Ephesians 5:8
For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light:
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(8) Ye were sometimes darkness, but now are ye light in the Lord.—This expression is unique, and far more emphatic than the more common phrases of “being,” or “walking,” “in darkness” and “in light.” (See Romans 2:9; Colossians 1:2; 1Thessalonians 5:4; 1John 1:6-7; 1John 2:9-10.) For here the outward element of light or darkness is said to pervade the inner nature of the soul. (1) Christ is the “true Light,” the “Sun of Righteousness” (John 1:4-9; John 3:19; John 8:12; John 9:5; John 12:46). His servants are sometimes mere secondary lights (or “candles”) (Luke 11:33-34; Luke 11:36; John 5:35; 2Peter 1:19), kindled from His rays; sometimes, like the moon or planets, they are said, as reflecting His light, or as having His light in them (John 12:35), to be actually “the light of the world” (Matthew 5:14), which, however, shines as a mere reflected light, so that “men glorify” not it, but “the Father which is in heaven” (Matthew 5:16). They thus become light, but only “in the Lord:” that is, as being made one with Him. (2) So, on the other hand, they who walk in darkness are said to be themselves darkness—new sources, so to speak, of the darkness which hates and quenches light, both to themselves and to others. “The light” which is in them “becomes darkness;” “and how great is that darkness!” (Matthew 6:23.) As there is a natural delight in giving light, so the reprobate state is distinguished by a horrible pleasure in spreading the cloud of delusion, sin, or unbelief, by which to hide God from man.

Walk as children of light.—So our Lord teaches, “While ye have the light, believe in the light, that ye may become children of light” (John 12:36; comp. 1Thessalonians 5:5). “Children of light” are they who not only love the light, but also manifest the likeness of the one true Light, “the Father of Lights” (James 1:17), being His children in Jesus Christ.



Ephesians 5:8It 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 my text, ‘Ye were sometimes darkness, but now are ye light in the Lord.’

Union with Him makes light, just as the bit of carbon will glow as long as it is in contact with the electric force, and subsides again into darkness when that is switched off. To be in Christ is to be a child of light, and to believe in Christ is to be in Him.

But the intense moral earnestness of our Apostle is indicated by the fact that on both occasions in which he uses this designation he does so, not for the purpose of heightening the sense of the honour and prerogative attached to it, but for the sake of deducing from it plain and stringent moral duties, and heightening the sense of obligation to holy living.

‘Walk as children of light.’ Be true to your truest, deepest self. Manifest what you are. Let the sweet, sacred secrets of inward communion come out in the trivialities of ordinary conduct; make of your every thought a deed, and see to it that every deed be vitalised and purified by its contact with the great truths and thoughts that lie in this name. These are various ways of putting this one all-sufficient directory of conduct.

Now, in the context, the Apostle expands this concentrated exhortation in three or four different directions, and perhaps we may best set forth its meaning if we shape our remarks by these, I venture to cast them, for the sake of emphasis, into a hortatory form.

I. Aim at an all-round productiveness of the natural fruits of the light.

The true reading is, ‘Walk as children of light, for the fruit of the light’ {not spirit, as the Authorised Version reads it} ‘is in all goodness and righteousness and truth.’ Now, it is obvious that the alteration of ‘light’ instead of ‘spirit’ brings the words into connection with the preceding and the following. The reference to the ‘fruits of the spirit’ would be entirely irrelevant in this place; a reference to the ‘fruit of the light,’ as being every form of goodness and righteousness and truth, is altogether in place.

There is, then, a natural tendency in the light to blossom out into all forms and types of goodness. ‘Fruit’ suggests the idea of natural, silent, spontaneous, effortless growth. And, although that is by no means a sufficient account of the process by which bad men become good men, it is an inseparable element, in all true moral renovation, that it be the natural outcome and manifestation of an inward principle; otherwise it is mere hypocritical adornment, or superficial appearance. If we are to do good we must first of all be good. If from us there are to come righteousness and truth, and all other graces of character, there must, first of all, be the radical change which is involved in passing from separateness in the darkness to union with Jesus Christ in the light. The Apostle’s theory of moral renovation is that you must begin with the implantation in the spirit of the source of all moral goodness-viz. Jesus Christ-brought into the heart by the uniting power of humble faith. And then there will be lodged in our being a vital power, of which the natural outcome will be all manner of fair and pure things. Effort is needed, as I shall have to say; but prior to effort there must be union with Jesus Christ.

This wide, general commandment of our text is sufficiently definite, thinks Paul; for if the light be in you it will naturally effloresce into all forms of beauty. Light is the condition of fruitfulness. Everywhere the vital germ is only acted upon by the light. No sunshine, no flowers; darkness produces thin, etiolated, whitened, and feeble shoots at the best. Let the light blaze in, and the blanched feebleness becomes vigorous and unfolds itself. How much more will light be the condition of fruitfulness when the very light itself is the seed from which all fruit is developed.

But, still further, mark how there must be an all-round completeness in order that we shall fairly set forth the glory and power of the light of which our faith makes us children and partakers. The fruit ‘is in all goodness and righteousness and truth.’ These three aspects-the good, the right, the true-may not be a scientific, ethical classification, but they give a sufficiently plain and practical distinction. Goodness, in which the prevailing idea is beneficence and the kindlier virtues; righteousness, which refers to the sterner graces of justice; truth, in which the prevalent idea is conformity in action with facts and the conditions of man’s life and entire sincerity-these three do cover, with sufficient completeness, the whole ground of possible human excellence. But the Apostle widens them still further by that little word all.

We all tend to cultivate those virtues which are in accordance with our natural dispositions, or are made most easy to us by our circumstances. And there is nothing in which we more need to seek comprehensiveness than in the effort to educate ourselves into, and to educe from ourselves, kinds of goodness and forms of excellence which are not naturally in accordance with our dispositions, or facilitated by our circumstances. The tree planted in the shrubbery will grow all lopsided; the bushes on the edge of the cliff will be shorn away on the windward side by the teeth of the south-western gale, and will lean over northwards, on the side of least resistance. And so we all are apt to content ourselves with doing the good things that are easiest for us, or that fit into our temperament and character. Jesus Christ would have us to be all-round men, and would that we should seek to aim after and possess the kinds of excellence that are least cognate to our characters. Are you strong, and do you pride yourself upon your firmness? Cultivate gentleness. Are you amiable, and pride yourself, perhaps, upon your sympathetic tenderness? Try to get a little iron and quinine into your constitution. Seek to be the man that you are least likely to be, and aim at a comprehensive development of ‘all righteousness and goodness and truth.’

Further, remember that this all-round completeness is not attained as the result of an effortless growth. True, these things are the fruits of the light, but also true, they are the prizes of struggle and the trophies of warfare. No man will ever attain to the comprehensive moral excellence which it is in his own power to win; no Christian will ever be as all-round a good man as he has the opportunities of being, unless he makes it his business, day by day, to aim after the conscious increase of gifts that he possesses, and the conscious appropriation and possession of those of which he is still lacking. ‘Nothing of itself will come,’ or very little. True, the light will shine out in variously tinted ray if it be in a man, as surely as from the seed come the blade and the ear and the full corn in the ear, but you will not have nor keep the light which thus will unfold itself unless you put forth appropriate effort. Christ comes into our hearts, but we have to bring Him there. Christ dwells in our hearts, but we have to work into our nature, and work out in action, the gifts that He bestows. They will advance but little in the divine life who trust to the natural unfolding of the supernatural life within them, and do not help its unfolding by their own resolute activity. ‘Walk as children of the light.’ There is your duty, for ‘the fruit of the light is all righteousness.’ One might have supposed that the commandments would be, ‘Be passive as children of the light, for the light will grow.’ But the Apostle binds together, as always, the two things, the divine working and the human effort at reception, retention, and application of that divine work, just as he does in the great classical passage, ‘Work out your own salvation, for it is God that worketh in you.’

II. Secondly, the general exhortation of my text widens out itself into this-test all things by Christ’s approval of them.

‘Proving what is well pleasing unto the Lord.’ That, according to the natural construction of the Greek, is the main way by which the Apostle conceives that his general commandment of ‘walking as children of the light’ is to be carried out. You do it if, step by step, and moment by moment, and to every action of life, you apply this standard-Does Christ like it? Does it please Him? When that test is rigidly applied, then, and only then, will you walk as becomes the children of the light.

So, then, there is a standard-not what men approve, not what my conscience, partially illuminated, may say is permissible, not what is recognised as allowable by the common maxims of the world round about us, but Christ’s approval. How different the hard, stern, and often unwelcome prescriptions of law and rigidity of some standards of right become when they are changed into that which pleases the Divine Lord and Lover! Surely it is something blessed that the hard, cold, and to such a large extent powerless conceptions of duty or obligation shall be changed into pleasing Jesus Christ; and that so our hearts shall be enlisted in the service of our consciences, and love shall be glad to do the Beloved’s will. There are many ways by which the burden of life’s obligations is lightened to the Christian. I do not know that any of them is more precious than the fact that law is changed into His will, and that we seek to do what is right because it pleases the Master. There is the standard.

It will be easy for us to come to the right appreciation of individual actions when we are living in the light. Union with Jesus Christ will make us quick to discern His will. We have a conscience;-well, that needs educating and enlightening, and very often correcting. We have the Word of God;-well, that needs explanation, and needs to be brought close to our hearts. If we have Christ dwelling in us, in the measure in which we are in sympathy with Him, we shall be gifted with clear eyes, not indeed to discern the expedient-that belongs to another region altogether-but we shall be gifted with very clear eyes to discern right from wrong, and there will be an instinctive recoil from the evil, and an instinctive attachment of ourselves to the good. If we are in the Lord we shall easily be able to prove what is acceptable and well-pleasing to Him.

We shall never walk as the children of the light, unless we have the habit of referring everything, trifles and great things, to His arbitrament, and seeking in them all to do what is pleasing in His sight. The smallest deed may be brought under the operation of the largest principles. Gravitation influences the microscopic grain of sand as well as planets and sun. There is nothing so small but you can bring it into this category-it either pleases or displeases Jesus Christ. And the faults into which Christian men fall and in which they continue are very largely owing to their carelessness in applying this standard to the small things of their daily lives. The sleepy Custom House officers let the contraband article in because it seems to be of small bulk. There are old stories about how strong castles were taken by armed men hidden in an innocent-looking cart of forage. Do you keep up a rigid inspection at the frontier, and see to it that everything vindicates its right to enter because it is pleasing to Jesus Christ.

III. Thirdly, we have here another expansion of the general command, and that is-keep well separate from the darkness.

Have no fellowship with the unfruitful works of darkness, but rather reprove them.’ Now, your time will not allow me to dwell, as I had hoped to do, upon the considerations to be suggested here. The very briefest possible mention of them is all that I can afford.

‘The unfruitful works of darkness’;-well, then, the darkness has its works, but though they be works they are not worth calling fruit. That is to say, nothing except the conduct which flows from union with Jesus Christ so corresponds to the man’s nature and relations, or has any such permanence about it as to entitle it to be called fruit. Other acts may be ‘works’ but Paul will not dishonour the great word ‘fruit’ by applying it to such rubbish as these, and so he brands them as ‘unfruitful works of darkness.’

Keep well clear of them, says the Apostle. He is not talking here about the relations between Christians and others, but about the relations between Christian men and the works of darkness. Only, of course, in order to avoid fellowship with the works you will sometimes have to keep yourselves well separate from their doers. Much association with such men is forced upon us by circumstances, and much is the imperative duty of Christian beneficence and charity. But I venture to express the strong and growing conviction that there are few exhortations that the secularised Church of this generation needs more than this commandment of my text: ‘Have no fellowship with the unfruitful works of darkness’ ‘What communion hath light with darkness?’ Ah! we see plenty of it, unnatural as it is, in the so-called Church of to-day. ‘What concord hath Christ with Belial? What part hath he that believeth with an infidel? Come ye out from among them, and be ye separate.’

And, brethren, remember, a part of the separation is that your light shall be a constant condemnation of the darkness. ‘But rather reprove them,’ says my text; that is a work that devolves upon all Christians. It is to be done, no doubt, by the silent condemnation of evil which ever comes from the quiet doing of good. As an old preacher has it, ‘The presence of a saint hinders the devil of elbow-room for doing his tricks.’ The old legend told us that the fire-darting Apollo shot his radiant arrows against the pythons and ‘dragons of the slime.’ The sons of light have the same office-by their light of life to make the darkness aware of itself, and ashamed of itself; and to change it into light.

But silent reproving is not all our duty. The Christian Church has wofully fallen beneath its duty, not only in regard to its complicity with the social crimes of each generation, but in regard to its cowardly silence towards them; especially when they flaunt and boast themselves in high places. What has the Church said worthy of itself in regard to war? What has the Church said worthy of itself in regard to impurity? What has the Church said worthy of itself in regard to drunkenness? What has the Church said worthy of itself in regard to the social vices that are honeycombing society and this city to-day? If you are the sons of light, walk as the sons of light, and have ‘no fellowship with the unfruitful works of darkness’; but set the trumpet to your lips, and ‘declare unto My people their transgressions, and to the house of Israel their sin.’

Ephesians 5:8-10. For ye were sometimes — That is, once; darkness — In a state of total blindness and ignorance, without any light of instruction without, or divine grace within, and therefore had some excuse for living such unrighteous and profane lives: but now ye are light in the Lord — Enlightened by the divine word and Spirit, and brought to the saving knowledge of God and Christ, and of divine things in general; and consequently such vicious practices as you formerly pursued would be utterly inexcusable in you now. You are now under an indispensable obligation to walk as children of light — That is, in a manner suitable to your present knowledge. For, &c. — As if he had said, Such walking is the proper, natural result of your illumination and spiritual condition; the fruit of the Spirit is in — Consists in; all goodness, righteousness, and truth — That is, the Spirit works these graces in those persons in whom he dwells, graces quite opposite to the sins spoken of Ephesians 4:25, &c. By goodness we are to understand an inclination and endeavour to perform all good offices to our fellow-creatures, especially to the children of God: by righteousness, justice, and fair dealing toward all men: and by truth, freedom from hypocrisy, dissimulation, guile, and deceit. Some MSS., together with the Syriac and Vulgate versions, read here, But the fruit of the light, &c., which Estius, Grotius, Mill, and Bengelius, think the true reading, because there is no mention made of the Spirit, either in what goes before, or in what follows. The common reading they suppose hath been taken from Galatians 5:22. Proving Δοκιμαζοντες, making trial of, proving by experience, or approving; what is acceptable Ευαρεστον, well-pleasing; to the Lord — And how happy they are who in all things are governed by his will.

5:3-14 Filthy lusts must be rooted out. These sins must be dreaded and detested. Here are not only cautions against gross acts of sin, but against what some may make light of. But these things are so far from being profitable. that they pollute and poison the hearers. Our cheerfulness should show itself as becomes Christians, in what may tend to God's glory. A covetous man makes a god of his money; places that hope, confidence, and delight, in worldly good, which should be in God only. Those who allow themselves, either in the lusts of the flesh or the love of the world, belong not to the kingdom of grace, nor shall they come to the kingdom of glory. When the vilest transgressors repent and believe the gospel, they become children of obedience, from whom God's wrath is turned away. Dare we make light of that which brings down the wrath of God? Sinners, like men in the dark, are going they know not whither, and doing they know not what. But the grace of God wrought a mighty change in the souls of many. Walk as children of light, as having knowledge and holiness. These works of darkness are unfruitful, whatever profit they may boast; for they end in the destruction of the impenitent sinner. There are many ways of abetting, or taking part in the sins of others; by commendation, counsel, consent, or concealment. And if we share with others in their sins, we must expect to share in their plagues. If we do not reprove the sins of others, we have fellowship with them. A good man will be ashamed to speak of what many wicked men are not ashamed to do. We must have not only a sight and a knowledge that sin is sin, and in some measure shameful, but see it as a breach of God's holy law. After the example of prophets and apostles, we should call on those asleep and dead in sin, to awake and arise, that Christ may give them light.For ye were sometimes darkness - see the Ephesians 2:11-12 notes; 1 Corinthians 6:11 note. The meaning here is, that they were themselves formerly sunk in the same ignorance, and practiced the same abominations.

But now are ye light in the Lord - Light is the emblem of happiness, knowledge, holiness. The meaning is, that they had been enlightened by the Lord to see the evil of these practices, and that they ought, therefore, to forsake them.

Walk as children of light - see the notes on Matthew 1:1, on the use of the word "son," or "children." The meaning here is, that they should live as became those who had been enlightened to see the evil of sin, and the beauty of virtue and religion; compare John 12:36, where the same phrase occurs.

8. sometimes—"once." The emphasis is on "were." Ye ought to have no fellowship with sin, which is darkness, for your state as darkness is now PAST. Stronger than "in darkness" (Ro 2:19).

light—not merely "enlightened"; but light enlightening others (Eph 5:13).

in—in union with the Lord, who is THE LIGHT.

children of light—not merely "of the light"; just as "children of disobedience" is used on the opposite side; those whose distinguishing characteristic is light. Pliny, a heathen writing to Trajan, bears unwilling testimony to the extraordinary purity of Christians' lives, contrasted with the people around them.

For ye were sometimes darkness; the same as in darkness, Romans 2:19 1 Thessalonians 5:4; viz. the darkness of sin, ignorance, unbelief. The abstract being put for the concrete, shows the greatness of that darkness in which they were.

But now are ye light in the Lord; either now, being in Christ, ye are light, or rather, ye are enlightened or made light by Christ, being furnished with spiritual knowledge, faith, purity, and holiness.

Walk as children of light; a Hebraism; children of light, for those that are in the light, 1 Thessalonians 5:5: q.d. Let your conversation be suitable to your condition and privileges: see 1Jo 1:7.

For ye were sometimes darkness,.... Not only dark, but darkness itself; exceeding blind, dark, and ignorant, respecting spiritual things; so the Gentiles were wont to be called by the Jews, "darkness" (k) itself; of this darkness; see Gill on Ephesians 4:18.

But now are ye light in the Lord; either in, or by the Lord Jesus Christ, the light of men, from whom all spiritual light comes; or by the Lord the Spirit, by whom the eyes of their understandings were enlightened, to see the exceeding sinfulness of sin, in heart and life; the insufficiency of their own righteousness and moral virtues, to justify them before God; and the true and right way of righteousness, life and salvation by Christ; and to have some light into the several doctrines of the Gospel, and even a glimpse of the invisible glories and realities of another world: and this light is so great, that they are not only said to be enlightened, but to be light itself; and this they have not of, and from themselves, but the Lord; and therefore should

walk as children of light; not in sins, which are works of darkness, but in faith, truth, and holiness.

(k) Tzeror Hammor, fol. 1. 2.

For ye were sometimes darkness, but now are ye {c} light in the Lord: walk as children of light:

(c) The faithful are called light, both because they have the true light in them which enlightens them, and also because they give light to others, insomuch that their honest conversation reproves the life of wicked men.

Ephesians 5:8. Reason assigned for the exhortation just given: For your former state of darkness (with which those vices were in keeping) is past; now, on the other hand, ye are Christianly enlightened; as befits such, let your walk be.

ἦτε] prefixed with significant stress, has the force of a ground assigned as praeterite, just as at Romans 6:17. Rückert incorrectly holds that Paul has omitted μέν, which is at variance with good composition. The non-use of μέν has its logical ground, and that in the fact, that the clause is not conceived in relation to that which thereupon confronts it by δέ Just so in classical writers, where μέν seems to be wanting. See Krüger, Anab. iii. 4. 41; Bornemann, ad Cyrop. iii. 2. 12, Goth.; Klotz, ad Devar. p. 356 f.; Ellendt, Lex. Soph. I. p. 388.

σκότος] Abstractum pro concreto, to make the designation the stronger (Kühner, II. p. 25 f.): dark, by which the opposite of the possession of divine truth is denoted.

νῦν δὲ κ.τ.λ.] now on the other hand, since your conversion, how entirely different is it with you, how entirely different must your walk be! Light in the Lord are ye, i.e. furnished with divine truth in your fellowship with Christ, in whom, as the source and giver of light (Ephesians 5:14), ye live and move. Comp. Ephesians 1:18.

ὡς τέκνα φωτός] as children of light, i.e. as enlightened ones. Comp. 1 Thessalonians 5:5; Luke 16:8; John 12:36. As such they are now to show themselves in their walk. Without οὖν the exhortation comes in with the greater energy. Comp. Stallbaum, ad Plat. Gorg. p. 510 C; Dissen, ad Pind. Exc. II. p. 276.

Ephesians 5:8. ἦτε γάρ ποτε σκότος: for ye were once darkness. A consideration in support of the previous exhortation, viz., the consideration that with them the condition in which such sins could be indulged was wholly past and gone. The ἦτε is put emphatically first to throw stress on the fact that all that is now behind them, and surely not a condition to which they could revert. No μέν requires to be supplied here. Its omission in this clause, while the next has δέ, is nothing strange or irregular, the μέν being inserted only “when the first clause is intended to stand in connection with and prepare the reader for the opposition to the second” (Ell.). See Ell. on Galatians 2:15; Jelf, Greek Gram., p 765; Donaldson, Greek Gram., pp. 575–578. It has to be remembered also that the correlation of those two particles has by no means the position in NT Greek which it has in classical Greek. In point of fact it has little or no place in the Catholic Epistles except 1 Pet. (to some extent), or in 2 Thess., 1 Tim., Tit., Philem., and the Apoc., and is comparatively rare even in the Gospels; cf. Blass, Gram. of N. T. Greek, pp. 266, 267. The abstract σκότος, instead of ἐσκοτισμένοι or similar concrete form, adds greatly to the force of the representation. They were darkness itself,—persons “in whom darkness becomes visible and holds sway” (Thay.-Grimm), so utterly sunk in ignorance of Divine things, so wholly lost in the evils accompanying such ignorance.—νῦν δὲ φῶς Κυρίῳ: but now ye are light in the Lord. Instead of what they once were they had become enlightened by the Gospel, discerners of Divine truth and subjects of the new life which it opens to men. The completeness of the change is indicated again by the use of the abstract term—so possessed and penetrated were they by that truth that they could be described not simply as enlightened but as themselves now light. And this “in the Lord,” for it was in virtue of their fellowship with Christ that this new apprehension of things came to them, transforming their lives.—ὡς τέκνα φωτός περιπατεῖτε: walk as children of light. The strong abstracts σκότος, φῶς, come in fitly before the exhortation and make it more pointed. The omission of οὖν or any similar particle adds further to the force of the exhortation. If these Ephesians were now “light in the Lord,” it was not for themselves only but for others. They were called to live a life beseeming those to whom Christian enlightenment and purity had become their proper nature; cf. Luke 16:8; John 12:36; 1 Thessalonians 5:5. Nothing is to be made of the absence of the article here in contrast with τοῦ φωτὸς of Ephesians 5:2, the general practice being to insert or omit the article in the case of the governed noun according as the governing noun has it or wants it (Rose’s Middleton, On the Greek Article, iii., 3, 7, p. 49).

8. sometimes] Better, in modern English, once, formerly. See on Ephesians 2:13 above.—He refers to the whole period of their unconverted life.

darkness] Not merely “in the dark”. So had the night of spiritual ignorance and sin penetrated them that they were, as it were, night itself, night embodied. On the metaphor of darkness see on Ephesians 4:18.

light] Again, not merely “in the light.” The Divine Light of truth, holiness, and resulting joy, had now so penetrated them that they were, in a sense, light embodied; not seeing light only, but being light, and emitting it (see below, on Ephesians 5:13). Cp. Matthew 5:14.

in the Lord] By your union with and knowledge of Him Who is the Light.

walk] See above on Ephesians 2:2, &c., for the metaphor.

children of light] See above on Ephesians 2:2, for the phrase “children, or sons, of.”

Ephesians 5:8. Σκοτόςφῶς, darkness—light) The abstract for the concrete, exceedingly emphatic; for, children of light, follows.

Verse 8. - For ye were once darkness, but are now light in the Lord. Another expressive "but." To make the contrast more emphatic, it is not said, "ye were in darkness, but are now in light;" but, "ye were darkness itself, and are now light itself," and this last is explained by the usual formula, "in the Lord." There was a celebrated Ephesian philosopher, Alexander, who was called "The Light;" but not from that source had the light come. The idea of light-giving is also involved in their being light. "Arise, shine, for thy light is come." Walk as children of light. Another expressive image, denoting close connection with light, as if they were actually born of it; hence their lives should be full of it. The figure connecting darkness with sin and light with purity, common to all languages, underlies the exhortation. Ephesians 5:8Ye were

Emphatic, and according with become of Ephesians 5:7. Ye were darkness, but now are ye light. Do not become darkness again.

Darkness (σκότος)

See on John 1:5.

Light (φῶς)

Light itself; not a lamp. Children of light. See Matthew 5:16.

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