Éphésiens 5:11

And have no fellowship with the unfruitful works of darkness, but rather reprove them.

Renunciation of evil ways

1 Those in whom there is the light of grace and true knowledge must not walk in evil works, nor communicate in them.

(1). Not to have fellowship in sin is not to be an agent in sin, in whole, alone, or in part with others, neither in greater or less measure to live in it.

(2) Not to be accessory unto the sins of others; as

(a) By provoking to sin.

(b) By commanding.

(c) By counselling.

(d) By consenting.

(e) By carelessness to prevent sin.

(f) By not repressing sin when it has entered.

(g) By applauding sin.

(h) By not testifying against sin.

(3) Not to have fellowship with sin binds us to avoid the appearance of evil.

(4) It binds us to turn from it with detestation.

2. The ways of sin bring no good to those that walk in them.

3. Those who walk in light must reprove and convince those who walk in evil. (Paul Bayne.)

The duty and manner of Christian reproof

I. God’s people, His children, are a reproving light. They are called out of darkness into marvellous light, that they might reflect the, light of Him who hath “called them out of darkness into His marvellous light.” But, beloved, there is another quality in light, there are many others indeed, but this one especially here to be noted, which is, that there is a detective and a reproving quality in light. We know not the beauty of an object but as the light unfolds it; we know not its faultiness, we see not its defects, they are to us unknown without the light; but the light reveals them. The Lord’s people are especially called to stand; not merely as a reflecting light, not merely as a diffusing light, but as a reproving light, reproving the “darkness “ around them. Whatever there is in a believer peculiar to him as a believer, is a light that reproves the world. Is it the life that he has, the life of faith? It is a reproving light to the world. If we look to the love of the believer, or what he loves; he loves Christ. In this love of Christ we shall see that he is a reproving light to the world. But especially do we see this in the quality of a believer’s happiness. When a child of God is enabled by the Spirit of God to realize clearly his adoption; when he can look up with humble hope and believing confidence, and say, “My Father!” when he knows something of the power of this truth, that communion with God, submission to God, and obedience in the ways of God is the very highest element of real enjoyment; when it speaks peace to him and quiets him in the midst of all his troubles, and dries up his tears--oh! what a reproving light is this oft to the world that lieth in darkness. He says, “I see the effects; I see a real principle, I know not whence it comes, but I see a positive amount of happiness, I have never seen anything like it before. I have seen a man in wealth, but his wealth did not make him happy; I have seen a man in poverty, but his poverty did not make him miserable; I have seen him in health, he saw no brightness in health save only as he was enabled to ‘live to God’; I have seen him in sickness, and in sickness I have seen him peaceful, he knew that joy, that ‘peace that passeth all understanding’; I have seen him in death, I have seen him when called to die, ‘ready to depart’--‘to me to live,’ he said, ‘is Christ, to die is gain’; and I have seen him in the last article of death, but death had no sting, he was enabled to rise above it by faith in Christ Jesus, and say, ‘O death! where is thy sting? O grave! where is thy victory?’”

II. But, observe now, secondly, they are placed in the midst of these unfruitful works of darkness. Ah! dear hearers, we have but poor notions of sin. Every sin is that which deserves God’s wrath; it has death for its wages, and eternal misery, if unrepented of, for its consummation. Therefore, confine not your minds to gross sins merely, since all sins are the works of darkness. Why are they called unfruitful? I have no doubt that it has especial reference to this darkness, as the very cause of barrenness. Yet, beloved, the saints of God are placed in the midst of these “unfruitful works of darkness”; why is it? Could not the Lord God have delivered them and translated them at once to their eternal home? Could He not in the case of Israel of old have taken them to Canaan at once without taking them through the waste howling desert? Who denies it? But should you ask wherefore He does it not, we see it typically unfolded in the eighth of Deuteronomy, at the fifteenth and sixteenth verses--“Who hath led thee through a great and terrible wilderness, wherein were fiery serpents, and scorpions, and drought, where there was no water; who brought thee forth water out of the rock of flint; who fed thee in the wilderness with manna, which thy fathers knew not, that He might humble thee, and that He might prove thee, to do thee good at thy latter end.” See, then, wherefore they are placed in the midst of a dying world; see wherefore they are surrounded by these “unfruitful works of darkness”; see the great end and object, it is not the result of chance, it is the appointment of infinite wisdom, tenderness, goodness, and love.

III. But, beloved, observe now “the exhortation that is given--“have no fellowship with the unfruitful works of darkness, but rather reprove them.” Now, observe, it is not said, “have no fellowship with the unfruitful workers of darkness,” never will you meet with a precept of that kind in God’s Word, we must needs go out of the world if we try. But there is more than this in the precept--“but rather reprove them.” Here we come to one of the most difficult paths in the believer’s walk. There are many ways in which the believer is called upon from time to time to reprove the “works of darkness.” By diffusing the truth. (J. H. Evans, M. A.)

Avoidance of sinful works

That the children of light should live in a perfect abhorrence of, and stand at a great distance from, the unfruitful works of darkness.

I. For the object. We have a general and unlimited expression, “The unfruitful works of darkness.” But what they are we may collect from the context, “Uncleanness, fornication, evil concupiscence,” etc.; and (Romains 13:12) the apostle reckoneth up other things. These and such like heathen practices are such as the apostle intendeth.

1. They are called “works of darkness” for these reasons--

(1) Because they are done by men in their carnal estate, who are destitute of the Spirit of God, and all saving knowledge of His will.

(2) Because they are suggested by the temptations of the devil, who is the prince of darkness, and the ruler of the darkness of this world; and therefore called “his lusts” (Jean 8:44); “his works” (1 Jean 3:8).

(3) Because they cannot endure the light, but seek the veil and covert of secrecy.

There is a three-fold light.

(1) Natural. They rebel against this light (Job 24:13).

(2) Light spiritual, the light of God’s Word: “For everyone that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved” (Jean 3:20).

(3) There is another light, and that may be called practical, or the light of a holy conversation: “Let your light so shine before men that they may see your good works and glorify your Father which is in heaven” (Matthieu 5:16).

(4) Because these men are condemned to everlasting darkness; for if they live and die in these sins without repentance, they are unavoidably cast into utter darkness, where is weeping and gnashing of teeth.

2. These are said to be unfruitful by a μείωσις, that is, damnable; as Hébreux 13:17, “That is unprofitable for you.” The meaning is, hurtful and pernicious; however, the expression is emphatical. These works produce not only no good fruit, but certainly bring forth evil fruit, and prove bitterness in the end. Mere evil, as evil, cannot be the object of choice; there is some fruit or benefit expected in all that we do, but sin will never make good its word to us.

(1) It doth not answer expectation; the sinner looketh for more contentment and satisfaction than he doth enjoy: “And what profit hath he that hath laboured for the wind?” (Ecclésiaste 5:16). It is a fruitless enterprise; so that very experience is enough to confute it; and that is one reason why objects of sin are loathed when we have our fill of them (2 Samuel 13:15).

(2) It is not valuable; the profit will not counterbalance the loss, nor the pleasure the pain (Matthieu 16:25).

II. The acts of our duty about it; and they are two.

1. That we must have no fellowship with them in evil. To understand that, we must consider how many ways we have fellowship with them.

(1) If we do the same things that others do.

(2) If we be accessory to the sins of others, which we may be many ways.

(a) If we counsel, persuade, allure, or entice others to sins. These are Satan’s decoys, who being ensnared themselves, draw others into the net.

(b) By commanding that which is evil. This is the sin of those that have power over others; as David commanded Joab to set Uriah in the forefront of the hottest battle, and retire from him, that he may be smitten and die (2 Samuel 11:15).

(c) By consenting, though we be not the principal actors; as Ahab (1 Rois 21:19).

(d) By abetting, aiding, and assisting in the conveyance of the sin; as Jonadab assisted Amnon in getting an occasion to satisfy his lust on his sister Tamar (2 Samuel 13:5).

(e) By applauding, approving, or praising the sin, which is the guise of flatterers (Romains 1:32).

(f) By carelessness to prevent the sin: “I will judge his house forever, for the iniquity which he knoweth; because his sons made themselves vile, and he restrained them not” (1 Samuel 3:13). So that a culpable omission may make us accessory to their sin.

2. The other duty is, “But rather reprove them.” Now reprove we may by deed or word.

(1) By deed, or the example of a holy life; as “Noah condemned the world” (Hébreux 11:7).

(2) By word, when it may be done with profit; as the apostle saith of the infidel, when he cometh into Christian assemblies, “he is condemned of all, and judged of all” (1 Corinthiens 14:24); namely, as he heareth doctrines there contrary to his practice.

III. The reasons of the point.

1. Because there should be a broad and sensible difference between the children of light and the children of darkness.

2. This difference is discovered by those actions that are proper to either state; for actions are agreeable to their principle, and in actions must this difference be expressed, or how is it visible? Both show forth the influence of an unseen power, both the children of God and the children of the devil, the children of light and children of darkness.

3. This distinction is to be kept up on the part of the godly, and so conspicuously held forth, that they may either convince or convert the wicked.

4. The children of God are fitted and prepared for this, to abstain from sin (1 Jean 3:9).

5. The inconveniencies are great that will follow if God’s children should have any fellowship with the unfruitful works of darkness; our pretended communion with God will be interrupted (1 Jean 1:6).

To press the two duties in the text.

1. “Have no fellowship with the unfruitful works of darkness”; that is, do not join or partake in the sins of the carnal world, though they seem to be authorized by vulgar and common practice. To this end remember--

(1) You must not do as others do, but do as God requireth.

(2) Love God, and love His law, and love His people, and the infection is prevented. Love God (Psaume 97:10).

(3) We must eschew all unnecessary and voluntary friendship and familiarity with wicked men (Psaume 26:4; Proverbes 12:11).

(4) Your happiness lieth in communion with God, and this we cannot have if we have fellowship with the unfruitful works of darkness (1 Jean 1:6).

2. “But rather reprove them,” by deed and word.

(1) By deed, spoken of before; as David convinced Saul (1 Samuel 24:17).

(2) By word. It is a duty the world cannot bear, but we must perform it (Proverbes 15:12) (T. Manton, D. D.)

Evil company is deadly

My father once had two Irishmen digging a well, and they dug about five days and then they were paid some money and went off and drank for about a week. When they came back ready for work they uncovered the well and asked for a candle. They got the candle and tied a rope round it and let it down in the well, and when it got near the bottom it flickered and went out, and Pat said, “We can’t go down there, there is death down there.” And they went away and got some dry brushwood and built a fire in the well, and thou let down the candle again, and it burnt all right. Before you go into some places, my dear friends, put your light, that is, your God, your preacher, and your Bible down and see how they look. (S. Jones.)

Evil is to be avoided

The pilot of a United States revenue cutter was asked if he knew all the rocks along the coast where he sailed. He replied: “No; it is only necessary to know where there are no rocks.” These words suggest a deep moral and spiritual truth. Sermons, lectures, and books abound on the temptations which lie along the life course of the young to eternity. Over the most dangerous ones are lifted the solemn notes of repeated warning.

Fellowship defined

What is fellowship? It is more than sympathy, although that is the core of it. It is sympathy expressed or manifested in such a way as to draw others toward you in the bonds of brotherhood. Fellowship is making men feel that they are fellows with you; that they are your brethren; that they are related to you; that they are a part of your person, as it were. (H. W. Beecher.)

No association with rebels

In the rebellion of 1798, the rebels took prisoner a little drummer of the king’s troops, and they desired him to beat the drum for them. The little boy laid his drum on the ground and leaped into it, smashing the parchment into atoms. “God forbid,” said he, “that the king’s drum should ever be beat for rebels.” The ruffians piked the little hero, but they could not obliterate the remembrance of a deed worthy of a place in the noblest records of courage, loyalty, and fidelity--an example which, if it were imitated in a spiritual sense by the Christian, would best illustrate the fulfilment of the apostle’s exhortation here. (R. J. McGhee, M. A.)

Christians must maintain their rank

Matthew Wilks once rode by coach with a young nobleman and a female passenger. The nobleman entered upon an improper conversation with the coachman and the woman. At a favourable opportunity Mr. Wilks attracted his attention, and said, “My lord, maintain your rank!” The reproof was felt and acted upon. Let the Christian ever maintain his rank. (C. H. Spurgeon.)

Christians must be consistent

A distinguished Christian lady was recently spending a few weeks in a hotel at Long Branch, and an attempt was made to induce her to attend a dance, in order that the affair might have the prestige bestowed by her presence, as she stood high in society. She declined all the importunities of her friends, and finally an honourable senator tried to persuade her to attend, saying, “Miss B., this is quite a harmless affair, and we want to have the exceptional honour of your presence.” “Senator,” said the lady, “I cannot do it, I am a Christian. I never do anything in my summer vacation, or wherever I go, that will injure the influence I have over the girls of my Sunday school class.” The senator bowed, and, “I honour you; if there were more Christians like you, more men like myself would become Christians.”

The “unfruitful works of darkness” to be looked for in our own hearts

To dwell on the works of darkness which were done in ancient Greece and Rome would be very unprofitable. What pen would dare to write, what eye endure to read, the things which are done all the year round in Paris and London? No villager need wander from his own village, in order to find works which will not bear the light. Indeed we need not go any whither exploring, we need not leave our own door; we may find within our own breasts more than enough to humble us. Let each of us sit still, and keep watch for a while in the silent house of his spirit: he will find things transpiring there which will suggest self-abhorrence, and clothe him with shame before God. Not only the kingdom of heaven, but the kingdom of darkness also is very nigh unto us, and comes without observation. Let us watch and pray, that we may have grace and strength enough to disown the inward imagery, with which it seeks to fascinate and pollute the heart. Let us hold no fellowship with the thoughts which it stirs in us. Let us drag thorn before the light of God, that they may be made manifest, and reproved there. (J. Pulsford.)

The Christian as a reformer

I. Negative. “Have no fellowship.”

1. All and every kind of intercourse with evil-doers is not included; for we are commanded to rebuke, and this implies some intercourse. Besides, we are exhorted to do good unto all men, as we have opportunity.

2. All friendly intercourse with even gross sinners is not prohibited. Our Saviour sat at meat with publicans, and sinners, and Pharisees; and Paul instructs Christians how to conduct themselves when invited to a feast by an unbeliever.

3. All business intercourse is not interdicted. In 1 Corinthiens 10:25, permission, and even advice is given.

4. The discharge of the relative duties which arise out of the family relation is not included in the prohibition.

5. Civil connection with wicked governments is not forbidden. Subjection to rulers is permitted and directed by the precept of Paul, in Romains 13:1. Joseph held office under the despot of Egypt. Daniel did likewise under the kings of Babylon and Persia, and while so doing was greeted by the angel with the title, “well-beloved.”

6. Not all ecclesiastical connection with wrong-doers is forbidden.

II. Having seen that there are some things which are not to be understood as the fellowship forbidden, let us inquire in what it does consist.

1. It plainly includes the direct commission of sin.

2. It occurs in the support of others in the commission of wrong, when we employ them or supply them with the means of some iniquitous purpose.

3. Iniquity is fellowshipped when wrong is justified as right; when sweet as called bitter, and bitter sweet; when darkness is called light, and light darkness.

4. The same thing takes place when men support wrong on the whole. This is done by endeavouring to produce an underestimate of the wrong itself; or by urging its necessity or expediency, as if Providence compelled us to sin.

III. Let us now consider our positive duty as enjoined in the text. A proper understanding of the word “reprove” will furnish us with a clue to guide us to this end. The term implies an appeal to the understanding of the evil-doer--to convince him by proving that his course is one of wickedness and folly--to arouse his sense of right, and not to irritate his sensibility to obloquy and scorn. (E. C. Pritchett.)

Influence of bad company

What you learn from bad habits and in bad society you will never forget, and it will be a lasting pang to you. I tell you in all sincerity, not as in the excitement of speech, but as I would confess and have confessed before God, I would give my right hand tonight if I could forget that which I have learned in evil society--if I could tear from my remembrance the scenes which I have witnessed, the transactions which have taken place before me. You cannot, I believe, take away the effect of a single impure thought that has lodged and harboured in the heart. You may pray against it, and by God’s grace you may conquer it, but it will, through life, cause you bitterness and anguish. (J. B. Gough.)

Power of bad company

Bad company is like a nail driven into a post, which, after the first and second blow, may be drawn out with little difficulty; but being once driven up to the head, the pincers cannot take hold to draw it out, but which can only be done by the destruction of the wood. (St. Augustine.)

Christian conduct in worldly company

A pious officer of the army, travelling through the Mahratta country, was asked by Judge D--, a religious gentleman, to accompany him to a public dinner, at which the commanding officer of the district, with all his staff, and various other public characters, were expected to meet. “I expressed a wish to be excused,” says the officer, “as I had no relish for such entertainments, and did not think that much either of pleasure or profit was to be derived from them.” His reply was: “While I feel it my duty to attend on such an occasion, I certainly have as little pleasure in it as you have. But there is one way in which I find I can be present at such meetings, and yet receive no injury from them. I endeavour to conceive to myself the Lord Jesus seated on the opposite side of the table, and to think what He would wish me to do and to say, when placed in such a situation, and as long as I can keep this thought alive on my mind, I find I am free from danger.”

A law against bad company

An ancient historian, mentioning the laws which Charondas gave the Thurians, says: “He enacted a law with reference to an evil, on which former lawgivers had not animadverted--that of keeping bad company. As he conceived that the morals of the good were sometimes quite ruined by their dissolute acquaintance; that vice was apt, like an infectious disease, to spread itself and extend its contagion, he expressly enjoined, that none should engage in any intimacy or familiarity with immoral persons; appointed that an accusation might be exhibited for keeping bad company; and laid a heavy fine on such as were convicted of it.”

The child of light and the works of darkness

I. What is forbidden. “Fellowship.” This may be produced in several ways.

1. By personally committing the sins described, or by joining with others in bringing them about.

2. By teaching wrong-doing, either by plain word or by just inference.

3. By constraining, commanding, or tempting; by threat, request, persuasion, inducement, compulsion, bribery, or influence.

4. By provoking, through exciting anger, emulation, or discouragement.

5. By neglecting to rebuke, especially by parents and masters misusing their office, and allowing known evils in the family.

6. By counselling, and advising, or by guiding by example.

7. By consenting, agreeing, and cooperating.

8. By conniving at sin: tolerating, concealing, and making light of it.

9. By commending, countenancing, defending, and excusing the wrong already done; and contending against those who would expose, denounce, and punish it.

II. What is commanded. “Reprove.”

1. Rebuke.

2. Convict.

3. Convert.

III. Why it is commanded to me? It is especially my duty to be clear of other men’s sins.

1. As an imitator of God and a dear child (verse 1).

2. As one who is an inheritor of the kingdom of God (verses 5, 6).

3. As one who has come out of darkness into marvellous light in the Lord (verse 8).

4. As one who bears fruit, even the fruit of the Spirit, which is in all goodness, righteousness and truth (verse 9).

5. As one who would not be associated with that which is either shameful or foolish (verses 12, 15).

If our fellowship is with God, we must quit the ways of darkness.

IV. What may come of obedience to the command. Even if we could see no good result, yet our duty would be plain enough; but much benefit may result.

1. We shall be clear of complicity with deeds of darkness.

2. We shall be honoured in the consciences of the ungodly.

3. We may thus win them to repentance and eternal life.

4. We shall glorify God by our separated walk and by the godly perseverance with which we adhere to it.

5. We may thus establish others in holy nonconformity to the world.

Let us use the text as a warning to worldly professors. Let us take it as a directory in our conversation with the ungodly. (C. H. Spurgeon.)

Evil fellowship

A member of his congregation was in the habit of going to the theatre. Mr. Hill went to him and said, “This will never do--a member of my Church in the habit of attending the theatre!” Mr. So-and-so replied that it surely must be a mistake, as he was not in the habit of going there, although it was true he did go now and then for a treat. “Oh!” said Rowland Hill, “then you are a worse hypocrite than ever, sir. Suppose anyone spread the report that I ate carrion, and I answered, ‘Well, there is no wrong in that; I don’t eat carrion every day in the week, but I have a dish now and then for a treat!’ Why, you would say, ‘What a nasty, foul, and filthy appetite Rowland Hill has, to have to go to carrion for a treat!’ Religion is the Christian’s truest treat, Christ is his enjoyment.” (Charlesworth’s “Life of Rowland Hill.”)

Rebuking evil doers

On one occasion, travelling in the Portsmouth mail, Andrew Fuller was much annoyed by the profane conversation of two young men who sat opposite. After a time, one of them, observing his gravity, accosted him with an air of impertinence, inquiring, in rude and indelicate language, whether on his arrival at Portsmouth he should not indulge himself in a manner evidently corresponding with their own intentions. Mr. Fuller, lowering his ample brows, and looking the inquirer full in the face, replied in measured tones: “Sir, I am a man that fears God.” Scarcely a word was uttered during the remainder of the journey. (Memoir of Andrew Fuller.)