Ephesians 5:15–21

5:15–16 “Then” not only introduces a new section but also connects this passage to the previous one (vv. 3–14). Paul again exhorts his readers to walk a certain way, this time beginning with the command to “look carefully.” In particular, Paul’s audience is to pay careful attention to the way in which they walk (i.e., live), which is then unpacked with three contrasts.

First, Paul instructs the Ephesian believers to live “not as unwise but as wise” (v. 15b). The behavior of believers should be characterized by wisdom (1:17; cf. 1:8; 3:10; Col. 4:5). In this context, wisdom refers to the practical wisdom gained from insight into God’s will and workings.

One of the ways in which Christians walk wisely is by “making the best use of the time” (Eph. 5:16; cf. Col. 4:5). Walking with wisdom means taking full advantage of every opportunity that comes our way. It is not enough to sit back and merely try to avoid evil. Believers must positively seek to use the gifts and graces given to them in a way that helps to further God’s kingdom, taking advantage of every occasion “because the days are evil.” Paul’s language here reflects his eschatological perspective that we are living in the last days. Scripture sees all reality as represented by two ages: the present age and the coming age. Although the present age is evil (Rom. 8:18; Gal. 1:4; Eph. 2:2; 6:13), one day the Messiah will return and subdue all his enemies and make all things right. Until then, believers are urged to walk with wisdom and make use of every opportunity.

5:17 The second way in which believers are to walk carefully is to “not be foolish, but understand what the will of the Lord is.” The negative aspect of this verse, avoiding foolishness (similar to not being “unwise”; v. 15), echoes the OT wisdom literature, which is full of admonitions not to live like a fool but instead to seek wisdom (e.g., Prov. 10:23; 23:9; 24:7).

Paul provides a strong contrast (“but”) with the previous statement by encouraging his readers to understand God’s will. In this context, it is best to take “the will of the Lord” as referring generally to God’s moral purpose. Note several important observations.¹ (1) Although God has made known his divine will (Eph. 1:9), believers are still exhorted to understand it. God expects his people to be diligent in discovering what he has already revealed and in applying it to their lives. (2) Although Paul’s use of “understand” includes a cognitive dimension, it cannot be restricted to merely an intellectual understanding but includes applied knowledge as well. (3) Although Paul usually speaks of God’s will, here he refers to the Lord’s will (cf. Rom. 12:2), i.e., the will of Christ. Paul thus gives this appeal a Christological emphasis. Because believers have already “learned Christ” (Eph. 4:20) and are now “light in the Lord” (5:8), they must seek to determine what is “pleasing to the Lord” (5:10) by doing his will.

5:18–21 The third way in which believers are to walk carefully is to “not get drunk with wine, . . . but be filled with the Spirit” (v. 18). Drunkenness was a problem in the ancient world. In some Greco-Roman religions, drunkenness was even part of the worship experience. The cult of Dionysus (or Bacchus), prominent in Ephesus, used the vine as its cultic symbol. Philo, a first-century Jewish philosopher, wrote an entire treatise concerning this topic entitled On Drunkenness. The problem with drunkenness is that it leads to “debauchery,” or “behavior which shows lack of concern or thought for the consequences of an action”² (cf. Titus 1:6; 1 Pet. 4:4). We do not know whether this was a particular issue facing the Ephesian Christians or whether it merely was prominent in the culture (and therefore always a temptation).³ The main reason Paul references drunkenness, however, is probably to set up a contrast with the positive command to be filled with the Spirit, as this second command receives further elaboration (Eph. 5:19–21).

But what exactly does it mean to be “filled with the Spirit”? There are two main interpretations: (1) the Holy Spirit is what believers are filled with (i.e., the content; “with the Spirit”) or (2) the Holy Spirit is the one who fills believers (i.e., the means; “by the Spirit”). Although a choice between the two options is not easy, the latter is preferable due to the parallel previous statement, which communicates means (“drunk by means of wine”). While the Spirit is the means by which believers are filled, the content of their filling is the fullness of the triune God (3:19; 4:13).

Verses 19–21 describe the result of being filled with the Spirit, using four participial phrases. First, believers who are Spirit-filled address “one another in psalms and hymns and spiritual songs” (v. 19a; cf. Col. 3:16). When singing, believers not only sing to God; there is also a horizontal dimension in which believers encourage and strengthen the faith of one another. The three terms “psalms,” “hymns,” and “spiritual songs” are “intended to cover all the singing that went on in worship rather than to differentiate between them.”⁴

The second result of being Spirit-filled involves “singing and making melody to the Lord with your heart” (Eph. 5:19b). This phrase should be viewed as depicting the same action as the previous one, with a different emphasis. The first focuses on the horizontal or corporate dimension of music in worship (“addressing one another”), whereas this action emphasizes the vertical and individual dimension (“to the Lord”). Heartfelt singing (“with your heart”) should be directed to the Lord Jesus Christ as the Savior and Redeemer of his people.

Third, believers who are Spirit-filled give “thanks always and for everything to God the Father in the name of our Lord Jesus Christ” (v. 20). The action of “giving thanks” is qualified by four modifiers. Christians are to give thanks “always,” which signifies that thanksgiving should be done regularly or constantly (1 Thess. 5:18). Christians should also give thanks “for everything,” which means for all things or circumstances (including trials and suffering). Christians are to give thanks “to God the Father” because he is the creator and sustainer of all things. Finally, Christians give thanks “in the name of our Lord Jesus Christ” because the name of Jesus expresses the authoritative basis of prayers to God.

The fourth and final result of being Spirit-filled involves “submitting to one another out of reverence for Christ” (Eph. 5:21). Although some interpret this verse as referring to mutual submission in all relationships, Paul’s use here is probably more specific, referring to the various social relationships that follow: wives submitting to their husbands; children submitting to their parents; and slaves submitting to their masters. The verb “submit” (hypotassō) regularly describes submission to someone in authority. The motivation for such submission is “out of reverence for Christ.” The word translated “reverence” (phobos) is sometimes rendered “fear.” Because this usage applies to believers, it refers here to reverent awe.