17 This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind,

18 Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart:

19 Who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness.

20 But ye have not so learned Christ;

21 If so be that ye have heard him, and have been taught by him, as the truth is in Jesus:

22 That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts;

23 And be renewed in the spirit of your mind;

24 And that ye put on the new man, which after God is created in righteousness and true holiness.

25 Wherefore putting away lying, speak every man truth with his neighbor: for we are members one of another.

26 Be ye angry, and sin not: let not the sun go down upon your wrath:

27 Neither give place to the devil.

28 Let him that stole, steal no more: but rather let him labor, working with his hands the thing which is good, that he may have to give to him that needeth.

29 Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers.

30 And grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption.

31 Let all bitterness, and wrath, and anger, and clamor, and evil speaking, be put away from you, with all malice:

32 And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you.

1 Be ye therefore followers of God, as dear children;

2 And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savor.

3 But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints;

4 Neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks.

5 For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God.

6 Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience.

7 Be not ye therefore partakers with them.

8 For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light:

9 (For the fruit of the Spirit is in all goodness and righteousness and truth;)

10 Proving what is acceptable unto the Lord.

11 And have no fellowship with the unfruitful works of darkness, but rather reprove them.

12 For it is a shame even to speak of those things which are done of them in secret.

13 But all things that are reproved are made manifest by the light: for whatsoever doth make manifest is light.

14 Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light.

Having digressed from the opening theme of the chapter (4:1-3), that he might unfold first, the unifying agencies in the Church which is Christ's body (verses 4-6); second, the diversity of gifts for service (verses 7-11); and third, the fact, motive and purpose of the ministry of the redeemed (verses 12-16), the Apostle now returns (verse 17) to the theme of the consistent walk which should characterize the life of all who are saved. He states emphatically that they should "henceforth walk not as other Gentiles walk, in the vanity of their mind." The correct reading is not other Gentiles, which would imply that the saints at Ephesus were also Gentiles. Being saved they were no longer thus to be classed as Gentiles any more than those who were saved from among the Jews were to be classed as Jews. All who are saved have come upon new ground where there is neither Jew nor Gentile, but where "Christ is all, and in all" (Col 3:11).

A New Relationship

This important implication as to the new relation of the saints to God should be carefully considered. The Gentile estate has been described twice before (2:1-3, 11), and here in Chapter four that estate is said to be "in the vanity [emptiness] of their mind, having the understanding darkened (cf. 2Co 4:3-4; Joh 3:19), being alienated from the life of God through the ignorance that is in them, because of the blindness [hardness] of their heart" (verses 17, 18). Doubtless the reference to alienation is that of the whole race in the Adamic fall. Concerning this Gentile estate it is yet added, "who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness" (verse 19). A very strong metaphor is used in the words past feeling since the thought is that of reaching the point in mortification where pain ceases. Similarly, the term lasciviousness is wider in its import than fleshly impurity: it is wantonness and rebellion against all divine authority and truth. And, again, both uncleanness and greediness are to be broadened in their meaning: in the first instance, to impurity of the heart and motive, and in the second instance, to covetousness or lust which knows no restraint in its selfish desires. This description of the moral debauchery of the Gentiles at the time this Epistle was written is, according to what may be known from contemporary history, in no way overdrawn. Such is the universal character of the fallen nature of man. From such moral corruption the Ephesian believers had been saved. Though restrained, indeed, to some extent, by the civilizing influence of the more general knowledge of God and His Truth, the underlying fact of a sin-nature abides unchanged, regardless of its varied manifestations, from the fall of Adam to the present hour.

It is fitting then, in view of the evil from which they have been saved, that these saints be reminded that they "have not so learned Christ" (verse 20); for having come to Him, and having heard Him, and having been taught by Him as the truth is in Jesus (verse 21) in common with all who believe, they are now called to represent the purity and virtues of Christ (1Pe 2:9). The change that has been wrought in them -- not by mere reformation, but by divine transformation -- is no less than that the former manner of life, which has been so vividly described, and the old man, which is corrupt according to the deceitful lusts, "is put off." That this is not a command for these saints to do something which was not yet accomplished is seen when two other passages are examined along with this. In Rom 6:6 the old man is declared to be crucified in the crucifixion of Christ; and in Col 3:9, it is stated of the believers that "ye have put off the old man and his deeds."

The disposing of the old man is wrought in that particular aspect of the death of Christ which is unto sin (Rom 6:10), and is also made an actuality by the Holy Spirit in all who believe. It should be observed, however, that the old man now "put off" is not identical with the flesh which, without question, is to abide with each believer to the end of his earthly pilgrimage (Gal 5:16-17); but it is rather the first Adamic-relationship which, for the believer, passed out of existence with the death of Christ, being replaced by the New-Creation relationship in Christ, the Last Adam. The connection with the first Adam, which was as vital as the life stream itself, has been broken by divine power to the end that a new connection might be established with Christ.

The appeal here is in accordance with the injunctions of grace. It is because the old man had been put off that they were to abstain from their former evil ways, rather than that by abstaining from evil ways the old man might be put off. Indeed a renewing of mind by the Holy Spirit is needed (verse 23) to the end that the vital importance of this purity of life shall be comprehended at all times and under all circumstances.

Similarly, they had been taught as the truth is in Christ that they had also "put on the new man, which after God is created in righteousness and true holiness" (verse 24). The new man is that which is wrought by the regenerating power of the Spirit -- "a new creature" (2Co 5:17; Gal 6:15)--and, being born of God, cannot participate in the former evil which is the tendency of the flesh and which was the practice of the old man. The new man, being thus begotten of God, is said to be "created in righteousness and true holiness." The righteousness referred to is that imputed righteousness which Christ is and which He is made to those who believe (2Co 5:21), and, likewise, true holiness is theirs on the ground of their new position in Christ (Heb 10:14).

Sins to Avoid

There follows at this point an enumeration of certain cardinal sins which are to be avoided and which would be inconsistent in the lives of those who have put off the old man and have put on the new. Little need be added here to the list of these sins or the divine exhortations which accompany them.

"Wherefore putting away lying, speak every man truth with his neighbor: for we are members one of another" (verse 25). The "wherefore" with which this plain injunction is introduced relates this and the following injunctions -- many indeed, which occupy almost the entire text that remains of this Epistle -- to all that has gone before. The appeal is most practical and reasonable in view of the fact that these believers were of one body and fellowship in the Lord.

"Be ye angry, and sin not: let not the sun go down upon your wrath: neither give place to the devil. Let him that stole steal no more: but rather let him labor, working with his hands the thing which is good, that he may have to give to him that needeth" (verses 26-28). By this statement, light is thrown on the question as to what is the true motive for labor and thrift: it is, "that he may have to give to him that needeth." There is no recognition to be allowed among believers of that world-principle which ministers to self or that seeks material things for the mere gratification of desire and possession.

"Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers" (verse 29). Of all the manifestations of the flesh, none is more unfettered than is the liberty of speech; but this must be restrained in the child of God. Words which do not edify are quite sure to injure, and things which cannot be said confidently in His presence are unfit for the hearing of others. It should be remembered that the flesh is always contrary to the Spirit and that it will yield to no other power than the power of God (Gal 5:16-17).

Because of the fact that the flesh and the Spirit are contrary the one to the other, the Apostle goes on to say: "and grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption" (verse 30). This important text, in addition to its clear implications as to the personality of the Holy Spirit, discloses the engaging fact that the child of God from the moment he is saved is so related to the indwelling Spirit that the sensitiveness of the Spirit supplements the normal functions of conscience. The Christian no longer lives according to his conscience alone, which conscience may be perverted and seared, but with the Holy Spirit Who may be grieved or not grieved by an act, a word, or a thought. That this new standard which the presence of the Spirit creates is higher than the old, and that under these conditions the true believer cannot walk as he walked before, needs no added emphasis (cf. Rom 9:1). So, also, it should be observed that the Spirit Himself indwelling the believer becomes that sealing of God which is unto the day of redemption. That "day," be it said, is not the day of our death: it is rather the Day of Christ -- the day when the body will be raised, redeemed, and reunited to the glorified soul and spirit. It is the day of "our gathering together unto Him" (2Th 2:1). Thus, as we grieve the Spirit by turning to seek our consolation in the world and not in Christ, so, contrariwise, we satisfy the Spirit when we live wholly unto Christ and look steadfastly for the day of redemption which ever draweth nigh.

The child of God is enjoined to let all bitterness, wrath, anger, clamor, evil speaking and malice be put away (verse 31). This can be done only by the power of the Spirit; hence the import of the word let, which indicates the extent and direction of the believer's responsibility in the conflict with sin -- a conflict, indeed, which may be even unto blood (Heb 12:4).

Virtues to Put On

As definitely, too, as the evil is to be dismissed, that which is Christ-like is to take its place, and the same divine power which can disannul the evil can also energize unto the good. We read, "And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you" (verse 32). The reason for Christian forgiveness, the one toward another, is here seen to be a reversal of the meritorious law-system (cf. Mat 6:14-15) and to be an appeal on the ground of super-abounding grace.

Having thus mentioned a fresh evidence of the knowledge-surpassing goodness of Christ, the Apostle resumes his appeal for the Christ-honoring life, contrasting again the former estate of these believers with the present blessings in Christ into which they have been brought through divine grace. The Epistle to the Hebrews is characterized by contrasts which are drawn between the features of the Mosaic order and those of Christianity, while the Epistle to the Ephesians is characterized by its contrasts between the estate of the lost and the estate of the saved.

The fifth Chapter opens with two verses of counsel concerning those characteristics which pertain to a holy life, and these are followed by three verses of counsel concerning those features of corruption which pertain to the flesh. Again, but little comment is needed. It should be noted, however (verses 1, 2), that the saints, here addressed as His dear children, are to be "followers of God ... and walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savor." How exalted indeed this ideal appears in the midst of the recognition of the works of the flesh which are mentioned in this passage! The inherent law which obligates the creature to do and to be all that the Creator designed has ever rested upon all humanity, but there is a specific privilege extended to God's dear children to follow Him according to the pattern which Christ is and to realize this holy privilege through the divinely provided enablement of the Spirit.

"But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints; neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks. For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God" (verses 3-5).

A distinction is demanded between that lawless sinning of the unregenerate, because of which they are characterized by these unholy designations, and the sinning of the child of God who, being overtaken in a fault or open sin, has descended temporarily to the level of those who habitually practice these evils. This distinction is set forth by the Apostle John in 1Jn 3:4-10, and there it will be observed that this form of sin which is lawlessness is declared to be no longer possible to the regenerate soul. The Apostle does not teach that Christians do not sin. He rather teaches that they cannot sin lawlessly since there is ever in them the divine presence Who not only restrains but Who, in case the believer sins, creates that agony of soul which is described by the Apostle Paul as that of a "wretched man" (Rom 7:24), and by David as the aching of his bones when his spiritual moisture was turned into the drought of summer (Psa 32:3-4). Thus the believer who sins even to the terrible length indicated above is not to be classified as an unregenerate sinner. For, though the evil character of the sin is in no way lessened by the fact that a saint commits it, he is not when thus sinning an habitual or lawless sinner, as the agony of his soul will fully prove (cf. 1Jn 3:10).

Difference Between Dark and Light

It is distinctly declared (verse 6) that while such deep sin will grieve the Spirit of God, it is these sins in their lawless character which cause the wrath of God to be upon the children of disobedience, which wrath can never come upon the child of God (Rom 8:1, R.V. On the all-inclusiveness of the term children of disobedience, see previous notes on Eph 2:2). The child of God must not be a partaker with the lawless sinner, nor indulge in his sins (verse 7). In emphasizing this solemn admonition, the Apostle again reminds these saints of the estate from which they were saved and points out the blessing into which they have come by sovereign grace (verse 8). Being "light in the Lord" they are to be as children of the light, or as those who are the product of the light. This strong contrast between darkness and light -- terms which are descriptive of the unsaved and saved -- is enhanced when it is observed that the unsaved are not here said to be "in the dark" but that darkness is in them, and that the saved are not merely in the light, but the light is in them.

The believer may walk in the dark or in the light (1Jn 1:5-6), but that is far different from being darkness, or being light. Certainly the life which is empowered by the Holy Spirit and which bears the fruit of goodness, righteousness and truth is not to be confused with the gross and depraved conduct of the lawless sinner (verse 9). The life energized to holy living is "acceptable unto the Lord" (verse 10) and becomes the ideal ever before the mind of those who are saved. The unfruitful works of darkness are to be reproved and the shame of them is ever to be recognized. Of these works of darkness the believer is not even to speak (verses 11, 12). It is the power of light to make manifest and thereby to reprove (verse 13).

This principle is peculiarly Christian in its character. God does not appoint His witnesses to a ministry of mere contradiction of the evil ideals, practices, or philosophies of the world: He rather directs His ministers to "preach the word" (2Ti 4:2), and as witnesses to "hold forth the word of life" (Php 2:16) against which nothing that pertains to the darkness can stand. Darkness cannot be dispelled by argument or denunciation: it is dispelled by the outshining of the light.

This section closes with an appeal (verse 14) to those in darkness and death, as indeed all were before the Light of Life came upon them. God it is Who calls whom He will to awake from the sleep of spiritual death.