Wherefore he saith - Margin, or "it." Διὸ λέγει Dio legei. The meaning may be, either that the Lord says, or the Scripture. Much difficulty has been experienced in endeavoring to ascertain "where" this is said. It is agreed on all hands that it is not found, in so many words, in the Old Testament. Some have supposed that the allusion is to Isaiah 26:19, "Thy dead men shall live - awake and sing, ye that dwell in the dust, for thy dew is as the dew of herbs," etc. But the objections to this are obvious and conclusive.

(1) this is not a quotation of that place, nor has it a "resemblance" to it, except in the word "awake."

(2) the passage in Isaiah refers to a different matter, and has a different sense altogether; see the notes on the passage.

To make it refer to those to whom the gospel comes, is most forced and unnatural. Others have supposed that the reference is to Isaiah 60:1-3, "Arise, shine; for thy light is come," etc. But the objection to this is not less decisive.

(1) it is "not" a quotation of that passage, and the resemblance is very remote, if it can be seen at all.

(2) "that" is addressed to the church, calling on her to let her light shine; "this," to awake and arise from the dead, with the assurance that Christ would give them light. The exhortation here is to Christians, to "avoid the vices of the pagan around them;" the exhortation in Isaiah is to the church, to "rejoice and exult" in view of the fact that the day of triumph had come, and that the pagan were to be converted, and to come in multitudes and devote themselves to God. In the "design" of the two passages there is no resemblance. Some have supposed that the words are taken from some book among the Hebrews which is now lost. Epiphanius supposed that it was a quotation from a prophecy of Elijah; Syncellus and Euthalius, from some writing of Jeremiah; Hippolytus, from the writing of some now unknown prophet. Jerome supposed it was taken from some apocryphal writings. Grotius supposes that it refers to the word "light" in Ephesians 5:13, and that the sense is," That light says; that is, that a man who is pervaded by that light, let him so say to another." Heumann, and after him Storr, Michaelis, and Jennings (Jewish Ant. 2:252), suppose that the reference is to a song or hymn that was sung by the early Christians, beginning in this manner, arid that the meaning is, "Wherefore, as it is said in the hymns which we sing,

'Awake, thou that sleepest;

Arise from the dead;

Christ shall give thee light.'

Others have supposed that there is an allusion to a sentiment which prevailed among the Jews, respecting the significancy of blowing the trumpet on the first day of the month, or the feast of the new moon. Maimonides conjectures that that call of the trumpet, especially in the month Tisri, in which the great day of atonement occurred, was designed to signify a special call to repentance; meaning, "You who sleep, arouse from your slumbers; search and try yourselves; think on your Creator, repent, and attend to the salvation of the soul." "Burder," in Ros. Alt. u. neu. Morgenland, in loc. But all this is evidently conjecture. I see no evidence that Paul meant to make a quotation at all. Why may we not suppose that he speaks as an inspired man, and that he means to say, simply, that God now gives this command, or that God now speaks in this way? The sense then would be, "Be separate from sinners. Come out from among the pagan. Do not mingle with their abominations; do not name them. You are the children of light; and God says to you, awake from false security, rouse from the death of sin, and Christ shall enlighten you." Whatever be the origin of the sentiment in this verse, it is worthy of inspiration, and accords with all that is elsewhere said in the Scriptures.

(The grand objection to this view of our author is, that the apostle evidently introduces a citation. In the writings of Paul, the form διὸ λέγει dio legei is never used in any other sense. Whence then is the quotation taken? There is nothing absurd in supposing, with Scott and Guyse, that the apostle gives the general sense of the Old Testament prophecies con cerning the calling of the Gentiles. But Isaiah 60:1-3, bears a sufficiently close resemblance to the passage in Ephesians, to vindicate the very commonly received opinion, that the apostle quotes that prophecy, in which the subject is the increase of the Church by the accession of the pagan nations. The church is called to arise and shine, and the apostle reminds the converted Ephesians of their lofty vocation. It forms no very serious objection, that between the place in Isaiah and that in Ephesians, there are certain verbal discrepancies. No one will make much of this, who remembers, nat in a multitude of cases similar variations occur, the apostles contenting themselves with giving the sense of the places to which they refer. "Accordingly," says Dr. Dodridge, "the sense of tire passage before us is so fairly deducible from the words of Isaiah, that I do not see any necessity of having recourse to this supposition," namely, that the quotation was from an apocryphal book ascribed to Jeremiah.)

Awake thou that sleepest - Arouse from a state of slumber and false security. "Sleep and death" are striking representations of the state in which people are by nature. In "sleep" we are, though living, insensible to any danger that may be near; we are unconscious of what may he going on around us; we hear not the voice of our friends; we see not the beauty of the grove or the landscape; we are forgetful of our real character and condition. So With the sinner. It is as if his faculties were locked in a deep slumber. He hears not when God calls; he has no sense of danger; he is insensible to the beauties and glories of the heavenly world; he is forgetful of his true character and condition. To see all this, he must be first awakened; and hence this solemn command is addressed to man. He must rouse from this condition, or he cannot be saved. But can he awaken himself? Is it not the work of God to awaken a sinner? Can he rouse himself to a sense of his condition and danger? How do we do in other things? The man that is sleeping on the verge of a dangerous precipice we would approach, and say, "Awake, you are in danger." The child that is sleeping quietly in its bed, while the flames are bursting into the room, we would rouse, and say, "Awake, or you will perish." Why not use the same language to the sinner slumbering on the verge of ruin, in a deep sleep, while the flames of wrath are kindling around him? We have no difficulty in calling on sleepers elsewhere to awake when in danger; how can we have any difficulty when speaking to the sinner?

And arise from the dead - The state of the sinner, is often compared to death; see the notes on Ephesians 2:1. People are by nature dead in sins; yet they must rouse from this condition, or they will perish. How singular, it may be said, to call upon the dead to rise! How could they raise themselves up? Yet God speak thus to people, and commands them to rise from the death of sin. Therefore, learn:

(1) That people are not dead in sin in any such sense that they are not moral agents, or responsible.

continued...

Wherefore he saith - It is a matter of doubt and controversy whence this saying is derived. Some think it taken from Isaiah 26:19 : Thy dead men shall live; with my dead body shall they arise; Awake and sing, ye that dwell in the dust, etc. Others think that it is taken from Isaiah 60:1-3 : Arise, shine; for thy light is come, etc. But these passages neither give the words nor the meaning of the apostle. Epiphanius supposed them to be taken from an ancient prophecy of Elijah, long since lost: Syncellus and Euthalius think they were taken from an apocryphal work attributed to Jeremiah the prophet: others, that they made part of a hymn then used in the Christian Church; for that there were, in the apostle's time, hymns and spiritual songs, as well as psalms, we learn from himself, in Ephesians 5:19, and from Colossians 3:16. The hymn is supposed to have begun thus: -

Εγειραι ὁ καθευδων,

Και αναστα εκ των νεκρων,

Επιφαυσει σοι ὁ Χριστος.

Awake, O thou who sleepest,

And from the dead arise thou,

And Christ shall shine upon thee.

See Rosenmuller, Wolf, and others. But it seems more natural to understand the words he saith as referring to the light, i.e. the Gospel, mentioned Ephesians 5:13. And the διο λεγει should be translated, Wherefore It saith, Awake thou, etc. that is: This is the general, the strong, commanding voice of the Gospel in every part - Receive instruction; leave thy sins, which are leading thee to perdition; believe on the Lord Jesus Christ, and he will enlighten and save thee.

As a man asleep neither knows nor does any thing that can be called good or useful, so the Gentiles and all others, while without the knowledge of Christianity, had not only no proper knowledge of vice and virtue, but they had no correct notion of the true God.

As the dead can perform no function of life, so the Gentiles and the unconverted were incapable of performing any thing worthy either of life or being. But though they were asleep - in a state of complete spiritual torpor, yet they might be awoke by the voice of the Gospel; and though dead to all goodness, and to every function of the spiritual life, yet, as their animal life was whole in them, and perception and reason were still left, they were capable of hearing the Gospel, and under that influence which always accompanies it when faithfully preached, they could discern its excellency, and find it to be the power of God to their salvation. And they are addressed by the apostle as possessing this capacity; and, on their using it properly, have the promise that Christ shall enlighten them.

Wherefore he saith,.... Either the man that is light in the Lord, who reproves the unfruitful works of darkness; or else the Holy Ghost by Paul, who here speaks after the manner of the prophets; or God, or the Spirit, or the Scripture; see James 4:6; but where is it said? some think the apostle refers to Isaiah 9:2; others to Isaiah 26:19; others to Isaiah 60:1; some are of opinion the words are cited out of an apocryphal book of Jeremy, or from some writing now lost; and some have thought them to be a saying of Christ, that was fresh in memory: it may not be improper to observe what Maimonides says (m), that

"the blowing of the trumpet in the beginning of the year had an intimation in it, as if was said, "awake ye that sleep", from your sleep, and ye that slumber rouse up from your slumber, and search into your actions, and return by repentance, and remember your Creator;''

whether any reference may be had to this, may be considered: the words are spoken not to unregenerate men, for though they are asleep, and dead in sin, and need awaking out of sleep, and raising from the dead, yet they are never called upon to awake and arise of themselves; such a sense would countenance the doctrine of man's free will and power, against the quickening and efficacious grace of God; but to regenerate persons, professors of religion, to whom the epistle in general was written; and who are spoken to, and exhorted in the context:

awake thou that sleepest: the children of God are sometimes asleep, and need awaking; of the nature, causes, and ill consequences of such sleeping, and of the methods by which they are sometimes awaked out of it; see Gill on Romans 13:11.

And arise from the dead; living saints are sometimes among dead sinners, and it becomes them to arise from among them, and quit their company, which is oftentimes the occasion of their sleepiness: besides, the company of dead sinners is infectious and dangerous; it is a means of hardening in sin, and of grieving of the people of God, who observe it; and by abstaining from their company, a testimony is bore against sin, and conviction is struck into the minds of sinners themselves; to which add, that so to do is well pleasing to God, who promises to receive such who come out from among them, and separate themselves from them: and it follows here as an encouragement, and Christ shall give thee light; for such who are made light in the Lord, stand in need of more light; and by keeping close to the word, ways, ordinances, and people of Christ, they may expect more light from Christ: they need fresh light into pardoning grace and mercy, through the blood of Christ; they want more to direct them in the way they should go; and they are often without the light of God's countenance; and they may hope for light from Christ, since it is sown in him, and promised through him; and he is given to be a light unto them, and he is the giver of it himself.

(m) Hilchot Heshuba, c. 3. sect 4.

He saith

God. This use of the personal pronoun is frequent in Paul's writings. See Galatians 3:16; Ephesians 4:8; 1 Corinthians 6:16.

Awake. etc.

The quotation is probably a combination and free rendering of Isaiah 60:1; Isaiah 26:19. For similar combinations see on Romans 3:10; see on Romans 9:33. By some the words are regarded as the fragment of a hymn.

Shall give thee light

Rev., correctly, shall shine upon thee.

Wherefore {f} he saith, Awake thou that sleepest, and arise from the {g} dead, and Christ shall give thee light.

(f) The scripture, or God in the scripture.

(g) He speaks of the death of sin.

5:14 Wherefore he saith. Who says, or where, is uncertain. There is a similar thought in Isa 60:1,2 26:19:00 He probably means that God, in substance, says.

Awake thou that sleepest. The sleeper represents one not converted.

Arise from the dead. From death in sin (Eph 2:1). Conversion is often described as a spiritual resurrection (Ro 6:4-6 Col 2:12).

And Christ. Christ gives light to all who come to him. The Greek quotation is in verse, and has been translated,

Sleeper, awake; rise from the dead, And Christ on thee his light shall shed.

5:14 Wherefore he - God. Saith - In the general tenor of his word, to all who are still in darkness. Awake thou that steepest - In ignorance of God and thyself; in stupid insensibility. And arise from the dead - From the death of sin. And Christ shall give thee light - Knowledge, holiness, happiness.

he: or, it

14. Wherefore-referring to the whole foregoing argument (Eph 5:8, 11, 13). Seeing that light (spiritual) dispels the pre-existing darkness, He (God) saith . (compare the same phrase, Eph 4:8).

Awake-The reading of all the oldest manuscripts is "Up!" or, "Rouse thee!" a phrase used in stirring men to activity. The words are a paraphrase of Isa 60:1, 2, not an exact quotation. The word "Christ," shows that in quoting the prophecy, he views it in the light thrown on it by its Gospel fulfilment. As Israel is called on to "awake" from its previous state of "darkness" and "death" (Isa 59:10; 60:2), for that her Light is come; so the Church, and each individual is similarly called to awake. Believers are called on to "awake" out of sleep; unbelievers, to "arise" from the dead (compare Mt 25:5; Ro 13:11; 1Th 5:6, with Eph 2:1).

Christ-"the true light," "the Sun of righteousness."

give thee light-rather, as Greek, "shall shine upon thee" (so enabling thee by being "made manifest" to become, and be, by the very fact, "light," Eph 5:13; then being so "enlightened," Eph 1:18, thou shalt be able, by "reproving," to enlighten others).

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.