WISDOM IN WATCHING AND WALKING (EPHESIANS 5:1-21)
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On the third day of the Chinese New Year more than ten of us from two fellowships headed to the Peak at my suggestion because I used to walk there with Doris and her sisters on the third day of the year since the third day is traditionally not a day to visit relatives. It was a crowded day. Of course, we have to use the restroom before we start for the hour-long circular walk.
It was a tricky situation without Doris’ sisters as we were not familiar with the lanes. Doris’ sisters did not join us because they had to walk with her fellowship a few days later. There were three lanes next to each other, one enter, one exit, and a middle lane to another direction leading to a garden and some buildings nearby. I led the group to the middle lane and had to backtrack after taking a few pictures at the lovely garden.
It took me at least more than halfway the walk before I remember one particular song we sang together, with me providing the echo previously to every line she sang. In the end I remembered the song “Unto Thee O Lord.” The walk was fine but the day was getting dark because we left after Sunday church lunch and began walking near 5 p.m. After we took a group picture the daylight was gone, so I was pleasantly surprised and quietly thankful.
It would have been better if we took a different entrance.
Every time I say, 'no', my kid hears, ask again, she didn't understand the question
Every time I say I don’t, I do.
The prohibitions “not” occurs nine times in the passage till verse 21 – “mede” in verse 3, “ouk” in verses 4 and 5, “medeis” in verse 6, “me” in verse 7, 11, 15, 17 and 18.
The conjunction “therefore” (vv 1, 7, 15) perfectly and passionately separates the three sections, with the verb “walk” (vv 2, 8, 15) placed in its context.
What progress are we making in our walk with God? What pitfalls are we to avoid? What pace are we to follow?
Be Separated as Saints
1 Follow God’s example, therefore, as dearly loved children 2 and walk in the way of love, just as Christ loved us and gave himself up for us as a fragrant offering and sacrifice to God. 3 But among you there must not be even a hint of sexual immorality, or of any kind of impurity, or of greed, because these are improper for God’s holy people. 4 Nor should there be obscenity, foolish talk or coarse joking, which are out of place, but rather thanksgiving. 5 For of this you can be sure: No immoral, impure or greedy person—such a person is an idolater—has any inheritance in the kingdom of Christ and of God. 6 Let no one deceive you with empty words, for because of such things God’s wrath comes on those who are disobedient.
“Is the sermon done?” asked one member of the congregation of another. “No, the preacher is done, but the sermon has to be worked out in our lives,” replied the practical listener. (from Illustrations of Bible Truths # 554)
I prefer to start in verse 1 because verse 3 begins the prohibitions stated in the negative whereas verse 1 stated it positively, proactively and passionately, even though it is not easy to hear. There are three “be” imperatives in the chapter, in verses 1, 7 and 17. The first imperative in the chapter is “be” plus “imitators,” as favored by NASB, RSV and ESV, more than just “follow” (KJV, NIV). Follower (v 1) is derived from “mimetes,” where we get the word “mime,” or “mimic,” not necessarily the pace of following, but the person to imitate.
Verse 2’s “walk in love;” walk is the verb, the “what” - the action, behavior, conduct, deeds. Walk is short and simple, slow and steady, and most of all, step by step and side by side. Our example of love, as always, is the sacrificial, selfless and sweet-smelling love of Christ.
The prohibitions, as contrasted with the imperatives, begin with the strongest possible “no” (mede) or literally “not even.” Verse 3’s “hint/name” is call (Acts 19:13) – identified, found, caught, charged. NIV’s “hint” is weak, lame. First we are followers/imitators, then children (v 1) and finally saints (v 3).
Fornication (v 3), and all uncleanness, or covetousness, filthiness (v 4), nor foolish talking, nor jesting. Fornication is physical, uncleanness is spiritual, covetousness is relational, foolish talk and jesting is social.
Fornication (v 3)
(porneia) Uncleanness (akatharsia) Covetousness (pleonexia)
greed Filthiness (aischrotes) shame, i.e. obscenity:
Foolish talking (morologia) Jesting
Hypersexual Spiritual Ethical Social Verbal Behavioral
There is a reason: no whoremonger, unclean person, covetous man, idolater will enter the kingdom of God. Inheritance means possession, portion and part or piece. Our earthly lusts are not worth the eternal loss. Our earthly pleasures are not worth the eternal pain. Our earthly desires are not worth the eternal damnation.
Verse 6’s deceive means more than trick, but to trap; more than cheat, but to corrupt; more than just buff but to blind.
The “wrath” of God (John 3:36, Rom 1:18, Eph 5:6, Col 3:6) in time to come will be replaced in the book of Revelation by the wrath of the Lamb (Rev 6:16) and the wrath of Almighty God (Rev 19:15).
Be Steadfast as Statesmen
7 Therefore do not be partners with them. 8 For you were once darkness, but now you are light in the Lord. Live as children of light 9 (for the fruit of the light consists in all goodness, righteousness and truth) 10 and find out what pleases the Lord. 11 Have nothing to do with the fruitless deeds of darkness, but rather expose them. 12 It is shameful even to mention what the disobedient do in secret. 13 But everything exposed by the light becomes visible—and everything that is illuminated becomes a light. 14 This is why it is said: “Wake up, sleeper, rise from the dead, and Christ will shine on you.”
The Jambi Film Forum in Indonesia had made a short film on Aiptu Jaelani, the anti-corruption officer, that was widely spread through social networks. Apitu the policeman performs his duties with integrity. In every operation, he always performed his duties without favor and discrimination strictly on traffic violators. Without fear he gives all traffic offenders a ticket. Members of the Commission had ever been ticketed. His own wife who crossed the traffic in a hurry when the light was red was not spared! His wife would not open the door for him when he came home.
A missionary showed the chief of a primitive tribe a mirror. 'Who's that?', the chief asked as he looked into it. 'You', replied the missionary. 'How dare you say that!'.
Sin is sweet in the beginning, but bitter in the end. The Talmud
Sin is like a credit card. Enjoy now, pay later.
Sin spreads like a weed.
Sin is like the boomerang; it comes back on the hand that launched it.
The second “therefore” is in verse 7. The noun “partner” occurs only in Ephesians (Eph 3:6, 5:7). Literally it is joint partaker (summetochos) because there are two prepositions “sum,” “with” along with “having.” As a whole it means joint co-having! It is inseparable, intimate and indistinguishable. The reason in the next verse is that you are now light in the Lord. Light cannot but shine or make manifest. It can be translated rarely as fire (Mark 14:54). It is external, evident and extensive. Can you imagine how cold it is in winter without light or how clumsy it is at night without light? At where I live, the roaches run and hide the moment I turn on the light.
The next imperative is not “have fellowship” with the unfruitful works of darkness but rather reprove them. Fellowship (sugkoinoneo) literally means “together-fellowship” means share in company with, i.e. co-participate in – to be buddies, bedfellows and bandwagoners with them. This imperative appears one other time in Rev 18:4 “be not partakers of her sins.” “Expose” (elegcho) means convince, convict and counter them. We are not to remain sleeping, silent or subdued in the presence of sin. The reason, more upfront this section than the last, is that it is a shame, which does not mean shy but sinful, not awkward but alarming, merely disgusting but disgraceful.
Verse 13’s visible (phaneroo, from phantasia) means manifest, appear and show. This is not fire, but it is more the result, make publicly or plainly, evident and eye-catching, a spectacle and a sight and a show.
Verse 14 tells us the source: Christ will give us light.
Be Sharp as Sages
15 Be very careful, then, how you live—not as unwise but as wise, 16 making the most of every opportunity, because the days are evil. 17 Therefore do not be foolish, but understand what the Lord’s will is. 18 Do not get drunk on wine, which leads to debauchery. Instead, be filled with the Spirit, 19 speaking to one another with psalms, hymns, and songs from the Spirit. Sing and make music from your heart to the Lord, 20 always giving thanks to God the Father for everything, in the name of our Lord Jesus Christ.
A small store owner was being pressured to sell his store to the owners of a large department store who had bought every building on the block, except his. Frustrated by the man’s refusal to sell, they eventually opened their huge store on either side of the small one, with a big banner running from one side to the other, proclaiming in huge letters “GRAND OPENING.” Feeling equally frustrated, the small store owner did finally outsmart the large department store. Below the grand opening sign, across the front of his small store, the man put up a small banner over his door: “MAIN ENTRANCE.”
Verse 15 is the third therefore/then is the chapter. From verses 15 an imperative is followed by a participle, “how to.” The imperative is “see” (KJV) or “be very careful” in NIV is the eye, but “live/walk” is feet and wise is head. See/careful means be certain, be cautious and be concerned. The contrast is with no wisdom versus wisdom. “Making the most” or “buy out” in Greek is a participle or “how” to be wise. It means to manage, maximize and master the day. The days (plural) are evil implies not to be wise for a moment or a day but a lifetime.
The second imperative-participle couplet is “foolish” (v 17) as imperative and “understand” as participle or how-to. This is foolish (aphron) differs from verse 15’s unwise (asophos) because it involves the phrenia, the head, the brain, the thinking cap. The participle “understand” (v 17) is more than analysis but application, not information but insight, not data but discernment. The Greek “suniemi” means to be able to put or piece things together.
Drunk with wine (the spirits) and “filled” (imperative) with the Spirit (v 18) is the concern and circumstances (drunk with wine), the command and charge (imperative - filled), and the companionship and capacity. The three ways (participles) are for ourselves (one another), Christ – to the Lord (v 19) and others (v 21, for everything). The first is our heart (v 19, from our heart), the second is Christ our head (v 20, Lord Jesus Christ) and the last is the harmony and heartbeat and hallelujahs (speaking to one another with psalms, hymns, and songs from the Spirit. Sing and make music). One is to ourselves, one to the Lord and one for all. The first is the strength (singing), the second is sovereignty, and the last is submission. There is the God the Father (v 20), Lord Jesus Christ (v 20) and the Spirit (vv 18, 19) is at work in our lives, in our church.
There are three “in” prepositions in Greek:
(1) in the Spirit (v 18)
(2) in your heart (v 19)
(3) in the name of our Lord (v 20)
There are three groups:
(1) one another (v 19)
(2) your (v 10)
(3) everything (v 20)
No(me) in verses 11, 15, 17 and 18.
