Ephesians 5:1 Be you therefore followers of God, as dear children; Literally: "Become ye therefore imitators of God, as beloved children." These words may be regarded as indicating the great subjective object of our lives. God's purpose concerning us is to conform us to the image of His own blessed Son. Our purpose concerning ourselves in our own life and conversation should be to become "imitators of God as dear children." Man was originally created in the image of God; but observe, in His image potentially rather than actually — just as the child is the image of the man, or, as we may say, the acorn contains potentially the image of the oak, inasmuch as it contains within itself that which will develop into the oak. Man was made innocent and pure, and so far in the image of God. But the positive attributes and qualities which are God's highest glory, and by which His glory is to shine forth through humanity, could not be exhibited till man had been submitted to a probation. Jesus Christ not only died, but lived — lived a life of perfect and complete obedience — in order that by that life He might bring within our view the image of God displayed in a truly perfect man. Thus the Divine image lost in the Fall has been restored to humanity in all the completeness of its moral beauty in the Incarnation, and as we contemplate it we learn to admire it, and become enamoured of it. In that revelation we have an opportunity of seeing both what God is and what man is designed by Him to become. As we have endeavoured to show, then, we need to have an opportunity of becoming acquainted with the object to be imitated, in order to imitate it; and then, when this is granted, we need carefully to study it. You cannot imitate the productions of a great painter unless you give your whole attention to that painter's style. It is not sufficient for you to have a general idea of the characteristics of his genius; you have to study the details of the works of art proceeding from his pencil; and only when you have made yourself acquainted with the various peculiarities of his style and the features of his work, are you in a position to become an imitator of that painter. And as with painting, so with every other art: we all know this. My friends, it is even so with our spiritual life. If we are to become imitators of God, as dear children, we first need to have a model set before us in such a form as that we can comprehend it, and next we need to study the model so set before us. And we have reason to thank God that the Divine model is brought down within reach of our finite powers of contemplation. If God had never been incarnate, and if Jesus had not come down to show Him to us, we might have been left to barren speculations about the Divine character and attributes, as were the ancient heathen philosophers. "Believest thou not that I am in the Father, and the Father in Me? The words that I speak unto you I speak not of Myself; but the Father that dwelleth in Me, He doeth the works." And this is surely the true answer to that dreary doctrine of the incomprehensibility of the Absolute — preached some time ago by an eminent thinker amongst ourselves, a Christian philosopher of no small repute — a doctrine which, if carried to its ultimate and practical issue, must be destructive alike of all true religion and morality. It was advanced by this author that because God is absolute, He is unknowable by the finite, and because He is unknowable, therefore His moral qualities may be totally different in kind from all that we understand by terms employed to indicate them; that the "justice" of God, for example, may be a totally different thing from what we understand as justice, and His goodness a totally distinct thing from what we understand as goodness, and so on with each moral attribute in particular. This position, as I have said, seems to me subversive of all true morality, while it strikes at the root of all reasonable religion. For if God's qualities are different in kind from what I understand by the terms employed, why may not the greatest criminals be nearer the standard of Divine perfection than the worthiest of mankind? And how is it possible for me to admire, love, and, above all, trust a Being, of the nature of whose moral attributes I know practically nothing? Atheism itself were a relief as against the possibility of having to deal with such an unknown God. But the answer to such an appalling deduction of a pitiless logic is to be found in the fact that the perfections of the Absolute are presented to us in a concrete form in the Person of Jesus Christ. As we gaze upon Him we see what God is, and what He desires us to think and know of Himself. And we find here that God's moral perfections are identical in kind with those qualities which we recognize as such, and after which we aspire; that the justice of God is the same as that which we understand by the word justice; that the love, the purity, the truth, the faithfulness, which we regard as attributes of Deity, are the same in kind, though fuller in degree, as those virtues which bear these names amongst ourselves. For we observe that never were these so perfectly exhibited as in the life, character, and teaching of Him who completely revealed to us the image of God. Let me say, therefore, do not trouble yourselves because God seems so vast that you cannot comprehend Him, or because His attributes are so infinite that your imagination cannot grapple with them. Do not allow yourself to lose hold of the Divine Personality in the attempt to recognize His infinity. But to become closely acquainted with this model, and to be able to imitate it, we need not only to have it, but to study it. And hence the necessity of the careful, painstaking contemplation of the Christ of the Gospels. But to have the Model and to study it is not all that is required to render our imitation of God in Christ all that it should be. We must be careful not only to imitate the one true Model, but to imitate it in the proper way. And the true evangelical method of imitation is indicated to us in these suggestive words, "Be ye imitators of God, as dear children." It is in the nature of things that the child should imitate its parent. As a matter of fact, children for the most part do imitate their parents. The child of a carpenter will probably never be happier than when he can get a hammer and a few nails and make as much noise with them as possible, while he is endeavouring to imitate the skill of his parent, although with very poor success. The child of the soldier will naturally select the toy sword or gun or a noisy drum for its plaything. The child of the clergyman will delight in addressing an imaginary congregation, or perhaps a congregation of chairs and stools, with much vehemence, if with no great amount of intelligence. But why multiply illustrations? It is a fact we are all familiar with, that the child imitates the parent, not because it is constrained to do so, but because it finds a pleasure in doing so, and that just because it is, as we say, its father's own child. We may learn a great deal from this. The child receives a certain disposition by his hereditary relationship with his parent, and this disposition has a tendency to exhibit itself in his future conduct. How important it is, then, that in our own personal experience we should watch over all within us that seems to come from God — watch over it with such care as the horticulturist would expend on some lovely flower — some rare and beautiful exotic in his greenhouse. These holy aspirations and purer instincts of which we are conscious have been introduced to our nature by Divine grace; they come not of earth, they have their home in the very heart of God Himself; and hence as tender exotics they need to be guarded and protected against the cold breath of the blighting frosts of this wintry world of ours, which would kill and destroy if possible every flower of Paradise. Give place at once to all that you have reason to believe comes from God, and respond at once to those inward impulses and instincts which are of a Divine origin. These are the motives of sonship, and by surrendering ourselves to these we shall fulfil the direction of our text, "Be ye imitators of God, as dear children." But there is something more than this suggested to us by the words. It is not merely that there are certain hereditary instincts which descend from the father to the child, but it is also the tendency of the close relationship which exists between the son and the father to strengthen these instincts, and to develop them into habits of life. In the first place this relationship usually evokes on the part of the child a feeling of admiration for the father. A little boy naturally thinks his father the greatest man in the world. If the Queen of England were introduced into his home, he would regard her as altogether a less important person than his parents. There is nobody so great in the eyes of a little child as his father or mother; and it is well that this should be so. And if we are the children of the Most High God, is it not more natural still that our whole being should be under the influence of a feeling of admiration for the great Father of spirits, from whom we derived our existence originally, and from whom we have received that new spiritual life — that life by virtue of which we live indeed? This feeling of admiration yields an additional stimulus to those instincts of imitation to which I have already referred. With what interest does the little child look on while his father engages in his ordinary employment. What a wonder of skill it all seems to him! And this admiration prompts those unskilful little hands to attempt an imitation, however feeble. I cannot help thinking that it is possible for us to exhibit in our spiritual experience something like a servile imitation of God, when we only endeavour to imitate Him because we think it is our duty to do so, and we may bring punishment upon ourselves if we do not endeavour to fulfil this our appointed task. This servile imitation must lead us into the region of mere legality, and when this is the case our imitation will be a travesty rather than a copy; for when this is our motive one essential characteristic of a true imitation will necessarily be absent — the element of joyous spontaneousness which makes the imitation so specially well-pleasing in the great Father's eyes. If therefore we desire the true imitation of God let us see to it that we imitate Him as children, and as dear children. But, as I have said, imitation requires to be carried out in detail, and we have to study the work imitated in all its various parts if we would produce anything really resembling it. In the present passage, however, St. Paul calls attention to some of the more prominent features of the Divine character, in respect of which we are to be imitators of God; and we will confine ourselves to a very brief consideration of these. First he speaks of that kindness and tenderness which were so characteristic of Jesus Christ: "Be ye kind," he says, "one to another, tender hearted." It is not enough that we should abstain from being unkind. There is scarcely anything in the life of Jesus that impresses us more than this. As He goes through the world, amidst all its sickening sights and sounds, He never seems to lose His quick sensibility. The next feature of the character of God mentioned here is His Divine readiness to forgive — "Forgiving one another, as God for Christ's sake has forgiven you." This leads us to the third point in which St. Paul teaches us here to imitate God as revealed to us in Jesus; and it is the grandest feature of all in the Divine character that is brought before us here. Nay, rather it is the common element in which all other perfections meet; for "God is love." "Walk in love," exclaims the apostle, "as Christ also hath loved us, and hath given Himself for us an offering and a sacrifice to God for a sweet-smelling savour." Kindness lies on the surface of our lives, and has to do mainly with our outward manner and conduct; but love is of the heart, its domain is within, where it lifts us from our native selfishness, and developes the Divine. It. is the genial warmth of that life blood that floweth forth from the heart of God into ours, and makes us live indeed! Of love we can say no less than St. John has said of it: "He that dwelleth in love dwelleth in God, and God in him"; for "God is love." It is the very essence of Deity, and he who has most of it imitates God the best. Walk in love. Well, how shall we do it? How shall we become imitators of God in this respect? We cannot create love by a mere effort of our will; but we may expose ourselves to influences favourable to its development; we may foster and cherish it, or we may check and hinder it — a thing which I fear too many Christians do. The instincts of love naturally exist within those who are born of God, because we inherit the Father's characteristics; and the disposition to feel a new love for all with whom we have to do is an instance of that hereditary imitation to which I have already referred. But love grows, and is developed by exercise. If instead of checking these early impulses we encourage them, and go on to love, not "in word or tongue, but in deed and in truth," our disposition to love will be strengthened by loving deeds and words performed or spoken in obedience to the instincts of love. We may foster love negatively also by watching against the narrowing instincts of selfishness, or against anything that tends to render us self-absorbed, for charity seeketh not her own; and to seek our own is to strangle the life of love at its very birth. It is well, too, ever to endeavour to look at the lovelier side of human character, for most men have a lovelier side, and in Christian men this is the Divine element. The mention of Christ's gift of Himself brings us to the last point referred to here in which it is possible for us to imitate God. Let us become imitators of God in self-sacrifice. For self-sacrifice, wonderful to say, would seem to be the law of the Divine benevolence. Be imitators of God in this. Selfishness is no attribute of Deity, though for Him all exist. He fulfils His will in His creatures by making them partakers of His own blessedness, and nothing less than this will satisfy Him. Men seek for greatness in self-assertion, in pushing their own fortunes, and advancing their social status. But the Divine secret of true greatness lies in self-denial and self-forgetfulness, in the willing and cheerful surrender of our own rights and comforts and pleasures for the good of others. (W. H. Aitken, M. A.) Parallel Verses KJV: Be ye therefore followers of God, as dear children; |
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