Commentary - Ephesians 5:15-21

Bird's-eye view

In this dense section of Ephesians, Paul pivots from broad theological realities, what it means to be light in the Lord, to the sharp, practical outworking of that reality. He is not content for Christians to simply possess a new identity; he insists that this new identity must walk, talk, and sing in a particular way. The passage is a cascade of commands and participles, all flowing from the central exhortation to walk carefully. This careful walk is contrasted with the foolish stumbling of the world. It is a walk that understands the times, knows the Lord's will, and is animated not by worldly spirits but by the Holy Spirit. This Spirit-filling then overflows in a very specific, corporate, and musical way: psalms, hymns, and spiritual songs. This is not a private, mystical experience. It is audible. It is directed toward one another and toward the Lord. It culminates in a posture of universal gratitude and mutual submission, setting the stage for the household codes that follow. This is the Christian life in high definition: wise, sober, joyful, thankful, and ordered by a mutual deference rooted in the fear of Christ.

Outline

Context In Ephesians

This passage serves as a crucial bridge. Paul has spent the first part of the letter laying a massive theological foundation: our election in Christ, redemption through His blood, and the unity of Jew and Gentile in the church. In chapter 4, he began the application with the great "therefore," calling us to walk in a manner worthy of our calling. He has contrasted the old man with the new, darkness with light. Now, in 5:15-21, he provides the engine for this new walk. How is it possible to live this way? The answer is not by grimly trying harder, but by being filled with the Spirit. This section is the pivot point before Paul applies these principles to the most basic structures of human life: marriage, family, and work. The Spirit-filled life is not an ethereal concept; it is the necessary prerequisite for a godly home and a faithful testimony in the world. The characteristics described here, joyful singing, constant thankfulness, and mutual submission, are the foundational attitudes that make the following instructions possible.

Verse by Verse Commentary

15 Therefore look carefully how you walk, not as unwise but as wise,

The "therefore" links us back to the previous contrast between light and darkness. Because you are children of light, your walk must be qualitatively different. This isn't a suggestion; it's a command to pay close attention. The Greek word for "carefully" is akribos, which means accurately, diligently, precisely. This is the opposite of a sloppy, haphazard, or careless Christian life. We are to walk with our eyes open, fully aware of our surroundings and our destination. The Christian walk is a deliberate one. And the fundamental distinction is between wisdom and folly. The world stumbles through life, chasing its appetites, blind to ultimate realities. The Christian, however, has had his eyes opened by the gospel. To live as though you were still blind is the height of folly. Wisdom, in the biblical sense, is not about IQ points; it is the skill of godly living, of applying God's truth to the nitty-gritty of everyday life. It is a moral and practical category, and it begins with the fear of the Lord.

16 redeeming the time, because the days are evil.

This wise walk has a particular urgency to it. We are to be "redeeming the time." The picture is of buying something back out of the marketplace (exagorazo). Time, in this fallen world, is a hostage held by the enemy. Every day is under the influence of evil. The "days are evil" not because creation is inherently bad, but because the world system is in rebellion against its Creator. Sin has corrupted the times. Therefore, the Christian cannot simply drift along with the current. We must actively purchase opportunities for godly living out of this hostile environment. This requires shrewdness and intentionality. It means seeing every moment not as our own, but as a potential occasion for glorifying God, for doing good, for bearing witness. We are not to be shaped by our evil times; we are to reshape the time we are given, reclaiming it for the kingdom of God. This is stewardship of the highest order.

17 On account of this, do not be foolish, but understand what the will of the Lord is.

Because the days are evil and time is short, foolishness is a luxury we cannot afford. Paul doubles down on his warning. The word for foolish here is aphron, which means senseless, acting without reason. It's the kind of folly that doesn't think about consequences. The antidote to this folly is not simply more information, but a deep, settled understanding of God's will. This isn't a mystical quest to discern a secret blueprint for every minor decision. The "will of the Lord" here refers to God's revealed moral will in Scripture. It is His grand purpose for His people: that we be holy, that we walk in love, that we live for His glory. Understanding this involves renewing our minds with the Word of God so that we begin to think God's thoughts after Him. It is to have a worldview so saturated with Scripture that we can wisely navigate the evil days, discerning what is pleasing to the Lord.

18 And do not get drunk with wine, for that is dissipation, but be filled with the Spirit,

Here Paul presents a stark contrast. He moves from the mind to the spirit, from understanding to being filled. The world seeks inspiration, joy, and escape in a bottle. Getting drunk with wine is the world's counterfeit spirituality. The result of it is "dissipation" (asotia), a word that means debauchery, profligacy, reckless and wasteful living. It is life spinning out of control. The Christian is offered a true and better alternative. Instead of being under the influence of wine, we are to be under the influence of the Holy Spirit. The command "be filled" is a present passive imperative. It's present tense, meaning it's not a one-time event but a continuous reality. It's passive, meaning it's not something we do to ourselves, but something we allow God to do in us. We are to continually yield ourselves to the control and influence of the Spirit. This is the true source of joy, courage, and life that is not wasteful, but fruitful.

19 speaking to one another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord;

What does a Spirit-filled life look like? Paul immediately cashes it out in corporate, musical worship. This is not a silent, individualistic experience. It overflows verbally and musically. The first evidence of being filled with the Spirit is that we speak to one another. And what is the content of our speech? "Psalms and hymns and spiritual songs." This is the Word of Christ dwelling in us richly. We are to be a community that sings theology to each other. The Psalms are God's inspired songbook, and they must be the backbone of our worship. Hymns and spiritual songs are other compositions that are doctrinally sound and spiritually edifying. This singing is not just an external performance; it is internal, "with your heart," and it is directed "to the Lord." True worship is a triangle: it is from the heart, to the Lord, and shared with the brethren. This is how the body of Christ builds itself up in love.

20 always giving thanks for all things in the name of our Lord Jesus Christ to God, even the Father;

The second evidence of a Spirit-filled life is radical gratitude. Notice the sweeping nature of the command: "always" and "for all things." This is not a thankfulness that depends on circumstances. A Spirit-filled Christian understands that a sovereign God is working all things together for the good of those who love Him. Therefore, even in hardship, there is cause for thanks. This gratitude is not a vague optimism; it is specifically channeled "in the name of our Lord Jesus Christ." It is only through Christ, our mediator, that we have access to the Father and a reason to be thankful in the first place. He has reconciled us to God and secured our eternal inheritance. All our thanksgiving must be offered through Him to "God, even the Father." This keeps our gratitude tethered to the reality of the gospel and the persons of the Trinity.

21 and being subject to one another in the fear of Christ.

The third and final participle describing the Spirit-filled life is mutual submission. This is perhaps the most counter-cultural result of all. The world is organized around power, dominance, and self-assertion. The Spirit-filled community is organized around mutual deference and service. This is a general principle that will be applied specifically in the following verses to wives, husbands, children, and servants. But the principle comes first. We are to have a default posture of yielding to one another, of putting others' interests ahead of our own. And the motive is crucial: "in the fear of Christ." This is not the fear of other people or a desire to be a doormat. It is a profound reverence for the Lord Jesus. Because we honor Him as our ultimate authority, we are liberated to serve our brothers and sisters. We submit to one another because we have all submitted to Him. This is the social glue of the new creation, the practical outworking of a life transformed by the gospel.