TRV
“Get up, sleeper! Arise from the dead,
and the Messiah will shine on you!”
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ephesians 5:3–20. His three-level outline is real structure in the source text, so it is rendered as structure.
These verses contain a caution against all manner of uncleanness, with proper remedies and arguments proposed: some further cautions are added, and other duties recommended. Filthy lusts must be suppressed, in order to the supporting of holy love. Walk in love, and shun fornication and all uncleanness. Fornication is folly committed between unmarried persons. All uncleanness includes all other sorts of filthy lusts, which were too common among the Gentiles. Or covetousness, which being thus connected, and mentioned as a thing which should not be once named, some understand it, in the chaste style of the scripture, of unnatural lust; while others take it in the more common sense, for an immoderate desire of gain or an insatiable love of riches, which is spiritual adultery; for by this the soul, which was espoused to God, goes astray from him, and embraces the bosom of a stranger, and therefore carnal worldlings are called adulterers: You adulterers and adulteresses, know you not that the friendship of the world is enmity with God? Now these sins must be dreaded and detested in the highest degree: Let it not be once named among you, never in a way of approbation nor without abhorrence, as becometh saints, holy persons, who are separated from the world, and dedicated unto God. The apostle not only cautions against the gross acts of sin, but against what some may be apt to make light of, and think to be excusable. Neither filthiness (Eph 5:4), by which may be understood all wanton and unseemly gestures and behaviour; nor foolish talking, obscene and lewd discourse, or, more generally, such vain discourse as betrays much folly and indiscretion, and is far from edifying the hearers; nor jesting. The Greek word eutrapelia is the same which Aristotle, in his Ethics, makes a virtue: pleasantness of conversation. And there is no doubt an innocent and inoffensive jesting, which we cannot suppose the apostle here forbids. Some understand him of such scurrilous and abusive reflections as tend to expose others and to make them appear ridiculous. This is bad enough: but the context seems to restrain it to such pleasantry of discourse as is filthy and obscene, which he may also design by that corrupt, or putrid and rotten, communication that he speaks of, Eph 4:29. Of these things he says, They are not convenient. Indeed there is more than inconvenience, even a great deal of mischief, in them. They are so far from being profitable that they pollute and poison the hearers. But the meaning is, Those things do not become Christians, and are very unsuitable to their profession and character. Christians are allowed to be cheerful and pleasant; but they must be merry and wise. The apostle adds, But rather giving of thanks: so far let the Christian's way of mirth be from that of obscene and profane wit, that he may delight his mind, and make himself cheerful, by a grateful remembrance of God's goodness and mercy to him, and by blessing and praising him on account of these. Note, 1. We should take all occasions to render thanksgivings and praises to God for his kindness and favours to us. 2. A reflection on the grace and goodness of God to us, with a design to excite our thankfulness to him, is proper to refresh and delight the Christian's mind, and to make him cheerful. Dr. Hammond thinks that eucharistia may signify gracious, pious, religious discourse in general, by way of opposition to what the apostle condemns. Our cheerfulness, instead of breaking out into what is vain and sinful, and a profanation of God's name, should express itself as becomes Christians, and in what may tend to his glory. If men abounded more in good and pious expressions, they would not be so apt to utter ill and unbecoming words; for shall blessing and cursing, lewdness and thanksgivings, proceed out of the same mouth?
I.To fortify us against the sins of uncleanness, etc., the apostle urges several arguments, and prescribes several remedies, in what follows,
1.He urges several arguments, As,
(1.)Consider that these are sins which shut persons out of heaven: For this you know, etc., Eph 5:5. They knew it, being informed of it by the Christian religion. By a covetous man some understand a lewd lascivious libertine, who indulges himself in those vile lusts which were accounted the certain marks of a heathen and an idolater. Others understand it in the common acceptation of the word; and such a man is an idolater because there is spiritual idolatry in the love of this world. As the epicure makes a god of his belly, so the covetous man makes a god of his money, sets those affectations upon it, and places that hope, confidence, and delight, in worldly good, which should be reserved for God only. He serves mammon instead of God. Of these persons it is said that they have no inheritance in the kingdom of Christ and of God; that is, the kingdom of Christ, who is God, or the kingdom which is God's by nature, and Christ's as he is Mediator, the kingdom which Christ has purchased and which God bestows. Heaven is here described as a kingdom (as frequently elsewhere) with respect to its eminency and glory, its fulness and sufficiency, etc. In this kingdom the saints and servants of God have an inheritance; for it is the inheritance of the saints in light. But those who are impenitent, and allow themselves either in the lusts of the flesh or the love of the world, are not Christians indeed, and so belong not to the kingdom of grace, nor shall they ever come to the kingdom of glory. Let us then be excited to be on our guard against those sins which would exclude and shut us out of heaven.
(2.)These sins bring the wrath of God upon those who are guilty of them: "Let no man deceive you with vain words, etc., Eph 5:6. Let none flatter you, as though such things were tolerable and to be allowed of in Christians, or as though they were not very provoking and offensive unto God, or as though you might indulge yourselves in them and yet escape with impunity. These are vain words." Observe, Those who flatter themselves and others with hopes of impunity in sin do but put a cheat upon themselves and others. Thus Satan deceived our first parents with vain words when he said to them, You shall not surely die. They are vain words indeed; for those who trust to them will find themselves wretchedly imposed upon, for because of these things cometh the wrath of God upon the children of disobedience. By children of disobedience may be meant the Gentiles, who disbelieved, and refused to comply with, and to submit themselves to, the gospel: or, more generally, all obstinate sinners, who will not be reclaimed, but are given over to disobedience. Disobedience is the very malignity of sin. And it is by a usual Hebraism that such sinners are called children of disobedience; and such indeed they are from their childhood, going astray as soon as they are born. The wrath of God comes upon such because of their sins; sometimes in this world, but more especially in the next. And dare we make light of that which will lay us under the wrath of God? O no. Be not you therefore partakers with them, Eph 5:7. "Do not partake with them in their sins, that you may not share in their punishment." We partake with other men in their sins, not only when we live in the same sinful manner that they do, and consent and comply with their temptations and solicitations to sin, but when we encourage them in their sins, prompt them to sin, and do not prevent and hinder them, as far as it may be in our power to do so.
(3.)Consider what obligations Christians are under to live at another rate than such sinners do: For you were sometimes darkness, but now, etc., Eph 5:8. The meaning is, "Such courses are very unsuitable to your present condition; for, whereas in your Gentile and your unregenerate state you were darkness, you have now undergone a great change." The apostle calls their former condition darkness in the abstract, to express the great darkness they were in. They lived wicked and profane lives, being destitute of the light of instruction without and of the illumination and grace of the blessed Spirit within. Note, A state of sin is a state of darkness. Sinners, like men in the dark, are going they know not whither, and doing they know not what. But the grace of God had produced a mighty change in their souls: Now are you light in the Lord, savingly enlightened by the word and the Spirit of God. Now, upon your believing in Christ, and your receiving the gospel. Walk as children of light. Children of light, according to the Hebrew dialect, are those who are in a state of light, endued with knowledge and holiness. "Now, being such, let your conversation be suitable to your condition and privileges, and accordingly live up to the obligation you are under by that knowledge and those advantages you enjoy - Proving what is acceptable unto the Lord (Eph 5:10), examining and searching diligently what God has revealed to be his will, and making it appear that you approve it by conforming yourselves to it." Observe, We must not only dread and avoid that which is displeasing to God, but enquire and consider what will be acceptable to him, searching the scriptures with this view, thus keeping at the greatest distance from these sins.
2.The apostle prescribes some remedies against them. As,
(1.)If we would not be entangled by the lusts of the flesh, we must bring forth the fruits of the Spirit, Eph 5:9. This is expected from the children of light, that, being illuminated, they be also sanctified by the Spirit, and thereupon bring forth his fruit, which is in all goodness, an inclination to do good and to show mercy, and righteousness, which signifies justice in our dealings. Thus they are taken more strictly; but, more generally, all religion is goodness and righteousness. And in and with these must be truth, or sincerity and uprightness of heart.
(2.)We must have no fellowship with sin nor sinners, Eph 5:11. Sinful works are works of darkness: they come from the darkness of ignorance, they seek the darkness of concealment, and they lead to the darkness of hell. These works of darkness are unfruitful works; there is nothing got by them in the long run, whatever profit is pretended by sin, it will by no means balance the loss; for it issues in the utter ruin and destruction of the impenitent sinner. We must therefore have no fellowship with these unfruitful works; as we must not practice them ourselves, so we must not countenance others in the practice of them. There are many ways of our being accessory to the sins of others, by commendation, counsel, consent, or concealment. And, if we share with others in their sin, we must expect to share with them in their plagues. Nay, if we thus have fellowship with them, we shall be in the utmost danger of acting as they do ere long. But, rather than have fellowship with them, we must reprove them, implying that if we do not reprove the sins of others we have fellowship with them. We must prudently and in our places witness against the sins of others, and endeavour to convince them of their sinfulness, when we can do it seasonably and pertinently, in our words; but especially by the holiness of our lives, and a religious conversation. Reprove their sins by abounding in the contrary duties. One reason given is, For it is a shame even to speak of those things, etc., Eph 5:12. They are so filthy and abominable that it is a shame to mention them, except in a way of reproof, much more must it be a shame to have any fellowship with them. The things which are done of them in secret. The apostle seems to speak here of the Gentile idolaters, and of their horrid mysteries, which abounded with detestable wickedness, and which none were permitted to divulge upon pain of death. Observe, A good man is ashamed to speak that which many wicked people are not ashamed to act; but, as far as their wickedness appears, it should be reproved by good men. There follows another reason for such reproof: But all things that are reproved are made manifest by the light, Eph 5:13. The meaning of this passage may be this: "All those unfruitful works of darkness which you are called upon to reprove are laid open, and made to appear in their proper colours to the sinners themselves, by the light of doctrine or of God's word in your mouths, as faithful reprovers, or by that instructive light which is diffused by the holiness of your lives and by your exemplary walk." Observe, The light of God's word, and the exemplification of it in a Christian conversation, are proper means to convince sinners of their sin and wickedness. It follows, For whatsoever doth make manifest is light; that is, it is the light that discovers what was concealed before in darkness; and accordingly it becomes those who are children of light, who are light in the Lord, to discover to others their sins, and to endeavour to convince them of the evil and danger of them, thus shining as lights in the world. The apostle further urges this duty from the example of God or Christ: Wherefore he saith, etc. (Eph 5:14); as if he had said, "In doing this, you will copy after the great God, who has set himself to awaken sinners from their sleep, and to raise them from the death of sin, that they might receive light from Christ." He saith. The Lord is constantly saying in his word what is more particularly expressed in Isa 60:1. Or, Christ, by his ministers, who preach the everlasting gospel, is continually calling upon sinners to this effect: Awake, thou that sleepest, and arise from the dead. The same thing in the main is designed by these different expressions; and they serve to remind us of the great stupidity and the wretched security of sinners, how insensible they are of their danger, and how unapt they naturally are to spiritual motions, sensations, and actions. When God calls upon them to awake, and to arise, his meaning is that they would break off their sins by repentance, and enter on a course of holy obedience, and he encourages them to essay and do their utmost that way, by that gracious promise, And Christ shall give thee light; or Christ shall enlighten thee, or shall shine upon thee. "He shall bring thee into a state of knowledge, holiness, and comfort, assisting thee with his grace, and refreshing thy mind with joy and peace here and rewarding thee with eternal glory at length." Observe, When we are endeavouring to convince sinners, and to reform them from their sins, we are imitating God and Christ in that which is their great design throughout the gospel. Some indeed understand this as a call to sinners and to saints: to sinners to repent and turn; to saints to stir up themselves to their duty. The former must arise from their spiritual death; and the latter must awake from their spiritual deadness.
(3.)Another remedy against sin is circumspection, care, or caution (Eph 5:15): See then, etc. This may be understood either with respect to what immediately precedes, "If you are to reprove others for their sins, and would be faithful to your duty in this particular, you must look well to yourselves, and to your own behaviour and conduct" (and, indeed, those only are fit to reprove others who walk with due circumspection and care themselves): or else we have here another remedy or rather preservative from the before-mentioned sins; and this I take to be the design of the apostle, being impossible to maintain purity and holiness of heart and life without great circumspection and care. Walk circumspectly, or, as the word signifies, accurately, exactly, in the right way, in order to which we must be frequently consulting our rule, and the directions we have in the sacred oracles. Not as fools, who walk at all adventures, and who have no understanding of their duty, nor of the worth of their souls, and through neglect, supineness, and want of care, fall into sin, and destroy themselves; but as wise, as persons taught of God and endued with wisdom from above. Circumspect walking is the effect of true wisdom, but the contrary is the effect of folly. It follows, redeeming the time (Eph 5:16), literally, buying the opportunity. It is a metaphor taken from merchants and traders who diligently observe and improve the seasons for merchandise and trade. It is a great part of Christian wisdom to redeem the time. Good Christians must be good husbands of their time, and take care to improve it to the best of purposes, by watching against temptations, by doing good while it is in the power of their hands, and by filling it up with proper employment - one special preservative from sin. They should make the best use they can of the present seasons of grace. Our time is a talent given us by God for some good end, and it is misspent and lost when it is not employed according to his design. If we have lost our time heretofore, we must endeavour to redeem it by doubling our diligence in doing our duty for the future. The reason given is because the days are evil, either by reason of the wickedness of those who dwell in them, or rather "as they are troublesome and dangerous times to you who live in them." Those were times of persecution wherein the apostle wrote this: the Christians were in jeopardy every hour. When the days are evil we have one superadded argument to redeem time, especially because we know not how soon they may be worse. People are very apt to complain of bad times; it were well if that would stir them up to redeem time. "Wherefore," says the apostle (Eph 5:17), "because of the badness of the times, be you not unwise, ignorant of your duty and negligent about your souls, but understanding what the will of the Lord is. Study, consider, and further acquaint yourselves with the will of God, as determining your duty." Observe, Ignorance of our duty, and neglect of our souls, are evidences of the greatest folly; while an acquaintance with the will of God, and a care to comply with it, bespeak the best and truest wisdom.
II.In the three following verses the apostle warns against some other particular sins, and urges some other duties.
1.He warns against the sin of drunkenness: And be not drunk with wine, Eph 5:18. This was a sin very frequent among the heathens; and particularly on occasion of the festivals of their gods, and more especially in their Bacchanalia: then they were wont to inflame themselves with wine, and all manner of inordinate lusts were consequent upon it: and therefore the apostle adds, wherein, or in which drunkenness, is excess. The word asōtia may signify luxury or dissoluteness; and it is certain that drunkenness is no friend to chastity and purity of life, but it virtually contains all manner of extravagance, and transports men into gross sensuality and vile enormities. Note, Drunkenness is a sin that seldom goes alone, but often involves men in other instances of guilt: it is a sin very provoking to God, and a great hindrance to the spiritual life. The apostle may mean all such intemperance and disorder as are opposite to the sober and prudent demeanor he intends in his advice, to redeem the time.
2.Instead of being filled with wine, he exhorts them to be filled with the Spirit. Those who are full of drink are not likely to be full of the Spirit; and therefore this duty is opposed to the former sin. The meaning of the exhortation is that men should labour for a plentiful measure of the graces of the Spirit, that would fill their souls with great joy, strength, and courage, which things sensual men expect their wine should inspire them with. We cannot be guilty of any excess in our endeavours after these: nay, we ought not to be satisfied with a little of the Spirit, but to be aspiring after measures, so as to be filled with the Spirit. Now by this means we shall come to understand what the will of the Lord is; for the Spirit of God is given as a Spirit of wisdom and of understanding. And because those who are filled with the Spirit will be carried out in acts of devotion, and all the proper expressions of it, therefore the apostle exhorts,
3.To sing unto the Lord, Eph 5:19. Drunkards are wont to sing obscene and profane songs. The heathens, in their Bacchanalia, used to sing hymns to Bacchus, whom they called the god of wine. Thus they expressed their joy; but the joy of Christians should express itself in songs of praise to their God. In these they should speak to themselves in their assemblies and meetings together, for mutual edification. By psalms may be meant David's psalms, or such composures as were fitly sung with musical instruments. By hymns may be meant such others as were confined to matter of praise, as those of Zacharias, Simeon, etc. Spiritual songs may contain a greater variety of matter, doctrinal, prophetical, historical, etc. Observe here,
(1.)The singing of psalms and hymns is a gospel ordinance: it is an ordinance of God, and appointed for his glory.
(2.)Though Christianity is an enemy to profane mirth, yet it encourages joy and gladness, and the proper expressions of these in the professors of it. God's people have reason to rejoice, and to sing for joy. They are to sing and to make melody in their hearts; not only with their voices, but with inward affection, and then their doing this will be as delightful and acceptable to God as music is to us: and it must be with a design to please him, and to promote his glory, that we do this; and then it will be done to the Lord.
4.Thanksgiving is another duty that the apostle exhorts to, Eph 5:20. We are appointed to sing psalms, etc., for the expression of our thankfulness to God; but, though we are not always singing, we should never want a disposition for this duty, as we never want matter for it. We must continue it throughout the whole course of our lives; and we should give thanks for all things; not only for spiritual blessings enjoyed, and eternal ones expected (for what of the former we have in hand, and for what of the other we have in hope), but for temporal mercies too; not only for our comforts, but also for our sanctified afflictions; not only for what immediately concerns ourselves, but for the instances of God's kindness and favour to others also. It is our duty in every thing to give thanks unto God and the Father, to God as the Father of our Lord Jesus Christ and our Father in him, in whose name we are to offer up all our prayers, and praises, and spiritual services, that they may be acceptable to God.
Historical interpretation
Two Centuries of Reception
5 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
And concerning these, he says, the Scripture speaks: "Awake thou that sleepest, and arise, and Christ will give thee light.".
And the prophet says, "Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light."
By sleep he signifies a stupor of the mind. The sleepers are lost from the true path. This estrangement is a kind of death, from which he calls them to rise that they may repent and acknowledge the truth, which is Christ. Thus the faithless and vicious, steeped as they are in mud without hope of life, are called to rise and come out and have a share in life with Christ, so as to pass from the shadows out to the light and from death to life.
By the "sleeper" and the "dead," he means the man that is in sin; for he both exhales noisome odors like the dead, and is inactive like one that is asleep, and like him he sees nothing, but is dreaming, and forming fancies and illusions. Some indeed read, "And thou shalt touch Christ"; but others, "And Christ shall shine Upon thee"; and it is rather this latter. Depart from sin, and thou shalt be able to behold Christ. "For every one that doeth ill, hateth the light, and cometh not to the light." (John iii. 20.) He therefore that doeth it not, cometh to the light.
Now he is not saying this with reference to the unbelievers only, for many of the faithful, no less than unbelievers, hold fast by wickedness; nay, some far more. Therefore to these also it is necessary to exclaim, "Awake, thou that sleepest, and arise from the dead, and Christ shall shine upon thee." To these it is fitting to say this also, "God is not the God of the dead, but of the living." (Matt. xxii. 32.) If then he is not the God of the dead, let us live.
The one who is content with a simple answer will say indeed that Paul must have read this phrase in some arcane prophet or in the writings called apocryphal. He then brought the text into the open, as he manifestly does in other places—not to substantiate the apocryphal texts but in the same way that he makes use of verses elsewhere from Aratus, Epimenides and Menander to substantiate what he says on other occasions.… Someone less content with this simple answer might argue that the apostle said this as an exhortation to penitence. It is as if he were assuming the voice of the Holy Spirit. For my part, scanty as my knowledge is, I have nowhere found this written after diligently scouring all the editions of the ancient Scriptures and the texts of the Hebrews themselves.
It is to be noted that this testimony is not scriptural, for we nowhere find it in the canonical text. Some interpreters have argued that those who were favored with spiritual grace were writing psalms. The apostle himself hints at this when he says in his letter to the Corinthians, “each of you has a psalm.”
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Summary
Ephesians 5:14 delivers a profound exhortation to spiritual awakening and transformation, urging believers to emerge from the metaphorical slumber and death of a life alienated from God and to embrace the illuminating power and life offered by Christ. This verse serves as a climactic summary of Paul's preceding call for believers to live as children of light, contrasting their former existence in darkness with their new identity and conduct in the Lord. It underscores the divine initiative in spiritual renewal, promising that Christ Himself is the source of all true light and understanding for those who respond to His call to arise.
Context
Literary Context
Ephesians 5:14 is situated within Paul's broader ethical instructions to believers, following the theological exposition of chapters 1-3. Chapter 4 begins with a call to walk in a manner worthy of their calling, emphasizing unity and spiritual maturity. Chapter 5 specifically contrasts the former life of darkness and sin with the new life in Christ, characterized by light, love, and purity. Paul explicitly states in Ephesians 5:8, "For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light." The verses immediately preceding verse 14 (Ephesians 5:9-13) delineate the "fruit of the Spirit" as goodness, righteousness, and truth, and call believers to "prove what is acceptable unto the Lord" and to have "no fellowship with the unfruitful works of darkness, but rather reprove them." The call to "awake" and "arise" in verse 14 thus functions as a powerful summary and application of these commands, urging believers to fully embody their identity as light-bearers who expose and reject darkness.
Historical & Cultural Context
The city of Ephesus was a bustling metropolitan center in the Roman province of Asia, renowned for its temple of Artemis (Diana), one of the Seven Wonders of the Ancient World. This made Ephesus a hub of pagan worship, idolatry, and associated immoral practices, including sexual promiscuity, sorcery, and various mystery cults. The pervasive darkness Paul addresses was not merely abstract but a tangible reality of Ephesian society, where "unfruitful works of darkness" (Ephesians 5:11) were commonplace. Believers in Ephesus were called to live distinctly counter-culturally, setting themselves apart from the surrounding moral decay. Paul's imagery of "sleep" and "death" would resonate deeply in a culture steeped in spiritual lethargy and practices that offered no true life or light, highlighting the radical difference Christ brought.
Key Themes
This verse powerfully encapsulates several key themes prevalent throughout Ephesians and the broader Pauline corpus. The primary message is Spiritual Awakening and Transformation, emphasizing a radical shift from a state of spiritual ignorance, apathy, or even death to vibrant life and vigilance in Christ. This transformation is not merely behavioral but an ontological change, moving from being "darkness" to being "light in the Lord" (Ephesians 5:8). Closely related is the pervasive theme of Light vs. Darkness, where "sleep" and "death" symbolize the spiritual condition apart from Christ, while "light" represents divine truth, purity, knowledge, and God's very presence. Living in the light means living in truth and righteousness, exposing the deeds of darkness rather than participating in them. Finally, the verse highlights Christ as the Sole Source of Illumination, underscoring that true spiritual understanding, guidance, and life originate exclusively from Jesus. He is the one who dispels spiritual blindness, offering clarity and purpose, echoing His own declaration in John 8:12, "I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life."
Exposition and Analysis
Key Word Analysis
This verb signifies to "rouse, awaken, or raise up." While it can refer to physical waking from sleep, its significant usage in the New Testament, particularly by Paul, extends to spiritual awakening and even resurrection from the dead. In this context, it powerfully conveys a call to spiritual vigilance and activity, moving from a state of unconsciousness or inactivity to a dynamic engagement with God's truth.
Meaning "to lie down to rest" or "to fall asleep," this word is used both literally and figuratively in Scripture. Here, it functions as a metaphor for spiritual apathy, moral insensitivity, or a state of ignorance concerning divine truth. To be "asleep" is to be unresponsive to God's call, perhaps complacent in sin or unaware of the spiritual realities at play.
Derived from a word meaning "a corpse," this adjective literally means "dead." Figuratively, as used here, it describes a state of spiritual lifelessness, separation from God, and inability to perceive or respond to spiritual truth. The call to "arise from the dead" implies a transition from spiritual death to spiritual life, a profound transformation that only Christ can effect.
Verse Breakdown
"Wherefore he saith,"
This introductory phrase signals that Paul is quoting or alluding to a prophetic or authoritative statement. While not a direct quote from a single Old Testament verse, it reflects a synthesis of prophetic calls to awakening, particularly those found in Isaiah (e.g., Isaiah 26:19, Isaiah 60:1). It suggests a divine imperative, a voice of authority calling humanity to a new reality.
"Awake thou that sleepest,"
This is a direct, urgent command, employing powerful metaphorical language. "Sleepest" refers to spiritual slumber, apathy, or moral insensitivity. It's a state of being unaware of one's true spiritual condition or the urgency of God's call. The command to "awake" is a summons to spiritual vigilance, consciousness, and active engagement with the truth of Christ.
"and arise from the dead,"
This phrase intensifies the imagery, moving beyond mere slumber to a state likened to spiritual death. "From the dead" implies a complete lack of spiritual life, a separation from God's life-giving presence. The command to "arise" is a call to resurrection, a profound transformation from spiritual lifelessness to vibrant, active life in Christ, echoing the new life granted through regeneration.
"and Christ shall give thee light."
This is the glorious promise and the ultimate source of the transformation. It is not human effort that brings spiritual light, but Christ Himself. "Light" here signifies divine revelation, spiritual understanding, moral purity, and the very presence of God's truth. This clause highlights Christ's sovereign power to illuminate the darkened mind and heart, granting spiritual discernment and guiding believers into righteousness.
Literary Devices
Ephesians 5:14 is rich in Metaphor, primarily using the imagery of "sleep" and "death" to represent a state of spiritual insensitivity, moral apathy, or alienation from God. Conversely, "light" serves as a powerful metaphor for divine truth, spiritual understanding, purity, and the life-giving presence of Christ. The transition from darkness/sleep/death to light/awakening/arising vividly portrays the radical spiritual transformation offered by the gospel. The verse also employs Personification, as the call "Awake thou that sleepest, and arise from the dead" gives a voice and agency to the spiritual state, directly addressing the one in slumber or death. Furthermore, there is a clear Contrast established between the former state of darkness and death and the new state of light and life in Christ, which is a pervasive theme throughout Ephesians 5. This stark contrast emphasizes the profound change that occurs when one embraces Christ's illumination.
Theological and Thematic Connections
Ephesians 5:14 stands as a powerful theological statement on the nature of spiritual regeneration and ongoing sanctification. It underscores the profound shift from a state of spiritual death and darkness, characteristic of humanity apart from Christ, to a vibrant life illuminated by His truth. This transformation is not merely a moral improvement but a divine re-creation, where Christ Himself is the active agent, imparting light and life to those who respond to His call. The verse highlights the radical discontinuity between the old self, enslaved to sin and ignorance, and the new self, empowered by Christ to walk in righteousness and truth. It speaks to the necessity of divine illumination for true understanding and the active role of Christ in dispelling spiritual blindness, leading believers into a life of discernment and purity that reflects God's character.
Reflection and Application
Ephesians 5:14 presents a timeless and urgent call for every believer to a profound spiritual self-assessment and renewed commitment. It challenges us to honestly evaluate whether we are truly "awake" and "arisen" in our faith, or if spiritual apathy, complacency, or worldly distractions have lulled us into a state of slumber or even spiritual lifelessness. This verse reminds us that the Christian life is not passive but requires active vigilance, a conscious rejection of the "unfruitful works of darkness," and a deliberate embrace of Christ's light in every area of our lives. To "walk as children of light" means allowing Christ's truth to penetrate our minds, guide our decisions, and transform our character, making us living testimonies to His illuminating power. It calls us to live with intentionality, exposing darkness not just in the world but within ourselves, and to continually seek the clarity and purity that only Christ can provide, ensuring our lives reflect the glory of the One who has called us out of darkness into His marvelous light.
Questions for Reflection
FAQ
Is this verse a command to unbelievers or believers?
While the imagery of "awakening" and "arising from the dead" might initially suggest a call to conversion for unbelievers, the immediate literary context of Ephesians 5 strongly indicates that Paul is addressing believers. He has already stated, "For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light" (Ephesians 5:8). Therefore, this verse serves as an ongoing exhortation to believers to live consistently with their new identity in Christ. It's a call to shake off spiritual complacency, apathy, or any lingering behaviors from their former life of darkness, and to fully embrace the vibrant, illuminated life that is theirs in Christ. It's a summons to sanctification, urging them to continually walk in the light they have received.
What does "sleepest" or "dead" mean in this context?
In Ephesians 5:14, "sleepest" and "dead" are powerful metaphors for spiritual conditions. "Sleepest" refers to a state of spiritual apathy, moral insensitivity, or unawareness. It's not necessarily a state of being completely lost, but rather being sluggish, complacent, or oblivious to the spiritual realities and the urgency of living righteously. It implies a lack of vigilance and discernment. "Dead" intensifies this imagery, representing a state of spiritual lifelessness or alienation from God, characteristic of humanity before regeneration. For believers, it can refer to a relapse into former sinful patterns or a profound spiritual lethargy that makes one unresponsive to God's Spirit. Both terms underscore the need for a radical, Christ-initiated awakening to live a life fully engaged with God's truth and purpose.
How does Christ "give light"?
Christ "gives light" in multiple profound ways. Primarily, He is the ultimate source of divine revelation and truth, as stated in John 1:9. Through His incarnation, teachings, life, death, and resurrection, He has fully revealed God to humanity. Spiritually, He illuminates the darkened minds and hearts of individuals, enabling them to comprehend spiritual truth and discern God's will. This is the work of the Holy Spirit, whom Christ sends, convicting of sin and guiding into all truth (John 16:13). Furthermore, Christ's light empowers believers to live righteously, exposing and overcoming the "unfruitful works of darkness" (Ephesians 5:11). His light provides moral clarity, guidance for ethical living, and the very power to walk in purity and obedience, transforming believers into "children of light" who reflect His glory to the world.
Christ-Centered Fulfillment
Ephesians 5:14 finds its ultimate fulfillment in the person and work of Jesus Christ, who is uniquely qualified to give light because He is the Light of the World. The call to "awake" and "arise from the dead" is not merely a moral imperative but a summons to participate in the new life inaugurated by Christ's own resurrection. He conquered death and darkness, making it possible for those who were "dead in trespasses and sins" to be "made alive together with Christ" (Ephesians 2:1-5). Jesus, as the "true Light, which lighteth every man that cometh into the world" (John 1:9), dispels the spiritual blindness that holds humanity captive. His life, teachings, and ultimately His sacrificial death and glorious resurrection are the very means by which God has "delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son" (Colossians 1:13). Therefore, when Paul declares that "Christ shall give thee light," he points to the exclusive and transformative power of the resurrected Lord, who not only illuminates our understanding but also empowers us to live a life that reflects His glory, shining as lights in a darkened world (Philippians 2:15).