Who Do Men Say That You Are?
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· 12 views1. n Ephesians 5:1-6, Paul calls Christians to be known for living like God as His children and inheritors of His kingdom.
Notes
Transcript
Intro
Intro
If I asked the 10 people closest to you, family and friends, for the top 3 things that come to mind when they think of you, what would they say?
It’s an interesting question, because part of me would be excited out of curiosity - I’m fascinated about how they’d answer!
But it’s an interesting question, because another part of me would be nervous out of uncertainty - what do they notice about me that I don’t notice about myself?
Reputation is important to us because in some sense, it’s a direct reflection of who you are. If you’re known for integrity, it speaks volumes. If you’re known for lying, it speaks volumes too.
And reputation is one of those things that’s slowly gained and quickly lost. All it takes is a few seconds in some cases to go from trusted to untrusted; beloved to hated; respected to unregarded.
And for those who name the name of “Christian,” there’s a reputation and identity that comes with it:
child of God,
different from unbelievers,
putting your hope in eternal life,
So on and so forth.
Now, most of us are in this category. So let’s apply the survey example again.
If I asked the 10 people closest to you, family and friends, for the top 3 things that come to mind when they think of you, would the characteristics of a Christian be in that list? In other words, would they know you for your example of what it means to be like Jesus Christ?
Not only are Christians to be known for living like God as His children and inheritors of His kingdom, but we’re commanded to live like Him. One of the key passages we learn this from is Ephesians 5:1-6, where we’ll be for the rest of our time.
What we find here is that Paul calls Christians to be known for living like God in 4 ways… in 4 ways, which we’ll get to in a moment.
So, if you haven’t turned there already, open your Bibles to Ephesians 5:1-6 and follow along as I read.
Scripture Reading
Scripture Reading
1 Therefore be imitators of God, as beloved children;
2 and walk in love, just as Christ also loved you and gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma.
3 But immorality or any impurity or greed must not even be named among you, as is proper among saints;
4 and there must be no filthiness and silly talk, or coarse jesting, which are not fitting, but rather giving of thanks.
5 For this you know with certainty, that no immoral or impure person or covetous man, who is an idolater, has an inheritance in the kingdom of Christ and God.
6 Let no one deceive you with empty words, for because of these things the wrath of God comes upon the sons of disobedience.
1) Be Known for Godly Living (Eph. 5:1-2)
1) Be Known for Godly Living (Eph. 5:1-2)
The first way Paul calls us to be known for living like God is this: Christian, be known for godly living… be known for godly living. Notice verse 1.
1 Therefore be imitators of God, as beloved children;
This ‘Therefore’ opens up the second of four ‘Therefore’s’ describing the results of having laid aside the old self (Eph. 4:22), having put on the new self (Eph. 4:24), and being renewed in the spirit of your mind (Eph. 4:23) in salvation.
The first ‘Therefore’ is in Eph. 4:25-32 - God’s people must walk in truth, not falsehood.
The second ‘Therefore’ is our text, Eph. 5:1-6 - God’s people must walk in godliness, not worldliness.
The third ‘Therefore’ is in Eph. 5:7-14 - God’s people must walk in Light, not darkness.
And the fourth ‘Therefore’ is the longest, in Eph. 5:15-6:9 - God’s people must walk in the wisdom of His will, not the foolishness of their own.
Broadly speaking, we can summarize the purpose of Ephesians in two parts. Paul wanted:
1) To encourage the Ephesians with the glory of God’s calling,
2) To exhort them to walk in a manner worthy of that calling.
The outline of the book follows those divisions to a tee, as chapters 1-3 cover the first purpose, and chapters 4-6 the second. Our passage is right in the middle of the latter.
The church in Ephesus was most likely the original recipient of this letter before it was circulated among the other churches in Asia Minor. It seems that Paul wrote this letter sometime between 60-62 AD while on house arrest in Rome (cf. Acts 28). During this time period, he also produced Colossians, Philippians, and Philemon - all of which (Ephesians included) are referred to as the “Captivity Epistles” (since he was on house arrest, not in prison, even though “Prison Epistles” has a nice ring to it).
Now that we’ve covered some context, let’s get back to the text. Notice what Paul says off the bat:
“Therefore,” or as a result of the way in which you learned Christ (cf. Eph. 4:20) and are being renewed in the spirit of your mind (cf. Eph. 4:23), you are to do something. What are you supposed to do, Ephesians? Well, be something. Who are you supposed to be? An imitator of God.
The word itself isn’t notable or unique in any way - it really just means “imitator; copycat; or follower.” Basically, it means how it reads.
Typically, Paul uses it when encourage believers to imitate him as he imitates Christ.
1 Cor. 4:16 - “be imitators of me.”
1 Corinthians 11:1 - “1 Be imitators of me, just as I also am of Christ.”
And 1 Thess. 1:6, 2:14 - “You became imitators of us… the churches of God… and the Lord.”
But here, he cuts out the middle man and says it plainly - “Believer, go be like God.”
Q: What does it mean to imitate God?
It’s an interesting question because a part of us can think, “Can I really imitate God since He’s… God?” The next phrase in the text guides us in the right direction a bit - notice the explanation Paul provides at the end of v. 1:
“As beloved children…”
Think about the imagery for a second. We can all either think back to when we were little kids, and if that’s too distant of a memory, when our kids were really little, and remember wanting to be like our parents; especially Dad if he was around.
The father in the home has an honored role that we all understand innately, and Paul even appeals to that reality in 1 Thess. 2:11 when he compares his “exhorting and encouraging and imploring” of the body with a father’s earnest leadership of his children. The writer of Hebrews acknowledges that same honor in Hebrews 12:9:
9 Furthermore, we had earthly fathers to discipline us, and we respected them; shall we not much rather be subject to the Father of spirits, and live?
And that idea crystallizes Paul’s point here: If God is our Father, it’s only fitting that we live like Him.
Now, at this point it could be easy to think (wrongly) that God is a harsh Father - yeah, He disciplines us, yeah, we honor Him, but He’s really hard on me. This is why Paul’s timely adjective is so important - we’re not just children, we’re beloved children. In other words, if God is our Father, and He loves us, it’s only fitting that we live like Him.
Q: Why’s it significant that we’re called ‘beloved children’ of God?
It’s significant because it confronts our low view of God. When we really consider ourselves and look at ourselves in the mirror of the Word (cf. James 1:23-25), we can’t get away from the fact that our sin is so destructive and so pervasive and so endemic that our condition is pretty hopeless!
And in that exact condition - God saw us and knew us and loved us and saved us. And He didn’t just save us, He adopted us into His family and sees us and treats us as His own children. And in His family, we’re not black sheep or neglected kids or abandoned kids, but His beloved children. Our God is not like us. His ways are higher than our ways, and His thoughts than our thoughts (cf. Is. 55:9), and because of that, He’s worthy of our worship, and in this context, our imitation.
Now, all that’s great, but it still doesn’t really answer the question, “what does it mean to imitate God?” Well, what is imitation but not doing the things someone does?
And I get it - we’re talking about the literal God of the Universe, so there are things we will never be able to imitate, like omnipresence (unless you count Instagram Live, but that’s more like omni-visibility) and omnipotence (no explanation needed there). Those attributes of His are called incommunicable. But what attributes of His are communicable?
How about mercy?
Ephesians 2:4 - “But God, being rich in mercy, because of His great love with which He loved us,”
James 2:13 - “For judgment will be merciless to one who has shown no mercy; mercy triumphs over judgment.”
Patience?
2 Peter 3:9 - “The Lord is not slow about His promise, as some count slowness, but is patient toward you, not wishing for any to perish but for all to come to repentance.”
1 Thessalonians 5:14 - “We urge you, brethren, admonish the unruly, encourage the fainthearted, help the weak, be patient with everyone.”
Forgiveness?
Colossians 3:13 “13 bearing with one another, and forgiving each other, whoever has a complaint against anyone; just as the Lord forgave you, so also should you.”
And not to mention - love?
Which, as a matter of fact, is a great segue way to verse 2 - notice what Paul says next.
2 and walk in love, just as Christ also loved you and gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma.
In other words, the way in which we go about everyday life is to be shaped by and seasoned by love. What kind of love? The “love of Christ” love; the love He showed to the Ephesians by giving Himself up for them, and for us, and for all who would believe in His name.
What’s notable about that sacrifice is that in it, He was giving Himself on our behalf for our salvation and to God as an offering to the praise of His glory. This act of love and self-sacrifice was a sacrifice in of itself to God - a gift offering… a peace offering… a sin offering. And Christ’s offering of Himself was not strange to God, like Nadab and Abihu in Lev. 10, but it was a soothing and sweet-smelling aroma to God… completely pleasing to Him.
This verse is profound because in it, Paul is saying that Jesus loved us before we knew Him or thought of Him and for us today, before we were even born. Is it not true what Paul says earlier in Ephesians 1:4-5:
“Just as he chose us in Him before the foundation of the world… in love He predestined us to adoption as sons?”
We also get a very clear picture of a way in which we are to imitate God - by living in such a way that follows the pattern God the Son set in His life on earth; a life of humility and self-sacrifice governed by love.
Q: Why does God desire offerings and sacrifices to be a fragrant aroma, and how does that work?
The main point is humble obedience from a heart of worship. God made this clear in His reactions and requirements regarding sacrifices.
21 The Lord smelled the soothing aroma; and the Lord said to Himself, “I will never again curse the ground on account of man, for the intent of man’s heart is evil from his youth; and I will never again destroy every living thing, as I have done.
18 “You shall offer up in smoke the whole ram on the altar; it is a burnt offering to the Lord: it is a soothing aroma, an offering by fire to the Lord.
18 But I have received everything in full and have an abundance; I am amply supplied, having received from Epaphroditus what you have sent, a fragrant aroma, an acceptable sacrifice, well-pleasing to God.
1 Therefore I urge you, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship.
To live this out requires a shift in our thinking from being oriented around self to being oriented around others.
But how do we get there? Well for starters, by keeping our character free from the things of the world. Back to the text - see now v. 3:
3 But immorality or any impurity or greed must not even be named among you, as is proper among saints;
2) Don’t Be Known for Earthly Living (Eph. 5:3-4b)
2) Don’t Be Known for Earthly Living (Eph. 5:3-4b)
This brings us to the second way Paul calls us to be known for living like God. The first, from verses 1-2 was this: Be known for godly living. And now the second, from verses 3-4b: don’t be known for earthly living… don’t be known for earthly living.
The main verb is only stated once - “be named” (in this context, think reputation or claim) - but is implied 2 more times here. It’s also important to note that there are 7 key ideas - 6 bad, 1 good. As you can see, Paul spends a lot more time on what must not be named among saints vs. what should.
Also notice the first word in v. 3 - “But.” Paul is setting this in direct contrast with what’s above. In other words, do be imitators of God and do walk in love. In contrast, do not be known for these things. What are these things? We’ll walk through them one by one.
At the start, you see three sins connected by “or” - you can think of this as one compound subject with three components. These are what Paul says must not be named among you in deed.
First, immorality must not be named among your deeds.
This is the Greek word πορνεία - “Sexual immorality of any kind” (Louw-Nida, 88.271). In other words, any sexual thoughts or actions that go against God’s design according to His Word.
It is God’s will that you abstain from it. (1 Thess. 4:3)
It is completely counter to what our bodies are made for. (1 Cor. 6:13)
And it is so dangerous and self-destructive that we’re commanded to flee from it. (1 Cor. 6:18) Nothing good and nothing nice.
Second, any impurity must not be named among your deeds.
Think “moral corruption of any kind,” with the “of any kind” part being extra emphasized due to Paul’s added adjective next to “impurity.”
This and lawlessness is what we presented our members as slaves to before Christ. (Rom. 6:19)
Before Christ, we, like the Gentiles, gave ourselves over to sensuality for the practice of every kind of this. (Eph. 4:19)
And in Christ, God has not called us to this, but to sanctification. (1 Thess. 4:7) Nothing good and nothing nice.
Third, greed must not be named among your deeds.
The parts of this Greek word literally mean “having more, wanting more.” This is “consuming ambition of any kind.” The desire to have what I do not currently have.
We, like the Gentiles, practiced every kind of impurity with this in our hearts. (Eph. 4:19)
Jesus Himself said to be on guard against every form of this, because of how consuming it is. (Luke 12:15)
And false teachers are described as those who have their hearts trained in this. (2 Pet. 2:14) Again, nothing good and nothing nice.
Q: What’s the link between immorality, impurity, and greed? Is there any?
If you think about it, these sins swirl together because at the heart of them is the same thought process: I want what I want and I have to have it.
Immorality is uncleanness or impurity because purity means the control and direction of sexual powers and impulses in accordance with the law and purpose of God. It is ‘ruthless greed’ because it is selfish indulgence at the expense of others.
Francis Foulkes, Ephesians: An Introduction and Commentary, vol. 10, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1989), 147.
It may feel like immorality is far from my life and my thinking, but the reality is that if I’m not dealing with greed; that consuming desire for what I don’t have - I’m capable of anything. Why is that? Greed is blinding.
Why else did Korah, Dathan and Abiram rise up against Moses? They were blinded by desire for what they didn’t have.
Why else did David send for Bathsheba? He was blinded by desire for what he didn’t have.
And why else did Adam and Eve eat from the tree of the knowledge of good and evil? They were blinded by desire for what they didn’t have.
And the issue isn’t just wanting what I don’t already have - it’s more sinister than that; more rebellious. When we’re consumed by what we want, we’re saying to God, “You don’t know what’s best for me; I do. You won’t give me what’s best for me, so I’ll take it.”
15 Then He said to them, “Beware, and be on your guard against every form of greed; for not even when one has an abundance does his life consist of his possessions.”
What do our lives consist of? What do we talk about most? What do we spend most of our time on? If we were to ask our spouses, what would they say? What about our friends? Family? Co-workers? Be on guard - the things we want can very quickly become needs in our hearts if we’re not careful.
But, you may say, “Are all desires bad? Can’t I have godly desires? Is it wrong to want anything?” Well, that can’t be the case because Ps. 37:4 tells us when we delight in the Lord, he grants us the desires of our hearts, and we’re commanded to make our requests known to Him (Phil. 4:6), so desires in of themselves can’t be the issue.
So, how can we audit our desires to know whether or not they’re greedy or godly? A few questions that may help:
1) Do I assume that God’s will is in step with my will?
This is a category I had to be confronted with pretty directly to really consider. Do you live life assuming that if what you want is not inherently sinful, then there’s no reason God wouldn’t want you to have it? No reason God would keep you from it? If that’s you, be careful - you may see the Lord’s providential protection in your life from what you want as opposition rather than provision.
2) Do I assume that what I want is what’s best for me?
It’s funny because we understand this inherently with kids, because kids want a lot of things that would be destructive to them. My son is only 8 months old and loves bananas, at the expense of every other food. Bananas are great, but if you’re only getting bananas, your diet is not ok and you will suffer! At the end of the day, you gotta get down the sweet potato puree and rice cereal because that’s where the nutrients are.
We get this in that context, but what about as adults? Have we ever considered that the job we’re really wanting may not actually be best for us? That the Lord may be keeping me from the the house of my dreams for my spiritual good? Psalm 84:11 - “No good thing does He withhold from those who walk uprightly.” Simple truth, hard to believe, but we must in the trenches of life if we’re to avoid greed.
3) Do I assume that what I want is what I need?
In other words, if the Lord doesn’t provide this at all, will I be able to go on? How will my heart respond?
Our language is revealing because it provides clarity for us and others as to what’s in our hearts (Matt. 15:18-19). Are we justifying our consumption with our desires by labeling them as needs? Are we orienting our lives around things that sound Christian and are at face value - provision, protection, etc. - but using them, good things from the Lord, as a covering for sin? 1 Peter 2:16 - “Act as free men, and do not use your freedom as a covering for evil, but use it as bondslaves of God.”
And while we’re on the topic of language, look back at Eph. 5, v. 4, for the second compound subject, again with three components. These are what Paul says must not be named among you in word.
First, shamefulness must not be named among your speech.
This word, like the other two in this list, only appears once in the NT - here. But when you trace out the development of this word and particularly the root of it, you consistently find the Old Testament idea of “bringing shame or being ashamed” (cf. Ps. 35:26-27, Is. 45:24-25). Since this occurs with two other words about speech, context tells us we can understand this as “speech that shames the speaker.”
This is sharing specific details the things done in secret by unbelievers. (Eph. 5:12)
This is using unrefined, obscene, culturally disapproved vocabulary. (Col. 3:8)
And in Christ, we’ve completely renounced this and the things hidden because of shame (2 Cor. 4:2). Nothing good and nothing nice.
Second, moral stupidity must not be named among your speech.
Paul uses the word μωρολογία - it means how it sounds. It’s a combination of the word μωρός (foolish, stupid) and λόγος (word, message). And we don’t want to just categorize this as dumb conversation - from the Proverbs especially, we see that foolishness has a moral component. So, let’s put it all together - this is “speech that is morally foolish or just plain stupid.”
This is talking like God didn’t make us or establish us. (Deut. 32:6)
This is scoffing at the Lord’s omnipresence and hatred for wickedness. (Ps. 94:8)
And this is speculating about theological controversies and disputes for no reason (2 Tim. 2:23, Titus 3:9). Nothing good and nothing nice.
Third, cutting sarcasm must not be named among your speech.
In Greek literature, this word is actually used positively - as a thing to desire and to admire. Witty speech. Turning a phrase. That ability to banter back and forth and crack jokes and comebacks in a clever way. Not much has changed in the last 2000 years.
Q: Is wittiness (sarcastic speech, banter) not fitting for saints? If so or if not, why?
Aristotle and Plutarch had observations about this that are insightful for the discussion:
eutrapelia is a form of hybris and cannot be virtuous except among people who have tact and are well-bred; otherwise, it is unwholesome and tends to vulgarity, even obscenity.
Ceslas Spicq and James D. Ernest, Theological Lexicon of the New Testament (Peabody, MA: Hendrickson Publishers, 1994), 146.
“His facility for sarcasm and eutrapelia was seen as a virtue and an attractive feature of his court speeches, but he used it to excess, thus injuring a number of people and gaining a reputation for meanness” (Cic. 5.6).
Ceslas Spicq and James D. Ernest, Theological Lexicon of the New Testament (Peabody, MA: Hendrickson Publishers, 1994), 146.
That’s an unbeliever’s perspective. Instead of “tact and well-bred,” we’d say Spirit-filled. So we can up this idea in this way: this is “speech that hurts through and for humor.”
8 But no one can tame the tongue; it is a restless evil and full of deadly poison.
18 Like a madman who throws Firebrands, arrows and death,
19 So is the man who deceives his neighbor, And says, “Was I not joking?”
Again, nothing good and nothing nice.
Our words are never in a vacuum. The Ephesians would’ve understood the connection Paul is making - if my speech is about shameful things; if my speech is morally foolish; if my speech cuts others down for laughs, then be careful! - sexual immorality, moral corruption, and consuming ambition may not be far away. Where there’s smoke, there’s fire.
This gets right at our worldly tendency to look at life like a practical atheist.
How often do we exempt our words from the filter of Scripture just because they’re funny? When did humor become a category in Scripture that trumps love for others? Love for God? Encouragement of others? This applies to having an ear for explicit jokes or jokes that tear others down.
And how often do our words expose God’s absence from our worldview? Do we speak about work, about family life, about decisions as if God doesn’t have something to say on the matter? Do we know what God has to say on the matter? Are we aware that God may have something to say on the matter, whether by precept or principle?
Twice in v. 3-4, Paul makes clear that these words and deeds “are not fitting or proper” for holy ones; for God’s called people; for God’s beloved children. What is proper? Imitating His words and deeds… walking in love like His Son… and a heart of thanksgiving.
See the last part of Eph. 5:4:
4 and there must be no filthiness and silly talk, or coarse jesting, which are not fitting, but rather giving of thanks.
3) Be Known for Godly Thinking (v. 4c)
3) Be Known for Godly Thinking (v. 4c)
In verses 1-2, we saw the first way to be known for living like God: Be known for godly living. Then in verses 3-4b, we saw the second: don’t be known for earthly living. Now, in v. 4c, we find the third way: Be known for godly thinking… be known for godly thinking.
I mentioned earlier that there are three subjects governed by the verb “be named” in v. 3-4 (1 explicit, 2 implied):
immorality/impurity/greed must not be named among you (v. 3),
shameful speech/stupid speech/sarcastic speech must not be named among you (v. 4a-b, implied),
thanksgiving must be named among you (v. 4c, implied).
It’s instructive that the ratio of bad to good in this passage is 6:1. 6 sins, 1 fruit of the Spirit. But in that, it shows the implicit power that is inherent in thanksgiving.
Q: How is thanksgiving a comprehensive alternative to the sins in v. 3-4?
Maybe think of it this way:
The thought process at the heart of these sins is this: I want what I want and I have to have it.
In contrast, the heart of thanksgiving is this: I have what I need, more than what I need, and I don’t have what I deserve.
Thanksgiving must be named among your words and deeds.
Think of this as “the attitude and expression of gratitude.”
We are called to be overflowing with this as we are being built up in faith. (Col. 2:7)
It is good to express this toward our Lord and our God. (Ps. 92:1, 107:21-22)
And this is God’s will for us in Christ Jesus (1 Thess. 5:18). Everything good and everything nice.
The thankful Christian believes he has what he needs, more than what he needs, and not what he deserves. Gratitude is the antidote for greed.
Based on what Paul is saying in this passage, we can draw a direct link between our gratitude meter and our greed meter. There is a direct correlation between my amount of thanksgiving and my amount of greedy desire. As one grows, the other decays, and vice versa.
There’s also a direct link between our gratitude meter and our godly speech meter. There is a direct correlation between my amount of thanksgiving and my amount of sinful speech. As one grows, the other decays, and vice versa.
This challenges us to remember our biography rightly.
The fall of didn’t just corrupt our bodies, it corrupted our hearts, which is the center of our thoughts, will, and desires. Because of that, our memories are fallen and must be sanctified by the renewing of our mind in the truth of God’s Word.
The call to be grateful commands us to remember ourselves rightly. Where did we come from? What were we doing before Christ changed our hearts? We were lost; we were dead; we were sick; and now, we are alive by the sovereign grace of our God.
6 For all of us have become like one who is unclean, And all our righteous deeds are like a filthy garment; And all of us wither like a leaf, And our iniquities, like the wind, take us away.
7 There is no one who calls on Your name, Who arouses himself to take hold of You; For You have hidden Your face from us And have delivered us into the power of our iniquities.
9 What the eyes see is better than what the soul desires. This too is futility and a striving after wind.
10 Do not say, “Why is it that the former days were better than these?” For it is not from wisdom that you ask about this.
15 Thanks be to God for His indescribable gift!
Yes, we have our desires; yes we have our dreams, hopes, and goals. But all of them are nothing in comparison with the surpassing greatness of knowing Christ Jesus our Lord (cf. Phil. 3:8).
4) Don’t Be Known for Earthly Thinking (v. 5-6)
4) Don’t Be Known for Earthly Thinking (v. 5-6)
Which brings us to verse 5, back to Ephesians 5 now.
5 For this you know with certainty, that no immoral or impure person or covetous man, who is an idolater, has an inheritance in the kingdom of Christ and God.
The first way to be known for living like God was to be known for godly living (v. 1-2). The second was to not be known for earthly living (v. 3-4b). The third was to be known for godly thinking (v. 4c). And the fourth, in v. 5-6, is this: don’t be known for earthly thinking… don’t be known for earthly thinking.
Paul moves now to explain why what he has been saying is so important. What is the reason these sins must not be named among saints? What is the reason thanksgiving must be named among saints, along with God’s reputation and a walk marked by love? The reason is this - “You must know something, believer.” What must you know? That anyone consumed with their desires (who is an idolater) has an inheritance in the kingdom of Christ and God. Strong words.
“Know” here at the beginning of the verse seems a bit confusing, but it’s actually an imperative - “you must know.” This word for knowledge is referring to empirical knowledge of someone or something - think facts.
But then, you see “with certainty.” This is actually another word for “know” being used to amplify the verb “you must know.” This word for knowledge is referring to experiential knowledge of someone or something - think understanding.
With that, the text is literally, “you must know knowingly.” In other words, “you must surely know.” This is an echo of a common construction in the Old Testament that uses one verb to amplify another (Gen. 2:17 is a great example - “in the day that you eat from it you will surely die”). All in all, Paul is saying, “You need to know this fact and you need to know it intimately.”
What is the fact? That anyone immoral, impure, or greedy are idolaters and have no inheritance in God’s kingdom.
Q: Why is there an equal sign between immorality/impurity/greed <> idolatry?
Who is the idolater but not the “one who worships anything other than God?” And what is at the heart of immorality, impurity, and greed but not consuming ambition to get what I want? Really, the man who is consumed with his desires is a man who worships at the altar of them. He orients his life around his desires. He structures his life for the purpose of fulfilling his desires. And he’ll do anything to accomplish the will of his desires. This is worship - just of self, not God.
To substitute anything (or anyone) as the object of our desire and (the natural consequence) the object of our worship for God is idolatry.
Walter L. Liefeld, Ephesians, vol. 10, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 1997), Eph 5:3–14.
This inheritance can be understood as “the promised possession to come for those who belong to Christ.”
The Holy Spirit was given to us in salvation as a pledge of our inheritance (Eph. 1:14).
Paul’s prayer for the Ephesians was that they would see the riches of the glory of our inheritance (Eph. 1:18).
And this inheritance is imperishable, undefiled, unfading, and reserved in heaven for me and for you (1 Pet. 1:4). Everything good and everything nice.
But Paul’s not highlighting the benefits of having the inheritance; he’s highlighting the danger of being excluded from the inheritance. As much as our flesh may want to make light of our spiritually unhealthy relationship with our desires, God doesn’t - He makes clear that if we don’t get a spiritual grip and forsake ourselves for Him, then we will not inherit Him or anything from Him in the life to come.
And in case our hearts wanted to justify ourselves further, Paul includes v. 6:
6 Let no one deceive you with empty words, for because of these things the wrath of God comes upon the sons of disobedience.
There’s a lot of empty talkers, saying a lot of empty things to appease your conscience and conviction about unaddressed sin! Don’t be deceived - wrath is actively coming upon those consumed by their desires, who are simply sons of disobedience to the Lord.
Outro
Outro
To recap, Paul’s called Christians to be known for living like God in 4 ways. In verses 1-2, he says, “Be known for godly living.” In verses 3-4b, he says, “Don’t be known for earthly living.” In verse 4b, he says, “Be known for godly thinking.” And in verses 5-6, he says, “Don’t be known for earthly thinking.”
Before we close, I want to make a few observations and conclusions in light of what we’ve read.
1) To be known for godly living is to be known for self-sacrifice. (v. 1-2)
It’s instructive that in v. 2, the example for the love we’re to live our lives with is love through giving of self. Christ gave Himself willingly for the sake of those He loved.
In the Old Testament many animal sacrifices, even when properly prepared, were not received by God as a fragrant aroma because the offerer had a wrong attitude and a heart far from him. In contrast, Christ willingly gave himself to be offered, and he did it to be a pleasant aroma to God. In the same manner, believers are enjoined to exhibit sacrificial love so as to be a sweet perfume not only to God but also to fellow believers (2 Cor 2:14–16). Christ’s love cost him his life. Should our love be without cost?
Harold W. Hoehner, Philip W. Comfort, and Peter H. Davids, Cornerstone Biblical Commentary: Ephesians, Philippians, Colossians, 1&2 Thessalonians, Philemon., vol. 16 (Carol Stream, IL: Tyndale House Publishers, 2008), 100–101.
In that vein then, to love is to deny self. What’s our reputation among men? Are we known for loving others at our own expense, or loving ourselves at other’s expense?
2) To be known for earthly living is to be known for self-exaltation. (v. 3-4b)
To walk and talk without self-control is still controlled, just by the flesh rather than the Spirit. It exposes a proactive desire to exalt self-interest and self-promotion, resulting in a reactive disregarding of God and others.
John the Baptist, whom Jesus called the greatest man who ever lived, said that Christ must increase, but he himself must decrease (John 3:30). Does our reputation reflect that attitude? Or does it reflect the reverse?
3) To be known for godly thinking is to be known for being God-centered. (v. 4c)
The godly one keeps altitude in every circumstance - he isn’t tossed to and fro by every season of life, but is anchored in the unchanging truth of God’s Word.
This is how Job was able to worship in response to grief. (Job 1:20-22)
This is how David was able to hope while under active punishment for his own sin. (2 Sam. 16:1-14)
And this is how Paul was able to content himself in the Lord in seasons of plenty and few. (Phil. 4:12-13)
In other words, to be thankful is to be God-focused, to be God-centered. Does our reputation reflect that perspective? Or does it reflect the opposite?
4) To be known for earthly thinking is to be known for being self-centered. (v. 5-6)
The worldly mind has a myopic perspective because it can’t see life through God’s eyes with God’s mind - this is what leads to sinful fear, anxiety, depression, distraction, etc.; through fear of death it is subject to slavery for all of life (cf. Heb. 4:15). Because of that fear of death, the worldly mind avoids thinking about death and instead seeks to get its own during all the days it can muster up.
From that point of view, it only makes sense that you would worship the achievement of your desires - what else is there to live for? But we’re to be under no illusion in Christ: the man who is preoccupied with himself has no promised possession in Christ. If we are in Christ, we’ve been set free from the fear of death, from the captivity of sin, and have so many riches awaiting in Christ now, and in the life to come. Does our reputation show that we orient our lives accordingly? Or are we known for orienting our lives around getting what we want when we want for our selfish gain?
To that end, let’s strive to be known for living like God as His children and inheritors of His kingdom. He loves us, gave His Son for us, and has prepared an inheritance for us. Is He not worthy of our worship? Let’s pray.
