Waking Up in the Dark
How can we live with clarity and purpose in a culture obsessed with self-indulgence?
Ephesians 5:3-20
Read the whole passage before anything else. Everything below exists to help you understand what you just read.
3But sexual immorality, and all uncleanness or covetousness, let it not even be mentioned among you, as becomes saints;
4nor filthiness, nor foolish talking, nor jesting, which are not appropriate, but rather giving of thanks.
5Know this for sure, that no sexually immoral person, nor unclean person, nor covetous man (who is an idolater), has any inheritance in the Kingdom of Christ and God.
6Let no one deceive you with empty words, for because of these things the wrath of God comes on the children of disobedience.
7Therefore don’t be partakers with them.
8For you were once darkness, but are now light in the Lord. Walk as children of light,
9for the fruit of the Spirit is in all goodness and righteousness and truth,
10proving what is well pleasing to the Lord.
11Have no fellowship with the unfruitful deeds of darkness, but rather even reprove them.
12For it is a shame even to speak of the things which are done by them in secret.
13But all things, when they are reproved, are revealed by the light, for everything that reveals is light.
14Therefore he says, “Awake, you who sleep, and arise from the dead, and Christ will shine on you.”
15Therefore watch carefully how you walk, not as unwise, but as wise,
16redeeming the time, because the days are evil.
17Therefore, don’t be foolish, but understand what the will of the Lord is.
18Don’t be drunken with wine, in which is dissipation, but be filled with the Spirit,
19speaking to one another in psalms, hymns, and spiritual songs; singing and making melody in your heart to the Lord;
20giving thanks always concerning all things in the name of our Lord Jesus Christ to God, even the Father;
What just happened?
Picture this: Ephesus, a bustling metropolis in the Roman province of Asia Minor, around 60-62 AD. It was a city of monumental temples, a major port, and a crossroads of cultures. Its most famous landmark was the Temple of Artemis, one of the Seven Wonders of the Ancient World, dedicated to a goddess whose worship involved elaborate, sometimes ecstatic, rituals. The city's wealth and diverse population also meant a vibrant, sometimes chaotic, social scene. Think of a modern global city where every kind of lifestyle and belief system converges, often without much moral restraint. This was the backdrop against which Paul, likely from a Roman prison, was writing to a community of Christians he had helped establish.
These Christians in Ephesus weren't living in a vacuum. They were surrounded by the very culture Paul describes in this letter – a world where sexual immorality was commonplace, where financial greed was celebrated, and where drunken revelry was a normal part of social life and religious festivals. The line between acceptable and outrageous was often blurred, and pagan practices frequently involved behaviors that would shock modern sensibilities. Paul isn't just speaking in generalities; he's addressing a specific community facing real temptations and pressures to conform to the norms around them. Many of them had converted from paganism, leaving behind a way of life that was deeply ingrained in their society, their families, and their own past. They were new to this 'light' Paul talks about.
Paul's letter isn't some abstract theological treatise; it's a practical guide for a community trying to figure out how to live a new life in an old world. They were attempting to build a unique counter-culture within a powerful empire. The letter served as a blueprint for distinguishing themselves – not just intellectually, but in their everyday actions. Paul understood that genuine transformation wasn't just about changing beliefs; it was about changing behaviors, habits, and even the way they spoke and thought. He was essentially telling them: "You've signed up for a new way of living, and it's going to look very different from the world you grew up in. Here's how to navigate it without getting lost or blending in."
The Out-of-Bounds List
Paul starts with a blunt list of things that simply 'should not even be mentioned among you.' He names "sexual immorality, and all uncleanness or covetousness," then adds "filthiness, nor foolish talking, nor jesting." It's direct, no sugar-coating. For Paul, these aren't just minor missteps; they are fundamental deviations from what it means to be 'saints' – literally, 'holy ones' or 'set apart ones.' The word 'uncleanness' (akatharsia in Greek) isn't just about physical dirt; it refers to moral impurity, anything defiling. 'Covetousness' (pleonexia) is particularly singled out and linked to idolatry. It's an insatiable desire for more, a greed that places material things or personal gain in the position where God should be. Paul is drawing a clear boundary. The Ephesians, living in a culture where such behaviors were often normalized, are being told these things have no place among them, and anyone consistently engaging in them has 'no inheritance in the Kingdom of Christ and God.'
This isn't just Paul being a killjoy; he's laying out the stakes. He warns against 'empty words' (kenois logois) – arguments or philosophies that try to justify these behaviors. He implies there were voices, perhaps within the community or from outside influences, attempting to rationalize or downplay the seriousness of these actions. Paul is having none of it. He states plainly that 'because of these things the wrath of God comes on the children of disobedience.' The 'wrath of God' isn't some arbitrary outburst; it's the natural and just consequence of humanity living in opposition to its creator's design. And his concluding directive is sharp: 'Therefore don’t be partakers with them.' It’s a call for disassociation from practices and philosophies that fundamentally contradict their new identity. This isn't about shunning individuals, but about actively refusing to participate in or endorse lifestyles that are antithetical to the life they've committed to.
From Darkness to Spotlight
Paul transitions from what they shouldn't do to who they are. 'For you were once darkness, but are now light in the Lord.' This isn't just a clever metaphor; it's a profound statement about their past and present identity. They weren't just 'in the dark,' they *were* darkness. Now, by their connection to Christ, they are light. The implications are enormous. Light inherently dispels darkness. It reveals. It makes things clear. So, their new mandate is to 'walk as children of light.' This 'walk' (peripateite) means their daily conduct, their way of life, their habits. It's about living consistently with this new identity. He immediately clarifies what this 'fruit of the Spirit' (or fruit of light, depending on the manuscript variation, but the meaning is consistent) looks like: 'all goodness and righteousness and truth.' These aren't abstract virtues; they are concrete actions and character traits that demonstrate this light-filled life.
Their job, then, is 'proving what is well pleasing to the Lord.' This isn't about earning favor; it's about discerning and demonstrating what God approves of, like a chef tasting a dish to ensure it's just right. And in this discerning, they are to 'have no fellowship with the unfruitful deeds of darkness, but rather even reprove them.' 'Reprove' (elenchō) means to expose, to convict, to bring to light. It's not about judgmental condemnation in a harsh tone, but about the very presence of light exposing what darkness tries to hide. Paul acknowledges that 'it is a shame even to speak of the things which are done by them in secret.' There were undoubtedly activities so vile, so hidden, that merely describing them would be offensive. But the light doesn't just recoil; it exposes. 'All things, when they are reproved, are revealed by the light, for everything that reveals is light.' This is a powerful, almost philosophical, statement. Light isn't just what you see by; it *is* the revealing agent itself. This section culminates with a poetic call: 'Awake, you who sleep, and arise from the dead, and Christ will shine on you.' It’s an ancient hymn or prophecy (possibly from Isaiah 60:1 or other Old Testament passages), urging them to shake off their spiritual stupor and embrace the illumination Christ offers. It’s an invitation to a profound awakening.
Sharp Focus in a Hazy World
Having established their new identity as 'light,' Paul gets intensely practical about *how* to live it out. 'Therefore watch carefully how you walk, not as unwise, but as wise.' The word 'watch carefully' (blepete akribōs) is about precision, paying close attention to every step. It’s like navigating a tricky path where one wrong move could be disastrous. Wisdom here isn't just about intellectual cleverness; it's about practical insight into how to live well in God's world. This wisdom is especially crucial 'redeeming the time, because the days are evil.' 'Redeeming the time' (exagorazomenoi ton kairon) literally means 'buying up the opportunity.' It's like a strategic shopper seizing a valuable item while it's available, knowing that opportunities are fleeting, especially 'because the days are evil' – a recognition that the moral climate and spiritual forces at play are hostile. Time is a precious, finite resource, and in a world pushing you towards foolishness, using it purposefully is a wise act.
Building on this, Paul warns, 'Therefore, don’t be foolish, but understand what the will of the Lord is.' Foolishness, in biblical terms, isn't a lack of intelligence, but a failure to live in accordance with God's wisdom. And one key way to avoid this is to 'not be drunken with wine, in which is dissipation, but be filled with the Spirit.' Drunkenness leads to 'dissipation' (asōtia), a word that means reckless, wasteful living, a lack of self-control. It's a contrast between external, mind-altering substances leading to chaos, and internal, Spirit-filling presence leading to order and purpose. The Spirit's filling isn't passive; it produces fruit. This filling manifests in communal worship and gratitude: 'speaking to one another in psalms, hymns, and spiritual songs; singing and making melody in your heart to the Lord; giving thanks always concerning all things in the name of our Lord Jesus Christ to God, even the Father.' This creates a different kind of buzz, a spiritual uplift that contrasts sharply with the emptiness of a drunken stupor. It's a call to foster an atmosphere of joy, shared faith, and persistent gratitude, fundamentally shaping their interactions and inner lives. This isn't just about Sunday services; it's about the pervasive atmosphere of their lives together, a constant, conscious expression of worship that defines their new reality.
What are we supposed to see?
This passage shows a God who is deeply invested in the moral character of his people. He is not a distant, indifferent deity. Rather, through Paul's words, we see a God who draws clear boundaries, distinguishing his kingdom from the surrounding culture. He desires a people who reflect his 'goodness and righteousness and truth' and warns of the consequences for those who persist in practices contrary to his nature. His 'wrath' is not capricious but a righteous response to deliberate disobedience, indicating a God who takes human choices and their impact seriously. He doesn't compromise on the ethical standards he establishes for his followers, signaling a commitment to holiness and justice.
Christ is portrayed here as the source of light and awakening. Paul doesn't say, 'You were once darkness, and now you have some light.' He says, 'You *are* now light in the Lord.' This is a profound statement of identification. Christ's presence is what transforms individuals from spiritual sleep and death into vibrant, revealing light. He is the one who 'will shine on you,' actively illuminating their path and empowering them to live wisely in a world of moral ambiguity. This shows a Christ who is not just a historical figure or a theological concept, but an active, transforming power, the very light that exposes darkness and enables his followers to embody truth and goodness.
- 1IDENTITY
You were once 'darkness' but 'are now light in the Lord.' Your fundamental identity has shifted from moral blindness and chaos to illumination and truth, not by your effort, but by your connection to Christ.
- 2WHAT HE VALUES
God values a life characterized by 'goodness and righteousness and truth,' lived with wisdom, purpose, and constant gratitude, free from self-indulgent dissipation and covetousness. He values a community marked by worship and mutual encouragement.
- 3WHAT HE CONFRONTS
God confronts sexual immorality, impurity, covetousness (idolatry), foolish talk, and all 'unfruitful deeds of darkness,' warning of his wrath for those who persist in these behaviors and deceive others about their consequences.
Where this sits in the whole Bible
Ephesians 5:8 → John 8:12
Paul's statement 'you are now light in the Lord' echoes Jesus' own claim, 'I am the light of the world. Whoever follows me will not walk in darkness, but will have the light of life.' It underscores that the believer's light is derived directly from Christ.
Ephesians 5:16 → Colossians 4:5
The instruction to 'redeem the time, because the days are evil' is mirrored in Colossians 4:5: 'Walk in wisdom toward outsiders, making the best use of the time.' Both passages emphasize the urgency and strategic nature of living wisely in a challenging world.
Ephesians 5:18 → Acts 2:13-18
The contrast between being 'drunken with wine' and 'filled with the Spirit' finds an interesting parallel in Acts. On the day of Pentecost, when the disciples were filled with the Holy Spirit and began speaking in other tongues, some observers accused them of being 'filled with new wine.' Peter clarifies that this new experience is not drunkenness but the prophesied outpouring of God's Spirit, demonstrating the Spirit's power as an alternative 'intoxication.'
The core argument here is that identity drives behavior: you *are* light, therefore you must *walk* as light, which means actively exposing and avoiding the unfruitful deeds of darkness, not just passively abstaining.
Don't rush past this
The most uncomfortable part of this passage for many is Paul's explicit and unyielding list of behaviors that 'should not even be mentioned among you' and the stark warning that those who persist in such things 'has no inheritance in the Kingdom of Christ and God.' This directly challenges modern sensibilities that often prioritize personal autonomy and an inclusive, non-judgmental stance above all else. Paul is drawing a very clear, very uncomfortable line, suggesting that certain behaviors are not just 'mistakes' but fundamentally disqualify one from God's kingdom. It’s an exclusionary statement in a culture that champions radical inclusion, forcing us to grapple with the idea that not all lifestyles are compatible with claiming an inheritance in God's kingdom.
Further compounding the discomfort is the call to 'reprove' the 'unfruitful deeds of darkness.' This isn't just about personal purity; it's about actively shining a light on, and exposing, the questionable behaviors of others. For many, this sounds like judgment or moral policing, which is often seen as deeply offensive. The passage doesn't soften this by providing detailed instructions on *how* to reprove, leaving open the possibility of misinterpretation and misuse. It forces us to confront the tension between personal conviction and cultural tolerance, especially when 'shameful' things are done in secret but still require exposure by the light that believers embody.
Turn it inward
Three questions from this passage. Answer them or just sit with them — nothing here is required to finish the lesson.
God, open my eyes to see the world as it truly is, the light and the shadows. Help me to live as the light you've made me, not shrinking from uncomfortable truths or blending into the darkness. Grant me wisdom to make the most of every moment, and fill me with your Spirit so that my life, my words, and my heart constantly point back to you. Amen.
This week, identify one area where you tend to passively accept or participate in a 'dark' cultural norm (e.g., gossip, complaining, excessive consumption of fleeting entertainment). Consciously choose to 'reprove' it by offering a 'fruit of light' instead – speak an encouraging word, practice intentional gratitude, or engage in meaningful conversation. Don't just avoid; actively replace.
History, language, objections and sources. None of it is needed to understand the passage.
Paul lists 'sexual immorality' and 'uncleanness' as things that have 'no inheritance in the Kingdom of Christ and God.' Does this mean that anyone who has ever engaged in these acts is automatically condemned, regardless of repentance or faith?
This is a question of interpretation that has been debated for centuries. One perspective, rooted in the broader narrative of the New Testament, is that Paul is not describing isolated past acts, but a *pattern of life* – a character defined by these practices. The Greek present tense often implies ongoing action or a state of being. So, 'no sexually immoral person' might be better understood as 'no habitually sexually immoral person' or 'one whose life is characterized by sexual immorality.' The rest of Paul's letters, and indeed the entire New Testament, emphasize God's grace, forgiveness, and the transformative power of repentance for all sins. Figures like the prostitute in Luke 7 or the tax collector Zacchaeus show that past sins, no matter how egregious, can be forgiven through faith and a changed life. The 'inheritance' is lost by those who *remain* in these practices, rejecting the new life offered in Christ, not by those who have sinned and repented. It's about allegiance and fundamental identity, not a checklist of past failures. This perspective acknowledges both Paul's stern warnings and the overarching message of redemption.
However, other interpretations view Paul's words as a definitive statement that certain acts are so antithetical to God's nature that participation *at any level* can jeopardize one's eternal standing, regardless of subsequent claims of repentance. This view often emphasizes the seriousness of sin and the need for rigorous adherence to biblical standards. The tension lies in balancing the depth of God's grace with the seriousness of sin and the call to holiness. Most interpretations, however, find that the emphasis is on the *continuing practice* and *unrepentant heart* rather than a single past action, consistent with the idea that salvation is by grace through faith, leading to a transformed life.
If we are 'light' and must 'reprove' the unfruitful deeds of darkness, does this mean Christians should constantly be pointing out the flaws and sins of others, becoming moral police for society?
This is a frequent misunderstanding of Paul's instruction. The Greek word 'reprove' (elenchō) carries the sense of 'to expose,' 'to convict,' or 'to bring to light,' often implying a demonstration of truth rather than harsh accusation. It's less about verbal condemnation and more about the very presence of light making darkness visible. The passage suggests that simply by *living* as children of light – embodying goodness, righteousness, and truth – the darkness around them will be exposed. This isn't an aggressive, judgmental 'calling out' of individual sins in public, but rather the natural effect of a contrasting way of life. When genuine light is present, the shadows become obvious. Consider a well-lit room next to a dark one; the dark room doesn't need to be verbally condemned, its darkness is simply apparent. Furthermore, the context of 'reproving' within the letter, especially surrounding unity and love, suggests that any such exposure should be done with wisdom, discernment, and a desire for truth and redemption, not self-righteous condemnation. It's about truth being seen, not necessarily always truth being shouted.
The broader New Testament also provides safeguards against self-righteous judgment (e.g., Matthew 7:1-5). The primary call for believers is to examine their own lives first. The 'reproving' here can also be seen as an internal call for the Christian community to hold its own members accountable and to not endorse or participate in the 'unfruitful deeds' of their surrounding culture. It’s about not allowing darkness to infiltrate their own ranks and about their collective way of life being a visible contrast. The goal is clarity and transformation, not condemnation for condemnation's sake.
Paul tells us to 'redeem the time, because the days are evil.' Does this mean the world is constantly getting worse, and we should expect increasing evil?
Paul's phrase 'the days are evil' (hai hēmerai ponērai eisin) reflects a pervasive understanding in ancient Jewish and early Christian thought that the present age is under the influence of hostile spiritual forces and moral decay, a 'fallen' world, distinct from the 'age to come' (the Kingdom of God). This perspective doesn't necessarily mean things are always *progressively* getting worse in a linear fashion, but rather that the fundamental nature of the present world system, apart from God, is marked by opposition to divine good. It's a statement about the *quality* of the age, not necessarily its chronological trajectory. He is reminding his readers that they live in a morally compromised environment, where temptations and hostile forces are ever-present.
Therefore, 'redeeming the time' isn't about bracing for an apocalypse, but about strategic living in the face of existing challenges. It implies making the most of every opportunity for good, for God's purposes, because the environment is difficult and time is finite. It's a call to proactive engagement and wisdom within a challenging reality, rather than a prediction of constant societal decline. While some interpret it to mean things will get worse before Christ's return, the primary meaning here is a practical exhortation to live wisely and purposefully *within* the currently existing, 'evil' nature of the world, regardless of whether it's getting better or worse overall.
The Context of 'Sexual Immorality' (Porneia)
The Greek term 'porneia' (sexual immorality) is a broad term, far more encompassing than simply adultery. It covers a wide range of illicit sexual behaviors in the ancient world, including prostitution, premarital sex, incest, and even certain cultic sexual acts associated with pagan worship. Its inclusion at the top of Paul's 'out-of-bounds' list for Ephesian Christians is significant because Ephesus, like many Roman cities, had a highly permissive sexual culture. The Temple of Artemis, while not necessarily endorsing sacred prostitution in the same way some other pagan temples did, certainly existed in a city where sexual norms were far looser than Judeo-Christian ethics. Therefore, for Paul to list 'porneia' as something 'not even to be mentioned' was a radical call for counter-cultural sexual ethics, setting the Christian community apart from the prevailing norms of their society and even from certain religious practices common at the time. This wasn't a minor social adjustment; it was a fundamental shift in worldview and practice, challenging deeply ingrained customs and personal liberties.