Ephesians 5:6-14
“Let It Shine”

Peer Pressure—that’s a familiar concept, isn’t it? It refers to that influence others have on us that causes us to do or say things we were not otherwise inclined to do or say. We usually think of peer pressure as one of the dynamics most present among high schoolers. But it starts much earlier than that. When I was in second grade I allowed a friend to persuade me to blow up and pop my potato chip bag during a rest break. Not a good idea; my teacher explained that to me. 

That was peer pressure. Not only does it start earlier than high school, it lingers on past high school. While in college I allowed a couple of friends to talk me into spraying someone with a water pistol, during a choral concert. I was in the choir, sitting on the front row during a brief promotional skit in which I wasn’t involved. But the one I sprayed was involved. Again, not a good idea; that was peer pressure. I accepted responsibility for the incident, then later married one of the friends who had goaded me.

Those are funny incidents to think back on now—now that they’ve been repaired. And I’d like to be a positive influence in the lives of our students urging each of them away from such silliness. But I also have to acknowledge that peer pressure does not go away as we get older. When we upgrade a car that is running perfectly well, might there not be some peer pressure involved? When we renovate a home that is already thoroughly functional, might peer pressure figure in the cause? I know a man who bought a boat in order to be more, well, attractive to others. Is there any peer pressure there? Incidentally, he’s the one that later informed me that the two happiest days in a boater’s life are the day he bought the boat and the day he sold it.

The passage before us this morning offers instruction in an area that sounds a lot like peer pressure as we unpack it. It’s not peer pressure in some of the areas I’ve just mentioned; it’s peer pressure in the areas that Paul has addressed in the preceding context. But I’m sure it will have far broader application. And central to Paul’s instruction is a good principle or goal that can help us overcome peer pressure in any area: it is his statement, “Walk as children of light” (8). 

But we’re getting a bit ahead of ourselves. Let’s look to the text. Paul issued and defended two commands in Eph.5:6-14 that were intended to call God’s people into the light.

Let no one deceive you with empty words. – 6-10

We’re beginning, here, in what many believe to be the middle of a paragraph. Paul has just finished charging the Ephesians toward lives completely free of sexual immorality and all impurity and covetousness (5:3), of all filthiness and foolish talk and crude joking (4), in their efforts to put off the old self and put on the new. And that came on the heels of his charge to put away falsehood (4:25) and self-centeredness (28), bitterness, wrath, anger, clamor, and slander, together with all forms of malice (31), in favor of kind, tenderhearted forgiveness (32). They were to imitate God (5:1) by loving like Christ (2). All of these are inner qualities. They express themselves outwardly in relationships, but they are inwardly developed.

Beginning here in vs.6, though, attention turns toward outward adversaries of the new self—peer pressure. Evidently there was a very present and rather intense temptation toward immorality in Ephesus that tended to be very persuasive, even to professing believers. Vs.12 suggests that it may have gone beyond mere sexual promiscuity into deviant and even perverted practices.

But in the midst of that environment Paul’s first charge to the Ephesians was, vs.6, “Let no one deceive you with empty words.” Let no one convince you that what is wrong is actually right. Sexual immorality, impurity, and covetousness, greed, justly earn the wrath of God, and that wrath will be expressed (6). No matter how tempting such immoral activity may be to you, don’t think for a moment that those people who try to justify it are actually right! I spoke this week with someone who has a family member who both professes faith in Christ and also seeks to justify sexual involvement with women who are not his wife. Believe it or not, this man tries to defend his practices by referencing OT law and the difference in penalty for sexual involvement with someone who is unmarried vs. married. Now it is true that the law pronounced the death penalty on men who had sexual relations with another man’s wife—or even with another man’s fiancée (Deu.22:22ff.). But it did not legislate the same sentence on one who had sexual relations with an unmarried, unpromised woman. Based upon this kind of passage, together the absence of any entirely clear and specific forbiddance of polygamy in Scripture, this family member has tried to convince himself and others that sexual involvement with women who are not his wife is not disallowed biblically, so long as those women are unmarried! Can you believe that?

The law forbids adultery, he argues, and adultery is a sexual offense against the marriage covenant, not just sexual involvement generally. How convenient, though, that he ignores the whole sweep of biblical teaching, of NT teaching, on the subject of sexual purity, such as the charge right here in vs.3 that among believers there should not be even a hint of sexual immorality—immorality, not simply adultery, if such a distinction is even meaningful.

But even if it were only adultery that Scripture speaks against, and even if we granted only a very narrow definition of what constitutes adultery—namely, that it is sexual relations with another person’s spouse—what about his own marriage vows? Has he not become adulterous by offending those? 

Of course he has. The NT speaks with one voice to the fact that sexual relations are to happen within marriage, and that marriage happens between one man and one woman. The first few verses of 1Co.7 are one of the clearest statements on this point.

But even the OT spoke of consequences that result from having sexual relations with an unmarried woman. The man would have to pay the bride price and marry her, if the father allowed (Exo.22:17), and he could never divorce her. But even if the father didn’t permit the union, he’d still have to pay the price. If this action wasn’t wrong, why did God prescribe a punishment for it in the law?

No, my friend’s family member who is seeking to justify his immoral behavior is just spouting empty words—the very sort of words that Paul charges us in vs.6 to ignore, to resist. In his heart of hearts I suspect this man knows that. But he himself has been deceived with empty words. He himself listened to the wrong input. The practice of such immorality earns the wrath of God, and sons of God shouldn’t give ear to anyone who tries to make it seem okay. 

Thus, vs.7, the best advice is for us to avoid such people altogether—not even to associate with them. This word associate is literally the word joint-partaker; don’t become joint partakers with them. On the one hand, this tells us that we should not necessarily avoid the sort of contact through which we continually call them to repentance. But, on the other hand it paints an even more vivid picture of exactly what we should avoid. We should avoid entering into their empty and condemned activities with them. But also we should recognize that we have become joint partakers in something quite different—something infinitely better.

Paul used this same word back in 3:6 when he said, “This mystery is that the Gentiles are fellow heirs, members of the same body, and partakers of the promise in Christ Jesus through the gospel.” Thus, either we are sons of God and partakers of his promise in Christ Jesus, or we are sons of disobedience and partakers of God’s wrath. The two categories are mutually exclusive. They’re as different as night at day—or, to use the language of vs.8, as different as darkness and light. We were once darkness, now we are light. Notice that Paul doesn’t say were once surrounded by darkness, now we’re surrounded by light. It was not our surroundings that were changed; it is not our environment that it altered by the gospel. It is us! We’re the ones who were transformed. We’re the ones who were dead and are now alive. We’re the ones who had a heart of stone, and now have a heart of flesh. We’re the ones who were darkness and are now light in the Lord. And because of that, we are to walk in the light. 

There’s that word walk again. We used to walk in trespasses and sins (2:2) before we came to faith in Christ, but then we were saved in order to walk in good works (2:10). In fact, we’re called to walk in a manner worthy of our salvation (4:1), not as the Gentiles do (4:17) but in imitation of Christ’s love (5:2). We should walk in the light (5:8) and we should do so carefully, with wisdom (5:15). The idea is that we are living our lives consistently with God’s plan. We’re pursuing, and seeking to embody, that which is good and right and true, vs.9. We’re trying to discern what is pleasing to the Lord, vs.10. We’re seeking to live out the will of God. The word translated discern here in vs.10 is the same one that is used in Rom.12:2 and translated prove (nasv) or test and approve (niv) or by testing, discern (esv) what God’s will is.

And this concept of walking with God is not new; it has a long history. Enoch walked with God in Gen.5:22, as did Noah (Gen.6:9). The good kings of Judah are said to have walked in his ways (cf.2:Ki.21:22). And God Himself is spoken of in Lev.26:12 as walking among His people who live according to His covenant, as He did with Adam and Eve in the garden before the fall (Gen.3:8). And wisdom is personified as walking in the way of righteousness in Pro.8:20. Goodness and righteousness and truth are the fruit of the light, and we are to walk in the light. We should discern what pleases the Lord, and do it!

That is the first charge given to God’s people—let no one deceive you with empty words.

Take no part in the unfruitful works of darkness. – 11-14

The second charge takes the obvious next step from the first, and is all but assumed in the first: take no part in the unfruitful works of darkness. Not only should we not give ear to empty words, we should not participate in the actions that those empty words are seeking to justify. These works are darkness but we are children of light. The light yields fruit, vs.9, but these works are fruitless. These works hide in the darkness, but they should be exposed by the light—by letting our light shine.

Paul makes it clear in vs.12 that it is not necessary to list the works of darkness here like he does in other passages. In fact, he says that it would be shameful to do so. The implication appears to be that these works are well-enough known and sufficiently decadent that they don’t need to be listed here. They likely fit into the categories established back in vss.3-5, and even back in 4:25-32. But at this point it simply needs to be re-emphasized to the children of light that they should have nothing to do with such actions.

Now, if these works are too shameful even to mention, one might ask how they are to be exposed, and why. Regarding the why, F. F. Bruce (375) wrote, “Perhaps because exposure to the light is the best way to make them wither and die” (Bruce, 375). Calvin seemed to agree. He wrote (311), “This shews the advantage of reproving the ungodly. If they do but escape the eyes of men, there is no crime, however shocking to be mentioned, which they will not perpetuate.” According to the words of Jesus in Joh.3:20, “Everyone who does wicked things hates the light and does not come to the light, lest his deeds should be exposed.”

Yet, the children of light, by their very walk, shed light wherever they go, exposing the works of darkness all the while. And it is part of the meaning of this word that shame is brought upon those who are exposed. That seems to be the meaning of vs.13. While the word translated expose in v.11 and again here in v.13 could literally mean reprove or rebuke, the implication is that this reproof may happen without words due to the light that is cast by believers who are walking in the light!

As one commentator put it, “Paul … wants the light of the gospel to shine through the readers’ lives and expose these deeds for what they are” (O’Brien, 372). The difference between light and darkness, then, is seen simply by bringing a committed Christian into a sinful scenario. Low lights hide the faults in any structure, including a person’s character. Calvin cited the proverb, “Night has no shame.” But when we turn on the lights the faults are clear; there’s no way to hide them. “When anything is exposed by the light, it becomes visible.”

I’ve been doing a fair amount of painting recently, when anything is exposed by the light it becomes visible. The meaning of the next clause (14a) is a bit difficult: “for anything that becomes visible is light.” But what Paul appears to be saying is that light has two functions: it reveals things and it also changes things. O’Brien explained it this way, “The light has positive effects as well as negative ones. … Admittedly Paul’s language is compressed, but the logic appears to be that the light not only exposes; it also transforms (cf. 2 Cor. 4:6). The disclosure of people’s sins effected through believers’ lives enables men and women to see the nature of their deeds. Some abandon the darkness of sin and respond to the light so that they become light themselves.”

This is just what happened with the Ephesian believers themselves described back in v.8: they were once darkness, but now they are light in the Lord. The quote Paul included in the balance of v.14 seems to illustrate this very point. It may echo Isa.26:19, or better yet, Isa.60:1: “Arise, shine, for your light has come, and the glory of the Lord has risen upon you.”

However, several commentators point out that this echo is a distant one, especially in Greek (Bruce, 376). It is more likely that this is not a quotation of OT Scripture at all, but more of a rhythmic poetic chant—perhaps a portion of a baptismal hymn. But as such it is a picture of life from the dead, of the light of Christ coming upon one who is asleep in darkness. Life from death is what happens when the light of Christ shines in the darkness, and it is his children who carry that light as they walk in him. Does the aura of the room change when you walk into the presence of those who don’t believe? Is the difference immediately obvious? Are the ones who walk in intentional darkness shamed as they are exposed to the light; by the light? Or do they fail to see any difference in you at all?

Friends, are you walking in the light to the extent that you take no part at all in the unfruitful works of darkness, but rather expose them by your mere presence? That is the calling of the children of God. And he has equipped us to answer the call.

Conclusion

So, what can we do will all of this? I’d like to issue one challenge to each of us before we examine our hearts in preparation for communion this morning. Paul has already called us to let no one deceive us with empty words that seek to veil the sinfulness of sin. And he has called us to take not part in that sinfulness either.

But is there positive charge that he gives us that tells us how we might become successful? Sure there is. In fact, there are several. He tells us in v.7 not to associate with people who are trying to lead us astray. He tells us in v.8 to walk in goodness and righteousness and truth. But there in v.10 he says something in a little subordinate clause that can slip past our ear far too quickly. And even though it is not grammatically prominent in the text, it paints us a target that draws our attention to the very heart of this passage. He said, “Try to discern what is pleasing to the Lord.” The niv translates it, “Find out what pleases the Lord.” Friends, as you seek to walk in the light, to live lives of goodness and righteousness and truth in the strength that God has provided, I urge you to pursue the calling of v.10 in each and every area of your life. And there are many resources that can help you along the way. Obviously God’s Word, Christian friends and Christian resources, parents or most of you students, our ministry staff right here at the church; there are many resources that can help you find out what pleases the Lord in specific areas of your life.

Don’t let the lack of resources stop you. But if you’re not inclined to use them, let me suggest one more option. There was a young woman who went to a pastor to speaking with him about her life. She told him that she just felt out of sorts with God, like he wasn’t listening to her, but she wasn’t aware of any glaring sin in her life. She asked the pastor if he might be able to help her find what was standing between her and God. He walked through several areas of temptation and sin that are common among young ladies, but in each area she assured him she was doing just fine. Finally with all sincerity the pastor dispensed what I believe was the wisdom of God. He said to her: “If you really want to find out if there is anything standing between you and God, and what it might be, I’d suggest setting aside some extended time for prayer, taking care to make sure you won’t be interrupted, then just get on your knees before God and guess at it!

He wasn’t exasperated with her. He just knew that most people don’t find out what pleases the Lord, or what displeases Him, because the put precious little effort into finding out. Perhaps it’s just not important enough to us. Perhaps pleasing others in this life is a higher priority for us than pleasing the Lord. But either of these possibilities is a tragedy in light of the mercies God has given us in Christ.

My friends, walk as children of light, and try to discern what is pleasing to the Lord; make it the consuming passion of your life for it will truly lead you into the center of His will.