Pristine Grace

Eph 5:18-21, (GILL)
18  And be not drunk with wine, wherein is excess,.... The sin of drunkenness here dehorted from, is a custom, or habit, of voluntary excessive drinking of any strong liquor, whereby the mind is disturbed, and deprived of the use of reason: though wine is only here mentioned, that being the usual liquor drank in the eastern countries, yet the same holds good of any other strong liquor, as of that; nor is drinking wine for necessary use prohibited, nor for honest delight and lawful pleasure; but excessive drinking of it, and this voluntary, and with design, and on purpose; otherwise persons may be overtaken and intoxicated, through ignorance of the strength of the liquor, and their own weakness; and it is a custom, or habit of excessive drinking, for not a single act, but a series of actions, a course of living in this sin, denominates a man a drunkard; and generally speaking, excessive drinking deprives persons of the use of reason, though not always; and such are criminal, who are mighty to drink wine, and strong to mingle strong drink; as are also such, who though not guilty of this sin themselves, are the means of it in others: the sin is very sinful; it is one of the works of the flesh; it is an abuse of the creature; it is opposed to walking honestly; for it persons are to be excluded from the communion of the church; and, without the grace of true repentance, shall not inherit the kingdom of heaven: many things might be said to dissuade from it; it hurts the mind, memory, and judgment; deprives of reason, and sets a man below a beast; it brings diseases on the body, and wastes the estate; it unfits for business and duty; it opens a door for every sin, and exposes to shame and danger; and therefore should be carefully avoided, and especially by professors of religion:

but be filled with the Spirit; that is, "with the Holy Spirit", as read the Vulgate Latin and Ethiopic versions; with the gifts and graces of the Spirit: some have been filled with them in an extraordinary way, as the apostles on the day of Pentecost; and others in an ordinary manner, as common believers; and who may be said to be filled with the Spirit, as with wine, or instead of it, or in opposition to it, when the love of God is shed abroad in their hearts by the Spirit, which is compared to wine, for its antiquity, purity, and refreshing nature; and they are filled with it, who have a comfortable sense of it, and a firm persuasion of interest in it, and are delighted with the views of it, and are as it were inebriated with it; and they are filled with the Spirit, in whom his grace is a well of living water, and out of whose belly flow rivers of it; and who have a large measure of spiritual peace and joy, expressed in the following manner.

19  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 twxbvwtw twryv, "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 Myryv Mylht Myrwmzm 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.

20  Giving thanks always for all things,.... For things temporal, for our beings, and the preservation of them, and for all the mercies of life; for things spiritual, for Christ, and for all spiritual blessings in him; for electing, redeeming, sanctifying, adopting, pardoning, and justifying grace; for a meetness for heaven, and for eternal life itself; for the Gospel, promises, truths, ordinances, and ministry; and this is to be done always, at all times, in times of adversity, desertion, temptation, affliction, and persecution, as well as in prosperity:

unto God, and the Father; to God who is, and as he is the Father of mercies, and of all creatures; and as he is the Father of Christ, and of all the elect in him:

in the name of our Lord Jesus Christ; for all the mercies of God's people, both temporal and spiritual, come through him, and for his sake; and thanksgivings for them are only acceptable to God as they are offered up by him; nor is there any other way of bringing them to God, but through him: this duty, as it stands connected with the former, shows that praise and thanksgiving are the principal subject matter of psalms, hymns, and spiritual songs, to be sung; and that the manner of singing is with thanksgiving; and that the end of it is to give thanks to God.

21  Submitting yourselves one to another,.... Which may be understood either in a political sense, of giving honour, obedience, and tribute, to civil magistrates, since they are set up by God for the good of men, and it is for the credit of religion for the saints to submit to them; or in an economical sense; thus the wife should be subject to the husband, children to their parents, and servants to their masters, which several things are afterwards insisted on, as explanative of this rule; or in an ecclesiastic sense, so the Ethiopic version renders it, "subject yourselves to your brethren": thus members of churches should be subject to their pastors, not in the same sense as they are to Christ, the head, nor are they obliged to believe or do everything they say, right or wrong; yet honour and esteem are due to them, and submission and obedience should be yielded to their doctrines, precepts, and exhortations, when they are agreeably to the word of God; since God has set them in the highest place in the church, called them to the highest service, and most honourable work, and bestowed on them the greatest gifts; the younger members should also submit to the elder, and the minority to the majority; one member should submit to another, to the superior judgment of another, and to the weakness of another, and to the admonitions of others, and so as to perform all offices of love: and the manner in which this duty is to be performed, is

in the fear of God; which may be considered as the moving cause of submission, or, as the rule of it; submission should be on account of the fear of God, and so far as is consistent with it; and indeed, the fear of God is that which should influence and engage to every duty; and which should be before our eyes, and in exercise in our hearts, in all concerns, civil and religious: the Alexandrian copy and some others, the Complutensian edition, and the Vulgate Latin and Ethiopic versions read, "in the fear of Christ"; who is the head of the church, and King of saints, and as such to be feared and reverenced; and for his sake there should be a submission to one another; the Syriac version reads, in the love of Christ, which should constrain the saints to this duty.

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