Eberhard Nestle, Erwin Nestle, Barbara Aland et al., The Greek New Testament, 27th ed. (Stuttgart: Deutsche Bibelgesellschaft, 1993), 511-12.
Harold Hoehner, Ephesians: An Exegetical Commentary (Grand Rapids, MI: Baker, 2002), 691.
Ibid.
H.G. Liddell, A Lexicon: Abridged from Liddell and Scott's Greek-English Lexicon (Oak Harbor, WA: Logos Research Systems, Inc., 1996), 629.
Theological Dictionary of the New Testament, ed. Gerhard Kittel, Geoffrey W. Bromiley and Gerhard Friedrich, electronic ed. (Grand Rapids, MI: Eerdmans, 1964-), 125.
Daniel Wallace, Greek Grammar Beyond the Basics (Grand Rapids, MI: Zondervan, 1996), 419-423.
Dr. Thomas L. Constable, Notes on Colossians, Colossians 4:5. https://lumina.bible.org/bible/Colossians+4 [accessed December 18, 2014].
James Swanson, Dictionary of Biblical Languages With Semantic Domains: Greek (New Testament), electronic ed. (Oak Harbor: Logos Research Systems, Inc., 1997).
Hoehner, Ephesians, 694.
Ibid., 695.
Liddell, A Lexicon: Abridged from Liddell and Scott's Greek-English Lexicon, 140.
Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains. elec. edition of the 2nd edition (New York, NY: United Bible Society, 1996), 1:357.
See, for example, John Piper's Does God Desire All to Be Saved? (Wheaton, IL: Crossway, 2013). Though it should be noted that the author of this research does not agree with Piper's conclusions on the issue of "limited atonement." Furthermore, Piper's understanding of the two wills have more to do with the one superseding the other in His plan of salvation than the two wills noted in this research. Yet, that God has two wills is a common belief nevertheless.
Wallace, Greek Grammar Beyond the Basics, 440.
Liddell, A Lexicon, 127.
Louw and Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains, 752.
Wallace, Greek Grammar Beyond the Basics, 374-375.
Ibid., 375.
Hoehner, Ephesians, 704.
Ibid., 705.
Robert Utley, Paul Bound, the Gospel Unbound: Letters from Prison (Colossians, Ephesians and Philemon, Then Later, Philippians). Study Guide Commentary Series. (Marshall, TX: Bible Lessons International, 1997), 128.
Wallace, Greek Grammar Beyond the Basics, 142-144.
Ibid., 142.
Hoehner, Ephesians, 707.
Ibid.
Swanson, Dictionary of Biblical Languages With Semantic Domains: Greek (New Testament).
Ibid.
See Hoehner, Ephesians, 708.
Louw and Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains, 401.
Ibid., 400.
Hoehner, Ephesians, 709.
Louw and Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains, 401.
However, see the Word Studies section below for information on the textual variant of interest. It is quite possible that the Greek should actually read ἐν ταῖς καρδίαις, thus making it: with your hearts.
Ibid., 299.
Theological Dictionary of the New Testament, 243.
Wallace, Greek Grammar Beyond the Basics, 351.
Liddell, A Lexicon, 867.
David Alan Black, It's Still Greek to Me: An Easy-to-Understand Guide to Intermediate Greek (Grand Rapids, MI: Baker Books, 1998), 37.
Taken from Liddell, A Lexicon, 867.
Taken from the Theological Dictionary of the New Testament, 9:199-200, except for the search tool from Logos Bible Software.
Logos Bible Software, "Textual Searches" [accessed December 30, 2014].
Robert L. Thomas, New American Standard Hebrew-Aramaic and Greek Dictionaries : Updated Edition (Anaheim: Foundation Publications, Inc., 1998).
Taken from Swanson, Dictionary of Biblical Languages With Semantic Domains: Greek (New Testament), except for the search tool from Logos Bible Software.
Logos Bible Software, "Morph Search" [accessed December 30, 2014].
By using the example of Hebrews' warning passages for disobedient Christians, many Bible scholars would find disagreement. Some propose that the warnings are not for saved people at all, but for unbelievers. However, it seems that as the passage alluded to from Hebrews 12 is indeed directed at Christians (as well as other warnings).
Taken from Liddell, A Lexicon, 647.
Taken from the Theological Dictionary of the New Testament, 6:284.
Taken from Thomas, New American Standard Hebrew-Aramaic and Greek Dictionaries: Updated Edition (Anaheim: Foundation Publications, Inc., 1998).
Taken from Louw and Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains, 2:199, except for the Logos Bible Software search tool.
Logos Bible Software, "Morph Search" [accessed December 30, 2014].
Logos Bible Software, "Morph Analysis" [accessed December 30, 2014]. Also cited for the information throughout the remainder of the above paragraph.
Hoehner, Ephesians, 697.
Ibid., 707.
Ibid., 712.
42
TYNDALE THEOLOGICAL SEMINARY
EXegetical PAPER ON EPHESIANS 5:15-21
A PROJECT SUBMITTED TO
PROFESSOR GILLES DESPINS
IN PARTIAL FULFILLMENT OF
THE REQUIREMENTS FOR THE COURSE
GREE-6302
ADVANCED GREEK EXEGESIS, GRAMMAR, AND SYNTAX
BY
JOHN MICHAEL WILEY
[email protected]
HURST, TEXAS
31 DECEMBER 2014
TABLE OF CONTENTS
TRANSLATION AND IMMEDIATE CONTEXT…………………..………………….….….3-5
OUTLINE OF EPHESIANS……………………………………………………………………...6
EXEGETICAL IDEA……………………………………………………………………………..7
EXEGETICAL OUTLINE………………………………………………………………………..7
DIAGRAM…………………………………………………………………………………….8-10
RUNNING COMMENTARY OF PASSAGE……………………………………………….11-27
WORD STUDIES…………………………………………………………………………….28-33
TEXTUAL PROBLEMS……………………………………………………………………..34-39
APPLICATION OF PASSAGE……………………………………………………………...40-41
BIBLIOGRAPHY……………………………………………………………………………42-43
ExEGETICAL PAPER
Translation and Immediate Context
Ephesians 5:15-21
[Greek Text]
15 Βλέπετε οὖν ἀκριβῶς πῶς περιπατεῖτε μὴ ὡς ἄσοφοι ἀλλʼ ὡς σοφοί, 16 ἐξαγοραζόμενοι τὸν καιρόν, ὅτι αἱ ἡμέραι πονηραί εἰσιν. 17 διὰ τοῦτο μὴ γίνεσθε ἄφρονες, ἀλλὰ συνίετε τί τὸ θέλημα τοῦ κυρίου. 18 καὶ μὴ μεθύσκεσθε οἴνῳ, ἐν ᾧ ἐστιν ἀσωτία, ἀλλὰ πληροῦσθε ἐν πνεύματι, 19 λαλοῦντες ἑαυτοῖς [ἐν] ψαλμοῖς καὶ ὕμνοις καὶ ᾠδαῖς πνευματικαῖς, ᾄδοντες καὶ ψάλλοντες τῇ καρδίᾳ ὑμῶν τῷ κυρίῳ, 20 εὐχαριστοῦντες πάντοτε ὑπὲρ πάντων ἐν ὀνόματι τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τῷ θεῷ καὶ πατρί. 21 Ὑποτασσόμενοι ἀλλήλοις ἐν φόβῳ Χριστοῦ,
[Translation]
Look accurately, therefore, how you (plural) walk, not as unwise but as wise, redeeming the time, because the days are evil. Because of this do not be foolish, but understanding what (is) the will of the Lord. And be not drunk with wine, in which is unsavedness [or debauchery/dissipation], but be filled by the Spirit, speaking to one another (for everyone's benefit) [variant: in] psalms and in hymns and in spiritual songs, singing and making music [with instrumental implications] with your (plural) heart [variant: hearts] to the Lord, always giving thanks for all (things) in the name of our Lord Jesus Christ and God the Father. Being subjected to one another in fear of Christ,
[Immediate Context]
Paul frequently uses conjunctions οὖν and διό in Ephesians that are helpful indicators for his train of thought in each section. They are translated, "therefore," which infers that what has just been written also possesses relevancy for what is subsequently to be discussed. Two preceding examples of transitional conjunctions to Ephesians 5:15-21 include Ephesians 5:1 and Ephesians 4:25. Starting with Ephesians 4:25, Paul states, "Therefore, having put away falsehood, let each one of you speak the truth with his neighbor, for we are members one of another" (ESV). Such a sentence thus points back even further to verses 17-24, in which Paul pleads with the Ephesians to put off the "old man" and to put on the "new man." Such a change in character would necessarily lead to a change in interpersonal affairs, including the language and attitude one uses. For the most part, Ephesians 4:25-32 argues for deduction (of sinful lifestyles), whereas Ephesians 5:1-2 places emphasis on addition (of Christ-like living). Once again, in Ephesians 5:3-7 reverts back to commanding the putting away of their former activity, but in verses 8-14 there is both exhortation to apply godly actions and to deny sinful actions. The passage of which this exegetical paper is concerned with comes in Ephesians 5:15-21, which repeats the same types of imperatives: putting away sin, putting on godly actions.
It should also be noted that the immediate context of this passage is helpful, not just in the preceding passages, but also in subsequent passages. After having commanded Christians to submit to "one another," Paul carries this subordination theme into the following passages. He instructs wives to submit to their husbands (vs. 22-24), but husbands likewise must love their wives sacrificially, just as Christ loves the church (vs. 25-33). In Ephesians 6:1-4, children have the same command to submit to parents, though the idea used in this context is one of obedience and honor. In Ephesians 6:5-8, slaves are summoned to humbly obey their masters, but masters are likewise urged to treat their slaves with great care and kindness, because they themselves are slaves to a Master, namely, the Lord (vs. 9). Verse 10 denotes an obvious change in thought, that is, Paul moves from the submission and love relationship to another important topic: the armor of God. Therefore, one might propose the question, "What is the relationship between these three sections (preceding 5:15-21, 5:15-21 itself, and after 5:15-21)?" It would seem that the simplest explanation is that Paul starts with a general theological point that Christians are new creatures in Christ and distinct from their former immoral lifestyles, before moving to more specific commands. In 5:15-21, the commands are likewise specific, but they also apply to the congregation as a whole. In the passages after 5:15-21, the commands extend beyond the local gathering of believers and into relationships. Therefore, while theological foundations come before commands for godly living, both knowledge of doctrine and Christ-like behavior are necessary components for the believer.
Outline of Ephesians
(1:1-1:2)
Personal greetings from Paul to the Ephesians.
(1:3-1:14)
The spiritual blessings that are provided for believers have been wondrously planned and secured by God: the Father, Son, and Holy Spirit.
(1:15-23)
Paul is thankful for the spiritual growth of the Ephesians, as well as the efficacious work of Christ, who is over all things.
(2:1-10)
Paul sharply contrasts the absolute depravity of man with the saving grace of God.
(2:11-22)
Next, Paul contrasts the Gentiles and the Jews, and how Christ has made peace with God for all ethnicities.
(3:1-13)
The mystery of the Church revealed now, with Paul being a minister appointed by God.
(3:14-21)
Paul is humbled by the majestic work of God and is in frequent prayer for the Ephesians' wellbeing.
(4:1-16)
Paul remarks about the many facets of God's Church, and how each part needs to work together in unity.
(4:17-5:22)
Paul confronts the Ephesians and implores them to walk in holiness and put away their former ways of worldliness.
(5:23-6:9)
Paul addresses the importance of relationships: wife/husband, child/parent, slave/master.
(6:10-20)
The Ephesians are to be prepared for all of life with the spiritual weapons that are provided by God.
(6:21-24)
Final words of kindness towards the Ephesians.
Exegetical Idea
Christians are called to a life of serious-minded living, being filled with the Holy Spirit. Living in such a way will lead to outward, God-centered praise, including worship through song and music. The Spirit-filled Christian will also express the fruit of humility by demonstrating submission.
Exegetical Outline
(5:15a) Walk Carefully as Christians
(5:15b) Be Wise, Rather Than Unwise
(5:16) Make Good Use of Time
(5:17a) Do Not Be Foolish
(5:17b) Understand God's Will
(5:18a) Do Not Get Drunk
(5:18b) Such is Debauchery
(5:18c) Be Filled By the Holy Spirit
(5:19) Result 1: Communicating to one another in these ways:
(5:19a) Psalms
(5:19b) Hymns
(5:19c) Spiritual Songs
(5:20) Object of Worship: The Lord
(5:21a) Result 2: Giving Thanks to God
(5:21b) In the Name of the Lord Jesus Christ
(5:22a) Result 3: Submitting To One Another
(5:22b) Reason for Submission: Fear of Christ
Diagram
[vs. 15-16]
Βλέπετε
^...ἀκριβῶς
οὖν...
^...περιπατεῖτε
πῶς...
μὴ ὡς ἄσοφοι
ἀλλʼ
ὡς σοφοί,
ἐξαγοραζόμενοι τὸν καιρόν,
ὅτι
αἱ ἡμέραι
^...εἰσιν
πονηραί...
[vs. 17]
διὰ τοῦτο
μὴ γίνεσθε
ἄφρονες,
ἀλλὰ
συνίετε
τί "" τὸ θέλημα
τοῦ κυρίου.
[vs. 18-20]
καὶ
μὴ μεθύσκεσθε
οἴνῳ,
ἐν ᾧ
ἐστιν
ἀσωτία,
ἀλλὰ
πληροῦσθε
ἐν πνεύματι,
λαλοῦντες ἑαυτοῖς
[ἐν] ψαλμοῖς
καὶ
ὕμνοις
καὶ
ᾠδαῖς πνευματικαῖς,
ᾄδοντες
καὶ
ψάλλοντες
τῇ καρδίᾳ ὑμῶν
τῷ κυρίῳ,
εὐχαριστοῦντες
πάντοτε ὑπὲρ
πάντων
ἐν ὀνόματι
τοῦ κυρίου
ἡμῶν
Ἰησοῦ Χριστοῦ
^...καὶ
τῷ θεῷ...
πατρί.
[vs. 21]
Ὑποτασσόμενοι
ἀλλήλοις
ἐν φόβῳ
Χριστοῦ
Commentary of Ephesians 5:15-21
[Ephesians 5:15-16] Βλέπετε οὖν ἀκριβῶς πῶς περιπατεῖτε μὴ ὡς ἄσοφοι ἀλλʼ ὡς σοφοί, ἐξαγοραζόμενοι τὸν καιρόν, ὅτι αἱ ἡμέραι πονηραί εἰσιν.
Βλέπετε οὖν ἀκριβῶς πῶς περιπατεῖτε
This setion immediately points back to what has just been written, that is, the conjunction οὖν (translated as "then" or "therefore") indicates that preceding information has provided the foundation for what Paul is about to address. It is common in the Greek New Testament for the conjunction to appear as the second word in the sentence, rather than the first word, as is common in English. The latter part of verse eight, ὡς τέκνα φωτὸς περιπατεῖτε, can be translated as a command: "walk as children of light." Thus, it is evident that Paul's instructions in the passage at hand are inextricably linked to the preceding verses. Nevertheless, Hoehner thinks this conjunction οὖν "marks a new section of Paul's thought as it does in 4:1, 17; 5:1-5, 7-8." Such a proposition is fair, but it would be advisable to be cautious against missing the similar patterns of thought between the middle of chapter five and preceding sections.
The second person, present, plural, imperative Βλέπετε comes from the verb βλέπω, meaning, "to see." Hoehner refers to this as "spiritual perception." However, the adverb ἀκριβῶς clarifies the meaning, thus giving the translation: look accurately (or carefully). The word πῶς simply means "how," thus relating itself to the manner in which a Christian should "walk." The word for walk used in this verse is περιπατεῖτε, which means to "to walk about." Liddell's lexicon notes, "Aristotle and his followers were called περιπατητικοί." This latter noun is where the idea of peripatetic teachers is derived. It would probably be a stretch to think that Ephesians 5:15 has the idea of Aristotelian-like teachers in mind; rather, Paul seems to be using the verb as a general metaphor for how one lives his life, though the idea is specific to one's public (and even private) character.
μὴ ὡς ἄσοφοι ἀλλʼ ὡς σοφοί
Paul continues his exhortations to holy living by defining how not to walk. μὴ is to be translated, "not." ὡς is a comparative conjunction, so it would be best to translate the beginning of this phrase: "not as." The words ἄσοφοι and σοφοί are obvious contrasts, with the Greek letter ἄ negating the word "wise" to mean "unwise." Likewise, the conjunctions ἀλλʼ and ὡς are to be translated, "but as." Therefore, Christians ought to walk "not as unwise but as wise."
ἐξαγοραζόμενοι τὸν καιρόν
The Greek word ἐξαγοραζόμενοι is a present, middle, participle that is derived from the verb ἀγοράζω. This latter verb comes "from ἀγορά, 'market,' this means 'to buy,' and is often used in the NT in relation to commercial life." However, there are usages where it is used in a soteriological sense (e.g., 1 Corinthians 6:20; Galatians 3:13). Daniel Wallace notes this as being an "Indirect Middle" verb (also referred to as being an Indirect Reflexive, Benefactive, Intensive, or Dynamic Middle). The context here would seem to indicate that the participle, referring to a wise walk rather than an unwise one, would mean something along the lines of "buying out" the time. Καιρόν is translated in different ways in the New Testament, such as time, season, occasion, opportunity, or era. This instance's meaning would seem to favor the translation, "time." But one must understand in the phrase that Paul is stating that one ought to "redeem" the "time." Thus, as the verse is sometimes translated, "making the best use of the time" would seem to be Paul's command. Furthermore, Paul insists on this same imperative in Colossians 4:5, which perhaps clarifies the overall understanding of the verse being discussed. Colossians 4:5 states, "Walk in wisdom toward outsiders, making the best use of the time" (ESV). In verses prior, Paul makes special notice of proclaiming the Gospel, giving a focus on using time for the furtherance of the Christian's message. As Thomas Constable writes, "The opportunity in view seems to be the opportunity to bring others into full union with Christ (cf. v. 3)." Going back to Ephesians 5, then, it seems quite clear that one who walks wisely will likewise be using his/her time effectively, namely, for the furtherance of the Gospel by keeping a strong testimony.
ὅτι αἱ ἡμέραι πονηραί εἰσιν
ὅτι is a very common conjunction in the New Testament, and in this instance, the best translation would be "because." As simple of a word it is, this conjunction plays an important part in the meaning of the verse. After having given the command to "buy out" or "redeem" the time, Paul now begins to tell the reason behind the exhortation. The word ἡμέραι is a plural noun from the word ἡμέρα, which means day. It can mean an approximate 24-hour period from sunset to sunset, from the rising to the setting of the sun, an unspecified unit of time, or a court of justice. The context eliminates the last meaning right away, so the other possibilities are left. Furthermore, since the verb εἰσιν equates ἡμέραι with πονηραί, meaning the "days are evil," the best solution would consider ἡμέραι as meaning 24-hour periods, but successive. In other words, this watchfulness that Christians are to have in terms of their conduct never ends, just as one day continues right on to the next. As Hoehner clarifies, "Moral, not physical, evil is in mind here." Additionally, he states, "[B]elievers are commanded not to let the god of this age intimidate them, but to take advantage of every opportunity in this immoral environment to live a life that pleases God (cf. Gal. 2:10). How this is done is explained more fully in the following verses."
[Ephesians 5:17] διὰ τοῦτο μὴ γίνεσθε ἄφρονες, ἀλλὰ συνίετε τί τὸ θέλημα τοῦ κυρίου.
διὰ τοῦτο μὴ γίνεσθε ἄφρονες
The word διὰ takes on the translation, "because of" or "on account of," as it is used with an accusative. τοῦτο is a demonstrative, singular pronoun (in the accusative), which is best translated, "this." Altogether, this opening phrase would be, "because of this." Paul is, of course, referring back to what was just stated concerning the days being filled with evil and for Christians to be living soberly.
The phrase's main verb, γίνεσθε, is a second person, middle/passive, plural, imperative, from the word γίνομαι. Thus, the command is to "become." However, the word μὴ reverses the verb's meaning insofar that it should translated, "do not become." The final word, ἄφρονες, provides the most critical part of the sentence's meaning. It is used in classical Greek literature to mean "senseless," "folly," or even "crazed." But in the New Testament, a reliable translation would be "foolish" or "unwise," with preference to the former. Additionally, after having given the command, "μὴ ὡς ἄσοφοι ἀλλʼ ὡς σοφοί," which gave the polar opposites for wisdom, Paul uses this separate term for foolishness. But Paul also informs Christians what to do, which is expounded in the following clause.
ἀλλὰ συνίετε τί τὸ θέλημα τοῦ κυρίου
The conjunction ἀλλὰ interjects a clear contrast with what was presented in the phrase prior, as it is to be translated, "but." The second person, plural, imperative verb comes from the word συνίημι, which means, "understand." While the Christian walk is not solely an intellectual pursuit, there is no doubt that one's cognition is a necessary facet of his/her ability to live in Christ-likeness. Just exactly what one needs to "understand" is qualified in the remainder of the phrase.
The pronoun τίς is to be translated, "what." A completely literal translation into English would not make complete sense ("but understand what the will of the Lord"), so the word "is" could be added just following τίς or after κυρίου: "but understand what [is] the will of the Lord" or "but understand what the will of the Lord [is]." τὸ θέλημα can be defined lexically, "that which is purposed, intended, or willed." Deuteronomy 29:29 offers substantially helpful insight into the commonly misunderstood topic of "God's will," as it states, "The secret things belong to the Lord our God, but the things that are revealed belong to us and to our children forever…" (ESV). There are, therefore, some things that God has chosen to keep hidden from man's knowledge. But God has indeed revealed many things about His will. Some theologians would distinguish between these two "wills" in the following ways: (1) God's revealed will (2) God's hidden/secret will. In this passage from Ephesians, the Lord's will is certainly revealed. Christians are to be wise, sober, and redeem their time, not unwise, foolish, and unconcerned about the Lord's will.
[Ephesians 5:18-20] καὶ μὴ μεθύσκεσθε οἴνῳ, ἐν ᾧ ἐστιν ἀσωτία, ἀλλὰ πληροῦσθε ἐν πνεύματι, λαλοῦντες ἑαυτοῖς [ἐν] ψαλμοῖς καὶ ὕμνοις καὶ ᾠδαῖς πνευματικαῖς, ᾄδοντες καὶ ψάλλοντες τῇ καρδίᾳ ὑμῶν τῷ κυρίῳ, εὐχαριστοῦντες πάντοτε ὑπὲρ πάντων ἐν ὀνόματι τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τῷ θεῷ καὶ πατρί.
καὶ μὴ μεθύσκεσθε οἴνῳ
The conjunction καὶ should be translated in its most common way, that is, "and." Paul's previous thoughts are certainly carried over into this new command, though the latter is certainly strong on its own. The verb here, μεθύσκεσθε, is a second person, plural, present, passive, imperative, which can be translated, "be drunk." However, the word μὴ renders the verb to mean, "be not drunk" or "do not be made drunk." Wallace refers to this verb as a "Causative/Permissive Passive," which means, "it implies consent, permission, or cause of the action of the verb on the part of the subject." In other words, drunkenness is something that can potentially have a dire affect on a Christian who consumes an excess amount of alcohol. Such specificity is made explicit by this phrase's final word, οἴνῳ, which means wine. Overall, the command is for Christians to abstain from getting drunk through the overconsumption wine (though, of course, any other drink that could cause drunkenness would be applicable too).
ἐν ᾧ ἐστιν ἀσωτία
The preposition ἐν is to be translated, "in." However, it must be understood in context, as it is followed by the relative pronoun, ᾧ. These two Greek words together form the translation, "in which." This forms the essential subject for the phrase, but looks back to the previous sentence concerning the warning to abstain from drunkenness. Paul further explains this prohibited action by equating it with ἀσωτία. This latter Greek noun can be translated in a variety of ways. Classical Greek literature uses the word to mean prodigality or wastefulness. Louw and Nida define it lexically as, "behavior which shows lack of concern or thought for the consequences of an action." Furthermore, as other words used in this passage have done, the α provides a negation for the word's meaning. In other words, instead of it being σωτία (savedness), it is ἀσωτία (unsavedness). The precise meaning of what unsavedness would actually denote in English is rather difficult. Thus, a reasonable way to translate ἀσωτία would be "recklessness," "dissipation," or "debauchery." This phrase as a whole, then, would be translated in the following way: "in which is dissipation [or recklessness; or debauchery]."
ἀλλὰ πληροῦσθε ἐν πνεύματι
After expounding on the recklessness of drunkenness (which began with the phrase καὶ μὴ μεθύσκεσθε οἴνῳ) and telling them what not to do, Paul then tells the Ephesian believers what to do. The word ἀλλὰ is used again, once again to be translated, "but." Rather than being drunk with wine, believers should: "πληροῦσθε ἐν πνεύματι." This is perhaps the most disputed phrase, in terms of translation and meaning. πληροῦσθε is a second person, plural, imperative verb from the word πληρόω. It is also passive, thus, the translation would have to take this voice into account. The translation of πληροῦσθε is fairly straightforward and apparent: "be filled" (with the command given to a second person, plural audience: i.e. "you all"). However, the meaning of ἐν πνεύματι is rather difficult to decipher with precision. According to Wallace, "[W]e know of no clear examples in biblical Greek in which ἐν + the dative indicates content. We should, therefore, seek some other nuance in such instances, as in Eph 5:18." Furthermore, Wallace's suggestions for what this does mean are worth considering:
The meaning of this text can only be fully appreciated in light of the πληρόω language in Ephesians. Always the term is used in connection with a member of the Trinity. Three considerations seem to be key: (1) In Eph 3:19 the "hinge" prayer introducing the last half of the letter makes a request that the believers "be filled with all the fullness of God" (πληρωθῆτε εἰς πᾶν τὸ πλήρωμα τοῦ θεοῦ). The explicit content of πληρόω is thus God's fullness (probably a reference to his moral attributes). (2) In 4:10 Christ is said to be the agent of filling (with v 11 adding the specifics of his giving spiritual gifts). (3) The author then brings his argument to a crescendo in 5:18: Believers are to be filled by Christ by means of the Spirit with the content of the fullness of God.
Hoehner concurs in many ways, stating,
[T]he Holy Spirit is the means by which believers are filled with Christ and his will…This lifestyle is in contrast with those who are "drunk with wine." As previously mentioned, persons controlled by alcohol no longer control their actions, as exhibited when asked to walk a straight line and are unable to do so. Likewise, those filled by the Spirit no longer control their actions but rather relinquish their will to the Lord.
Likewise, "The filling by the Spirit is more than the Spirit's indwelling—it is his activities realized in and through us. Believers are commanded to be filled by the Spirit so that they will understand the will of the Lord and allow God's control of their lives, thus providing enablement to make the most of every opportunity rather than succumbing to the desires of the flesh…With the indwelling each Christian all of the Spirit, but the command to be filled by the Spirit enables the Spirit to have all of the believer. The wise walk, therefore, is one that is characterized by the Holy Spirit's control." Meanwhile Robert Utley notes, "The structural parallel (Col. & Eph. are based on almost the same outline) in Col. 3:16 changed the 'ever be filled' to 'let the word of Christ richly dwell within you.' They both refer to daily intentional submission to the Spirit's producing Christlikeness, particularly as it relates to dealing with people."
Overall, the best way to understand Paul's command seems to be that believers are to be filled "by the Spirit" (He, being the instrumental agent) with the content being Jesus Christ in particular, or perhaps the Triune God in general. And as the context indicates (see the following commentary on λαλοῦντες ἑαυτοῖς [ἐν] ψαλμοῖς καὶ ὕμνοις καὶ ᾠδαῖς πνευματικαῖς), one way such content can be communicated amongst Christians is via song (which would mean that music is an incredibly significant gift from God and should be utilized with great care). Though it would most likely follow that one can be filled "by the Spirit" by regularly receiving and studying the written Word of God as well, whether it be in an individual setting or a corporal/group setting. Some instances of the Spirit's filling are distinctively different from the New Testament example given by Paul, but that would simply be because of the Holy Spirit's role being different in this present dispensation. For example, Sampson was filled by the Holy Spirit in an empowered fashion so that his physical might was greatly heightened for a certain task. In Psalm 51:11, David pleaded with God to not take His Spirit from him. Clearly, the way in which the Holy Spirit operates is not always identical. And based on an exegesis of Ephesians 5:18, the Holy Spirit's filling (in this instance) is not pertaining to His ability to provide supernatural assistance for an appointed task, but is for a daily lifestyle that will lead to a wise walk.
λαλοῦντες ἑαυτοῖς [ἐν] ψαλμοῖς καὶ ὕμνοις καὶ ᾠδαῖς πνευματικαῖς
A normal and simplified translation of λαλοῦντες ἑαυτοῖς would likely be, "speaking to yourselves." After all, λαλοῦντες is a present, active, participle, derived from the word, λαλέω ("I speak"), and the word ἑαυτοῖς is a second person, plural, dative pronoun, sometimes translated, "to yourselves." But as Wallace records in his Greek Grammar on the section, "Dative of Interest (including Advantage [commodi] and Disadvantage [incommodi])," this is likely an example of a dative of advantage (commodi). He further notes, "Instead of the words to or for, supply for the benefit of or in the interest of for the dative of advantage...The translation for the benefit of etc. is helpful for getting the sense of the dative, not as a final translation, since it is too awkward." Additionally, Hoehner argues for the translation of "one another" instead of "yourselves" with the following evidence: "The dative indicates direction—speaking 'to' one another. This clearly indicates that the education of community members took place through clear speech rather than unknown speech or glossolalia." So, the best translation for getting the meaning of the Greek across to an English-speaking audience would be, "speaking to one another (for everyone's benefit)," rather than merely saying that Christians should speak to one another (…in psalms, hymns, and spiritual songs).
Paul then describes a method for speaking to one another (for everyone's benefit): [ἐν] ψαλμοῖς καὶ ὕμνοις καὶ ᾠδαῖς πνευματικαῖς. The preposition ἐν, not without controversy in this passage, is a disputed textual variant. Overall, though, it is not a significant textual problem.
Its omission has far better support because of the age and character of manuscripts from three text-types, it has good geographical spread, and it has good genealogical relationships. Its inclusion is only in the Alexandrian text. Internally, it may have been included because it appears in the previous clause. The sense is not different with its omission. Thus, the omission is the preferred reading.
Whether or not the presposition is original, the meaning changes in no way whatsoever. Paul's command is to speak to one another with three manifestations of obedience, all of which are dative plurals, which indicate that believers do so "with" or "in" (similar to the carried ideas of ἐν): (1) ψαλμοῖς, (2) ὕμνοις, or (3) ᾠδαῖς πνευματικαῖς.
The first mode of communicating with one another is via ψαλμοῖς. Translated literally, this word means "psalms." Now, there are two ways in which it is used in the New Testament. The first is in relation to general songs of praise (Luke 20:42; Acts 1:20; 13:33; 1 Corinthians 14:26; Colossians 3:16). And the second way is to denote a reference to the biblical book of Psalms from the Old Testament (e.g., Luke 24:44). While it is plausible that Paul is exhorting the Ephesians to sing to one another from the biblical book of Psalms, more than likely, it is a reference to psalms (i.e. songs) in general. Even in this more inclusive understanding, Christians can still use the Old Testament book of Psalms in worship. Additionally, it is possible that the nuance of the word ψαλμοῖς could carry with it the idea of a string intrument (plucking), to distinguish it from the other three terms, but even this is etymologically uncertain.
Secondly, Paul refers to ὕμνοις. In classical pagan literature, this word referred to a hymn performed unto the gods, but obviously Paul's monotheistic framework would restrict this imperative as being directed toward the Triune God alone. Louw and Nida define ὕμνοις as "a song with religious content—'hymn.'"
The third and final method of communicating to one another, according to Paul in this passage, is in ᾠδαῖς πνευματικαῖς. Louw and Nida comment again, stating that the noun ᾠδαῖς refers to "a particular melodic pattern with verbal content—'song.'" The adjective, πνευματικαῖς, also plays a significant part in the interpretation process. It would seem to be that πνευματικαῖς is simply descriptive of the noun (song), thus arriving at the translation, "spiritual songs." As Hoehner comments,
The adjective πνευματικαῖς, "spiritual," could modify all three nouns, but is better viewed as grammatically related only to the last noun. The first two nouns normally have specific reference to the praise of God, whereas the last noun is more general suggesting that Paul wanted to ensure that believers sang spiritual songs, that is, songs which issued from hearts filled by the Holy Spirit rather than produced by wine.
All three words are admittedly difficult to distinguish from one another (if they are even supposed to provide differentiation). But with much more certainty, one can determine that these actions of speaking to one another in psalms, hymns, and spiritual songs are the result of a Christian being Spirit-filled.
ᾄδοντες καὶ ψάλλοντες τῇ καρδίᾳ ὑμῶν τῷ κυρίῳ
The first word in this next section, ᾄδοντες, is a present, active, participle (notice also λαλοῦντες, ψάλλοντες, and further below, εὐχαριστοῦντες). It comes from the verb, ᾄδω, which means to sing. Paul's thoughts on the words ψαλμοῖς, ὕμνοις, or ᾠδαῖς πνευματικαῖς (all musical) certainly have carried over into the present phrase being evaluated. The word καὶ, in this example, appears to indicate a similarity between ᾄδοντες and ψάλλοντες. This second participle is derived from the verb, ψάλλω. Louw and Nida state that this verb means, "to sing songs of praise, with the possible implication of instrumental accompaniment (in the NT often related to the singing of OT psalms)—'to sing, to sing a psalm, to sing a song of praise, to sing praises.'" Thus, both voice and instrumentation can and should be in used in times of corporate worship. The object of worship is specified in the end of this phrase, τῷ κυρίῳ (to the Lord). But immediately prior, it is an important to understand the meaning of τῇ καρδίᾳ ὑμῶν. The second person, plural pronoun ὑμῶν indicates that Paul is speaking to his audience and that τῇ καρδίᾳ has personal implications. τῇ καρδίᾳ is dative, and it literally means, "the heart." However, since the New Testament uses the term to mean the "inner self," the translation of "the heart" can potentially have an ambiguous meaning, unless the interpreter is already aware of the biblical usage of καρδίᾳ. Finally, the question remains of whether to translation τῇ καρδίᾳ ὑμῶν as "with your heart" (e.g., ESV and NASB) or "in your heart" (e.g., KJV). To translate the phrase, "in your heart," infers an inward response (perhaps alone), but "with your heart" connotes more of an equality between an inward passion and an outward expression of worship. Therefore, the latter translation ("with your heart") is preferable.
εὐχαριστοῦντες πάντοτε ὑπὲρ πάντων ἐν ὀνόματι τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τῷ θεῷ καὶ πατρί
Paul once again uses a present, active, participle (εὐχαριστοῦντες), which can be translated, "giving thanks." The adverb, πάντοτε, is connected to the participle, rendering the beginning of this verse, "always giving thanks." Louw and Nida go a little bit further and describe the meaning of the particple, noting that the verb from which it is derived is defined as follows: "to be thankful on the basis of some received benefit." Certainly, the Ephesians have much to be thankful for, especially in light of all of the spiritual blessings noted throughout Paul's epistle. And yet, Paul goes continues, stating that they should be thankful ὑπὲρ πάντων (for all things). The preposition ὑπὲρ can be translated in several ways, but the context works best to translate it, "for." Πάντων is a genetive, plural, neuter adjective from πᾶς, and once again, the context would indicate that a reasonable translation would be, "all things," though the word "things," is added for clarity.
But Paul adds that Christians ought to give thanks for all things ἐν ὀνόματι τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τῷ θεῷ καὶ πατρί: in the name of our Lord Jesus Christ and God the Father. Albeit perhaps a bit extreme, the Theological Dictionary of the New Testament's words on the importance of one's name are quite insightful: "The name is an indispensable part of the personality. One might say that a man is constituted of body, soul and name." It should also be noted that the Greek word ὀνόματι is a singular noun. Even though Paul refers to a plurality, both the Lord Jesus Christ and the Father, there is a singularity in the name (note this same singularity in Matthew 28:19, which includes the Father, the Son, and the Holy Spirit). Thus, Christians ought to give thanks in God's name—that which recognizes the identity to whom believers are directing their thanksgiving. Most Christians do not have a problem with asking for all things in the name of the Lord, but many would admit to difficulty in giving thanks for all things. Ephesians 5 exhorts us to do both.
[Ephesians 5:21] Ὑποτασσόμενοι ἀλλήλοις ἐν φόβῳ Χριστοῦ,
Ὑποτασσόμενοι ἀλλήλοις ἐν φόβῳ Χριστοῦ
This final verse may, on the surface (at least in some English translations), feel out of place, especially when considering the subsequent verses. However, Greek exegesis provides much help in determining this verse's meaning in light of what is written in the preceding verses. Ὑποτασσόμενοι is a present, passive, partiple, which can be translated, "Being submissive" or "Being subjected." The next word, ἀλλήλοις, is a reciprocal pronoun. As Wallace notes, "The reciprocal pronoun, ἀλλήλων (of one another), is used to indicate an interchange between two or more groups. It is thus always plural and, like the reflexive pronoun, occurs only in the oblique cases." The final clause, ἐν φόβῳ Χριστοῦ, is to be translated, "in fear of Christ." Even in the present day, commentators differ over the precise meaning of what this godly fear means. In classical Greek, it meant panic or terror. Even in the New Testament, there are many instances where φόβος depicts a situation of horrible fright. However, Romans 13:3, uses the noun in relation to the obedience of secular rulers. Therefore, the usage of φόβος in Ephesians 5:21 indicates not a temporal state of acute terror, but a perpetual reverence with the implication that should believers transgress they are liable to God's discipline.
One additional aspect to note about this passage (as inferred already in the above paragraph) is the importance of the participle in this first word of this verse: Ὑποτασσόμενοι. David Allan Black comments that in Ephesians 5,
[T]here is a break between verse 20 and verse 21 in most English versions, and the Greek participle in verse 21 ("submitting yourselves to one another") is translated as an imperative ("Submit yourselves to one another"). This seems to miss Paul's point completely. If he had wanted to make a break at verse 21, it would have been the simplest thing in the world to write an imperative. Instead, he writes a durative participle that is just like the participles that precede it, so that we should connect this last participle with the preceding context. Mutual submission (v. 21) is simply the result of being filled with the Holy Spirit (v. 18).
Likewise, having a fear of Christ (a manifestation of being Spirit-filled) would seem to go hand-in-hand with mutual submission, and without such an attitude, it is likely one is not truly living Spirit-filled life.
Summary
As the proposed outline informed, the two main commands for Christians in this tremendous, theologically rich passage are: (1) Walk with wisdom (2) Live Spirit-filled. Under the imperatives are several participles, which would indicate clarification for the overall command. A particularly unique facet about Ephesians 5:15-21 is how "practical" it is for Christian living. For many believers, they may feel (and even act) immature. But this passage lays out very precise commands that have very broad implications. Both the standards of holiness (walking wisely) and the key to attaining holiness (Spirit-filling) are directly addressed and intricately expounded upon. It is a passage that comes alive upon a careful reading and exegesis, particularly from the Greek New Testament.
Word Studies
[1] φόβος , ου , ὁ (φόβῳ)
Classical Usage
Flight (Latin = fuga) [Homer]
Personification of Ares' son [Hesiod]
Panic fear [Herotodus]
Object of fear [Xenophon, Aeschylus, and Sophocles]
Object of terror [Herotodus, Sophocles]
Septuagint (LXX) Usage
Hebrew stem (to tremble, to quake) = ירא
5/6 of LXX occurrences: φοβέομαι
φοβερός (-ῶς) = terrible [23 times]
In total = 199 usages in 193 verses
Koine Usage
Cause of fear
Fear/fearful/fears
Intimidation
Respect/respectful/reverence
Sense of awe
New Testament Usage
Fear, state of terror (Matthew 28:8; 2 Corinthians 7:5)
Source or occasion of fear (Romans 13:3)
Reverence (Acts 9:31; 2 Corinthians 5:11)
In total = 47 usages in 44 verses
Special application to Ephesians 5:15-21
Two occurrences of φόβος in Ephesians: 5:21; 6:5. The former is in reference to fearing Christ, while the latter is directed at bondservants who are to "fear" their masters.
Conclusion
In its classical, LXX, Koine, and New Testament usages, the Greek word φόβος has basically retained two possible meanings, both of which are closely related. The first being a temporal state of terror: acute and severe. And the second is associated with a prolonged behavior of reverence to another being. In Ephesians 5, believers are told to maintain a "fear of Christ." Meanwhile, as also noted above, Christian bondservants are urged to "fear" their masters. Considering that both contexts are in reference to "submission," which appears to be a sign of Spirit-filling, the fear noted in both chapters 5 and 6 seems to be the second of two possible meanings: a prolonged behavior of reverence to another being. Jesus Christ, of course, is a much greater being in terms of prominence and deserving of respect, but for a Christian to fail in submission in either context is simply contrary to Scriptural demands. At the same time, there are most likely at least some qualities from the first meaning of φόβος (acute/severe) that are carried over into the second meaning (prolonged/reverential). The book of Hebrews, for example, is filled with warnings that would surely provoke a sense of acute/severe fear among disobedient Christians—or perhaps a better way to phrase it in this instance is immediate fear. Hebrews 12:11-13 says, "For the moment all discipline seems painful rather than pleasant, but later it yields the peaceful fruit of righteousness to those who have been trained by it. Therefore lift your drooping hands and strengthen your weak knees, and make straight paths for your feet, so that what is lame may not be put out of joint but rather be healed" (ESV). For Christians, discipline from God is undesirable, but it is sometimes necessary. To live hard-hearted in disobedience to God and then be confronted by a passage such as Ephesians 5:15-21 (or especially Hebrews 12:11-13) would likely provoke one to have fear, not simply in a reverential sense (though that would still be retained), but also in an immediate, acute, and severe way, leading a Christian to repent and be once again united in close fellowship with God.
[2] πληρόω, πληρόομαι (πληροῦσθε)
Classical Usage
To fill full of – with genetive [Herotodus]; To be filled full of – with passive [Aeschylus]
Other examples: To fill full of food, to gorge, satiate [Euripides, Sophocles]
To fill with/be filled with [Euripides, Aeschylus]
E.g., passive = filled with breath
To man a ship [Herotodus, Aeschylus, Xenophon, and Thucydides]
Full to a number [Herotodus]
Septuagint (LXX) Usage
πλήρης (translated for the following Hebrew words)
Satisfied/become satisfied
Intact
Whole
Overflowing
πληρόω is used about 70 times for forms of אלמ
Literally = to make completely full
Figuratively = to fill someone with something
Koine Usage
Accomplish/accomplished
Amply supplied
Approaching
Complete/completed/completing
Elapsed
Fill/filled/fills
Finished
Fulfill/fulfilled
Fully…[used as adjective]
Increasing
Made complete/full
Passed
Supply
New Testament Usage
Fill (Matthew 13:48)
Make complete (1 Thessalonians 2:16)
Finish (Acts 12:25)
Provide fully (Philippians 4:18)
Proclaim completely (Romans 15:19)
Give true meaning (Galatians 5:14)
Cause to happen (Matthew 1:22)
In total = 86 usages in 86 verses
Conclusion
Etymologically, the verb πληρόω, and its counterpart variations, almost always connotes the idea of filling or completion and the progression thereof, whether literally or figuratively. The one major exception is A-c, which refers to the manning of a ship. But πληρόω is not used in this way in the New Testament, leaving the other multificated (though similar) possible meanings. While studying the etymology of πληρόω is interesting in and of itself—and sometimes etymological studies reveal insights from extra-New Testament literature—the most substantial evidence for determining what πληρόω means in a certain context is by studying how it is used in the New Testament. From the seven potential definitions listed above, definition D-a (fill) is probably the most appropriate for the context of Ephesians. One problem with this view is that the definition often refers to a physical filling (i.e. fish in a net), and the context of Ephesians 5 is a "Spiritual filling." Despite this difficulty, it should be remembered that even though it is not a physical filling, it is a "literal" filling. And Christians should do all they can to follow in this New Testament command, which is simultaneously a marvelous blessing.
Textual Problems
{1} Ephesians 5:17
Greek Texts (Compared)
[NA27/Eclectic] διὰ τοῦτο μὴ γίνεσθε ἄφρονες, ἀλλὰ συνίετε τί τὸ θέλημα τοῦ κυρίου.
[Byzantine Text] διὰ τοῦτο μὴ γίνεσθε ἄφρονες, ἀλλὰ συνιέντες τί τὸ θέλημα τοῦ κυρίου.
Variants Compared
Reading 1: συνίετε
Reading 2: συνιέντες
Internal Evidence
The shorter reading is preferable: Reading 1 is two letters shorter than Reading 2, which is the difference between it being an imperative verb or a participle. Reading 1 is shorter and thus preferable.
The harder reading is often preferable: Both readings are fairly simple, the one being a present, active, imperative verb, and the other being a present participle. Most intermediate Greek students can distinguish between the two very easily. Therefore, neither would gain credence from this internal evidence.
The reading from which the other reading could most easily have developed is preferable: One could surmise that since συνιέντες is longer than συνίετε, this was simply a scribal addition. But there is another clue that is much more substantial. The New Testament records three other instances of the word συνίετε (Matthew 15:10; Mark 8:17, 21). However, there is not a single inclusion of the word συνιέντες. While this piece of evidence does not necessarily prove Reading 1 as definite, it does lean in its favor.
The reading which is characteristic of the author is preferable: The last internal evidence may provide the strongest proof for this textual variant. In Ephesians 5:17, Paul precedes συνίετε/συνιέντες with the conjunction ἀλλά. And in the next verse, Paul uses the conjunction ἀλλά again, and in verse 18 he uses an imperative verb, πληροῦσθε. Of course, this cannot prove Reading 1 to be authentic without a shadow of a doubt, but it is rather strong evidence.
External Evidence
Among the many manuscripts available, there is a pretty even balance between readings, many holding to the first but plenty including the second (of course, this has much to do with geography). The texts that attest to Reading 1 include the following: P46, aleph, A, B, P, 0278, 6, 33, 81, 365, 1241s, 1739, pc, Jerome, and Augustine. However, Reading 2 is found in these: D2, (D* F G), psi, 1881, latt, syrh, Chrysostom, and Theodoret. Harold Hoehner comments on this textual variant, giving preference to Reading 1: "With reservation, the first reading [Reading 1] is preferred because of the date and character of the manuscripts." The eclectic text [NA27/28, UBS 3/4, Westcott-Hort, etc.] therefore follows the predominantly Alexandrian tradition, which supports Reading 1, συνίετε.
Conclusion
Both internal and external evidences point to Reading 1 as being preferable, though one with a preference for the Majority Text (Byzantine) would certainly find favor with Reading 2—and it is even possible to make a somewhat defensible argument, though it would have to lean on an argument based on textual tradition issues. Either way, the expectation set forth in Ephesians 5:17 is that believers would understand the Lord's will. If the authentic text included a participle (Reading 2), Paul still is anticipating that they would understand God's will. And if Reading 1 is authentic, then obviously Paul is wanting believers to understand God's will. While this textual variant may not be understand with 100% accuracy, thankfully a Christian can still follow in the instruction given (whether Reading 1 or 2) and can know God's will: they are to walk wisely.
{2} Ephesians 5:19
Greek Texts (Compared)
[NA27/Eclectic] λαλοῦντες ἑαυτοῖς [ἐν] ψαλμοῖς καὶ ὕμνοις καὶ ᾠδαῖς πνευματικαῖς, ᾄδοντες καὶ ψάλλοντες τῇ καρδίᾳ ὑμῶν τῷ κυρίῳ,
[Byzantine Text] λαλοῦντες ἑαυτοῖς ψαλμοῖς καὶ ὕμνοις καὶ ᾠδαῖς πνευματικαῖς, ᾄδοντες καὶ ψάλλοντες ἐν τῇ καρδίᾳ ὑμῶν τῷ κυρίῳ,
Variants Compared
Reading 1: ἑαυτοῖς [ἐν] ψαλμοῖς...ψάλλοντες τῇ καρδίᾳ
Reading 2: ἑαυτοῖς ψαλμοῖς...ψάλλοντες ἐν τῇ καρδίᾳ
Internal Evidence
The shorter reading is preferable: The issue between these two texts is where to insert the preposition ἐν, if it should even be included at all. The shortest reading would eliminate the ἐν. Taking this principle, Reading 1 without the ἐν (even though eclectic texts include it with great question) would be preferable.
The harder reading is often preferable: Technically, not having an ἐν at all would be the easiest reading, in terms translation (since there are fewer words to parse). But prepositions often add clarity. If one takes the addition of a preposition as making the translation less ambiguous, then in this instance, Reading 1 would be preferable. Overall, it basically depends on one's definition of "harder reading."
The reading from which the other reading could most easily have developed is preferable: Quite often, a text that develops over time has words added rather than substracted. And such would possibly be the case with this textual variant. It is plausible that the ἐν was original in either Reading 1 or 2, but simply taking this principle at face value, the preferable reading is the ἐν-less version of Reading 1.
The reading which is characteristic of the author is preferable: The preposition ἐν is repeated again and again in the book of Ephesians (as well as the New Testament), mentioned 122 times in 87 verses. In chapter 5 alone, it is used 12 times (which includes the variant in verse 19). By observing syntaxical data, no clues seem apparent as to the inclusion or exclusion of the conjunction. Paul obviously is not timid in his usage of ἐν, but at the same time, it would be possible to argue for its exclusion as well. At least pertaining to this principle, internal evidence is limited and would require external evidence to make a decision (see especially the final paragraph's quotation under External Evidence from Hoehner which is related to this principle).
External Evidence
Discrepancies abound among manuscripts in terms of what to do with the ἐν. The following omit the preposition in both places: aleph, A, D, F, G, psi, 1881, and vgms. Meanwhile, these next texts go with Reading 1 that include the ἐν near the beginning of the verse: P46, B, P, 0278, 6, 33, 1739, pc, and lat. Towards the end of the verse, there still remains the issue of the ἐν just prior to τῇ καρδίᾳ, whether to include it or omit it. Those that record ἐν τῇ καρδίᾳ include: psi, 0278, and 33. However, the texts P46, aleph*, B, 1739, and 1881 read: ψάλλοντες τῇ καρδίᾳ. That is, these latter manuscripts omit the ἐν.
For being such a small word, this is indeed a complex textual problem. Regarding the first ἐν, external evidence favors the shortest reading, that is, Reading 1 without the ἐν. As Hoehner comments, "Its omission has far better support because of the age and character of manuscripts from three text-types, it has good geographical spread, and it has good genealogical relationship." Now, for the ἐν preceding τῇ καρδίᾳ, textual criticism becomes perhaps even more challenging. Oddly enough, the NA27/electic text placed a great deal of confidence in τῇ καρδίᾳ, though the critical apparatus provides greater detail. Several manuscripts actually read ἐν ταῖς καρδίαις: aleph2, A, D, F, G, P, 365, pc, latt, syp.hmg, and co. Hoehner likewise favors this third reading, and makes a pretty compelling argument:
In Pauline literature there are only two times outside of the present context when this phrase [ἐν ταῖς καρδίαις] is not introduced by the preposition ἐν and both times it is in the singular form (Rom 9:2; 2 Cor 9:7). Therefore, outside the present context, the phrase either in the singular or in the plural form is preceded by the preposition ἐν fifteen times whereas it is omitted only two times. Thus, the normal style is to include the preposition. Both the singular and plural prepositional phrases are used by Paul. However, out of the six times the preposition is used with the singular, only once is it used with a plural pronoun (i.e., present context if the third reading is accepted), and when it is used in the plural, it is always followed by the plural pronoun. Furthermore, in the parallel passage Col 3:16 (and also v. 15) Paul has ἐν ταῖς καρδίαις. Thus, both externally and internally the preposition followed by the plural dative is the best reading.
Despite a lack of acceptance among modern eclectic texts [NA27/28 or UBS3/4], Hoehner appears to have the best case for not Reading 1 or 2, but a different one altogether: ἐν ταῖς καρδίαις.
Conclusion
More than likely, the first ἐν, which is questioned in the eclectic text and omitted in the Byzantine text, was probably a scribal addition—eliminating the fuller version of Reading 1. Reading 2, as it was argued, was not quite on par with textual evidence either (nor was the shorter version of Reading 1). Though done so with some uncertainty, it would be suggested that a totally different reading was the original: λαλοῦντες ἑαυτοῖς ψαλμοῖς καὶ ὕμνοις καὶ ᾠδαῖς πνευματικαῖς, ᾄδοντες καὶ ψάλλοντες ἐν ταῖς καρδίαις ὑμῶν τῷ κυρίῳ.
Application of Passage
Primary Application
As it has been discussed already, there appear to be two topics in this great passage from Ephesians, with multiple sub-topics: (1) Walk with wisdom (2) Live Spirit-filled. As long as pastors and Bible teachers are able to exegete the text and draw from its riches, one should not find great difficulty in primary application. Christians are exhorted to live a certain way, that is, with wisdom. It may even cost Christians something, including giving up worldly habits, such as drinking excessive alcohol. Instead of living lackadaisically, Christians are called to use time efficiently and in God-honoring ways. Rather than being controlled by wine, as Paul's example notes, they are to be filled by the Spirit. This Spirit-filling is not a strange, mystical endeavor, but a frequent action of being saturated with the Word of God, through spoken or written word, though as this context describes, it can be utilized via songs, hymns, and spiritual songs. And it is not an individualized-only activity either, but is facilitated through a local congregation. Another action that would undoubtedly result is a willingness to submit to one another, but this is especially due to a fear of Christ as well.
Secondary Application
It would be a worthwhile task for one who considers this research to ask the questions, "Am I walking with wisdom" and "Am I Spirit-filled?" Moving to an application relevant to modern-day Christianity as a whole, corporate application is also present. With new churches being planted seemingly every day, many are founded under the leadership of young men and women. It is not impossible for these churches to be led by wise believers, but there is certainly the threat of naïveté from a church that possesses few members that are older in age and mature in Christ-likeness. As Proverbs 1:6 notes that the fear of the Lord is the beginning of wisdom, it is significant for Christians, especially those of younger age, to heed to this passage and live wisely.
A need that all Christians have, both young and old, is to be filled by the Holy Spirit with the Word of God. However, most believers have not the faintest clue as to what this looks like in daily life. Since Paul emphasizes the value of music for the prospering of Spirit-filling, Christians ought to take a very serious and sober look into their music. So many arguments are made over the function of music in a church (mostly pertaining to style), but it is tragic that an overlooked issue is quite frequently the role of Spirit-filling in music ministry. The foundation should be Ephesians 5:15-21 (along with supporting passages). And perhaps if more churches sought wisdom and were Spirit-filled themselves, discussions over music would turn out in much more God-honoring ways.
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