是以弗所书5：18所说，乃要被圣灵充满的解经；

Eph 5:15–21
“Do not get drunk on wine, but be filled with the Spirit”
Continuing his tender admonitions with respect to the church’s Glorious Renewal Paul writes: 15. Be most careful therefore how you walk.142 Here again, in complete harmony with what has gone before, we are shown how very necessary it is for believers to show in every way and at all times that they have repudiated their old nature and have embraced the new and godly life. That is the only effective way of verifying one’s own state of salvation, exposing the unfruitful works of darkness, calling the workers to repentance, and doing all this to the glory of God. Continued: not as unwise but as wise. Cf. 1:8, 17; Col. 1:9, 28; 3:16; 4:5. The unwise are those who, having no insight into things that pertain to God and salvation, are not aiming to reach the highest goal and therefore do not know and do not even care to know what are the best means to reach it. They regard as very important what is in reality of minor value or may even be harmful, and they do not appreciate what is indispensable. They conduct themselves accordingly. Those who are wise, on the other hand, have the proper insight and walk in harmony with it. They also make a judicious use of their time. In that trend Paul continues: 16. making the most of the opportunity. They should not wait for opportunity to fall into their laps but should buy it up, not counting the cost. In the light of the entire context the opportunity referred to is that of showing by means of their life and conduct the power and glory of the gospel, thus exposing evil, abounding in good works, obtaining assurance of salvation for themselves, strengthening the fellowship, winning the neighbor for Christ, and through it all glorifying God. The opportunity missed will never return. Let it therefore be used to the full. Read Mark 1:21–34 and see how much work Jesus was able to crowd into a single day, and what he did very early the next morning (Mark 1:35). Paul adds: because the days are evil. A single glance at the preceding context (see especially 4:14, 17–19, 25–31; 5:3–7, 10–12; cf. Rom. 1:18–32) will show how indescribably evil were the days when this letter was written. Similar admonitions are found in Rom. 13:11–14; I Cor. 7:29; II Cor. 6:14–18; Gal. 6:9, 10; and Col. 4:5. Continued: 17. Therefore do not be foolish but understand what (is) the will of the Lord. The admonition of verse 15 — “not as unwise” — is repeated in slightly different language. The Ephesians must not be “without reflection or understanding.” They must not show “want of sense,” which amounts to saying that they must not be foolish. The connective “therefore” in the light of the preceding context may be interpreted as meaning: because the danger is so great, the wickedness so appalling, the opportunity so precious, and because constant watchfulness, earnest effort, and unwavering zeal are so necessary, do not be absurd. On the contrary, understand what is the will of the Lord, that is, of the Lord Jesus Christ. See 2:21; 4:1; 5:10. Do not depend on your own acumen. Do not regard the advice of other people as the ultimate touchstone of the truth. Let the will of your Lord as he has revealed it by means of his own word and example and by the mouth of his chosen messengers be your standard and guide. See 5:10; cf. Rom. 12:2; I Peter 2:21.
One outstanding manifestation of “want of sense” is drunkenness. Its antidote, being “filled with the Spirit,” indicates a far better avenue to true understanding. Hence, there is a double connection between verses 17 and 18. Paul writes: 18. And do not get drunk on wine, which is associated with unrestrained living, but be filled with the Spirit. There are times when exhilaration of heart and mind is entirely proper. ????ure makes mention of shouting for joy (Ps. 5:11; 32:11; 35:27; etc.), fulness of joy (Ps. 16:11), good tidings of great joy (Luke 2:10), joy unspeakable and full of glory (I Peter 1:8). Exhilaration is wrong, however, when the method of inducing it is wrong. Thus it is improper to seek excitement from the excessive use of wine. It is the abuse of wine that is forbidden, not the use (I Tim. 5:23). That such abuse was a real danger in the early church, as it certainly is also today, appears from such restrictions as the following: “The overseer therefore must be above reproach … not (one who lingers) beside (his) wine” (I Tim. 3:3; cf. Titus 1:7); “Deacons similarly (must be) dignified, not … addicted to much wine” (I Tim. 3:8); and “Urge aged women similarly (to be) reverent in demeanor … not enslaved to much wine” (Titus 2:3).
Intoxication is not the effective remedy for the cares and worries of this life. The so-called “uplift” it provides is not real. It is the devil’s poor substitute for the “joy unspeakable and full of glory” which God provides. Satan is ever substituting the bad for the good. Has he not been called “the ape of God”? Getting drunk on wine is “associated with unrestrained living” or “dissolute behavior,” “recklessness” (Titus 1:6; I Peter 4:4). It marks the person who, if he so continues, cannot be saved.143 But he need not so continue. The prodigal son of the unforgettable parable lived recklessly (an adverb cognate with the noun recklessness or unrestrained living occurring here in Eph. 5:18). Extravagance and lack of self-control were combined in his behavior, just as in all likelihood they are combined in the meaning of the word “unrestrained living” used in this passage from Paul’s letter to the Ephesians. Nevertheless, there was salvation for him when he repented. Let anyone who may read this take courage (Isa. 1:18; Ezek. 33:11; I John 1:9).
The real remedy for sinful inebriation is pointed out by Paul. The Ephesians are urged to seek a higher, far better, source of exhilaration. Instead of getting drunk let them be filled. Instead of getting drunk on wine let them be filled with the Spirit. Note the double contrast. Although it is true that the apostle makes use of a word, namely, pneúma, which in the translation should at times be spelled with, at other times without, a capital letter (hence “Spirit” or “spirit”), it should be capitalized in this instance, as is often the case. Paul was undoubtedly thinking of the third person of the Holy Trinity, the Holy Spirit. Evidence in support of this view: a. the expression “filled with” or “full of” the pneúma, when the reference is to the Holy Spirit, is very common in ????ure (Luke 1:15, 41, 67; 4:1; Acts 2:4; 4:8, 31; 6:3; 7:55; 9:17; 13:9);144 and b. the very contrast here in 5:18 between getting drunk on wine and being filled with the pneúma occurs also, though in a slightly different form, in Acts 2:4, 13, where the reference can only be to the Holy Spirit.145
By the ancients, moreover, an overdose of wine was often used not only to rid oneself of care and to gain a sense of mirth but also to induce communion with the gods and, by means of this communion, to receive ecstatic knowledge, not otherwise obtainable. Such foolishness, often associated with Dionysiac orgies, is by the apostle contrasted with the serene ecstasy and sweet fellowship with Christ which he himself was experiencing in the Spirit when he wrote this letter to the Ephesians (see on 1:3; 3:20). What he is saying therefore is this: getting drunk on wine leads to nothing better than debauchery, will not place you in possession of worthwhile pleasure, usable knowledge, and perfect contentment. It will not help you but hurt you. It leaves a bad taste and produces no end of woe (cf. Prov. 23:29–32). On the other hand, being filled with the Spirit will enrich you with the precious treasures of lasting joy, deep insight, and inner satisfaction. It will sharpen your faculties for the perception of the divine will. Note the immediate context, verse 17. So, “do not get drunk on wine, but be filled with the Spirit.”146
Being thus filled with the Spirit believers will not only be enlightened and joyful but will also give jubilant expression to their refreshing knowledge of the will of God. They will reveal their discoveries and their feelings of gratitude. Hence Paul continues: 19. speaking to one another in psalms and hymns and spiritual songs. The term psalms in all probability has reference, at least mainly, to the Old Testament Psalter; hymns, mainly to New Testament songs of praise to God and to Christ (verse 14 above, in which Christ is praised as the Source of light, containing perhaps lines from one of these hymns); and finally, spiritual songs, mainly to sacred lyrics dwelling on themes other than direct praise to God or to Christ. There may, however, be some overlapping in the meaning of these three terms as used here by Paul.
The point to note is that by means of these psalms, hymns, and spiritual songs, Spirit-filled believers must speak to each other.147 They are not merely reciting what they have committed to memory. “Daughter, do you know that your Redeemer lives?” said the director to the soloist. After an affirmative answer he continued, “Then sing it again, and this time tell us about it.” She did, and there were tears of joy and thanksgiving in every eye. Continued: singing and making melody from your heart to the Lord. The idea of some148 that in the two parts of this one verse the apostle has reference to two kinds of singing: a. audible (“speaking”) and b. inaudible (“in the stillness of the heart”), must be dismissed. If that had been his intention, he would have inserted the conjunction and or and also between the two parts. The two are clearly parallel. The second explains and completes the first: when believers get together they should not be having wild parties but should edify each other, speaking to one another in Christian song, and doing so from the heart, to the praise and honor of their blessed Lord. They should make music with the voice (“singing”) or in any proper way whatever, whether with voice or instrument (“making melody”). Cf. Rom. 15:9); I Cor. 14:15; James 5:13. For further details of interpretation see N.T.C. on Colossians and Philemon, pp. 160–163 where a closely similar passage (Col. 3:16) is discussed more at length.
By means of psalms, hymns, and spiritual songs believers reveal their gratitude to God. On this theme Paul now enlarges as follows: 20. giving thanks always for all things in the name of our Lord Jesus Christ to (our) God and Father. See what has been said about this passage earlier, on p. 45. In addition, the following:
Hendriksen, W., & Kistemaker, S. J. (1953-2001). Vol. 7: New Testament commentary : Exposition of Ephesians. Accompanying biblical text is author's translation. New Testament Commentary (Page 237). Grand Rapids: Baker Book House.