Ephesians 5:16. Accompanying modal definition to the preceding ὡς σόφοι: ementes vobis (middle) opportunitatem, i.e. in that you make your own the right point of time for such walk, do not let it pass by unused. In this figurative conception the doing of that for which the point of time is fitted, is thought of as the purchase-price, by which the καιρός becomes ours. Comp. Colossians 4:5; LXX. Daniel 2:8; Antonin. vi. 26: κερδαντέον τὸ παρόν, Plut. Philop. 15: καιρὸν ἁρπάζειν. The opposite is καιρὸν παρίεναι, Thucyd. iv. 27. Galatians 6:10 is parallel as to substance. Classical writers say καιρ. πρίασθαι, Dem. 120. 26, 187. 22, but in the proper sense of buying for money. Others have thought of the sacrifice of all earthly things and of all lusts as the purchase-price (Chrysostom, Theophylact, Oecumenius; comp. also Augustine, Flacius, Zanchius, Estius, Rückert, and others); but this is imported, since the context yields nothing else than the fulfilment of duty meant by the ἀκριβῶς περιπατεῖν; hence we have not, with Harless, to interpret it of the right moment “for letting the light of correction break in upon the darkness of sin” (comp. Michaelis and Rosenmüller), which would be to revert, at variance with the context, to the topic of the ἔλεγξις already ended. Luther[266] incorrectly renders: “Suit yourselves to the time.” That would be δουλεύειν τῷ καιρῷ, Romans 12:11. Similarly also Grotius (comp. Hammond): “quovis labore ac verborum honestis obsequiis vitate pericula et diem de die ducite.” Comp. Bengel, who compares Amos 5:13, and understands the prudent letting the evil day pass over “quiescendo vel certe modice agendo,” whereby the better time is purchased, in order to make the more use thereof. In opposition to Grotius and Bengel, it may be urged that this alleged mode of the ἐξαγοράζειν τὸν καιρόν is not mentioned by Paul, but imported by the expositor, and that the counsel of such a trimming behaviour is hardly compatible with the moral decision of the apostle, and with his expectation of the approaching end of the αἰὼς οὗτος. We may add that the compound ἐξαγορ. is not here to be understood as redeem (Galatians 3:13; Galatians 4:5), as e.g. Bengel would take it (from the power of evil men), and Calvin (from the devil), seeing that the context does not suggest such reference; but the ἐκ in the composition is intensive, and denotes what is entire, utter, as also in Plut. Crass. 2; Polyb. iii. 42. 2; Daniel 2:8.

ὅτι αἱ ἡμέραι πονηραί εἰσι] supplies a motive for the ἘΞΑΓ. Τ. ΚΑΙΡ., for the days, the present times, are evil, for moral corruption is now in vogue. So much the more must it intimately concern you as Christians (for how exalted is their task above the wickedness of the present time! Php 2:15; Php 3:20) τὸν καιρὸν ἐξαγοράζεσθαι. Beza, Flacius, Grotius, Hammond, Rosenmüller, and others refer ΠΟΝΗΡΑΊ to the misfortune of the time (Genesis 47:9; Psalm 49:6 [5]); but the context opposes the moral bearing of the Christian to the immoral condition of the time. According to de Wette’s here very unfounded scepticism, the writer is indistinct and hesitating, because he is bringing Colossians 4:5. into another connection.

[266] Who in earlier editions had rightly: release the time.

Ephesians 5:16. ἐξαγοραζόμενοι τὸν καιρόν: buying up for yourselves the opportunity. Definition of the ὡς σοφοί, specifying the way in which they were to give token of the quality of wisdom. The expression occurs only once again in the NT (in Colossians 4:5); and there are but few proper parallels to it. The phrase as used in Daniel 2:8 has rather the sense of gaining time, delaying. The classical phrase καιρὸν πρίασθαι (used, e.g., by Demosthenes) has the plain meaning of purchasing for money. Even the κερδαντέον τὸ παρόν cited from Anton., vi., 26, and the καιρὸν ἁρπάζειν of Plut. (Philop., 15) are but partial analogies. In the NT the verb ἐξαγοράζειν has at times the sense of redeeming, ransoming one from another by payment of a price, and so it is applied to Christ’s vicarious death (Galatians 3:13; Galatians 4:5). It has the sense of ransoming occasionally in profane Greek (e.g., Diodor., 36, 1, p. 530). Hence some take the idea here to be that of redeeming, as from the power of Satan (Calv.), or from the power of evil men (Beng.); the sacrifice of earthly things being taken by some (Chrys. Theophyl., Oec., etc.) to be the purchase-price. But it is doubtful whether any such technical or metaphorical sense can be attached to the word here, where the subject in view is the plain duty of a careful Christian walk. The simpler sense of buying is more appropriate to the context. The ἐξ- probably has its intensive force, although Ellicott takes it to refer merely to the “undefined time or circumstances, out of which, in each particular case, the καιρός is to be bought”. Giving the Middle also its proper sense, we get the sense of “buying up for yourselves”. The thing to be “bought up” is the καιρός, not “the time,” but “the fit time,” the “opportunity,” and the purchase-money implied in the figure is left undefined, but may be the careful heed expended on their walk. Thus the sense comes to be this—the character of wisdom by which their walk was to be distinguished was to show itself in the prompt and discerning zeal with which they made every opportunity their own, and suffered no fitting season for the fulfilment of Christian duty to pass unused. Luther’s “suit yourselves to the time” would require some such phrase as δουλεύειν τῷ καιρῷ (Romans 12:11), and is otherwise inappropriate. Other explanations, such as Harless’s supposition that the matter in view is the fit time for letting the ἔλεγξις break in upon the darkness of sin, are remote from the immediate subject or impart ideas which are not in the text. The RV gives “redeeming the time” in the text, and “buying up the opportunity” in the margin.—ὅτι αἱ ἡμέραι πονηραί εἰσι: because the days are evil. Statement of motive for buying up the opportunity, viz., the evil of the time. The context makes it clear that what is in view is the moral evil of the days, not merely as, e.g., in Genesis 47:9, their difficulties and troubles (Beza, etc.). The fact that the times in which they lived were morally so corrupt was a strong reason for making every opportunity for good, which such times might offer, their own.

16. redeeming the time] Lit., buying out (from other ownership) the opportunity. So Colossians 4:5. The same phrase occurs (Aramaic and Greek) Daniel 2:8; “I knew of a certainty that ye would buy the time”; where the meaning plainly is, “that ye would get your desired opportunity, at the expense of a subterfuge.” Here similarly the meaning is, “getting each successive opportunity of ‘walking and pleasing God’ at the expense of steady watchfulness.” In Colossians 4:5 the special thought is of opportunities in intercourse with “them that are without.” So, perhaps, here also, in regard of Ephesians 5:12-14.—Cp. Galatians 6:10; where render “as we have opportunity.”

because the days are evil] As if to say, “Make this sustained effort of getting opportunity; for it will be needed. The ‘days’ of human life in a fallen world do not lend themselves to it. Circumstances, in themselves, are adverse, for sin attaches to them.”

The Apostle very probably had in view the special difficulties of the then present time, but his words have a permanent bearing on each following period with its new phases of difficulty, all related as they are to the permanent underlying difficulty, sin.

Ephesians 5:16. Ἐξαγοραζόμενοι τὸν καιρὸν, redeeming the time) So the LXX., καιρὸν ὑμεῖς ἐξαγοράζετε, Daniel 2:8, ye (would) gain the time. The days, says Paul, are evil, and are in the power of wicked men, not in your own power. Wherefore, since you see that you are hard pressed, endeavour, until the hostile intervals of this unhappy period pass away, to pass through and spend your time, if not with profit, at least without loss, which is done by keeping quiet, or at least by acting with moderation. This is the force of the verb דמם in a passage of Amos, which will be presently quoted. Wisdom and ἀκρίβεια, circumspection, are commanded, not sloth. There is however one mode of acting in summer, another in winter, even with greater labour [in the former than in the latter]. Those who in evil days seek meanwhile no fruit of time, but [the mere gaining of] time itself (according to the example of the Magi, Daniel 2, or like a besieged city waiting for assistance), these act wisely, and in the end will the better use the time, which they have thus redeemed (gained). Sirach 10 :(27) 31, Μὴ δοξάζου ἐν καιρῷ στενοχωρίας σου, boast not in the time of thy distress. A similar expression occurs in Polycarp’s Ep. to the church at Smyrna, where the martyrs are said, διὰ μιᾶς ὥρας τὴν αἰώνιον κόλασιν ἐξαγοραζόμενοι, to have bought off (gained exemption from) everlasting punishment by the sufferings of one hour.—§ 2. The opposite is to lose (throw away) time.—ἡμέραι, days) ch. Ephesians 6:13.—πονηραὶ, evil) Amos 5:13, ὁ συνιῶν ἐν τῷ καιρῷ ἐκείνῳ (ידם) σιωπήσεται, ὅτι καιρὸς πονηρός ἐστιν, he who has understanding at that time will be silent, because it is an evil time.

Verse 16. - Redeeming the time, because the days are evil; or, buying up for yourselves the opportunity, the idea being that of a merchant who, knowing the value of an article and the good use to which he can put it, buys it up. The opportunity is the opportunity of spreading the light and acting according to it; and the reason assigned, "because the days are evil," indicates that, owing to the prevalence of evil, there is much need for the light over which the Christian has control. It may be hinted likewise that the prevalence of evil is apt to cool the love and diminish the zeal of the Christian; hence the need for special eagerness of spirit in the matter - he must greedily watch for his opportunity. Ephesians 5:16Redeeming the time (ἐξαγοραζόμενοι τὸν καιπόν)

See on Colossians 4:5.

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