WHAT a mighty principle opens here on the saints! “Be ye therefore followers of God as dear children” (vs. 1). What limits can there be if we are exhorted to imitate God Himself! Nor is it in any way now an assertion of claim, as the law was, on man, standing on his own responsibility before God as a creature. God has revealed Himself in grace; still He is God and none other; and if He has communicated to us His own nature, a lesser, lower standard there could not be. It would dishonor Himself and the very grace He has shown us, and nowhere more fully than in the earlier parts of this Epistle. It would be, too, the most grievous loss to His children beloved, whom He would train and bless yet more and more even in this scene of evil and sorrow, turning the most adverse circumstances into an occasion of teaching us what He is in the depths of His grace and filling ourselves with the sense of it so as to form our hearts and fashion our ways, as we forget ourselves and live above our own habits and the conventionalities of men in the truth of Christ.
Neither law nor even promise ever opened such a field as this. The very call so to imitate God supposes the perfect grace in which we stand: indeed it would be insupportable otherwise. No doubt, it is most humbling to reflect how little we have answered to His call; but even the sense of our previous shortcomings where it is deep, without losing sight of this grace, is turned to precious account, and we are growing and going on with Him when we may little think it. The law demanded what man ought to render to God: to love Him and our neighbor is no more than our plain and bounden duty. The promise held out the hope of a seed of blessing, not to Israel Only, but to all families of the earth. But now after promise was despised and law was broken, God has displayed Himself in Christ, and while accomplishing all in Christ, has brought out higher counsels in infinite grace to us in such sort that His own character, thus displayed, becomes the only suitable pattern to which He would conform His children even now. “Be ye therefore followers of God as dear children; and walk in love as Christ also hath loved us, and hath given himself for us, an offering and a sacrifice to God for a sweet-smelling savor” (vss. 1-2).
To forgive one another, even as God in Christ forgave, is blessed; but this, though after His own heart and ways, is not enough. It is surely divine in its source, and impossible in its full character and extent to flesh; but it is in view of man and man’s failure, and the outbreaks of an evil nature. He would cherish this in us. It is the fruit of His grace, and most needful, in such a world as this; most needful for His saints in their intercourse and dealing with each other. But it is far from being the expression of all He is and would have us enjoy and reflect. There is the outgoing of good according to His heart, where there is no question of evil to be forgiven, which is in a certain sense only negative, however real and sweet it may be. Here all is positive, flowing fresh as it were and above human thought. Hence the word is, “Walk in love, as Christ also loved us and hath given Himself for us” (vs. 2). To be forgiven was our abject, urgent need, if we were indeed to have the smallest comfort from God or hope of deliverance from wrath and of blessedness hereafter. It was grace, of course, the grace of God, but addressed to, if not bounded by, man’s need. But now we stand on the new ground of the excellency of Christ and the exercise of that which is proper to God in the activity of His own nature. Hence it is not the sin-offering that is here alluded to, nor is it simply the blood or the suffering of our blessed Lord, but His delivering Himself for us, in matchless love, “an offering and a sacrifice to God for a sweet-smelling savor” (vs. 2).
One would not be mistaken on such a theme, nor weaken for a moment the certainty that in the Lord’s sufferings on the cross there are depths found there only; but these are not and could not be put before us as a pattern, seeing that they pertain exclusively to Him who bore our sins in His own body and was made sin for us, meeting that judgment of God, which no man, nor angel, nor creature, nor new creature could share with Him, however blessed through it, and filled with thankful, adoring delight in Him who was thus alone, not only for us, but for God’s glory, the object of the wrath God felt and must execute against sin. But here it is a question of that which sets forth the admirable love of Christ in all its positive fragrance and beauty; and this in order to call out, in the energy of the Holy Spirit, the answering ways of the new nature in the saints; for indeed Christ is our life, and what bounds are there to the power of the Spirit who dwells in us? Love leads to service in self-abnegation, whether in Him perfectly, or in us according to our measure; but surely it gives and forms the spirit of service, as we see in our blessed Lord. (Phil. 2)
Nevertheless, the more sweet and blessed, the nearer it is to evil, unless it is maintained in divine power and self-judgment. It brings together; it awakens spiritual affections; and what is begun in the Spirit may end in fleshly corruption, as we see at Corinth, no less than seek a fleshly perfection of a religious form, as we see in Galatia. Accordingly the apostle proceeds to warn the Ephesian saints against the dangers to which free, familiar converse might expose, unless sustained by the Holy Spirit. “But fornication and all uncleanness, or covetousness, let it not be once named among you, as becometh saints” (vs. 3). These lusts of the flesh were not only not to be allowed, but not even named. They were God’s holy ones, saints; and the question now was of that which becomes, not mere men, but saints.
Nor does he confine his warning to unbridled licentiousness or the covetous desire of that which might gratify man, but extends it to unholiness of language too, whether openly shameful or under the veil of refinement—“neither filthiness, nor foolish talking, nor jesting, which are not convenient, but rather giving of thanks” (vs. 4). Here again the positive side is brought in and the heart’s reference to God’s goodness, which breaks out in thanksgiving. “For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God” (vs. 5). It is most important to remember, that let sovereign grace do what it will, let it go out to the vilest, let it cleanse the most defiled, the moral ways of God remain inflexible. His nature does not change. He hates and never can tolerate iniquity. His love may find, and has found, a glorious solution of the difficulty in the cross of Christ; but God and sin never can walk nor dwell together.
The children of God have opposite dangers as to this, and need to watch against their feelings. They may be quick to exclaim in some flagrant case that there can be no life there; they may be too precipitate in giving their confidence where there is a fair show in flesh. Some of the most solemn departures into the world have been where few, if any, doubted; as on the other hand, who has not known the comfort of seeing the painful appearances which repelled one fade away so as to let the grace of Christ shine out more and more, or flesh was judged by the truth in the sight of God; and those of whom most doubted because of untoward looks, at last won the confidence of all? Sometimes it may have needed a serious dealing of God: severe sickness, reverses of fortune, domestic sorrow, before the soul was set right; still it was though late in the day. Both these extremes teach us the need of waiting on God, instead of trusting our own impressions, that we may judge with righteous judgment. The natural heart may take advantage of grace, but before long will manifest its unremoved evil. Perverse men may rise up, wolves may enter, and sheep may for a while be deceived. But God abides, and the word of His grace: why should we be disquieted? Let us have faith in God, imitate Him as children beloved, and walk in love, not only because, but as Christ loved us; and, whatever the result, we shall have the comfort of pleasing God, meanwhile kept from haste one way or another. Watching for evil is very far from “giving of thanks,” (vs. 4) and indeed incompatible with it. But then let us never lower the standard of the ways which God looks for in His children. If no corrupt person has an inheritance in His kingdom, never treat such sin lightly now. “Let no man deceive you with vain words; for because of these things cometh the wrath of God upon the children of disobedience. Be not ye therefore partakers with them” (vss. 6-7). To be partners with such in any way is grave for a saint. Let us take heed.