Ephesians 5:8–14 (see also 1 Thess
5:4–11 and Rom 13:11–14)
The Apostle Paul was a great
missionary, but the churches that he established during his missionary journeys
were all problematic. One such problematic church was at Ephesus. Paul spent
two or three years in Ephesus (Acts 19:10; 20:31), probably the years AD 52–54,
and he was successful in establishing a Christian community there, especially
among the Gentiles (Acts 19:17–2-0, 26; 1 Cor 16:9). After he left, he lost
contact and communication with the believers there. In fact, he had been gone
for more than seven years when he wrote the letter. It was probably written
towards the end of his two–year imprisonment in Rome, along with the writing of
Colossians and Philemon, in AD 62 (Eph 3:1, 13; 4:1; 6:20), and he may be
awaiting a judicial hearing. He called himself “an ambassador in chains”
(6:20).
The epistle reveals some of Paul’s
concerns for the Ephesians: (1) that they might have a better understanding of
what God has done for them in Christ (1:18–23), (2) that Christ might dwell in
their hearts (3:17), and (3) that they might understand the massive size of
Christ’s love for them (3:18–19). Paul heard that the Ephesian Christians who
knew him were discouraged by his suffering and their lack of contact with him
(3:13), so he also wanted to encourage them. Furthermore, he learned that the
church was in disunity, which is why he also wished that they work together as
they remain faithful to the teaching of the church’s founders and its present
leaders (4:1–16; 2:20). Paul emphasized the importance of the unity of the
believers across ethnic (2:11–22; 3:6), socioeconomic (4:28), and social lines
(5:22–29). For Paul, they also needed to work together to bear effective
witness to the wider society so that its hopeless way of life (4:17–19) may be
transformed by the gospel (5:11–14). In order to be light to their Gentile
neighbors, they should not compromise with the harmful moral standards of their
unbelieving environment or assimilate to the culture they had left behind at
their conversion (4:17–19; 5:3–18). Paul’s call for an awakening in Ephesians
5:14 must be understood within Paul’s dual concern for the moral life of
Christians and their missional witness to the world. Hence, two interrelated
awakenings might be presented: (1) moral awakening and (2) missional awakening.
MORAL
AWAKENING
Ephesus was known as a center of
magical practice and of the worship of Artemis or the multi-breasted Diana. Worship
of the Emperor, particularly Augustus, was also a prominent part of the life at
all societal levels. This is why Paul reminds his readers about the supremacy
of Christ: (a) God has given Christ victory over all authorities (1:21; 4:8),
(b) God put all things under Christ’s feet (1:22), (c) God is administering the
times in Christ (1:9), (d) God is summing up all things in Christ (1:10), and
(e) Christ’s victory over all rule and authority is both present and eternal
(1:21). Paul’s argument is precise: the supreme Lord and authority that should
guide our lives is Christ himself. The claimed authorities of the legal and
demonic worlds are nothing compared to Christ’s authority! Thus, it is
superfluous to fashion our lives, make our decisions, and schedule our daily
routine in obedience to other authorities, for all such authorities are
inferior to Christ’s supremacy. Nothing puts greater pressure for obedience in
our lives than the authority of Christ! If we take Christ’s authority
seriously, and believe that “all authority under heaven and on earth has been
given to him” (Matt 28:18), then it easier for us to say, with Peter and John
to anyone “Judge for yourself whether it is right in God’s sight to obey you
rather than God” (Acts 4:19) and “We must obey God rather than men!” (Acts
5:29).
Paul is admonishing the Ephesians: “You
must obey God rather than the rulers of this age, both earthly and spiritual!”
(cf 6:10–18). “You must live as children of light, rather than of darkness!” In
fact, Paul’s argument is similar to his argument to the Corinthian believers:
“Be who you are.” Christians are now a “new creation” (1 Cor 5:17) and are
“being transformed into God’s image with ever–increasing glory” (2 Cor 3:18).
They were former idolaters, adulterers, thieves, greedy, drunkards, slanderers,
and swindlers; but they “were washed, sanctified, and
justified in the name of the Lord Jesus Christ and by the Spirit of our God” (1
Cor 6:11). They were once in darkness, but they are in the light. If, in
the past, they were not merely in darkness
but were darkness, so that their
entire existence was defined by it, they are now redeemed and are light (Eph
5:8). Paul was basically reminding them of their conversion, and the
transformation that they had experienced in Christ: “As for you, you were dead in your transgressions and sins… But because of his great love for us, God, who is rich in
mercy, made
us alive with Christ even when we were dead in transgressions” (2:1, 4–5).
The contrast between light and dark as
metaphor of conversion is characteristic of Christian literature (2 Cor 4:6;
Col 1:13; 1 Pet 2:9). In Ephesians, nonbelievers are described as “darkened in
understanding” (4:18), whose activities are the “unfruitful works of darkness”
(5:11), and whose world is “this darkness” (6:12; cf Luke 22:53; John 3:19). So
now, Paul is saying that they have been freed from such an existence. But being
freed from light also entails living as children of light. Hence, Paul uses the
darkness-light metaphor for Christian ethical instruction. Themes such as
“putting off” certain behaviors and “putting on” other attributes (Eph 4:22–24)
naturally interrelate with it. Paul stressed that children of the light should
walk in a way appropriate to the nature of their existence. They are not to do
the “works of the flesh” (Gal 5:19–21), but should have the “fruit of the
Spirit” (Gal 5:22023) and the “fruit of righteousness” (Phil 1:11; Rom 6:21–22;
Rom 7:4; Col 1:6, 10). In Ephesians, he enumerates the “fruit of the light” as
“goodness, righteousness, and truth” (5:9). They are not to participate in the
“unfruitful works of darkness” (5:11) such as greed and sexual immorality
(5:3–6). But Paul is also clear that it is not enough to avoid the works of the
darkness (5:3–7). Rather, it is important to be positively transformed
(5:8–14). This is what it means to awaken.
Because we are the children of light,
we must remain vigilant. This seems to be one the messages of 1 Thessalonians
5:4–8: “But you,
brothers and sisters, are not in darkness so that this day should
surprise you like a thief. You are all children of the
light and children of the day. We do not belong to the night or to
the darkness. So then, let us not be like others, who
are asleep, but let us be awake and sober. For those who sleep, sleep at night, and
those who get drunk, get drunk at night. But since we belong to the day, let us be sober, putting
on faith and love as a breastplate, and the hope of salvation as a helmet.” Verse 8
resonates very well with Ephesians 6:10–18, where constant vigilance and
readiness against the forces of darkness is admonished. Instead of sleeping,
which is unproductive (cf Eph 5:11), we must “wake up” (5:14) and be on our
guard. The same themes can be found in Romans 13:11–14: “The hour has already
come for you to wake up from your slumber, because our salvation is
nearer now than when we first believed. The night is nearly over; the day is
almost here. So let us put aside the deeds of darkness and put on the armor of light. Let
us behave decently, as in the daytime, not in carousing and drunkenness, not in sexual immorality
and debauchery, not in dissension and jealousy. Rather, clothe yourselves with the Lord
Jesus Christ, and do not think about how to gratify the
desires of the flesh.”
A large portion of Paul’s letter to the
Ephesians (chapters 4 and 5) are about ethical and moral lifestyle, and like
the Ephesians, we are perhaps already tired of hearing sermons about such
things. Why should Christians be taught about such basic and elementary
teachings? It is fascinating to remember that Paul was writing his letter to
Christians. This means that it is Christians who should read and listen to his
admonitions. It is Christians who must do all these things. He was very
concerned that Christians should live according to our purpose and being as
followers of Christ: “For we are
God’s handiwork, created in Christ Jesus to do good works, which God prepared in advance for us
to do” (Eph 2:10).
MISSIONAL
IMPLICATIONS
Living as children of light has two
purposes, according to Paul: (1) for the sake of God, and (2) for the sake of
our neighbors. But it appears that Ephesians 5 is more concerned about the
centrality of our Christian lives as witnesses of the gospel to our unbelieving
neighbors. The purpose of awakening from our moral slumber and ignorance is not
so that we gain blessings or gifts from God. Awakening is not an end in itlself
and for our sakes; it is for the sake of others. If we awaken from our moral
slumber, and exist as children of light, the result is that “Christ will shine
on us” (Eph 5:14).[1]
Hence, moral awakening has missional implications. Such an argument is found
throughout the Scriptures.
There is a relationship between our being transformed, living our transformed
lives, and being a testimony to God’s name. This is not rocket science or
even a difficult logic to understand. Quite simply, if “we are God’s handiwork,
created in Christ Jesus to do good works” (Eph 2:10), and yet we live our lives
not in accordance to our transformed being, then we do not become good testimonies about ourselves and about the
God who transforms us. If this happens, we profane God’s
name (Exo 20:7; Lev 18:21; 19:12; 20:1-5; 22:32; Prov 30:9; Isa 52:5-6; Jer
34:16; Ezek 13:19; 20:9, 14, 22, 27, 39; 22:16; 29:14; 36:20; Amos 2:7; Mal
1:12). The relationship between God’s holy name and mission is clear in Ezekiel 39:7: “I will make known my holy name among my
people Israel. I will no longer let my holy name be profaned, and the nations
will know that I the Lord
am the Holy One in Israel.” It is either we profane God’s name through our
actions and cause people to ridicule our God, or we live our lives as
transformed men and women, and thus make the nations know God’s holy and saving
name. The world’s spotlight is focused
on us, watching our lives, scrutinizing our intentions, and looking for
signs of inconsistensies. Whether we
like it or now, we live in a cynical
world where people delight in talking about the evils of
others. And is it not that Christianity has dimmed its light and made its
salt bland by the broadcasted sins
committed by Christians, particular religious leaders? It is when our
testimony is damaged that the Name of our Holy God is tainted.
The first petition of the prayer
Jesus taught his disciple reveals something important to us. Jesus asked us to
pray “Our Father in
heaven, hallowed be your name” (Matt 6:9). In more contemporary language,
it means “sanctify your name” or “make your name holy.” What does it mean for
the name of YHWH to be sanctified or made holy? He is not unholy that he needs
to experience sanctification. He is already holy; He cannot be holier. In the first place, it can mean: “may the world
recognize the holiness of God.” This seems to be what Isaiah 29:23 is talking about:
“When they see among them their children,
the work of my hands,
they will keep my name holy;
they will acknowledge the holiness of the Holy One of Jacob,
and will stand in awe of the God of Israel”
the work of my hands,
they will keep my name holy;
they will acknowledge the holiness of the Holy One of Jacob,
and will stand in awe of the God of Israel”
This means that by God’s own
work, people will know him: “And so I will show my greatness and my holiness,
and I will make myself known in the sight of many nations. Then they will know
that I am the Lord” (Ezek
38:23). Secondly, it can mean: “may we sanctify
your name.” This makes strong sense in Jewish mentality, because hallowing
God’s name is “the most characteristic feature of Jewish ethics.”[2] In fact, one of the unspoken rules of Jewish life is that one must never profane the Lord’s name before
Gentiles. The responsibility falls on us. The early fathers Cyprian and
Chrysostom made this important point.[3] By our lives, our dealing with others, our decision-making,
our actions, our words, our dispositions, our lifestyles, and everything that
we do, may we sanctify the name of our Lord. The prayer, thus, is “May we live our lives blamelessly so that
your name is sanctified, glorified, and made known to all.” This is the
essence of the command of Jesus in Matthew 5:16: “Let
your light shine before others, that they may see your good deeds and glorify
your Father in heaven.” By being who we are as sanctified believers, we also
sanctify the Lord’s name and witness to his holiness. It is by hallowing God’s
name that God’s “kingdom [will] come
on earth as it is in heaven” (Matt 6:10).
The prophet Isaiah paints a
wonderful picture that we must all aspire.
“Arise, shine, for your light has come,
and the glory of the Lord rises upon you.
2 See, darkness covers the earth
and thick darkness is over the peoples,
but the Lord rises upon you
and his glory appears over you.
3 Nations will come to your light,
and kings to the brightness of your dawn” (Isa 60:1-3; cf 2 Cor 3:18)
and the glory of the Lord rises upon you.
2 See, darkness covers the earth
and thick darkness is over the peoples,
but the Lord rises upon you
and his glory appears over you.
3 Nations will come to your light,
and kings to the brightness of your dawn” (Isa 60:1-3; cf 2 Cor 3:18)
“Thick darkness is over the
people,” says Isaiah, but we must not worry. Instead, we must “arise, shine,
for your light has come, and the glory of the Lord rises upon you… The Lord
rises upon you and his glory appears over you.” Because of this, “nations will
come to your light, and kings to the brightness of your dawn.” We are the light
of the word, Jesus said (Matt 5:14), and if we allow our light to shine,
peoples and nations will know God.
CONCLUSIONS
In John 1:43-46, Nathanael asked
the question, “Can anything good come from Nazareth?” Nathanael was
skeptical about whether Philip’s recommendation about Jesus Christ is
trustworthy. Philip did not respond to the question in a philosophical or
intellectual manner. He did not even try to convince his friend with an
argument. Instead, he simply said “Come and see!”
He invited Nathanael to see for himself, to experience for himself why Philip
is so convinced that he has found the one spoken of by the prophets.[4] “Come and see” – this is great a summary of how being and
evangelism are one. It is not “come and listen” or “come and have fun” or “come
and be free from your ignorance.” Rather, it is witness by being who we are, so
that people will know the Lord who saves. The Gospel is as simple as this.
PRAYER
(Eph 3:14–21)
Father, 15 from whom every
family in heaven and on earth derives
its name, 16 we pray that out of Your glorious riches You may strengthen
us with power through Your Spirit
in our inner being, 17 so that Christ
may dwell in our hearts through faith. We
pray that we, being rooted and established
in love, 18 may have power,
together with all the Lord’s holy people, to grasp how
wide and long and high and deep is the love of
Christ, 19 and to know this
love that surpasses knowledge—that we may be filled to the measure
of all the fullness of God.
[This sermon was preached at Central Church of the Nazarene's 37th Anniversary celebration on October 27, 2013].
[1]
Light also and must expose sin, according to Paul (Eph 5:11), and it has the positive result of conversion (1 Cor
14:24–25).
[2] Craig S. Keener, A Commentary on the Gospel of Matthew (Grand
Rapids: Eerdmans, 1999), 219.
[3] Ancient Christian Commentary on Scripture: Matthew 1-13 (ed. Manlio
Simonetti; Downers Grove, Ill.: IVP, 2001), 132-133.
[4] Leon Morris, The Gospel According to John (rev. ed.;
Grand Rapids: Eerdmans, 1995), 145.
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