Ephesians 5:1–6 . . .

“Live in the Way of Love or Else”

If you missed last week’s enlightening study titled “Seven Specific Steps to Live Righteously,” covering 4:25–32, you were asked to take Paul’s seven specific steps to effectively put on your new holy self and live and identify with Christ (see our previous study). Therein, Paul asked his readers to lead a exemplary moral life after receiving God’s gift of grace (vv. 25, 29). He pointed out that the words one speaks are important, especially when we’re angry. Speech that’s unrighteous threatens the unity of the church.

Paul starts chapter 5 by challenging his readers then (including us today) to love each other as much as God loves us, and to forgive others as God has forgiven us. We’re to “Follow God’s example” by becoming imitators of God (5:1), thereby forgiving and loving people as Christ loved us when he gave up his life on the altar of Calvary’s cross so that those who belong to him might live eternally and enjoyably in his presence. In response to the free gift of salvation that God enables us to receive, Christians are called to live a life of gratitude that displays itself in good works (Eph. 2:8–10; 4:17–24). Paul paints the contours of this life in broad strokes in Ephesians 4:25–32, emphasizing the importance of truth-telling, purity in speech, restraint, kindness, and forgiveness.

Loving and Walking the Way Christ Does (5:1–2)

Today’s passage succinctly describes living and identifying in Christ. Simply put, we must be imitators of God, as his beloved children. Having inherited the status of “dearly loved children” (5:1), our task is to convey this love to a neighbor or “live in the way of love” (v. 2) as Paul says. However, remember that our perfect imitation of his love is impossible.

Ephesians 5:1 is the only verse in Scripture that explicitly commands us to imitate the Lord. Throughout the Scriptures we find passages from which we may deduce Father God’s desire that we, his people, replicate his character, insofar as creatures can. For example, Leviticus 19:2b calls us to model our holiness after God’s holiness: “You shall be holy, for I the Lord your God am holy.” Jesus also tells us to be kind, for that’s the way in which our Creator treats his creatures, even those who are ungrateful (Luke 6:35–36).

Since we’re made in God’s image, all human beings have the capability to imitate him (Genesis 1:26–27). Due to humanity’s fall, however, only those who belong to Christ — the perfect representation of God (Colossians 1:15) — can now put this imitation into practice. Paul used the Greek word mimetes when he wrote “Follow.” That verb means to imitate someone or to mimic what you see someone else doing. When a person was known for having a high moral character, others were encouraged to emulate or copy that person as a mime.

Question for v. 1  What does it mean to follow God’s example and be “an imitator of him”? In essence, we’re to imitate Christ and model our lives after him, as suggested on this Got Questions Ministries page. In 5:1–21, Paul discusses which behavior is and isn’t a worthy imitation of God, befitting of his children. So please stay with us for our study in two more enlightening commentaries.

None of us “creatures” can, of course, imitate the Creator in every way. Obviously, we can’t make something out of nothing, since we aren’t close to being sovereign. The ways in which we imitate God are primarily ethical and morally correct in nature. Paul confirms in v. 2 the fact that our imitation of the Lord is chiefly ethical. We’re commanded to “walk in the way of love, just as Christ loved us.” Such dear love was supremely demonstrated in Jesus’ willingness to give up his life for our sake, to pay the price necessary to save us. Father God’s love cost him much — the death of his only begotten Son. Thus, costly love is what pleases him most. Imitating our Creator means that, one day, we too will pay a necessary price. In love we’ll be expected to surrender our well-being to benefit others.

The “fragrant offering” or “aroma" in v. 2b recalls the Old Testament’s worship sacrifices of “food” or a “pleasing aroma” for Yahweh. However, it was understood by the faithful then that an omnicient God had no need of earthly nourishment or the pleasing smell of sacrifices. It was the "spiritual food" of an individual’s self-surrender that pleased God. That said, v. 1 could be interpreted like this: Be constantly in the process of being more like God — making it your aim to act like him, to replicate him, to exactly copy him in every area of your life.

Question for v. 2  What does it mean to “walk in the way of love”? The “walk” of v. 2 refers to our behavior and how we act. We walk in love when we act like God, as Got Questions Ministries describes. Jesus “gave himself up for us.” Giving ourselves up means offering our lives to God in sacrifice. It means following, obeying, submitting, serving, and living in a committed relationship with Christ Jesus. When we give ourselves up we’re walking in love, showing the world that we’re true followers of Jesus Christ.

Unfit Conduct for Christians (5:3–4)

In his next two verses, Paul exhorts his fellow saints never to be immoral, impure, or greedy, nor be obscene, talk foolishly, or joke coarsely. Rather, we’re to be ever thankful, because the immoral, greedy, and unethical ones will incur God’s wrath.

Paul now makes a hard break from his chapter 4 unity commandment. Here he begins with “But,” drawing a contrast with v. 2’s command to walk in love, just as Christ loved us and gave himself up for us. The apostle wants to make it clear that the love to which Christ calls us stands in stark contrast with the pagan world’s lust and adoration.

Question for v. 3 What does the Bible say about sexual immorality, impurity, and greed? In the New Testament, the Greek word most often translated “sexual immorality” is porneia, which is also translated as “whoredom,” “fornication,” and “idolatry.” It means a surrendering of sexual purity; it’s primarily used in premarital sexual relations. From this Greek word we get the English word “pornography,” stemming from the concept of “selling off.” Sexual immorality is the “selling off” of sexual purity as documented here.

Regarding “impurity,” biblical prohibitions against sexual immorality are often coupled with warnings against “impurity” (Romans 1:24; Galatians 5:19; Eph. 4:19). This word in the Greek is akatharsia, which means defiled, foul, ceremonially unfit. It connotes actions that render a person unfit to enter God’s presence. It’s impossible to maintain a healthy intimacy with God when our bodies and souls are given over to impurities of any kind. In the moral realm, it refers to that which contaminates others and is repulsive and disgusting.

“Greed” comes next. Most passages condemning sexual immorality also include evils such as greed, lust, stealing, etc. (1 Cor. 6:9–11; Gal. 5:19–21). The greedy have a lust for more, whether it’s money, material possession, or sexual conquests. Greed is motivated by selfish pleasure apart from God. It’s idolatry because it seeks pleasure in things apart from God, while rejecting his commandments. Sex outside of marriage is always based on greed, because its goal is to exploit a person for one’s advantage, never to enrich a person.

Sexual immorality, impurity, and greed are wrong. Thankfully, Jesus’ blood can cleanse us from every type of wrong, so long as we repent and receive his forgiveness (1 John 1:7–9). But such cleansing requires that our old nature and all its practices, including sexual immorality, impurity, and greed, be put to death (Rom. 6:12–14; 8:13). Paul urges in v. 3 that not even a hint of these behaviors may be found in God’s dearly loved children. These three sins “are improper for God’s holy people.”

Question for v. 4  What does Paul say about obscenity, foolish talk, and coarse joking? Such behavior attempts to elicit laughs by crossing a line of impropriety. The use of foul language, sexual innuendo, or rude or racist comments means that a so-called joke had to appeal to baser instincts in order to earn laughs. It’s interesting, as shown here, that Paul includes coarse joking in his list of more grievous sins that are “improper for God’s holy people.” Nevertheless, foolish talk or coarse joking don’t reflect the new life we have in Christ.

“Obscenity” refers to any indecency, filthiness, or shameful thing. It comes from the same word root as “disgraceful” (5:12). Because this immediately follows a discussion of sexual immorality, it may refer specifically to dirty jokes that include sexual references. The Greek term aischrotēs most literally means obscenity. Such wording isn’t only closely tied to immoral actions and attitudes, it’s offensive and hurtful to others.

“Foolish talk” (or “silly talk”) is condemned by Paul. This Greek term is mōrologia, a combination of two more common terms: moros (stupid) and lego (speaking). This makes the meaning fairly clear. In addition, "foolish talk" might include things like "trash talk," which is speaking in ignorance (Proverb 18:13) or without self-control (Prov. 12:16; 29:20).

“Coarse joking” (or “crude jesting”) also is condemned. The Greek eutrapelia is a reference to vulgar, lewd, crass, or foul-mouthed humor. God certainly allows for humor! And, in no way does this verse tell believers to be stone-faced and dour. However, there’s no need for joking that’s rude, dirty, or mean-spirited. Sadly, as with the other types of speech listed, bawdy jokes have a close relationship with the sins of our mind, such as lust, and must be avoided! Instead of being coarse and crude, Paul encourages an attitude of gratitude, which is a much better alternative to vulgar speech.

Positively, the Christian is to thank God for sex. We’re to receive sex thankfully as a gift (v. 4b) and enjoy sex in a way that glorifies the Giver. God’s purpose in providing sex isn’t primarily for an individual’s gratification; it’s for the love-filled devoted bonding of husband and wife in a one-flesh relationship. Certain expressions of sexuality are sin, not because God wants to deprive some aspect of enjoyment but because they work against his primary purpose for sex.

The Results of False Love: Disinheritance, Discipline (5:5–6)

Those of us who are faithful followers of Jesus must avoid acting like unbelievers because unbelievers, filled with immoral behavior, have no place in the kingdom of God (v. 5). Such behavior stirs up Father God’s wrath (v. 6).

In v. 5, Paul lists the first result of impure living: disinheritance. In this verse, he again mentions those worldly sins that he equates with idolatry. It’s unlikely that Paul is saying that a believer who is “immoral, impure, and/or greedy” has no place in the kingdom. It’s a sad but true fact: To some degree, all of us at one or more times become immoral, impure, or greedy because we’re flawed. However, as a result of God’s grace, we can be judged acceptable in his sight. Paul’s point is that, as believers, we’ve become a new person in Jesus. As such we must strive to no longer live like the old self, a person who lacks a place in God’s kingdom and for whom divine wrath is inevitable.

The second result (v. 6) happens when we don’t live in a loving way: discipline. Paul tells us, “Let no one deceive you with empty words.” After all, some people will try to get you to sin by giving you deceptive, fine-sounding arguments and smooth talk. If we don’t live in a loving way, we’ll be disciplined. If we choose to live unwholesomely, rather than as children of God, Paul tells us here that God’s wrath will come upon us. The word “wrath” doesn’t refer to hell; it refers to discipline and punishment.

Verse 6a warns us not to be deceived by “empty (“vain,” “worthless”) words.” The world loves its immorality; it seeks to justify and excuse itself by saying that you can’t expect people to abstain from immorality since it’s so natural. Verse 6b then warns us: Because of these things, “God’s wrath comes on those who are disobedient.” There’s a present, worldly form of God’s wrath and judgment against moral impurity: e.g., sexually transmitted diseases (AIDS). People of the world are also subject to a future, eternal form of God’s judgment (Rev. 21:8).

Paul didn’t water down God’s standards to accommodate the culture. Instead, he warned that those who engaged in this lifestyle wouldn’t be among God’s people in the coming world.

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