Ephesians 5:6

It was necessary for the apostle to mark the true nature and real end of impurity in all its manifestations. "Let no man deceive you with vain words."

I. IT IS NO UNUSUAL EXPERIENCE FOR WICKED MEN NOT TO SEE THE WICKEDNESS OF THEIR ACTS. The heathen regarded moral purity as a thing indifferent, and many of their moral guides palliated some of the worst features of pagan sensuality. They argued, as some have argued in modern times with a wicked levity of purpose, that tins of impurity have their origin and their justification in the very constitution of our nature, that they are not inconsistent with many social virtues, and that they are not injurious to others. It is one of the blinding effects of sin that men do not see their sin "through the ignorance that is in them, because of the blindness of their heart" (Ephesians 4:18).

II. IT IS A MISTAKE TO SUPPOSE THAT THE WRATH OF GOD IS LIMITED TO THE PRESENT LIFE, and is merely entailed through the connection established by the Divine government between sin and suffering. There is such a connection written in the physical constitution of man. Sinners often in this life receive in themselves "that recompense of their error which is meet" (Romans 1:27). The drunkard is punished here in broken health, in loss of substance, reputation, and happiness. But we are not to suppose that the laws of Providence which ensure these results exhaust the fullness of Divine wrath against sin. Scripture tells us plainly that sins of impurity entail exclusion "from the kingdom of Christ and of God" (ver. 5); that he will judge whoremongers and adulterers (Hebrews 13:5), and that "the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake that burneth with fire and brimstone" (Revelation 21:8). - T.C.

Let no man deceive you with vain words; for because of these things cometh the wrath of God upon the children of disobedience.

1. That we may not deceive ourselves. Frequent warnings are given against this self-flattery (1 Corinthians 6:9; I John 3:7; 1 Corinthians 15:33; Galatians 6:7). Men do what they can to live securely and undisturbedly in their sins, and to guard their hearts against the apprehension of all danger and punishment.

2. That we may not be deceived by others. There were false teachers in those early days, that countenanced profane and licentious Christians; some that taught fornication was an indifferent thing, or at least no such great matter, or not so dangerous.


1. The evil denounced, "The wrath of God cometh"; meaning by "wrath," punishment from God, who is angry and displeased with these sins.

2. The meritorious procuring cause, "For these things," fornication, uncleanness, and such like gross sins. God is not severe upon ordinary failings and frailties, but these sins are of another nature.

3. The persons upon whom this vengeance cometh; it shall light upon "the children of disobedience."

I. What are the vain words or pretences by which they usually harden their hearts?

1. That God will not call them to an account, or punish them for their sins. If you think He will not, it is because He hath no right, or no power, or no will to do it. You cannot say no right, because man is His creature, and therefore His subject. You cannot say no power, for our life is in His hands.

2. That God will be merciful to them; though they sin against Him, they shall notwithstanding escape well enough; that He will not be severe against His creatures. But you reflect but upon one part of God's nature, His mercy, without His holiness and justice, and so fancy an unreasonable indulgence in God.

3. That they are Christians, and by external profession have received the faith of Christ. But the name will not save you without the power (2 Timothy 2:19).

4. That none is perfect, and the rarest saints have fallen into as great faults, and so are persuaded that these gross sins are but frailties and human infirmities. If David fell, why may not I? was an old excuse in Salvian's time. Did not they smart grievously for these sins? and was not their repentance as remarkable as their fall?

5. Others say they are justified, and depend on the righteousness of Christ. You may, if you have a right to it; but "He that doeth righteousness is righteous" (1 John 3:7). Where Christ is made righteousness, He is also made sanctification (1 Corinthians 1:30).

6. That if they be in an unjustified state for the present, they hope they shall repent at last, and then they will leave off their sins, and cry to God for mercy. But you live in fiat disobedience to God for the present, whereas the Holy Ghost saith, "Today," etc. (Hebrews 3:7).

7. That they do make amends for a course of sin in one kind by abounding in other duties. But God will be obeyed in all things. These are some of the sorry fig leaves by which men hope to cover their nakedness, those sandy foundations upon which they build their hopes.

II. The reasons how it cometh to pass that such gross self-flattery can possess their minds. Though it be as plain as noonday that they that live in gross sins shall be damned, yet the most profane have good thoughts of their condition.

1. The causes lie in themselves; as —(1) Self-love, which is very partial, and loath to think of the evil of our condition (Proverbs 16:2).(2) Unbelief el God's Word and Divine promises and threatenings. Unbelief and obstinate impenitency always go together.(3) Non-attendance to God's warnings, if they are not guilty of express unbelief (Matthew 22:5).(4) Non-application: "Lo! this, we have searched it; hear it, and know it for thy good" (Job 5:27), "What nor consider, nor apply, no wonder if self-love carrieth it; and in the greatest soul dangers they flatter themselves into a fool's paradise, that they shall do well enough though they live in their sins.

2. The devil joineth with our self-love, and lulleth us asleep in our carnal security and abuse of grace (Genesis 3:4, 5).

3. He stirreth up instruments, that, with the charms of false doctrine, he may hinder the sight of sin and fears of judgment, and strengthen the hands of the wicked (Jeremiah 23:17).Let no man deceive you.

1. It is sure you are not justified while you are yet in your sins.

2. How much God is concerned to right Himself, the honour of His providence, and the truth of His Word, against such as flatter themselves in their sins (Deuteronomy 29:19, 20). It should doter us from wilful and heinous sins to think of the wrath of God that shall come upon those that live in them. First: It is a powerful motive; for God's wrath is very terrible.Consider —

1. The intension of this wrath. It is compared to a "consuming fire" (Hebrews 12:29). It is a fire that burneth, not only to the ground or the surface of the earth, but to the lowest hell (Deuteronomy 32:22).

2. As to extension; the wrath of God compriseth all those evils which are the fruit of sin, be they bodily or spiritual, in life or death, or after death.Secondly: It is a kindly motive. That is a question whether it be so or no; therefore let us state the matter.

1. We are principally to avoid sin as sin, and as displeasing to God (Genesis 39:9).

2. We must abstain from it, as it will bring down wrath and judgment upon us. So God urgeth this argument (Ezekiel 18:30).

3. The poena damni, to fear the punishment of loss, is out of question. A man cannot love God and not fear the loss of His favour.

4. The poena sensus, the punishment of sense, is necessary also to quicken men to their duty, and to guard their love, and to show that God doth not make little reckoning of sin (2 Corinthians 5:11).

5. The effect which it must produce is not such a fear as driveth us from God, but bringeth us to Him; not torment, and perplexity, and despairing anguish (1 John 4:18), but flight and caution.

6. Punishments on others are for our warning. When God's judgments are upon others for sin, His hand is to be observed with great reverence; as David (Psalm 119:119, 120). To teach us in what rank to place principles of obedience.There are several principles by which men are acted and influenced.

1. Some are false and rotten; as custom: "As I have done these so many years" (Zechariah 7:3). Vainglory: "To be seen of men" (Matthew 6:1). Rapine: "To devour widows' houses" (Matthew 23:14). Envy (Philippians 1:15, 16).

2. Some are more tolerable; as the hope of temporal mercies (Hosea 7:14).

3. Some are very good and sound; as when duties are done out of obedience to God, upon the urgings of an enlightened conscience, without the bent of a renewed heart; for a regenerate man obeyeth, not only as enjoined, but inclined. The principle is sound in the other, but the heart is not fitted.

4. Some are rare and excellent; as when we love God, not only for His benignity, but holiness, and eye our reward for His sake, and love the glory of God above our own happiness, and can subordinate the happy part of our eternal estate to His glory (Romans 9:3). That their condition is of all most miserable who are not only sinners, but stubborn and obstinate in their sin.The wrath of God cometh on the children of disobedience.

1. Who are the disobedient? It may be said of two sorts — First of all, men in their natural condition with respect to the law: "The carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be." (Romans 8:7). And, secondly, of those that refuse the gospel: "In flaming fire, taking vengeance on them that know not God, and obey not the gospel" (2 Thessalonians 1:8). "What shall the end be of them that obey not the gospel?" (1 Peter 4:17), viz., those that will not submit themselves to God, or be persuaded to forsake their sins. Now, as to the disobedient sinners.

1. They are slaves to sin (Titus 3:3).

2. They are of the devil's party (Ephesians 2:2).

3. They are rebels to God (Job 24:13).

(T. Manton, D. D.)

I. Who are children of disobedience.

1. Those who are not only sinners, but stubborn, obstinate, and ignorant sinners; such as are prone to all evil, and are not only indisposed, but averse from all good.

2. This good is either to be determined by the light of nature or the light of the gospel.(1) Wicked men are called "children of disobedience" because they rebel against the light of nature (Job 24:13).(2) Those that have heard the gospel, and will not suffer themselves to be persuaded to embrace the blessed offers made therein, nor will they give up themselves to the obedience of Christ. Their condition is more terrible, for these are desperately sick, and refuse their remedy (1 Peter 4:17).

3. This obstinacy and disobedience is aggravated.(1) From the person who is disobeyed. It is not our counsel, but God's.(2) From the manner of the persuasion, which is by the Word and Spirit. In the Word there are the highest motives to allure, the strongest arguments to persuade, the greatest terrors to scare men out of their sins.(3) From the plenty of offers. God hath called often and long: "He that, being often reproved, hardeneth his neck, shall suddenly be destroyed, and that without remedy" (Proverbs 29:1). It is dangerous to slight frequent warnings; these are obdurate in their sins.(4) From the concomitant dispensations of providence. When our obstinacy and resolved continuance in sin is not broken by afflictions; as Pharaoh was Pharaoh still from first to last.

4. This disobedience, the longer it is continued, the more it is increased.

II. The misery of their condition. It is either matter of sense or matter of faith; of sight, because of present judgments, or foresight, because of the threatenings of the Word.

1. It is matter of sight, as God doth inflict remarkable judgments on obstinate sinners in this life, to teach His children to beware of their sins. These judgments are either spiritual or temporal.

2. It is matter of faith and foresight. And so by this wrath of God is meant eternal destruction, which cometh upon them for their disobedience, which is a sin of the highest nature, and a chief cause of their damnation. At death they feel the sad effects of it (1 Peter 3:19, 20).

III. Why this should deter God's people from being partakers with them. Here I shall inquire(1) What it is to be partakers with them.(2) Why God's wrath should deter us from this?

1. What it is to be partakers with them.(1) There is a principal sense, and chiefly intended here, that we should not follow their example.(2) There is a limited sense of the phrase, "Neither be partakers of other men's sins" (1 Timothy 5:22). There it signifieth not committing the same sins, but being accessory to the sins of others.

(a)By counselling (2 Samuel 13:5).

(b)By alluring and enticing (Proverbs 1:10).

(c)By consenting (1 Kings 21:19).

(d)By applauding or flattering, and lessening the sin (Romans 1:32).

(e)Conniving, contrary to the duty of our place (1 Samuel 3:13).

2. Why the wrath of God should deter us from this.

(1)Because of the unpartiality of God's judgment.

(2)Because of the greatness of His mercy.Use —

1. To show us that we are not to be idle spectators of God's judgments on others, but judicious observers and improvers of them. .Observe here —

(1)The use of observing God's providences on others.

(2)The manner of it.First, The use and benefit of observing God's providences is great in these particulars.

1. To cure atheism (Psalm 58:11).

2. To make us more cautious of sin, that we meddle not with it.

3. To humble us, and make us more earnest in deprecating the wrath of God, and suing out our pardon in Christ. We see sin goeth not unpunished. Alas! if God should enter into judgment with us, who could stand? (Psalm 143:2).

4. To make us thankful for our mercies and deliverances by Christ, that, when others are spectacles of His wrath, we should be monuments of His mercy and grace. Were it not for the Lord's pardoning and healing grace, we had been in as bad a condition as the worst (Romans 11:22). Secondly, the manner of making these observations. This is needful to be stated, because men are apt to misapply providence, and to sit as a coroner's inquest on the souls of their neighbours, and so rather observe things to censure others than for their own caution.Rules concerning the observation of God's providences towards others.

1. Certain it is that judgments on others must be observed. Providence is a comment on the Word, and therefore it is stupidness not to take notice of it. They that will not observe God's hand shall feel it. If we will not take the warning at a distance, and by others' smart and rebuke, there is no way left but we ourselves must be taught by experience. He that will plunge himself into a bog or quagmire, where others have miscarried before him, is doubly guilty of folly, because he neither feareth the threatening, nor will take warning by their example and punishment. Observe we must (Amos 6:2).

2. This observation must be to a good end; not to censure others, that is malice; or justify ourselves above them, that is pride and self-conceit, condemned by our Lord Christ (Luke 13:2-5).

3. In making the observation we must have a care that we do not make providence speak the language of our fancies.

(T. Manton, D. D.)

We are informed by chemists that one grain of iodine will give colour to seven thousand times its own weight of water. One indulgence in bad company is enough to communicate much of its contagion to your moral being. If you handle pitch with your bare hand it will adhere for days or weeks, so the connection which you may form with bad company, will pollute you in a way which a whole life may not suffice to remove.

(John Bate.)

The Rev. John Elliot was once asked by a pious woman who was vexed with a wicked husband, and bad company frequently infesting her house on his account, what she should do? "Take," said he, "the Holy Bible into your hand when bad company comes in, and that will soon drive them out of the house."

(K. Arvine.)

Christians, Ephesians, Paul
Account, Anger, Deceive, Disobedience, Disobedient, Empty, Foolish, God's, Punishment, Sins, Sons, Themselves, Vain, Wrath
1. After general exhortations to love;
3. to flee sexual immorality;
4. and all uncleanness;
7. not to converse with the wicked;
15. to walk carefully;
18. and to be filled with the Spirit;
22. he descends to the particular duties, how wives ought to obey their husbands;
25. and husbands ought to love their wives,
32. even as Christ does his church.

Dictionary of Bible Themes
Ephesians 5:6

     1025   God, anger of
     5484   punishment, by God
     5775   abuse
     5804   charm
     5845   emptiness
     5864   futility
     6147   deceit, practice
     6662   freedom, abuse
     6712   propitiation
     8211   commitment, to world
     8750   false teachings
     8775   libertinism

Ephesians 5:3-7

     8273   holiness, ethical aspects

Ephesians 5:5-6

     1412   foreknowledge
     4938   fate, final destiny
     5790   anger, divine
     6025   sin, and God's character
     6237   sexual sin, nature of
     8718   disobedience

Ephesians 5:6-7

     6173   guilt, and God
     6214   participation, in Christ
     8282   intolerance
     8737   evil, responses to

January 1. "Redeeming the Time" (Eph. v. 16).
"Redeeming the time" (Eph. v. 16). Two little words are found in the Greek version here. They are translated "ton kairon" in the revised version, "Buying up for yourselves the opportunity." The two words ton kairon mean, literally, the opportunity. They do not refer to time in general, but to a special point of time, a juncture, a crisis, a moment full of possibilities and quickly passing by, which we must seize and make the best of before it has passed away. It is intimated that there are not
Rev. A. B. Simpson—Days of Heaven Upon Earth

June 27. "Be Filled with the Spirit" (Eph. v. 18).
"Be filled with the Spirit" (Eph. v. 18). Some of the effects of being filled with the Spirit are: 1. Holiness of heart and life. This is not the perfection of the human nature, but the holiness of the divine nature dwelling within. 2. Fulness of joy so that the heart is constantly radiant. This does not depend on circumstances, but fills the spirit with holy laughter in the midst of the most trying surroundings. 3. Fulness of wisdom, light and knowledge, causing us to see things as He sees them.
Rev. A. B. Simpson—Days of Heaven Upon Earth

April 22. "Christ is the Head" (Eph. v. 23).
"Christ is the head" (Eph. v. 23). Often we want people to pray for us and help us, but always defeat our object when we look too much to them and lean upon them. The true secret of union is for both to look upon God, and in the act of looking past themselves to Him they are unconsciously united. The sailor was right when he saw the little boy fall overboard and waited a minute before he plunged to his rescue. When the distracted mother asked him in agony why he had waited so long, he sensibly replied:
Rev. A. B. Simpson—Days of Heaven Upon Earth

Third Sunday in Lent
Text: Ephesians 5, 1-9. 1 Be ye therefore imitators of God, as beloved children; 2 and walk in love, even as Christ also loved you, and gave himself up for us, an offering and a sacrifice to God for an odor of a sweet smell. 3 But fornication, and all uncleanness, or covetousness, let it not even be named among you, as becometh saints; 4 nor filthiness, nor foolish talking, or jesting, which are not befitting: but rather giving of thanks. 5 For this ye know of a surety, that no fornicator, nor unclean
Martin Luther—Epistle Sermons, Vol. II

Twentieth Sunday after Trinity the Careful Walk of the Christian.
Text: Ephesians 5, 15-21. 15 Look therefore carefully how ye walk [See then that ye walk circumspectly], not as unwise, but as wise; 16 redeeming the time, because the days are evil. 17 Wherefore be ye not foolish, but understand what the will of the Lord is. 18 And be not drunken with wine, wherein is riot, but be filled with the Spirit; 19 speaking one to another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord; 20 giving thanks always for all things
Martin Luther—Epistle Sermons, Vol. III

God's Imitators
Be ye therefore followers of God, as dear children'--Eph. v. 1. The Revised Version gives a more literal and more energetic rendering of this verse by reading, 'Be ye, therefore, imitators of God, as beloved children.' It is the only place in the Bible where that bold word 'imitate' is applied to the Christian relation to God. But, though the expression is unique, the idea underlies the whole teaching of the New Testament on the subject of Christian character and conduct. To be like God, and
Alexander Maclaren—Expositions of Holy Scripture Ephesians, Peter,John

Pleasing Christ
'Proving what is acceptable unto the Lord.'--Eph. v. 10. These words are closely connected with those which precede them in the 8th verse--'Walk as children of light.' They further explain the mode by which that commandment is to be fulfilled. They who, as children of light, mindful of their obligations and penetrated by its brightness, seek to conform their active life to the light to which they belong, are to do so by making experiment of, or investigating and determining, what is 'acceptable
Alexander Maclaren—Expositions of Holy Scripture Ephesians, Peter,John

Unfruitful Works of Darkness
'And have no fellowship with the unfruitful works of darkness, but rather reprove them.'--Eph. v. 11. We have seen in a former sermon that 'the fruit,' or outcome, 'of the Light' is a comprehensive perfection, consisting in all sorts and degrees of goodness and righteousness and truth. Therefore, the commandment, 'Walk as children of the light,' sums up all Christian morality. Is there need, then, for any additional precept? Yes; for Christian people do not live in an empty world. If there were
Alexander Maclaren—Expositions of Holy Scripture Ephesians, Peter,John

Sleepers at Noonday
'Wherefore He saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light,'--Eph. v. 14. This is the close of a short digression about 'light.' The 'wherefore' at the beginning of my text seems to refer to the whole of the verses that deal with that subject. It is as if the Apostle had said, 'I have been telling you about light and its blessed effects. Now I tell you how you may win it for yours. The condition on which it is to be received by men is that they awake
Alexander Maclaren—Expositions of Holy Scripture Ephesians, Peter,John

What Children of Light Should Be
'Walk as children of light.'--Eph. v. 8. It was our Lord who coined this great name for His disciples. Paul's use of it is probably a reminiscence of the Master's, and so is a hint of the existence of the same teachings as we now find in the existing Gospels, long before their day. Jesus Christ said, 'Believe in the light, that ye may be the children of light'; and Paul gives substantially the same account of the way by which a man becomes a Son of the Light when he says, in the words preceding
Alexander Maclaren—Expositions of Holy Scripture Ephesians, Peter,John

The Fruit of the Light
'The fruit of the light is in all goodness and righteousness and truth.'--Eph. v. 9 (R.V.). This is one of the cases in which the Revised Version has done service by giving currency to an unmistakably accurate and improved reading. That which stands in our Authorised Version, 'the fruit of the Spirit' seems to have been a correction made by some one who took offence at the violent metaphor, as he conceived it, that 'light' should bear 'fruit' and desired to tinker the text so as to bring it into
Alexander Maclaren—Expositions of Holy Scripture Ephesians, Peter,John

Paul's Reasons for Temperance
'And have no fellowship with the unfruitful works of darkness, but rather reprove them. 12. For it is a shame even to speak of those things which are done of them in secret. 13. But all things that are reproved are made manifest by the light: for whatsoever doth make manifest is light. 14. Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light. 15. See then that ye walk circumspectly, not as fools, but as wise, 16. Redeeming the time, because the days
Alexander Maclaren—Expositions of Holy Scripture Ephesians, Peter,John

Redeeming the Time
'See, then, that ye walk circumspectly, not as fools, but as wise, redeeming the time, because the days are evil.'--Eph. v. 15, 16. Some of us have, in all probability, very little more 'time' to 'redeem.' Some of us have, in all probability, the prospect of many years yet to live. For both classes my text presents the best motto for another year. The most frivolous among us, I suppose, have some thoughts when we step across the conventional boundary that seems to separate the unbroken sequence
Alexander Maclaren—Expositions of Holy Scripture Ephesians, Peter,John

On Marriage.
TEXT: EPH. v. 22-31. IN completing lately the annual round of our Christian holy-days, I expressed to you the wish that the holy emotions which our hearts experience at such seasons might not pass away with them; but that the impressions then made might accompany us during the other half of the year, so that without any extraordinary festival incitement we might constantly retain a more lively sense of communion with the Redeemer, and a fuller enjoyment of what the eternal Father has done through
Friedrich Schleiermacher—Selected Sermons of Schleiermacher

The Light of God
Preached for the Chelsea National Schools.] Ephesians v. 13. All things which are reproved are made manifest by the light: for whatsoever is made manifest is light. This is a noble text, a royal text; one of those texts which forbid us to clip and cramp Scripture to suit any narrow notions of our own; which open before us boundless vistas of God's love, of human knowledge, of the future of mankind. There are many such texts, many more than we fancy; but this is one which is especially valuable
Charles Kingsley—Sermons for the Times

Against Foolish Talking and Jesting.
"Nor foolish talking, nor jesting, which are not convenient."-- Ephes. v.4. Moral and political aphorisms are seldom couched in such terms that they should be taken as they sound precisely, or according to the widest extent of signification; but do commonly need exposition, and admit exception: otherwise frequently they would not only clash with reason and experience, but interfere, thwart, and supplant one another. The best masters of such wisdom are wont to interdict things, apt by unseasonable
Isaac Barrow—Sermons on Evil-Speaking, by Isaac Barrow

Sensual and Spiritual Excitement.
Preached August 4, 1850. SENSUAL AND SPIRITUAL EXCITEMENT. "Wherefore be ye not unwise, but understanding what the will of the Lord is. And be not drunk with wine, wherein is excess; but be filled with the Spirit."--Ephesians v. 17, 18. There is evidently a connection between the different branches of this sentence--for ideas cannot be properly contrasted which have not some connection--but what that connection is, is not at first sight clear. It almost appears like a profane and irreverent juxtaposition
Frederick W. Robertson—Sermons Preached at Brighton

Members of Christ
"For we are members of his body, of his flesh, and of his bones."--Ephesians 5:30. YESTERDAY, when I had the painful task of speaking at the funeral of our dear friend, Mr. William Olney, I took the text which I am going to take again now. I am using it again because I did not then really preach from it at all, but simply reminded you of a favorite expression of his, which I heard from his lips many times in prayer. He very frequently spoke of our being one with Christ in "living, loving, lasting
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 38: 1892

Living, Loving, Lasting Union
With new portraits of Pastor C. H. Spurgeon and Mr. William Olney "For we are members of his body, of his flesh, and of his bones--Ephesians 5:30. BEFORE the funeral, at Norwood Cemetery, of the late Mr. William Olney, senior deacon of the church at the metropolitan Tabernacle, a service was held in the Tabernacle. The building was crowded with sympathizing friends, who came to testify the affection they bore to the beloved deacon who had been so suddenly called from their midst. The senior Pastor
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 38: 1892

Wary Walking.
(Twentieth Sunday after Trinity.) EPHESIANS v. 15. "See then that ye walk circumspectly." Some people tell us that salvation is the easiest thing in the world. We have only to feel that we believe in Jesus Christ, and all is done. Now neither Jesus Christ Himself, nor the Apostles whom He sent to teach, tell us anything of the kind. On the contrary, our Saviour, whilst He dwells on the fulness and freedom of salvation, offered to all without money, and without price, tells us that many are called,
H. J. Wilmot-Buxton—The Life of Duty, a Year's Plain Sermons, v. 2

Tenth Day. Love to the Brethren.
"And walk in love, as Christ also hath loved us."--Eph. v. 2. "Jesus," says a writer, "came from heaven on the wings of love." It was the element in which he moved and walked. He sought to baptize the world afresh with it. When we find Him teaching us by love to vanquish an enemy, we need not wonder at the tenderness of His appeals to the brethren to "love one another." Like a fond father impressing his children, how the Divine Teacher lingers over the lesson, "This is My commandment!" If
John R. Macduff—The Mind of Jesus

"For to be Carnally Minded is Death; but to be Spiritually Minded is Life and Peace. "
Rom. viii. 6.--"For to be carnally minded is death; but to be spiritually minded is life and peace." It is true, this time is short, and so short that scarce can similitudes or comparisons be had to shadow it out unto us. It is a dream, a moment, a vapour, a flood, a flower, and whatsoever can be more fading or perishing; and therefore it is not in itself very considerable, yet in another respect it is of all things the most precious, and worthy of the deepest attention and most serious consideration;
Hugh Binning—The Works of the Rev. Hugh Binning

"If So be that the Spirit of God Dwell in You. Now if any Man have not the Spirit of Christ, He is None of His. "
Rom. viii. 9.--"If so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his." There is a great marriage spoken of, Eph. v. that hath a great mystery in it, which the apostle propoundeth as the sample and archetype of all marriages or rather as the substance, of which all conjunctions and relations among the creatures are but the shadows. It is that marriage between Christ and his church, for which, it would appear, this world was builded, to be
Hugh Binning—The Works of the Rev. Hugh Binning

"The Truth. " Some Generals Proposed.
That what we are to speak to for the clearing and improving this noble piece of truth, that Christ is the Truth, may be the more clearly understood and edifying, we shall first take notice of some generals, and then show particularly how or in what respects Christ is called the Truth; and finally speak to some cases wherein we are to make use of Christ as the Truth. As to the first. There are four general things here to be noticed. 1. This supposeth what our case by nature is, and what we are all
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

Ephesians 5:6 NIV
Ephesians 5:6 NLT
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