Fr. Scott A. Haynes
"Be ye therefore followers of God, as most dear children; And walk in love, as Christ also hath loved us, and hath delivered himself for us, an oblation and a sacrifice to God for an odour of sweetness. But fornication, and all uncleanness, or covetousness, let it not so much as be named among you, as becometh saints: Or obscenity, or foolish talking, or scurrility, which is to no purpose; but rather giving of thanks. For know you this and understand, that no fornicator, or unclean, or covetous person (which is a serving of idols), hath inheritance in the kingdom of Christ and of God. Let no man deceive you with vain words: for because of these things cometh the anger of God upon the children of unbelief. Be ye not therefore partakers with them. For you were heretofore darkness, but now light in the Lord. Walk ye as children of the light: For the fruit of the light is in all goodness, and justice, and truth."
— Ephesians 5:1-9
Meditation on Ephesians 5:1-9
I. Imitating God as Beloved Children
St. Paul begins this passage with a profound exhortation: "Be ye therefore followers of God, as most dear children" (Ephesians 5:1). The term "followers" here is translated from the Greek word "mimētai," meaning imitators. As children naturally emulate their parents, we, as beloved children of God, are called to imitate our Heavenly Father.
St. Gregory of Nyssa reflects on this divine imitation:
"The goal of a virtuous life is to become like God." (On the Beatitudes, Sermon 1)
To imitate God is to align our will with His, embodying His attributes of love, mercy, and holiness in our daily lives. Thus, as beloved children of God, we are called to imitate Him in our thoughts, words, and actions.
II. Walking in Love as Christ Loved Us
Paul continues: "And walk in love, as Christ also hath loved us, and hath delivered himself for us, an oblation and a sacrifice to God for an odour of sweetness" (Ephesians 5:2). The call to "walk in love" signifies a continuous, active engagement in loving others, mirroring the sacrificial love Christ demonstrated.
St. Augustine emphasizes the centrality of love in the Christian journey:
"Once for all, then, a short precept is given thee: Love, and do what thou wilt." (Homilies on the First Epistle of John, Homily 7)
Christ's self-offering is described as "an oblation and a sacrifice... for an odour of sweetness," echoing Old Testament sacrificial language where a pleasing aroma symbolized acceptance by God (cf. Genesis 8:21). Our acts of love, when rooted in Christ-like selflessness, become offerings pleasing to God. "God loves each of us as if there were only one of us." — St. Augustine. Thus, if we soak up the love God shows us, our lives can mirror Christ's sacrificial love for us.
III. Rejecting Impurity and Covetousness
Paul warns against behaviors contrary to our calling: "But fornication, and all uncleanness, or covetousness, let it not so much as be named among you, as becometh saints" (Ephesians 5:3). Such actions are incompatible with the sanctity to which we are called.
St. John Chrysostom admonishes:
"Let us not then be desirous of riches, nor of vainglory; for these things make us both puffed up and effeminate." (Homilies on Ephesians, Homily 17)
Covetousness, or greed, is equated with idolatry because it places material desires above God. By avoiding these pitfalls, we maintain the purity befitting the saints. We are called to purity and contentment, avoiding actions and desires that lead us away from holiness.
"Chastity, or cleanness of heart, holds a glorious and distinguished place among the virtues, because she alone enables man to see God." — St. Augustine
IV. Embracing Wholesome Speech
Paul advises against corrupt speech: "Or obscenity, or foolish talking, or scurrility, which is to no purpose; but rather giving of thanks" (Ephesians 5:4). Our words should reflect our sanctified status, building others up rather than leading them astray.
St. Basil the Great counsels:
"Let speech be such as is worthy of the gospel, observing due measure, avoiding all that is unprofitable." (Letters, Letter 22)
Our speech should edify others and express gratitude, avoiding vulgarity and meaningless chatter. St. John Climacus observes:
"A talkative, superficial, and inattentive person is unfit for the kingdom of heaven."
V. Recognizing the Consequences of Sin
P
aul provides a sobering reminder: "For know you this and understand, that no fornicator, or unclean, or covetous person (which is a serving of idols), hath inheritance in the kingdom of Christ and of God" (Ephesians 5:5). Persistent engagement in these sins jeopardizes our eternal inheritance.
St. Cyprian of Carthage warns:
"No one is strong in his own strength, but he is safe by the grace and mercy of God." (Treatise on the Lord's Prayer, Chapter 4)
Recognizing our dependence on God's grace is crucial in overcoming sin and securing our place in His kingdom. We must be vigilant against deceptive teachings that justify sinful behaviors. Persistent sinful behaviors can bar us from God's kingdom; thus, we must strive for virtue. St. Alphonsus Liguori observes:
"He who seeks not the kingdom of God in this world shall not find it in the next."
VI. Guarding Against Deception
Paul cautions: "Let no man deceive you with vain words: for because of these things cometh the anger of God upon the children of unbelief. Be ye not therefore partakers with them.” (Ephesians 5:6-7). False teachings can lead us away from truth and into disobedience.
St. Irenaeus advises vigilance:
"Error, indeed, is never set forth in its naked deformity, lest, being thus exposed, it should at once be detected." (Against Heresies, Book I, Preface)
By grounding ourselves in authentic doctrine, we safeguard against deception and its consequences. St. Athanasius reminds us: "Do not be led astray by false teachings which deny the power of godliness." Thus, we should distance ourselves from those who persist in sinful ways, lest we become complicit. As St. Paul writes:
"Bad company corrupts good morals." (1 Corinthians 15:33)
VII. Living as Children of Light
Paul contrasts past and present states: "For you were heretofore darkness, but now light in the Lord. Walk ye as children of the light" (Ephesians 5:8). Embracing our identity as "light in the Lord" calls for a lifestyle reflecting that light.
St. Gregory Nazianzen exhorts:
"Let us become like Christ, since Christ became like us." (Oration 1, On Easter and His Reluctance)
Our transformation into children of light is both a privilege and a responsibility to illuminate the world with Christ's presence. Having been enlightened by Christ, we are to live in a manner that reflects His light. St. Clement of Alexandria teaches:
"The Lord has turned all our sunsets into dawns."
VIII. Bearing the Fruit of Light
Paul describes the evidence of living in light: "For the fruit of the light is in all goodness, and justice, and truth" (Ephesians 5:9). These virtues are manifestations of a life aligned with God's will.
St. Thomas Aquinas defines goodness:
"Goodness is that which all things seek after." (Summa Theologica, I, Q.5, Art.1)