Ephesians 5:15, 16, 17
Look then carefully how ye walk, not as unwise, but as wise; redeeming the time, because the days are evil. Wherefore be ye not foolish, but understand what the will of the Lord is.
He is still cleansing away the root of bitterness, still cutting off the very groundwork of anger. For what is he saying? Look carefully how ye walk. They are sheep in the midst of wolves, and he charges them to be also as doves. For you shall be harmless, says he, as doves. Forasmuch then as they were both among wolves, and were besides commanded not to defend themselves, but to suffer evil, they needed this admonition. Not indeed but that the former was sufficient to render them stronger; but now that there is besides the addition of the two, reflect how exceedingly it is heightened. Observe then here also, how carefully he secures them, by saying, Look how ye walk. Whole cities were at war with them; yea, this war made its way also into houses. They were divided, father against son, and son against father, mother against daughter, and daughter against mother. What then? Whence these divisions? They heard Christ say, He that loves father or mother more than me, is not worthy of me. Lest therefore they should think that he was without reason introducing wars and fightings, (since there was likely to be much anger produced, if they on their part were to retaliate,) to prevent this, he says, See carefully how ye walk. That is to say, Except the Gospel message, give no other handle on any score whatever, for the hatred which you will incur. Let this be the only ground of hatred. Let no one have any other charge to make against you; but show all deference and obedience, whenever it does no harm to the message, whenever it does not stand in the way of godliness. For it is said, Render to all their dues, tribute to whom tribute, custom to whom custom. For when among the rest of the world they shall see us forbearing, they will be put to shame.
Not as unwise, but as wise, redeeming the time.
It is not from any wish that you should be artful, and versatile, that he gives this advice. But what he means is this. The time is not yours. At present you are strangers, and sojourners, and foreigners, and aliens; seek not honors, seek not glory, seek not authority, nor revenge; bear all things, and in this way, redeem the time; give up many things, anything they may require. Imagine now, I say, a man had a magnificent house, and persons were to make their way in, on purpose to murder him, and he were to give a large sum, and thus to rescue himself. Then we should say, he has redeemed himself. So also have you a large house, and a true faith in your keeping. They will come to take all away. Give whatever they may demand, only preserve the principal thing, I mean the faith.
Because the days, says he, are evil.
What is the evil of the day? The evil of the day ought to belong to the day. What is the evil of a body? Disease. And what again the evil of the soul? Wickedness. What is the evil of water? Bitterness. And the evil of each particular thing, is with reference to that nature of it which is affected by the evil. If then there is an evil in the day, it ought to belong to the day, to the hours, to the day-light. So also Christ says, Sufficient unto the day is the evil thereof. And from this expression we shall understand the other. In what sense then does he call the days evil? In what sense the time evil? It is not the essence of the thing, not the things as so created, but it is the things transacted in them. In the same way as we are in the habit of saying, I have passed a disagreeable and wretched day. And yet how could it be disagreeable, except from the circumstances which took place in it? Now the events which take place in it are, good things from God, but evil things from bad men. So then of the evils which happen in the times, men are the creators, and hence it is that the times are said to be evil. And thus we also call the times evil.
Ver. 17, 18. Wherefore, he adds, be ye not foolish, but understand what the will of the Lord is; and be not drunk with wine, wherein is riot.
For indeed intemperance in this renders men passionate and violent, and hot-headed, and irritable and savage. Wine has been given us for cheerfulness, not for drunkenness. Whereas now it appears to be an unmanly and contemptible thing for a man not to get drunk. And what sort of hope then is there of salvation? What? Contemptible, tell me, not to get drunk, where to get drunk ought of all things in the world to be most contemptible? For it is of all things right for even a private individual to keep himself far from drunkenness; but how much more so for a soldier, a man who lives among swords, and bloodshed, and slaughter: much more, I say, for the soldier, when his temper is sharpened by other causes also, by power, by authority, by being constantly in the midst of stratagems and battles. Would you know where wine is good? Hear what the Scripture says, Give strong drink unto him that is ready to perish, and wine unto the bitter in soul. And justly, because it can mitigate asperity and gloominess, and drive away clouds from the brow. Wine makes glad the heart of man, says the Psalmist. How then does wine produce drunkenness? For it cannot be that one and the same thing should work opposite effects. Drunkenness then surely does not arise from wine, but from intemperance. Wine is bestowed upon us for no other purpose than for bodily health; but this purpose also is thwarted by immoderate use. But hear moreover what our blessed Apostle writes and says to Timothy, Use a little wine for your stomach’s sake, and your frequent infirmities.