(1-2) Walking in love.
Therefore be imitators of God as dear children. And walk in love, as Christ also has loved us and given Himself for us, an offering and a sacrifice to God for a sweet-smelling aroma.
a. Therefore: Here, Paul concludes the thought from Ephesians 4, where he described how Christians should relate to one another.
b. Be imitators of God: The idea is simple – that we are to make God our example and model. We can’t content ourselves comparing us among men. We must heed the idea of 1 Peter 1:15-16: as He who called you is holy, you also be holy in all your conduct, because it is written, “Be holy, for I am holy.”
i. It does not say, “Think about God” or “Admire God” or “Adore God,” though those are all important Christian duties. This is a call to practical action, going beyond our inner life with God.
ii. We could say this is a continuation of the same idea Paul mentioned in Ephesians 4:13 regarding the extent of Christian growth: to a perfect man, to the measure of the stature of the fullness of Christ. We could also say that this is a continuation of the idea from Ephesians 4:32, where we were commanded to be forgiving one another, just as God in Christ also forgave you. God’s behavior towards us becomes our measure for our behavior towards one another.
iii. It is important to see that God is far more than our example. Many errors come into the church when Jesus is presented only as an example of behavior. We are not saved by the example of Jesus, but once saved His example is meaningful to us. God is more than our example, but He is also our example.
c. As dear children: Children are natural imitators. They often do just what they see their parents or other adults do. When we act according to our nature as children of God, we will imitate Him.
i. As we do imitate God, we become representatives of God, especially before those who have shut God out of their life. “What are we sent into the world for? Is it not that we may keep men in mind of God, whom they are most anxious to forget? If we are imitators of God, as dear children, they will be compelled to recollect that there is a God, for they will see his character reflected in ours. I have heard of an atheist who said he could get over every argument except the example of his godly mother: he could never answer that.” (Spurgeon)
d. Walk in love, as Christ also has loved us: As in all things, Jesus is our example. As He has loved us and has given Himself for us, we are to display the same kind of self-giving love.
e. An offering and a sacrifice: Jesus’ giving of Himself was obviously a sacrifice pleasing to the Father. We can also offer a pleasing sacrifice (a sweet-smelling aroma) as we give ourselves in love to others.
i. We often think we could lay down our life in a dramatic way to show our love for others. But God often calls us to lay down our life little by little – in small coins (as it were) instead of one large payment – but it is laying down our lives nonetheless.
ii. Adam Clarke on an offering: “An oblation, an eucharistic offering; the same as minchah, Leviticus 2:1 and following, which is explained to be an offering made unto the Lord, of fine flour, with oil and frankincense. It means, any offering by which gratitude was expressed for temporal blessings received from the bounty of God.”
iii. Adam Clarke on a sacrifice: “A sin-offering, a victim for sin; the same as zebach, which almost universally means that sacrificial act in which the blood of an animal was poured out as an atonement for sin. These terms may be justly considered as including every kind of sacrifice, offering, and oblation made to God on any account.”
2. (3-4) A contrast to walking in love: conduct not fitting for the Christian.
But fornication and all uncleanness or covetousness, let it not even be named among you, as is fitting for saints; neither filthiness, nor foolish talking, nor coarse jesting, which are not fitting, but rather giving of thanks.
a. Let it not even be named among you: Paul groups together these ideas of sexual sin and impropriety, indicating that none of these are fitting for saints and should not even be named among God’s people.
i. Paul used a comprehensive list of sexual sins:
· Fornication (porneia), a broad word describing sexual sin.
· Uncleanness, another broad word for “dirty” moral behavior, especially in a sexual sense.
· Filthiness, which has much the same idea as uncleanness.
· Coarse jesting, which has the idea of inappropriate, impure sexual humor.
ii. We must notice the theme of the moral appeal. It isn’t “avoid these things so that you can be a saint.” Rather, it is “you are a saint; now live in a manner fitting for a saint.” The constant moral appeal of the New Testament is simply this: be who you are in Jesus.
b. As is fitting for saints: This emphasis on sexual sin was appropriate. The culture of Paul’s day (and in the city of Ephesus especially) was given over to sexual immorality. The sort of behavior Paul says is not fitting for saints was pretty much completely approved by the culture of his day (and our own).
c. Covetousness… foolish talking: Paul also included covetousness and foolish talking in this list because of their close association with sexual sin. The desire to have something that doesn’t belong to us and foolish speaking have both led many people into sexual sin. Yet covetousness and foolish talking also have relevance beyond their relation to sexual sin.
i. Foolish talking is literally “an easy turn of speech.” In the context, the idea is of the one who can turn every conversation into a joking comment on sexual matters, usually with a double-entendre.
d. But rather giving of thanks: Positively, the Christian is to give thanks for sex. We receive it thankfully as a gift, and we enjoy sex in a way that glorifies the Giver.
i. God’s purpose in giving sex is not primarily for the gratification of the individual, but for the bonding together 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.
3. (5-7) The consequences of conduct not fitting for Christians.
For this you know, that no fornicator, unclean person, nor covetous man, who is an idolater, has any inheritance in the kingdom of Christ and God. Let no one deceive you with empty words, for because of these things the wrath of God comes upon the sons of disobedience. Therefore do not be partakers with them.
a. Has any inheritance in the kingdom of Christ and God: The people mentioned in Ephesians 5:3 (the fornicator, the unclean person and the covetous man) have no inheritance in God’s kingdom. If God’s kingdom is alive in them, a transformation has occurred so that they cannot rest in the habitual practice of these things.
i. Paul’s idea in this passage can be applied out of context in a condemning way. One might say, “Well, I’ve thought about committing fornication, so that means that I have fornicated in my heart and that means that I am as guilty as someone who has actually committed the act of fornication. Since I am as guilty as that one, and they have no inheritance in the kingdom of God, neither do I, because of my thoughts about fornication.” This deceptive thinking goes against the plain sense of God’s word.
b. Covetous man, who is an idolater: Significantly, Paul says that the covetous man is an idolater. Idolatry happens in much more subtle (and powerful) ways than simply bowing down before a statue.
c. Let no one deceive you with empty words: We cannot allow empty words to excuse or minimize the judgment due to the practice of these sins. It is certain that because of these things the wrath of God comes upon the sons of disobedience.
d. Therefore do not be partakers with them: Paul assumes that Christians will not have their lives habitually marked by fornication, uncleanness or covetousness. Yet we should not even occasionally be partakers with them who are.