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In the words we have —

1. An antecedent.

2. A consequent, or an argument and an inference.First: The antecedent, or argument, is taken from their present compared with their past estate, what they are with what they were.

1. The grace received — "Ye are light"; that is, filled with the light of wisdom and holiness. But can it be used of any mere man liable to such imperfections?

(1) It noteth not their perfection so much as the perfection of the dispensation they are under. Not their perfection, as if there were no darkness in them at all, but the clearness of the gospel which then shined brightly to them. There is a difference between the gospel and believers; the gospel is a perfect light, but we do but imperfectly receive it.

(2) It noteth some good measure and degree of participation, but not complete fruition. Participation it noteth, for otherwise it could not be said that we are not only enlightened, but light itself; not complete fruition, for those that are said to he "light in the Lord" are presently called "children of the light"; which doth somewhat abate of the expression.

(3) It noteth that we have received grace, not only for ourselves, but for the good of others.

2. The author of this grace — "In the Lord"; that is, Christ; for there is but "one Lord," as well as "one God and Father of all" (Ephesians 4:5, 6); and whatever good we have, we have it from Christ and in Christ.

I. Let me speak of the two opposite states, "darkness" and "light," and there show you that the carnal estate is an estate of darkness, and the renewed state is a state of light.

1. The carnal estate is an estate of darkness. So the apostle telleth the Ephesians, Ye were not only darksome, but darkness itself, for the greater vehemency of the expression.

(1) The darkness of the understanding is ignorance; they are incapable of discerning between good and evil, know nothing of the nature and will of the true God.

(2) There is downright and apparent wandering from God.

(3) Eternal misery is the issue and close of it (Matthew 25:30; 2 Peter 2:17).

2. The renewed estate is an estate of light. Light is a quality pure and unmixed, and implieth both knowledge, holiness, and happiness. Knowledge, as it discovereth all things; holiness, as it is pure, and can shine on the filthiest dunghill without any stain; felicity, as it is the smile of heaven upon the earth.

II. That there is a mighty change wrought in them who are called out of one estate into the other.

1. They have a different principle. All things work according to their nature; as fire ascendeth and water descendeth; fishes go to the water, and beasts keep on dry land; it is according to their nature, and that principle of life which they have. The saints have a Divine nature: "Whereby ye are made partakers of the Divine nature" (2 Peter 1:4).

2. As the internal principle of our operation is unlike, so the external rule of our conversations are quite different, viz., the will of God revealed in the word, which they study to know and obey: "Proving what is acceptable unto the Lord" (Ephesians 5:10); "Be not unwise, but understanding what the will of the Lord is" (ver. 17); "That ye may prove what is that good and acceptable and perfect will of God" (Romans 12:2).

III. That it is good often to compare those two estates, and to consider what we are by nature and what we are by grace. First: That we ought frequently to reflect on our former woeful estate. Reasons there are for this.

1. To magnify the riches of God's mercy in our deliverance from that woeful estate. We wonder at it more when we compare both together (1 Peter 2:9).

2. That we may admire His power in the change (1 Corinthians 6:11).

3. To keep us humble (1 Corinthians 15:9; 2 Corinthians 12:7.

4. It makes us more compassionate to others, we having once had as blind a mind and hard a heart as they (Titus 3:2, 3).

5. It makes us more watchful. A man who has escaped a dangerous disease or surfeit is very careful not to lapse into it again.

6. It quickens us to greater fruitfulness for time to come. Was I so zealous for sin, and shall I not do so much for God (Romans 6:19)? Since we set out so late, let us mend our pace.

7. It maketh our conversion more evident and sensible, and so quickeneth us to thankfulness and praise.

8. It increases our confidence and hopes of eternal life. He that could take us with all our faults, and love us, and pardon us, and heal our natures, and reconcile us to Himself, will He not give us eternal life after we begin to obey, love, and serve Him in our measure? (Romans 5:9, 10).

9. It puts an argument in our hands against sin (Romans 6:20, 21). Secondly: We ought to remember what we were by nature, so as not to deny what we are by grace (Romans 6:17).

IV. This change must be manifested by a suitable conversation: "Walk," etc. Children of the light may refer to the dispensation we are under, or the grace we have received by it.

1. The dispensation we are under, as those that live in the clearness of gospel light are children of the day. Ye are not of the night; walk as children of light, that have the light of the gospel, or becoming that most holy religion which Christ hath taught us.

(1) In the light all blemishes are soon discovered, and so our sins are without excuse; whereas people that have not the gospel, or not so fully preached, are more excusable. Men might plead this, that they knew no better; but now they "have no cloak for their sin" (John 15:22).

(2) As they are without sin, so without shame, when they sin in the open light: "Every morning doth He bring His judgment to light; He faileth not, but the unjust knoweth no shame" (Zephaniah 3:5).

(3) Sins are more dangerous and deadly: "And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds are evil" (John 3:19).

2. The grace received by it.

(T. Manton, D. D.)

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KJV: For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light:

WEB: For you were once darkness, but are now light in the Lord. Walk as children of light,