Bullet Point Bible - Ephesians 5

Imitate God and Walk in Love

¹ Therefore, be imitators of God as dearly loved children² and live in love, just as Christ also loved us and gave himself for us, a sacrificial and fragrant offering to God.

The chapter begins with "Therefore," linking this practical instruction directly to the theological truths of previous chapters, especially the call to unity and new life in Ephesians 4.
"Imitators of God" (Greek: *mimētai tou Theou*) is a profound call for believers to model their character and actions after God's own, particularly His love.
This imitation is motivated by the believer's status as "dearly loved children," emphasizing relationship and grace, not mere duty.
The primary way to imitate God is to "live in love" (or "walk in love"), making love the defining characteristic of the Christian life.
Christ's self-sacrifice is presented as the ultimate model and standard for Christian love – it was purposeful, substitutionary ("gave himself for us"), and pleasing to God ("sacrificial and fragrant offering").
The language "sacrificial and fragrant offering" echoes Old Testament sacrificial terminology, indicating Christ's death fulfilled these types and was fully acceptable to God.
This section sets the foundation: Christian ethics are rooted in imitating God, enabled by our relationship with Him, and exemplified by Christ's sacrificial love.

Flee Immorality and Greed

³ But among you there must not be either sexual immorality, impurity of any kind, or greed, as these are not fitting for the saints.⁴ Neither should there be vulgar speech, foolish talk, or coarse jesting-all of which are out of character-but rather thanksgiving.⁵ For you can be confident of this one thing: that no person who is immoral, impure, or greedy (such a person is an idolater) has any inheritance in the kingdom of Christ and God.⁶ Let nobody deceive you with empty words, for because of these things God's wrath comes on the sons of disobedience.⁷ Therefore do not be sharers with them,

This section contrasts the call to love (v. 2) with specific vices that must be absent from the Christian community.
The standard is high: "not even a hint" of sexual immorality (*porneia*), impurity (*akatharsia*), or greed (*pleonexia*). These were common in the surrounding Greco-Roman culture, particularly in Ephesus.
Greed (*pleonexia* - an insatiable desire for more) is explicitly equated with idolatry (v. 5), as it places selfish desire above God.
Improper speech (obscenity, foolish talk, coarse joking) is also forbidden, contrasting sharply with the recommended practice of "thanksgiving" (*eucharistia*). Speech reflects the heart's condition.
A stark warning is given: those characterized by such lifestyles have no inheritance in God's kingdom. This refers to habitual, unrepentant practice, not isolated failures.
The "kingdom of Christ and of God" emphasizes the unified rule of the Father and the Son.
Believers are warned against being deceived by "empty words" that excuse or minimize these sins. Such rationalizations were likely common.
God's wrath is the consequence for persistent disobedience ("sons of disobedience"), reinforcing the seriousness of these sins.
The command "do not be partners with them" calls for clear separation from lifestyles characterized by these vices, not necessarily complete social withdrawal, but a refusal to participate in or approve of such behavior.

Live as Children of Light

⁸ for you were at one time darkness, but now you are light in the Lord. Live like children of light-⁹ for the fruit of the light consists in all goodness, righteousness, and truth-¹⁰ trying to learn what is pleasing to the Lord.¹¹ Do not participate in the unfruitful deeds of darkness, but rather expose them.¹² For the things they do in secret are shameful even to mention.¹³ But all things being exposed by the light are made visible.¹⁴ For everything made visible is light, and for this reason it says:¹⁴ "Awake, O sleeper!¹⁴ Rise from the dead,¹⁴ and Christ will shine on you!"

Paul employs the powerful metaphor of light versus darkness to describe the believer's transformation and new way of life.
Believers are not merely *in* the light, but *are* "light in the Lord," indicating a fundamental change in identity through union with Christ.
The command is to live consistently with this new identity ("Live as children of light").
The "fruit of the light" (some manuscripts read "fruit of the Spirit") defines the characteristics of this life: goodness, righteousness, and truth, contrasting with the deeds of darkness.
A key aspect of living as light is discerning and doing "what pleases the Lord," requiring ongoing sensitivity and learning.
Believers must actively avoid participation ("Have nothing to do with") in the "fruitless deeds of darkness."
More than avoidance, believers are called to "expose" these deeds, primarily through living contrastingly holy lives, which reveals the true nature of darkness. Light naturally exposes darkness.
Verse 14 appears to quote an early Christian hymn or prophetic saying, possibly inspired by passages like Isaiah 60:1. It serves as a call to spiritual awakening and highlights Christ as the source of illumination.
The imagery of waking from sleep and rising from the dead emphasizes the radical transformation from spiritual death and apathy (darkness) to vibrant life in Christ (light).

Walk Wisely, Filled with the Spirit

¹⁵ Therefore consider carefully how you live-not as unwise but as wise,¹⁶ taking advantage of every opportunity, because the days are evil.¹⁷ For this reason do not be foolish, but be wise by understanding what the Lord's will is.¹⁸ And do not get drunk with wine, which is debauchery, but be filled by the Spirit,¹⁹ speaking to one another in psalms, hymns, and spiritual songs, singing and making music in your hearts to the Lord,²⁰ always giving thanks to God the Father for all things in the name of our Lord Jesus Christ,²¹ and submitting to one another out of reverence for Christ.

This section transitions to practical wisdom for daily conduct, building on the light/darkness theme.
"Be very careful how you live" (or "walk") emphasizes intentionality and precision in Christian living.
Wisdom is contrasted with foolishness, urging believers to live skillfully and discerningly.
"Making the most of every opportunity" (Greek: *exagorazomenoi ton kairon*) means redeeming or buying up the opportune time for good, recognizing the urgency due to the "evil days."
Understanding the Lord's will is presented as the antidote to foolishness (v. 17), linking wisdom directly to aligning with God's purposes.
A specific contrast is drawn: drunkenness (common in pagan rituals and social life, leading to *asōtia* - reckless abandon, debauchery) versus being "filled with the Spirit."
Being "filled with the Spirit" is a command (present passive imperative in Greek), suggesting a continuous yielding to the Spirit's control and influence, rather than a one-time experience.
The results of being Spirit-filled include corporate worship (psalms, hymns, spiritual songs), heartfelt personal worship, constant thankfulness, and mutual submission.
Worship is directed "to the Lord" (Jesus Christ) and thanksgiving is offered "to God the Father...in the name of our Lord Jesus Christ," highlighting Trinitarian consciousness.
Verse 21, "Submit to one another out of reverence for Christ," serves as a crucial heading or bridge, introducing the principle that governs the specific relationships discussed next (wives/husbands, children/parents, slaves/masters). Mutual submission is the general principle rooted in honoring Christ.

Instructions for Wives

²² Wives, submit to your husbands as to the Lord,²³ because the husband is the head of the wife as also Christ is the head of the church (he himself being the savior of the body).²⁴ But as the church submits to Christ, so also wives should submit to their husbands in everything.

This begins the "household code" section, applying the principle of mutual submission (v. 21) to specific relationships, starting with marriage.
The call for wives to submit (*hypotassō*) to their husbands is qualified by "as you do to the Lord," indicating the submission is rendered as an act of obedience and service to Christ.
The rationale given is theological: the husband's headship (*kephalē*) is analogous to Christ's headship over the church.
"Head" (*kephalē*) in this context likely involves concepts of loving leadership, source, or authority, modeled after Christ's relationship with the church. It is not a license for domination but a call to responsibility patterned on Christ.
Christ's headship is explicitly linked to His role as Savior of the church, His body, emphasizing the protective, life-giving nature of His leadership.
The church's submission to Christ provides the model for the wife's submission to her husband – willing, respectful cooperation within the God-ordained structure.
"In everything" should be understood within the context of the analogy and the overall command to obey God; submission does not extend to commands to sin.

Instructions for Husbands

²⁵ Husbands, love your wives just as Christ loved the church and gave himself for her²⁶ to sanctify her by cleansing her with the washing of the water by the word,²⁷ so that he may present the church to himself as glorious-not having a stain or wrinkle, or any such blemish, but holy and blameless.²⁸ In the same way husbands ought to love their wives as their own bodies. He who loves his wife loves himself.²⁹ For no one has ever hated his own body, but he feeds it and takes care of it, just as Christ also does the church,³⁰ because we are members of his body.³¹ Forthis reason a man will leave his father and mother and will be joined to his wife, and the two will become one flesh.³² This mystery is great-but I am actually speaking with reference to Christ and the church.³³ Nevertheless, each one of you must also love his own wife as he loves himself, and the wife must respect her husband.

The primary command to husbands is to love (*agapaō*) their wives, mirroring the sacrificial, self-giving love of Christ for the church. This elevates the husband's responsibility significantly beyond cultural norms of the time.
Christ's love is purposeful: He sacrificed Himself to sanctify (make holy) and cleanse the church.
The "washing with water through the word" likely refers to the cleansing power of God's word applied to believers, possibly with baptismal imagery in the background.
Christ's ultimate goal is to present the church to Himself in perfect purity and glory ("radiant...without stain or wrinkle...holy and blameless"). This sets an incredibly high standard for the husband's loving aspiration for his wife's well-being.
The analogy shifts slightly: husbands should love their wives as they love their own bodies, emphasizing care, nourishment, and unity. This is grounded in the "one flesh" concept.
Christ's care for the church ("feeds and cares for" it) serves again as the model, reinforcing the husband's nurturing responsibility. Believers are "members of his body."
Paul quotes Genesis 2:24 ("For this reason a man will leave...become one flesh") to ground the marriage union in God's creation design.
Verse 32 reveals the deeper theological significance (the "profound mystery"): the marriage relationship itself is an illustration or reflection of the relationship between Christ and the church.
The final verse summarizes the core responsibilities: the husband's sacrificial, nurturing love ("as he loves himself") and the wife's respect (*phobētai*, may imply respectful deference) for her husband.
The focus on Christ's love transforms the understanding of marriage from a mere social contract to a covenant reflecting divine realities.

The Bullet Point Bible

Ephesians 5