De Moor's Theological Disputation on Ephesians 5:14: How Does the Prophecy Serve the Apostle's End?

Finally, it remains to respond in a few words to the seventh Question mentioned in § 1, How does the Apostle, in citing this prophecy, reach the goal that he intends? tying verse 14 with what precedes by the logical conjunction διό/wherefore.  In context, Paul addresses believing Ephesians, who were sometimes darkness, but now were made Light in the Lord, verse 8.  He had instruct these, in verse 11, καὶ μὴ συγκοινωνεῖτε τοῖς ἔργοις τοῖς ἀκάρποις τοῦ σκότους, μᾶλλον δὲ καὶ ἐλέγχετε, and have no fellowship with the unfruitful works of darkness, but rather reprove them:  and this admonition he had confirmed in verses 12, 13, with arguments sought from the nature of the matter.  But now in verse 14 the Apostle cites to them a formula taken from the Prophetic word, whereby they might be able to refute those that were going on to indulge and to serve the unfruitful works of darkness, and to rouse them to better fruit.  Likewise, in verse 8 he had admonished the believing Ephesians, who were made Light in the Lord, that by abstaining from fellowship with works of darkness they should contrariwise walk as children of light, ὡς τέκνα φωτὸς περιπατεῖτε:  and in verses 9 and 10 he had taught them the way in which they might fulfill this.  But he also urges this admonition in verse 14 in the words of Isaiah, which for those conducting themselves worthily of their state and calling were at the same time creating the hope of an ample and most joyous recompense, of greater Illumination to be expected daily from Christ; which ought to make each one especially active in painstakingly fulfilling the duty that the text prescribes, in comparison with Psalm 89:15-18; Isaiah 58:8; Ephesians 1:15-18.  But that in this matter the Apostle appeals very suitably to the prophecy of Isaiah, Isaiah 60:1-3, appears from those things that were discussed in § 11-15:  where it was seen that this prophetic pericope also has complete regard to the beginnings of the New Testament; and that in that very place to the Gentiles, hitherto removed from the communion of God and salvation, a portion is particularly and expressly assigned, which at this juncture of time would arise to the Church, to which therefore these Nations were also held to join themselves conformably.  Such that another prophecy more suited to his scope, whereby he might urge the preceding admonitions, the Apostle was hardly able to cite.  Καὶ ταῦτα μὲν δὴ ταῦτα, and this indeed is thus.

On February 11, March 11, and April 5, 1758, in the public defense of this disputation they exercised themselves:

ABRAHAMUS RUYSCH, Son of Joh. Wilh., of Batavian Vlaardingen,[1] now Pastor of the Church of Auxelles.

ADRIANUS VAN ASSENDELFT, of Batavian Haarlem,[2] now Pastor of the Church that is gathered to Christ in country district of Nieuwenhoorn.[3]

ARNOLDUS DUIRCANT, Dordracenus, now by the Will of the Great God in the country district of Ysselmuyden.

[1] A city in South Holland.

[2] A city of North Holland.

[3] A village in South Holland.