This is an academic paper I wrote for my Greek Exegesis class during the fall of 2013.
BECOME IMITATORS
Written around A.D. 60 by the apostle Paul of Tarsus, possibly from the cell in the Roman prison where he was being held[1], the letter to the Ephesians is similar to his letter to the Colossians comes with a twofold purpose: primarily, it is a letter of encouragement, but it is also a reminder that since they (those receiving the letter) are Christians, they must live as such. The letter was written to encourage any Gentile believers, and also to clarify that Gentiles and Jews have all been brought together as one in Christ. Ephesians is divided into two clear sections: the first three chapters lay out theological truths, and the last three chapters lay out clear instructions of how a Christian is to live.
The passage in particular which I will focus on, 5:1-12, happens to fall in the second half of the letter and fits into this text as a piece of instruction which has one clear message: As children of God and of Light, we should imitate God by walking in love and in light; darkness and immorality have no place in love and light. Chapter 4 begins the second half of Ephesians, and concludes (verses 29-32) with talking about letting “no unwholesome word proceed from your mouth, but only such a word as is good for edification according to the need of the moment, so that it will give grace to those who hear.” It also says that we should be kind to each other, tender-hearted, and forgiving each other, “just as God in Christ also has forgiven you.” Thus, chapter 5 immediately begins with, “Therefore, become imitators of God as beloved children, just as Christ loved you and gave Himself up for us,” and goes on to talk about living as children of light. After my passage, Paul goes on to say “But all things become visible when they are exposed by the light, for everything that becomes visible is light,” and talks about the importance of being careful how we walk and making the most of our time.
Paul uses 171 words (in the Greek) to make his point that immorality has no place in love and among God’s beloved children. Paul says several things in this passage, and one has to look a little closer than the surface to see all of it. We should become imitators of God (ref. Matt 5:48; 1 Pet 1:15-16; Col 3:12; Eph 4:12; 1 John 4:11) as beloved children (we are His children), and walk in love even as Christ loved us (ref. Col 3:5; 1 Cor 6:13, 18), and our lives should be lived as a sacrifice to God which has a sweet smell (cf. Rom 12:2). Les Painter states: “Our love should also be a sacrifice.” [2]The phrase “become imitators” points to what we should be, and not what we should do. This becomes important when one takes into consideration the fact that the rest of the section is talking about what we should (and should not) do.
The statement of “as beloved children” also adds an addition answer to any “why” that could be asked in regard to 4:3 which states to preserve the unity of the Spirit with all diligence; why do this? We are children of God. Immorality, impurity, and greed should not even be named among the people of God, and filthiness and worthless talk should be replaced instead with thanksgiving (ref. Eph 4:29). Thanksgiving and worthless talk are at odds with each other; thanksgiving leaves no room for worthless talk, and worthless talk nullifies thanksgiving. Paul purposely makes this contrast to show that God’s children are called to an even higher standard of moral living. He reinforces this by stating that we can know with certainty that no immoral, impure, or covetous person will have any inheritance in the kingdom of Christ and God—in fact, such a person is an idolater (ref. Gal 5:21; 1 Cor 6:9-10; Rev 21:8). When thinking about how serious God took adultery during Old Testament times, this again comes as a very stark contrast. We are called be different; not look or act different, but be different.
Paul’s love for the Ephesians bleeds through his words, and he makes certain to urge them to stand firm in truth by stating “let no one deceive you with empty words.” Because such people deceive God’s children and lead them astray (like wolves that would come to snatch sheep from the flock), “the wrath of God comes upon the sons of disobedience.” (Ref. Col 3:6; Col 2:8; Matt 14:4; 1 John 4:1; Rom 1:18) Note here the contrast that Paul makes with verse 1. We are called children of God; those who deceive and lead astray, though, are not children of God but rather sons of disobedience. And because the sons of disobedience are not children of God, Paul states in verse 7, “do not be partakers with them,” (ref. Pro 9:6; 13:20). He goes on to add additional reasoning behind this as well: “for you were formerly darkness but now you are Light in the Lord…” (Ref. John 8:12; 1 John 1:7). Light and darkness cannot cohabitate. Therefore, as Light in the Lord, we should “walk as children of Light”. Paul states the fruit of the Light “consists in all goodness and righteousness and truth,” (ref. Gal 5:22-23). And in walking as children of Light, we should learn what is pleasing to the Lord (ref. Rom 12:2).
Immediately, Paul contrasts this with the statement: do not participate in the unfruitful deeds of darkness, but instead even expose them (ref. 1 Tim 5:20; 2 Tim 3:6; Rom 13:12; 1 Cor 5:9-11). Again, light and darkness cannot cohabitate. If we are to live as children of Light, we cannot play with the things of darkness. We cannot play in the streets of sin. A God who doesn’t discipline is one watching His kids playing in their streets of sin, but our God is one who disciplines. His wrath comes upon the sons of disobedience. This passage concludes with: “for it is disgraceful even to speak of the things which are done by them in secret.” The deeds of darkness are such a putrid smell in God’s nostrils that it is disgraceful for God’s children to even speak of such things.
There are several key words in this passage which I would like to point out. First is the word γίνεσθε, which best translates “become”, and is in the imperative case. Though it is often translated “be”, the root word, γίνομαι, translates as “come into a state of being,” or “become”. Thus, my conclusion of the word’s best meaning stands. Another word is μιμηταὶ, which translates as “imitators”. This word is key to this passage, as the remainder of the passage centers around what it means to be imitators. Also in this passage, as in several others, Paul tells us to walk, which is περιπατεῖτε. Here he tells us to walk in love. The word used for love here is ἀγάπῃ. The next word I wish to point out is μωρολογια, which is translated in this passage as “foolish talk” but I believe better translates “worthless talk”. It is any speech which is does not described in Ephesians 4 or 5 as being fitting for God’s children. The word συνμέτοχοι translates “partakers with” (verse 7). Interestingly, the word translated as “participate” in verse 11, συνκοινωνεῖτε, is better translated as “have a joint share of”. It is not simply a matter of participation, but a matter of having an equal, or joint, share with the unfruitful deeds of darkness. The word for “learning” (verse 10) is δοκιμάζοντες and can also be translated as “testing”. Testing what is pleasing to God.[3]
Next we come the word πορνεια. A brief word study has showed that this word (which, by the way, is the word from which the English word “pornography” is derived from) can be best translated one of two ways in this passage: immorality, or sexual immorality.[4] Seeing as Paul follows the word with “immorality” (NASB) with “impurity” in the context of being imitators of God (a lot of “im” words, or as I’d say, “I’m” words), it becomes clear that he is talking about issues of the heart and not just issues of the hand. Thus, it could be translate either way and still fit the overall context of the passage well. [5]
I could not find any significant or otherwise noteworthy issues of textual criticism with this passage, and most findings have been conclusive with one another. There have not been theological issues with this passage in terms of interpretation or application, as it is very straightforward. I would not conclude that this is the key passage of Ephesians because taken by itself without the surrounding context of the rest of the letter, it does not hold nearly as much value, and much of its own value is lost because it must be taken in its greater context to be fully understood. It has been a fun semester studying this passage and I’m glad for all exegetical techniques I learned in the process of doing so.
Bibliography
Chris. Letters to the Church: Ephesians. August 21, 2012. http://www.biblegateway.com/blog/2012/08/letters-to-the-church-ephesians/ (accessed December 8, 2013).
Meyer, Frederick Brotherton. F.B. Meyer's 'Through the Bible' Commentary. 1914. http://www.studylight.org/com/fbm/view.cgi?bk=eph&ch=5 (accessed 12 4, 2013).
Painter, Les. Christian Belief and Behaviour: An EasyEnglish Bible Version and Commentary on Paul's Letter to the Ephesians. UK: Wycliffe Associates, 2005.
Unknown. Ephesians 5:1-5:21: Walking in the light, Imitating God. July 10, 2013. http://www.bcbsr.com/books/eph5a.html (accessed December 4, 2013).
Balz, Horst, and Gerhard Schneider. Exegetical Dictionary of New Testament Theology. Grand Rapids, MI: William B. Eerdman's Publishing Company, 1990.
Brown, Colin. The New International Dictionary of New Testament Theology. Grand Rapids, MI: Zondervan Publishing House, 1986.
Danker, Frederick William. A Greek-English Lexicon of the New Testament and other Early Christian Literature, Third Edition. Chicago, IL: The University of Chicago Press, 2000.
Liddell, Henry George, and Robert Scott. Greek-English Lexicon. Oxford: Clarendon Press, 1996.
—. Greek-English Lexicon. New York: Harper & Brothers Publishers, 1872.
[1]Chris. Letters to the Church: Ephesians. August 21, 2012. http://www.biblegateway.com/blog/2012/08/letters-to-the-church-ephesians/ (accessed December 8, 2013).
[2] Painter, Les. Christian Belief and Behaviour: An EasyEnglish Bible Version and Commentary on Paul's Letter to the Ephesians. UK: Wycliffe Associates, 2005.
[4] Balz, Horst, and Gerhard Schneider. Exegetical Dictionary of New Testament Theology. Grand Rapids, MI: William B. Eerdman's Publishing Company, 1990.
[5] Brown, Colin. The New International Dictionary of New Testament Theology. Grand Rapids, MI: Zondervan Publishing House, 1986.
Danker, Frederick William. A Greek-English Lexicon of the New Testament and other Early Christian Literature, Third Edition. Chicago, IL: The University of Chicago Press, 2000.
Liddell, Henry George, and Robert Scott. Greek-English Lexicon. Oxford: Clarendon Press, 1996.
—. Greek-English Lexicon. New York: Harper & Brothers Publishers, 1872.
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