July 14, 2014 Ephesians Chapter 5

Ephesians Chapter 5

Originally posted Wednesday August 27, 2008

Ephesians Chapter 5:3-20 Renounce Pagan Ways

In the previous chapter the writer has extolled the benefits of a unity that "promotes the church's growth in building itself up in love." He compares the former life that members' had lived with the new life lived in Christ, providing examples of exemplary conduct versus that which demonstrates a life of futility, darkened and alienated from God. He paints the pagan non Christian world in stereotypical terms, as if all pagans were morally depraved, without an ounce of goodness and totally incapable of doing the good. There is not a hint of Paul's teaching that the Christian cannot be separated from the world and its associations with pagans. They were, after all, the audience to whom Paul was sent with the welcoming Gospel of Christ. In Ephesians the emphasis is on separation, keeping with one's own kind and continuing to highlight the sinfulness of those not within the ecclesia, the "people called out" of the world.

In the current chapter the writer continues to hold the two worlds in tension with the Church openly confronting the pagan world with the depth of their sin. That confrontation may be understood as direct or by moral example. The author is not clear but the latter seems more pragmatic given the hostile environment in which the Church existed. We might be reminded of the song, "They will know we are Christians by our love." Perhaps the thought here is that the pagans will know the Christians by their words and actions. This was certainly the case with the Diaspora Jews whose strong emphasis on moral ethics, family and monotheism drew in a significant number of pagans as God worshippers. There is an important lesson for the Church in being "different." If there is nothing particularly different or nobler in the words, deeds and world view of the Church -or any other religious body, which sets it apart from the modus operandi of the world in general why would anyone be drawn to its doors?

The catalog of "pagan ways" is well known in the letters of Paul and other New Testament writings. The subjects of sexual immorality and greed are so alien to the believer's mind that they should not even be the topic of conversation lest the words themselves become a contaminant. Obscenity, silly and vulgar (common) talk is to be replaced by thanksgiving. In particular no one guilty of sexual immorality and sexual greed (sexual coveting) will participate in "the kingdom of Christ and of God." This does not refer to two kingdoms but it does reflect the high Christology of John's Word that was with God (Jn. 1:1) in which that which is God's is shared by the exalted Christ.

What follows are warnings not to be deceived by the tempting allures by pagans to join in their disobedience. It is better not to be associated with them at all (a separation from society). They walk in darkness (the realm of evil) but the believers are the "children of light" (the realm of God) and are to bear the fruit of the light - "all that is good and right and true" and pleasing to Christ. Beyond the refusal to participate in the works of darkness the believer is advised to expose such works by the light of their own life of goodness and obedience as an example of what  is "good and right and true."

In the form of a doxology the writer summarizes his idealistic image of the believer as one who is wise rather than foolish; who makes good use of the time in this evil generation; is filled with the Spirit and not wine; sings the Psalms, hymns and spiritual songs as a melody to Christ, always and in everything giving thanks to God in the name of Christ.

Ephesians Chapter 5:21-33 The Christian Household

In this passage and in two passages of Chapter six the writer establishes the "Household Code" for the Christian family as well as for slaves and masters. Such codes were common in Hellenistic writing and were meant to provide a standard for household relationships as well as the relationship of the family to the State. In the Christian Code there is no regimentation for the sake of an orderly society but there is an upward understanding of where authority rests. All aspects of these relationships are based on Christ's relationship with the Church and the foundational necessity of love one for the other.

While the hierarchical view of Christ who is the head of the Church serves as the model the writer begins with the larger view that the husband and wife are to be "subject to one another out of reverence for Christ." In that way wives are to be subject to and revere their husbands. Husbands are to love their wives "as Christ loved the Church," sacrificially loving and caring for them as they do their own bodies, for to love one's wife is to love one's self. The writer cites the Biblical mystery of marriage wherein the husband leaves his parents and joins with his wife and the two become one flesh, as Christ becomes one with and inseparable from the Church. Far from the simple patriarchal or controlling view of marriage there is a true mutuality of love and reverence. The greater responsibility is placed upon the husband who acts in imitation of Christ with the same kind of devotion, love and care that Christ has for his own body, the Church.