'Be ye therefore followers of God, as dear children'--Eph. v. 1.
The Revised Version gives a more literal and more energetic rendering of this verse by reading, 'Be ye, therefore, _imitators_ of God, _as beloved_ children.' It is the only place in the Bible where that bold word 'imitate' is applied to the Christian relation to God. But, though the expression is unique, the idea underlies the whole teaching of the New Testament on the subject of Christian character and conduct. To be like God, and to set ourselves to resemble Him, is the sum of all duty; and in the measure in which we approximate thereto, we come to perfection. So, then, there are here just two points that I would briefly touch upon now--the one is the sublime precept of the text, and the other the all-sufficient motive enforcing it. 'Be ye imitators of God as'--because you are, and know yourselves to be--'beloved children,' and it therefore behoves you to be like your Father.
I. First, then, this sublime precept.
Now notice that, broad as this precept is, and all-inclusive of every kind of excellence and duty as it may be, the Apostle has a very definite and specific meaning in it. There is one feature, and only one, in which, accurately speaking, a man may be like God. Our limited knowledge can never be like the ungrowing perfect wisdom of God. Our holiness cannot be like His, for there are many points in our nature and character which have no relation or correspondence to anything in the divine nature. But what is left? Love is left. Our other graces are not like the God to whom they cleave. My faith is not like His faithfulness. My obedience is not like His authority. My submission is not like His autocratic power. My emptiness is not like His fulness. My aspirations are not like His gratifying of them. They correspond to God, but correspondence is not similarity; rather it presupposes unlikeness. Just as a concavity will fit into a convexity, for the very reason that it is concave and not convex, so the human unlikenesses, which are correspondent to God, are the characteristics by which it becomes possible that we should cleave to Him and inhere in Him. But whilst there is much in which He stands alone and incomparable, and whilst we have all to say, 'Who is like unto Thee, O Lord?' or what likeness shall we compare unto Him? we yet can obey in reference to one thing,--and to one thing only, as it seems to me--the commandment of my text, 'Be ye imitators of God.' We can be _like_ Him in nothing else, but our love not only corresponds to His, but is of the same quality and nature as His, howsoever different it may be in sweep and in fervour and in degree. The tiniest drop that hangs upon the tip of a thorn will be as perfect a sphere as the sun, and it will have its little rainbow on its round, with all the prismatic colours, the same in tint and order and loveliness, as when the bow spans the heavens. The dew-drop may imitate the sun, and we are to be imitators of God; knit to Him by the one thing in us which is kindred to Him in the deepest sense--the love that is the life of God and the perfecting of man.
Well, then, notice how the Apostle in the context fastens upon a certain characteristic of that divine love which we are to imitate in our lives; and thereby makes the precept a very practical and a very difficult one. Godlike love will be love that gives as liberally as His does. What is the very essence of all love? Longing to be like. And the purest and deepest love is love which desires to impart itself, and that is God's love. The Bible seems to teach us that in a very mysterious sense, about which the less we say the less likely we are to err, there is a quality of giving up, as well as of giving, in God's love; for we read of the Father that 'spared not His Son,' by which is meant, not that He did not shrink from inflicting something upon the Son, but that He did not grudgingly keep that Son for Himself. 'He spared not His own Son, but delivered Him up to the death for us all.' And if we can say but little about that surrender on the part of the infinite Fountain of all love, we can say that Jesus Christ, who is the activity of the Father's love, spared not Himself, but, as the context puts it, 'gave Himself _up_ for us.'