Ephesians 5
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Paul writes to the believers in Ephesus about a new way of living: imitate God as beloved children, walk in love, keep away from sexual immorality, greed and coarse talk, and live as children of light rather than darkness. The chapter ends with detailed instructions about how husbands and wives should relate to one another, with Christ and the church as the model.
The Core
Strip away the domestic instructions for a moment and look at what Paul is really doing: he is redrawing the map of belonging. In Ephesus, your gods, your guild, your household and your body language all announced which power you belonged to. Paul says: you belong to Christ now, and that means your body, your speech, your marriage and your evenings out all have to be renegotiated. This is not moralism. It is the claim that redemption reaches into the parts of life the ancient world considered private or trivial, and that the light of Christ does not politely stop at the bedroom door or the banquet couch.
The Common Thread
The line "walk in love, just as Christ also loved us and gave himself up for us, an offering and a sacrifice to God for a sweet smelling fragrance" reaches back into Leviticus. The aroma of sacrifice was the sign that God accepted the offering; Paul says Christ's self-giving is that accepted offering, and our love for one another carries that same fragrance forward. The husband-wife passage at the end works the same way: marriage is not primarily a social contract but a living icon of Christ and the church. Genesis 2, quoted here, was always pointing somewhere, and Paul names the destination.
The Mirror
Ephesians 5 becomes uncomfortable precisely where we would rather it stayed general. Paul is specific: sexual immorality, greed, filthy talk, foolish joking. Most of us can nod at "walk in love" and squirm at "let it not even be mentioned among you." The passage exposes how much of our humor, our streaming choices, our financial ambitions and our office conversations run on exactly the currency Paul says has no place among saints. And the marriage section, whatever your position on its structure, refuses to let husbands off any hook: you are called to a love that goes to the cross. That is not a role, that is a death.
The Detail
"Redeeming the time, because the days are evil." The Greek word behind "redeeming" is the language of the marketplace: buying something back, buying it out. Paul pictures time as a commodity in a compromised market, and the wise person as someone shrewdly purchasing hours out of the system. This is striking in a city like Ephesus where the calendar was crowded with festival days for Artemis, imperial celebrations, guild dinners. Every day already belonged to something. Paul says: buy your days back. Not by withdrawing from the world, but by knowing what the hours are for.
The Question
The submission passage will not stop being difficult, and pretending otherwise insults the reader. Why does Paul, who elsewhere writes that in Christ there is no male and female, structure this passage with wives submitting and husbands loving? One honest observation: Paul is writing into a household code the ancient world already had, and he is subverting it from within by putting a mutual "subject to one another in the fear of Christ" over the whole thing, and by demanding of husbands something no ancient moralist demanded, namely cruciform love. Whether that satisfies you or not, the text will not let the husband stay comfortable, and it will not let the wife be treated as property. The mystery Paul names at the end is that he is really talking about Christ and the church, and any reading that loses that loses the passage.
Context
Ephesus was a port city of maybe 250,000, dominated by the temple of Artemis, one of the seven wonders of the ancient world. Imagine the smell: incense, sacrificial smoke, fish from the harbor, sweat from the crowds streaming toward the temple. Sexuality was tied to religion in ways that are hard for modern readers to picture; temple economics, cultic prostitution and drunken festival nights were woven into civic identity. To tell an Ephesian believer to avoid sexual immorality and drunkenness was not to hand them a private moral checklist, it was to ask them to opt out of the city's rhythm. Households were the basic economic unit, with the paterfamilias holding legal power over wife, children and slaves. Paul writes into that world, addresses the wife directly as a moral agent (which was itself unusual), and hands the husband a standard, Christ crucified, that no Roman would have recognized as manly.
Reflection
Which hours of your week are you currently letting the "evil days" set the agenda for, and what would it look like to buy them back?
Where does the fragrance of Christ's self-giving need to reach a specific relationship in your life this week, not in general, but by name?
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Therefore watch carefully how you walk, not as unwise, but as wise." Notice Paul doesn't say watch where you're going. He says watch how you walk. Your direction can be right while your steps stay careless. The tone of your reply, the hour you gave away, the promise you almost kept. That is the walking he means.
Thank You for the clear word, "Therefore don't be partakers with them." I'm grateful You pulled me out of that old crowd and gave me somewhere else to belong, and that You still warn me before I wander back.
Thank You, Lord Jesus, that You nourish and cherish Your assembly the way a person cares for his own body. You do not merely tolerate us; You feed us, tend our wounds, and hold us close as Your own flesh. I am grateful to be cared for like that today.
Let no one deceive you with empty words." Notice Paul doesn't call them false words. Empty. They sound reasonable, even kind. Everyone does it. It isn't hurting anyone. You only live once. Hollow words, with nothing inside to hold the weight you lean on them. What are you leaning on today that cannot hold you?
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