And do not get drunk with wine, for that is debauchery, but be filled with the Spirit.
Ephesians 5:18
Be Filled With The Spirit
What does it mean for Christians to be filled with the Holy Spirit? In Ephesians, Paul has laid out the gospel of union with Christ. All we need for salvation is “in Him” (1:1, 3-4, 6-7, 9-13, 20). Receiving Him is receiving the totality of divine salvation.
This union with Christ produces a life of unity in the Church. By God’s grace, He has equipped the Bride of Christ with people and gifts to further the message of the gospel. The gospel shapes the way we fight sin, speak to one another, promote godly marriages and parenting, and battle spiritual warfare.
Couched in these implications of the gospel is Ephesians 5:18 and the command (1) for Christians to “be filled with the Spirit”. In contrast to drunkenness (2), Christians are to be filled with Someone else. For Spirit-dwelling Christians to be filled further with the Holy Spirit is similar to a cup filled with water to have more water poured in. Notice that we are not looking for something different but more of the same thing.
What Is Ephesians 5:18 Teaching?
This is all-important because we do not look for a pentecostal second baptism. We do not tell believers that they’re not really Christian unless they attain a second baptism of the Spirit. Rather, we are seeking to experience the “more intensifying work” of the same Holy Spirit who already dwells within us by regeneration.
Listen to what others have said of this text:
- R.C. Sproul: “While the sealing of the Spirit (1:13, 14; 4:30) is a once-for-all initiation into the Christian life, the filling of the Spirit applies to all the Christian life. This filling is progressive and is to be sought on an ongoing basis. In the parallel passage in Colossians, Paul tells Christians to let the ‘peace of Christ’ govern their hearts and to allow the ‘word of Christ’ to dwell in them richly (Col. 3:15, 16). The one who is filled with the Spirit is filled with Christ, God, and His Word (Eph. 1:23; 3:19; 4:10; cf. John 14:16, 26; 16:12–15; 17:17).” (3)
- Matthew Henry: “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.” (4)
- Iain Hamilton: “The filling of the Spirit is not an ‘experience’ to undergo but a lifestyle to cultivate. In Colossians 3:16, a passage that parallels what Paul writes here, Paul urges the believers in Colossae, ‘Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord.’ The way in which we obey the command to be filled with the Spirit is by responding to the word of Christ, making room for its influence, giving our minds to its truth, our hearts to its teaching, and our wills to its obedience. The evidence that you are filled with the Spirit is that your whole life is shaped and directed by the Spirit-inspired word of God. The Spirit-filled life is richly indwelled by the word of God. Word and Spirit are spiritual Siamese twins.” (5)
- Charles Hodge: “People are said to be filled with wine when they are completely under its influence; so they are said to be filled with the Spirit when he controls all their thoughts, feelings, words, and actions. The expression is a common one in Scripture. Of our Lord himself it was said that he was “full of the Holy Spirit” (Luke 4:1), and of Stephen that he was “full of faith and of the Holy Spirit” (Acts 6:5), and also of Barnabas (Acts 11:24), etc. To the Christians, therefore, the source of strength and joy is not wine, but the blessed Spirit of God. As drunkenness produces rioting and debauchery, so the Holy Spirit produces a joy which expresses itself in psalms, hymns and spiritual songs.” (6)
- S.M. Baugh: “The Ephesian Christians have already been told that they have been ‘filled to all the fullness of God’ (3:19) as his holy temple on earth “in the Spirit” (see 1:13–14; 2:18, 21–22; 3:5, 16; 4:30). So now they are to live according to that constant presence of God by being filled in (not ‘with’) the Spirit, just as their new-creation existence is in Christ.” (7)
Not An “It”, But “He”
We cannot manipulate the Spirit. He—not it—is God. He is the Sovereign. He is the object of our worship. He is the one we are to obey. We submit to Him—not Him to us. To be filled with the Holy Spirit is not a checklist of tasks to perform. Yet, as a marriage should have tangible practices for us to grow closer, there are tangible practices we must pursue to be further filled with the Spirit.
9 Characteristics Of Being Filled With The Spirit
First, in Ephesians 4:1-6, Paul emphasizes the necessity of being rooted in a local church. It is impossible to be filled with the Spirit if you neglect the local church. Walking “in a manner worthy of the calling to which you have been called” (v1) is witnessed in the eagerness to “maintain the unity of the Spirit” (v3). This can only happen when one takes vows to join the local church. The context and text make this clear. The context reveals Paul speaking to a group of local churches in Ephesus. The Spirit-filled life is the church-dedicated life.
Second, Paul says we are to submit to the leadership of the church and build up that church. God gave gifts to the church by providing “the apostles, the prophets, the evangelists, the shepherds and teachers” (v11). For what purpose? “To equip the saints for the work of ministry, for building up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ” (v12-13). Paul places priority on the teaching of biblical doctrine in order to protect people from Satan’s attack of the truth (v14). Notice that we submit to the leadership of the church as they preach and teach God’s Word to us. A Spirit-filled Christian is one who obeys the Fifth Commandment in the local church and strives to serve the church in its growth in knowing biblical doctrine.
Third, there is a major theme of loving speech and holiness in Ephesians. From 4:15-32, we read Paul talking about holiness in speech, work, fighting sin, and putting on godliness. The Spirit-filled Christian is not one who indulges in fleshly desires (v19), nor burns in ungodly anger (v26-27), but has a strong work ethic (v28), and speaks the truth in love (v29-32).
Fourth, the Spirit-filled Christian pursues purity. In 5:1-5, we read how foreign sexual immorality is to those who have the Spirit. We worship God in body and soul. He created us male and female to pursue godly lives as male and female. Rather than indulging in lust, we are to put on godly marriages (5:22-33). If the Christian life is symbolized by marriage then the Spirit-filled Christian doesn’t treat marriage as an afterthought. Marriage is not first and foremost about providing societal structure (although it certainly does). (8) It is first and foremost a picture of Christ’s love for the Church and how the Church ought to love Christ. The fruit of biblical marriage is societal structure. Marriage was instituted before the Fall yet still was ultimately a temporary institution pointing to the greater relationship that a creature could have with his Creator. We must conclude that marriage is first and foremost about the chief end of glorifying God and enjoying Him forever. Pursuing Spirit-filled Christianity is impossible where marriage is neglected.
Fifth, the Spirit-filled Christian walks in the light rather than “unfruitful works of darkness” (v11). They are not spiritually lazy but alert and ready to answer the bidding of Christ at any moment (v13-16).
Sixth, the Spirit-filled Christian overflows with heartfelt, believing singing to God. This is not the same as an emotional experience with lights dimmed and hands raised. There is no substitute nor rival counterfeit to Spirit-filled singing. This type of singing is with saving faith that receives and accepts what is true. It is one that genuinely thanks God for what He has done (v20). It is a life that loves others in the church and submits to others rather than uses their “freedom” to domineer over others (v20).
Seventh, the Spirit-filled Christian pursues godly parenting (6:1-4). It is also for children to pursue honoring their parents. Even when life changes over time—when children grow to be adults and have their own families—we still ought to honor our parents. Notice that this theme has come up numerous times in Ephesians. A Spirit-filled person is not someone who rejects authority, regularly casts suspicion and blame on authority, nor wrongly accuses them.
Eighth, being filled with the Spirit doesn’t stop on Sundays. It flows into every day and into our workplace. In 6:5-9, Paul addresses bosses and employees to obey the Fifth Commandment. Working hard, leading well, promoting godliness at work—all these are characteristics of the Spirit-filled Christian. The Spirit-filled Christians is not someone who grumbles at work like the Israelites in the wilderness.
Ninth, to be filled with the Spirit is to remain watchful and alert to the schemes of the devil (6:10-20). The Spirit-filled Christian is one who knows his armor, uses his armor, and helps others put on this armor. It is one that holds fast to the truth, spreads the gospel, clings to the promises of God, and withstands amidst evil all around.
Conclusion
Above all, let us be those who are absorbed in God’s Word, prayer, and sacraments. These are the Spirit’s means. Let us dedicate ourselves to be devoted to the means of grace in our local churches (Acts 2:42-47). As we dedicate ourselves to the means of grace, let us center ourselves on what is central in the means of grace: Jesus Christ and Him crucified (1 Cor. 2:2). The Cross ought to never be downplayed because it can never be overplayed. This means that we are to be like the angels in heaven who look deeper into the gospel of grace. The Spirit who dwells within us is the Spirit of Christ (Rom. 8:9). His chief business is to highlight the Person & Work of Christ. To downplay the Cross is to downplay the Christ. Christ and His substitutionary atonement is exactly what we need for walking in a worthy manner, growing godly leadership in the home and church, speaking the truth in love, fighting sin and spiritual warfare, and heartfelt singing to the praise of God’s glory.
(1) “Paul is issuing a command, not making a suggestion: ‘Be filled with the Spirit.’ Not to be filled with the Spirit is to live in disobedience to God. Christians have a divinely mandated command to be filled with the Spirit.” Ian Hamilton, Ephesians, ed. Joel R. Beeke and Jon D. Payne, The Lectio Continua Expository Commentary on the New Testament (Grand Rapids, MI: Reformation Heritage Books, 2017), 205.
(2) S.M. Baugh provides a very helpful footnote: “Note that this is not a command for total abstinence but care in the consumption of wine and, by implication, other alcoholic beverages. The dative οἴνῳ (oinō) (‘on wine’) can be taken as a rare dative of content (as Daniel B. Wallace, Greek Grammar beyond the Basics [Grand Rapids: Zondervan, 1997], 170–71) in place of the more common gen. of content (cf. Psa 35:9 with ἀπό or Rev 17:2 with ἐκ). However, it works just as well to take the dative as its common instrumental use (means), explaining how drunkenness is brought on. The same dative is also found elsewhere in the lxx of Proverbs: οἵδε γὰρ σιτοῦνται σῖτα ἀσεβείας οἴνῳ δὲ παρανόμῳ μεθύσκονται, ‘For they eat the bread of wickedness, and they are drunk on lawless wine’ (Prov 4:17; cf. Jdt 6:4 with ἐν).” S. M. Baugh, Ephesians, Evangelical Exegetical Commentary (Bellingham, WA: Lexham Press, 2015).
(3) R. C. Sproul, ed., The Reformation Study Bible: English Standard Version (2015 Edition) (Orlando, FL: Reformation Trust, 2015), 2099.
(4) Matthew Henry, Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume (Peabody: Hendrickson, 1994), 2317.
(5) Ian Hamilton, Ephesians, ed. Joel R. Beeke and Jon D. Payne, The Lectio Continua Expository Commentary on the New Testament (Grand Rapids, MI: Reformation Heritage Books, 2017), 205–206.
(6) Charles Hodge, Ephesians, Crossway Classic Commentaries (Wheaton, IL: Crossway Books, 1994), 178–179.
(7) Baugh, 453.
(8) As important as marriage is for every society, there appears at times to be more emphasis put on marriage for the sake of societal structure more than for the sake of godliness, mutual sanctification, delighting in one’s spouse, the procreating of children and raising them up in the faith, and, ultimately, an appetizer of Heaven. Today, as Christian Nationalism is rearing its head, marriage is spoken of far more in terms of earthly society being marriage’s greatest goal. If one is not careful, this can turn into a married couple assuming that their duties are fulfilled only insomuch as they are legally married. Then, the holy pursuit of each other dwindles. Marriage exists first for society rather than the godly love of each other that then affects society. Love is not fostered in this mindset. It is vital that we recognize the distinction between root and fruit. The root of marriage is that it is a picture of Christ’s love for the Church. The fruit of such, even in God’s common grace of marriage between unbelievers, is that marriage benefits society. God is the goal; societal transformation is a gracious fruit.
