(Eph. 5:1). In this portion of the epistle believers are viewed, not only as owning that there is one God, but as being in relationship with God as His children. The whole passage exhorts us to walk as becometh children. The " therefore " of the first verse connects this portion with the last verse of the preceding chapter. God has acted towards us in kindness and grace, and now it becomes us to act towards one another as God has acted towards us. We are therefore exhorted to be imitators of God " as dear children." We are not to seek to imitate God in order to become children, but because we are children Walking as " dear " children implies a walk governed by affection. A servant may walk rightly in legal obedience, but it becomes a child to walk in loving obedience. We are not servants but sons.
We cannot, and are not asked to, imitate God in His omnipotence and omniscience, but we are exhorted to act morally like Him. Such a walk will be characterized by love, light and wisdom; and in all these things we can be imitators of God. The Apostle, in the verses that follow, develops the walk in accord with these beautiful moral traits. First, he speaks of walking in love in contrast to a world marked by lust (verses 1-7). Secondly, he exhorts us to " walk as children of light " in contrast to those who live in darkness (verses 8-14). Finally, he exhorts us to " walk carefully, not as unwise but as wise" (verses 15-20).
(V. 2). First, then, as children, we are exhorted to walk in love. At once Christ is set before us as the great example of this love. In Him we see the devotedness of love that gave Himself for others, and this devotedness goes up to God as a sweet smelling sacrifice. Such love goes far beyond the demands of the law which requires that a man love his neighbor as himself. Christ did more, for He gave Himself to God for us. It is this love we are asked to imitate, a love that would lead us to sacrifice ourselves for our brethren. Such love will in its little measure, even as with the infinite love of Christ, go up as a sweet savor to God. The love that led the Philippian assembly to meet the necessities of the Apostle was to God " an odor of a sweet smell, a sacrifice acceptable, wellpleasing to God " (Phil. 4:16-18).
(V. 3). The love that is devoted to the good of others would shut out unholiness that gratifies the flesh at the expense of others, and the covetousness that seeks one’s own gain. Our walk is to be as becometh saints. The standard of our morality is not simply the walk that becomes a decent man, but that which is becoming to saints. When it is a question of expressing love it is " as dear children "; when it is refusing lust it is " as becometh saints."
(V. 4). Moreover, the passing merriment that the world finds in filthiness, indecent talking and buffoonery is unbecoming in the saint. The quiet, deep joy of praise, not the laughter of the fool, becometh saints (Eccl. 7:6).
(V. 5). Those who are characterized by uncleanness, covetousness and idolatry will not only miss the blessings of the coming kingdom of Christ and of God, but being disobedient to the Gospel will come under the wrath of God. In contrast to this present evil world, the kingdom of God will be a scene in which love prevails, and from which lust is excluded. What will be true of the coming kingdom should mark the family of God today.
(V. 6). We are warned not to be deceived with vain words. Evidently, then, men with their philosophy and science will excuse lust and seek to throw a glamor of poetry and romance over sin in order to give it an attractive appearance. Nevertheless, because of these things the wrath of God cometh upon the children of disobedience. " The sons of disobedience " are those who have heard the truth, but have rejected it. In a special way the Jews in Paul’s day were, as a class, the sons of disobedience, but it is fast becoming true of Christendom. Men will, however, be judged for their wicked deeds, though the crowning sin will be disobedience to the Gospel.
(V. 7). With such we are to have no fellowship. The children of God and the children of disobedience can have nothing in common.
(Vv. 8-10). Secondly, once we were darkness, now we are light in the Lord. It is not simply that we were in the dark, as being ignorant of God, but we were characterized by a nature that is darkness, for it found its pleasure in everything that is contrary to God. Now we are partakers of the divine nature, and that nature is marked by love and light. Therefore the Apostle can say, not only that we are light, but that we are light in the Lord. Having come under the sway of the Lord we have come into the light of what is suited to Him. We shall love what He loves.
Being light in the Lord we are to walk as children of light, a walk that will show itself in " all goodness and righteousness and truth ", for these things are the fruit of light. Thus walking we shall prove in our circumstances what is acceptable unto the Lord, and be a reproof to the unfruitful works of darkness. One has said, "A child while observing his father learns what is pleasing to him, and knows what he would like in the circumstances that transpire." It is in this way we prove " what is agreeable to the Lord."
(Vv. 11-13). Already we have been warned against having fellowship with evil workers: now we are warned against fellowship with the works of darkness. We should rather reprove them. To speak of the things that the flesh can do in secret is shame. The light of Christ reproves the evil that it exposes. In Christendom people cannot publicly commit gross sins that are openly committed in heathendom. The light in Christians is too strong. Alas! as the light declines sins again become more public and open.
(V. 14). The unbeliever is dead to God. The true believer, if not heeding these exhortations, may fall into a condition of sleep in which he is like a dead man. In such a condition he will not profit by the light from Christ. The exhortation to such an one is, "Awake thou that sleepest, and arise from the dead, and Christ shall give thee light." It has been well said, " It is Christ Himself who is the source, the expression, and the measure of light for the soul that is awake."
(Vv. 15-17). Thirdly, we are exhorted to walk wisely. Learning from the first fourteen verses that the true measure for a right walk is God’s nature of light and love, we are to profit by this teaching, and " walk carefully, not as unwise but as wise." In an evil world the Christian will need wisdom, but this wisdom is in regard to what is good. So, in another epistle, the Apostle can write, " Be wise as to that which is good, and simple as to evil " (Rom. 16:19). Our wisdom will be seen in redeeming the time, and understanding what the will of the Lord is. The days are evil, and if the devil could have his way there never would be a time or opportunity for that which is pleasing to the Lord. To do good we shall, as it were, have to seize the occasion from the enemy. If understanding the will of the Lord, we shall often find that an evil day can be turned into an occasion for doing good. Nehemiah, by prayer and fasting, learned the will of the Lord concerning His people, so that when the opportunity came, in the presence of king Artaxerxes, he seized the occasion (Neh. 1:4; 2:1-5). It is possible to have a great knowledge of evil and yet be ignorant of the will of the Lord, and thus still be " unwise."
(Vv. 18-21). Divinely-given wisdom will lead to sobriety in contrast to the excitement of nature. The world may work up some passing excitement leading to excesses of evil, but the Christian has a source of joy within, the Holy Spirit. Having the Spirit we are exhorted to be filled with the Spirit. If the Spirit were ungrieved, and allowed to control our thoughts and affections, the result would be a company of people entirely apart from the world and its excitements, that rejoiced together in a life of which the world has no knowledge, and in which it can find no pleasure. This life finds its expression in praise that flows from hearts that delight in the Lord. It is a life that discerns the love and goodness of God in " all things ", however trying the circumstances may be. It therefore gives thanks at all times for all things unto God and the Father in the Name of our Lord Jesus Christ. In this, as in all else for the Christian, Christ is our perfect example, for, when rejected by Israel in spite of all His mighty works, "At that time Jesus answered and said, I thank Thee, 0 Father, Lord of heaven and earth " (Matt. 11:25).
Moreover, if filled with the Spirit, we should be marked by that spirit of lowliness and meekness that would lead us to submit to one another in the fear of Christ, in contrast with the self-importance of the flesh that asserts itself and its liberty to act without reference to the consciences of others.
Thus the believer filled with the Spirit will be marked first, by a spirit of praise to the Lord; secondly, by submission with thanksgiving to all that the Father allows; thirdly, by submission to one another in the fear of Christ.