Selected Admonitions and Statements
from Ephesians 5
By Jonathan Mitchell

1. Keep on becoming, then, imitators of God, as beloved children (or: Progressively come to be, therefore, those who follow another's behavior, so as to portray, express and represent God, by means of imitation, like loveable children), [cf Mat. 5:45; 18:3; Lu. 6:36; 1 Pet. 3:13]

Here, Paul reprises the divine decision of Gen. 1:26. We are admonished to live like who we are: children whose lives reflect the likeness and image of their Father. In so living (as did our Lord, Jesus), people will get to know God; they will observe and perceive what God is like. Paul's foregoing words, in the previous chapter of Ephesians, have just described God in the manner in which he admonishes us to keep on progressively becoming. In Eph. 4:31, he described what God is NOT like; in 4:32 he describes what God IS like, and how He behaves:

"and keep on becoming kind folks (or: So progressively come to be {or: be birthed to be} useful and obliging ones) unto one another - people [who are] tenderly compassionate - folks constantly dealing graciously, extending favor among yourselves (or: forgiving yourselves), according as (just as; to the same degree as; correspondingly as) God also, within, and in union with, the Christ, did this by Grace, and granted a Favor (or: shows Himself gracious and benevolent; was and is gracious; deals favorably) to and with (or: freely and graciously expresses pardon and forgiveness among) you folks [other MSS: us]."

Since we are in Christ, and since God's Spirit dwells within us, we have the power and authority - and we live in the environment - which allows us to live according to this call. Consider the parenthetical expanded reading of this verse, above, which is on offer.

We also should not miss what Paul presents to us here: the description of God, and us, as Family. Joseph A. Grassi posits a complementary but contrasting reading here,

"In the Semitic use reflected in the NT, 'children' often connotes the imitation of qualities rather than an ontological state; e.g., in the sermon on the Mount, Christians are to be 'children of their Father in heaven' by imitating the Father's universal love for men (Mt. 5:45-47)" (The Jerome Bible Commentary, 1968 p 348).

We find an example of this in vs. 6, below, in the term "the sons of The Disobedience" which can refer to the disobedience of Adam (thus a reference to humanity; Rom. 5:19), or perhaps to the 1st century context of the Jewish leadership's disobedience to the message concerning Jesus being their Messiah, or just to disobedient people. Rudolf Schnackenburg notes that, "The ancient example-ethic... can also be seen in Judaism... and also Paul's repeated exhortation to imitate him as he imitates the Lord..." (The Epistle to the Ephesians, A commentary, 1991 p 212). He also points us to The Testament of Benjamin, "pattern your life after the good and pious man Joseph" (3:1b, The OT Pseudepigrapha, Vol. 1, Henderson Publishers, 1983, J.H. Charlesworth, Ed., H.C. Kee, trans., p 825). We read both views from our text, here in Eph. 5:1, rather than choosing one view over another. We suggest that the Semitic rhetorical use of the term springs from an ontological reality that had been observed. Language usually portrays culture and world view.

Before moving on, consider the parenthetical expanded reading of this verse, above, which is on offer.

2. and so, keep on walking (= progressively living and ordering your life) within the sphere of, in union with, and centered in, Love (self-giving acceptance and the urge for union; [cf Jn. 13:34]), according as the Christ also loves (or: to the same level and commensurately as the Anointed One loved, accepted and achieved reunion with) you folks [others MSS: us] and also gave (or: gives) Himself over, in our behalf (or: then committed and transferred Himself [to the Judean leadership], over us and our [situation]; [other MSS: over you]): a bearing toward and a bringing to be face to face, even an offering by (or: in; with; or: to; for) God [turning] into a fragrant odor (or: and unto a sweet-smelling incense-sacrifice amid God). [cf 2 Cor. 2:15]

The first clause of this verse continues, and expands, Paul's imperative to his listeners. He now reduces all of 4:32 and 5:1 to one word: Love. Our behavior (metaphorically termed, walking; i.e. "living and maintaining our lives") is to be centered within Love. Our lives are to be in union with Love. Our whole existence is within the midst of Love. Acts 17:28 informs us,

"For you see, within the midst of and in union with Him we continuously live (or, as a subjunctive: could be constantly living), and are constantly moved about and put into motion, and continue existing (experiencing Being)."

Then, 1 Jn. 4:16b instructs us,

"God exists continually being Love (God is Love), and the person continuously remaining (dwelling; abiding) within, and in union with, the Love, is continuously remaining (dwelling; abiding) within, and in union with, God - and God constantly dwells (remains; abides) within him and in union with him."

And this is why Jesus instructed His followers,

"The person continuously remaining (dwelling; abiding) within the midst of Me - and I within the midst of and in union with him - this one is repeatedly bearing (bringing forth; = producing) much fruit." (Jn. 15:5b)

Gal. 5:22 describes what this fruit looks like, and in here, in Eph. 5:9, Paul uses the metaphor of Light to give his listeners another picture of this fruit (i.e., behavior and way of living).

Paul uses the timeless aorist tense with the verbs loves/loved and gives/gave, so I have rendered these as both simple present tenses (present reality), and simple past tenses (historical fact). Christ always loves us and always gives Himself over our ongoing situations. And just as His act of giving Himself over humanity's predicament was an offering by God TO us (for as our High Priest, He brought His blood into the heavenly temple [i.e., us] and sprinkled OUR hearts - Heb. 9:11-12, 24-26; 10:21-22), we are called to love AS Christ loves us, i.e., giving ourselves to others on their behalf, and over their situations. But this walking, and thus this giving, is done by His Spirit living His Life within us,

"for you see, God is the One habitually operating with inward activity, repeatedly working within, constantly causing function and progressively producing effects within, among and in union with you folks - both the [condition] to be habitually willing (intending; purposing; resolving) and the [situation] to be continuously effecting the action, repeatedly operating to cause function and habitually setting at work so as to produce - for the sake of and over the pleasing good form and the thinking of goodness in delightful imagination" (Phil. 2:13).

And since what we do for others we do for Him (Mt. 25:40b) this is, in turn, an offering to and for God - yet, one also done in and with Him, as the above verses from Acts and Phil. indicate.

The idea of a fragrant odor calls to mind the burning of incense by the priests, in the temple. So Paul is subtly indicating that we are both priests and God's temple. Our lives, lived as the body of Christ, give God pleasure. We are face to face with Him as we minister grace and favor to others. When we are bearing offerings to others we are bringing them toward God, within His corporate, human temple.

The next verse which we will consider is Eph. 5:6,

6. Let no one keep on deceiving or seducing you folks [cf Jer. 29:8-9; Mat. 24:4] by means of empty words (or: hollow messages; futile reasons, thoughts or ideas; blueprints without content), for you see, because of these things God's inherent fervor (natural impulse and disposition; intrinsic teeming desire and swelling passion; or: anger; indignation) is continuously coming upon [cf John 3:36] the sons of The Disobedience (the Incompliance; or: descendants having the quality of not being convinced, or being disobedient and stubborn). [cf Rom. 5:19]

As suggested above, the sons of The Disobedience can refer to the human race, and thus the Greco-Roman culture of the first century, and on through time to all those alive today who are not at this time "enjoyers of the allotment" of Christ and the Spirit. John spoke of this category in Jn. 3:36b,

"the person now continuing being unpersuaded by the Son (or: presently being constantly incompliant, disobedient or disbelieving to the Son; being repeatedly stubborn toward the Son) will not be catching sight of (seeing; observing; perceiving) [this] life. To the contrary, God's personal emotion and inherent fervor (teeming passion and swelling desire; mental bent and natural impulse; propensity and disposition; or: anger, wrath and indignation) is continuously remaining (is now habitually dwelling and abiding) upon him."

This phrase can also refer to those of Paul's day who were "incompliant" to the message of Jesus as Lord, and Messiah. The parenthetical paraphrase describes all who have not yet been dragged into Christ (Jn. 6:44; 14:32).

The present tense of the verb coming tells us this is not speaking of some future time or event. As Jn. 3:36b explains, this is an ongoing, present reality: the human predicament. The deceiving is an echo from Gen. 3:1ff (cf 1 Tim.2:14, where Paul uses this same word). Jacob (James) gave a pertinent insight in 1:26,

"Now if someone habitually supposes [himself] (or: thinks [himself]; presumes; or: constantly appears or seems) to be religious (occupied with rituals and ceremonies), while not habitually guiding his tongue with a bridle, but rather is repeatedly deceiving his heart, the religion (ritual; observance of a religious system) of this person is useless (futile; empty)."

The empty words could refer to such as referred to in 1 Cor. 1:17b,

"not in cleverness of word (within [the] wisdom of a message or an idea; not in skillfulness of rhetoric) - in order that the cross of the Christ (the Anointed One's execution-stake) cannot (or: would not) be made empty or void of content and purpose [by rhetoric],"

or, to Paul's quote of Isa. 29:14 in 1 Cor. 1:19,

"I will undo (untie and loose away; destroy) the wisdom and cleverness of the wise ones, and I will set aside (or: displace; invalidate) the intelligence (comprehension; understanding) of the intellectual (intelligent; comprehending) people."

Verse 6a, here, calls to mind the situation described in Rom. 8:20,

"You see, the creation (or: that which was formed, framed and founded) was placed, arranged and aligned under subjection in the empty purposelessness (or: subordinated to vanity and by futility; made supportive to fruitless nonsense: in worthlessness, for nothingness), not voluntarily or willingly (from out of [its] being), but rather because of (through; on account of; for the sake of) the one (or: the One) placing [it] under and arranging [it] in subjection (or: in supportive alignment) - based upon an expectation (or: expectant hope),"

and Col. 2:8 gives a similar echo, expanding the idea:

"Keep watching out for and beware that someone will not be the one progressively (or: repeatedly) carrying you off captive (after stripping you of arms and seizing your goods, proceed in kidnapping you as booty or a prey) through the philosophy and empty seduction (or: a deceitful trick having no content) being handed down from and being in line with the tradition of the people (or: corresponding to the thing handed along from humans), down from (or: in line with and corresponding to) the elementary principles (or: rudimentary teachings and fundamental assumptions) of the organized System (the world of culture, religion, government, secular society or economy), and not down from Christ (or: in accord with the sphere of, and in line with, Christ; corresponding to an Anointing)."

Most likely paramount in Paul's thoughts concerning the "empty messages, thoughts, ideas or reasons" were the religious influences of Judaism, early Jewish Gnosticism, or Hellenistic philosophies and religion. Without Christ in the message, thought or idea, all words are empty.

"God's inherent fervor, natural impulse and disposition, intrinsic teeming desire and swelling passion" are fueled by His Love for and acceptance of the aggregate of mankind - the whole world (Jn. 3:16). But now to the last two verses from Eph. 5, this study:

9. Be constantly walking about (Habitually conduct yourselves) as children of Light (born ones from light) - for the fruit of the Light [other MSS: Spirit] [is] in union with (or: [exists] within the midst of, and is centered in; or: is in the sphere of) all Goodness (virtue; beneficence; kindness), a flowing together of Justice (fairness in rightwised relationships in the Way pointed out; eschatological deliverance in covenant participation) and Truth (or: Reality) -

Since this is who we are, this is the kind of life we should lead. He is directing us to simply live out of who we now are, not like the way we used to be. This verse calls to mind Micah 5:8,

"He has told you, O son of earth (humanity) what is good; What, then, is Yahweh seeking or requiring from you but to do justice (or: right judgment), to love and delight in loving kindness, and to meekly (or: humbly) walk with your God?"

We also read of Hezekiah in 2 Chron. 31:20 that, "he did that which was good and right and faithful, before Yahweh his God." So Paul is speaking out of Israel's tradition, in this advice. Schnackenburg renders the clause in 1 QS 1:5, "Faithfulness, righteousness and doing what is just" (ibid p 224).

As in Gal. 5:22, the word fruit is singular, but it has multiple qualities. Similarly, Phil. 1:11 speaks of,

"being people having been filled full with [the] Fruit of fair and equitable dealings which bring right relationship within the Way pointed out (or: = from covenant inclusion): the one [that is] through Jesus Christ [that is] leading into God's glory (good reputation and manifestation of that which calls forth admiration) and praise (approval and commendation)(or: being those filled full of fruit of the eschatological deliverance of a rightwised nature through Jesus Christ, which proceeds into glory and praise that belongs to and pertains to God; or: ... through Jesus Christ, with a view to inhabiting the qualities and characteristics of God's reputation and praise)."

The Fruit is from the being and work of God in Christ. Due to the indwelling of His Spirit, this fruit manifests itself in various forms - within the children of Light. Fruit is produced from the Tree (of Life) or the Vine (Jn. 15::1ff) - in other words, through union with Christ, the Light.

10. repeatedly testing so as to prove and approve (or: continuously showing proof of) what is (or: continually exists being) fully pleasing and compatible (happily acceptable and suitable; well pleasing; good pleasure) to (or: for; in; with) the Lord [= Christ or Yahweh]. [cf Phil. 1:10]

Ralph P. Martin comments here, "This 'intention to please God in all things' (as William Law phrases it in his Serious Call) is a Pauline ethical rubric often found: cf Rom. 12:2 (the will of God which is well-pleasing to him); 14:18; 2 Cor. 5:9; Col. 3:20; 1 Thes. 4:1" (The New Biblical Commentary: Revised p 1119).

Schnackenburg concludes that, "The new element in the Christian ethic lies... in its orientation on Jesus Christ the Lord" (ibid p 225). We find Paul admonishing in 1 Cor. 11:28,

"So let a person habitually examine, test and evaluate himself (or: regularly approve and accept himself [i.e., his attitude and behavior in the occasion]), and in this manner let him be habitually eating from out of the loaf of bread and drinking from out of the cup."

Then in 1 Cor. 11:31-32 he adds,

"Yet if we were (or: had been) in the habit of thoroughly evaluating, sifting throughout and passing discerning judgment on ourselves, we would not have been being sifted, separated, evaluated and judged. Yet, being folks habitually being sifted, separated, evaluated and judged by, and under, the Lord [= Christ or Yahweh], we are being continuously child-trained, educated and disciplined [by the Lord or His agent], to the end that we should not at any point be correspondingly evaluated or commensurately decided about (separated-down or condemned; or: = have sentence passed on us) together, and in company with, the organized and controlling System (the world of culture, religion, economy and government)."

Another aspect of the verb in this clause is "continuously showing proof of." The next phase of testing, then proving and approving is to show this proof to those outside the community by means of the life that is live with a focus on being fully pleasing to, and compatible with the Lord - and here Paul could have in mind either Christ or Yahweh.

The letter 2 Peter ends with these two verses:

17. You, then, beloved and accepted ones, being ones by repeated experiences previously acquainted [with this] (or: knowing beforehand by experiences), be constantly on watch, guard, and keep yourselves in custody, lest - at some point being carried (or: led) away together by the deception (or: in straying; or: to deceit) of the unestablished (unprincipled; inordinate; lawless) folks - you could fall out from your own state of fixed firmness (or: steadfastness).

We suggest that Peter, as well, is admonishing Christians of his day to guard against the Judaizers that brought the deception (see my Just Paul, Comments on Romans). As Paul referred to those who continued with Law observance as having fallen out of grace (Gal.5:4), Peter warns that his listeners "could fall out from [their] own state of fixed firmness." This whole letter was addressing present concerns which Peter had for all of the called-out communities. The mixing of the old with the new would burst the bag (i.e., the body of Christ) that held the new wine of the Spirit and Life of Christ (Mk. 2:22). Other errors that were spreading during this period were the varieties of Gnosticism that fomented "elitism" and led folks astray in their perceptions of the new reality by philosophically separating "spirit" from "matter" (His creation), causing folks to focus their attention away from living the cruciform life and bearing God's image and character to the world around them. In a recent internet post, Richard Rohr described what the early Eastern Orthodox fathers termed theosis (a cognate of theos, "God") which affirmed Paul's "in Christ" and "God all and in all" teachings and which were the exact opposite of both the Judaizing of his day, and the developing Gnosticism:

"This is in fact the supreme goal of human life and the very meaning of salvation--not only later, but now and later. Theosis refers to the shared deification or divinization of creation, particularly with the human soul where it can happen consciously and lovingly.... Full salvation is finally universal belonging and universal connecting. Our word for that is 'heaven'" (Richard Rohr's Daily Meditations, "The Fathers of the Eastern Church: Theosis," 05/13/2015).

18. So be continually growing and increasing within grace and in union with favor, as well as [in] intimate, experiential knowledge and insight of (or: from, and which is) our Lord (Owner; Master) and Savior (or: Deliverer; Rescuer; Restorer to health and wholeness), Jesus Christ (or: Anointed Jesus; = Jesus the Messiah). By Him (or: To Him) [is] the glory (or: In Him [is] the manifestation which calls forth praise; For Him [is] the reputation) both now and on into the midst of a Day that lasts for an indefinite period of time, and which is [the] Age.

We view these words by Peter as echoing Paul's words in Eph. 5:1-2.

Jonathan

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