith," which, like the same expression in Ephesians 4:8, is clearly to be referred to God. But no such words occur in the Old Testament. The passage that comes nearest to them is Isaiah 60:1," Arise, shine; for thy light is come, and the glory of the Lord hath risen upon thee." The simplest and best explanation is, not that the apostle quoted from any lost book, but flint he did not mean to give the words, but only the spirit of the passage. This is evident from his introducing the word "Christ." It must be owned that the apostle makes a very free use of the prophet's words. But the fundamental idea in the prophecy is, that when the Church gets the light of heaven, she is not to lie still, as it' she were asleep or dead, but is to be active, is to make use of the light, is to use it for illuminating the world. The apostle maintains that the Ephesian Church had got the light of heaven; she, therefore, was not to sleep or loiter, but spring forth as if from the grave, and pour light on the world. The changes which the apostle makes on the form of the prophecy are remarkable, and show that it was to its spirit and substance rather than to its precise form and letter that he attached the authority of inspiration.
5:3-14 Filthy lusts must be rooted out. These sins must be dreaded and detested. Here are not only cautions against gross acts of sin, but against what some may make light of. But these things are so far from being profitable. that they pollute and poison the hearers. Our cheerfulness should show itself as becomes Christians, in what may tend to God's glory. A covetous man makes a god of his money; places that hope, confidence, and delight, in worldly good, which should be in God only. Those who allow themselves, either in the lusts of the flesh or the love of the world, belong not to the kingdom of grace, nor shall they come to the kingdom of glory. When the vilest transgressors repent and believe the gospel, they become children of obedience, from whom God's wrath is turned away. Dare we make light of that which brings down the wrath of God? Sinners, like men in the dark, are going they know not whither, and doing they know not what. But the grace of God wrought a mighty change in the souls of many. Walk as children of light, as having knowledge and holiness. These works of darkness are unfruitful, whatever profit they may boast; for they end in the destruction of the impenitent sinner. There are many ways of abetting, or taking part in the sins of others; by commendation, counsel, consent, or concealment. And if we share with others in their sins, we must expect to share in their plagues. If we do not reprove the sins of others, we have fellowship with them. A good man will be ashamed to speak of what many wicked men are not ashamed to do. We must have not only a sight and a knowledge that sin is sin, and in some measure shameful, but see it as a breach of God's holy law. After the example of prophets and apostles, we should call on those asleep and dead in sin, to awake and arise, that Christ may give them light.
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 James 4:6; but where is it said? some think the apostle refers to Isaiah 9:2; others to Isaiah 26:19; others to Isaiah 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 Romans 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.
Awake, thou that sleepest, and arise from the dead.--The word "awake" is used in our version to render two different words: one which properly means "to wake," or "be awake," or "watch," as in 1 Corinthians 15:34; 1 Thessalonians 5:6; 1 Thessalonians 5:8; 2 Timothy 4:5; 1 Peter 1:12; 1 Peter 4:7; 1 Peter 5:8); the other, as here, which properly means "Up!" "Rouse thyself!" preparatory to "arising" and coming forth. The exhortation in both forms is common enough (see especially the famous passage in Romans 13:11-14); but the following words, "Arise from the dead," are a bold and unique exhortation. Generally we are said to be raised up from the death of sin by God, as in Romans 8:11, "He that raised up Christ from the dead shall quicken your mortal bodies;" or Romans 6:11, "Reckon yourselves to be dead unto sin, but alive unto God;" or Colossians 3:1, "If ye are risen in Christ." Here the soul is described as hearing the Saviour's call, "Come forth," and as itself rising at that call from the grave. If distinction between the two clauses is to be drawn, we may be rightly said to "awake" out of lethargy and carelessness, and to "arise" out of the deadness of sin.
Christ shall give thee light.--Properly, Christ shall dawn upon thee. The word is virtually the same which is used for the literal dawn in Matthew 28:1, Luke 23:54. The same idea is strikingly enunciated in 2 Peter 1:19, where prophecy, looking forward to Christ, is compared to "a light shining in a dark place," "till the day dawn, and the Day-star arise in your hearts"--He, that is, who is "the bright and morning star" (Revelation 22:16). Christ, as the "Day-star," or as the "Sun of Righteousness," is already risen. The soul needs only to come out of the darkness of the grave, and the new rays shine down upon it, till (see Ephesians 5:7) they pervade it and transfigure it into light.
(3 c.) In Ephesians 5:15-21 the Apostle passes from lust and impurity to the cognate spirit of reckless levity, and the love of excitement, of which drunkenness is the commonest expression. He opposes to this the united forces of soberness and sacred enthusiasm, each tempering and yet strengthening the other.
"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 Romans 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.