Chap. 4:17–19. This I Say Therefore, And Testify In The Lord, That Ye Henceforth Walk Not As Other Gentiles Walk, In The
HOMILY XIII
CHAP. 4:17–19. THIS I SAY THEREFORE, AND TESTIFY IN THE LORD, THAT YE HENCEFORTH WALK NOT AS OTHER GENTILES WALK, IN THE VANITY OF THEIR MIND, HAVING THE UNDERSTANDING DARKENED, BEING ALIENATED FROM THE LIFE OF GOD, THROUGH THE IGNORANCE THAT IS IN THEM, BECAUSE OF THE BLINDNESS OF THEIR HEART: WHO BEING PAST FEELING, HAVE GIVEN THEMSELVES OVER UNTO LASCIVIOUSNESS, TO WORK ALL UNCLEANNESS WITH GREEDINESS.
THESE words are not addressed to the Ephesians only, but are now addressed also to you; and that, not from me, but from Paul; or rather, neither from me nor from Paul, but from the grace of the Spirit. And we then ought so to feel, as though that grace itself were uttering them. And now hear what he saith. This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind, having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart. If then it is ignorance, if it is blindness, why blame it? if a man is ignorant, it were just, not that he should be ill-treated for it, nor be blamed, but that he should be informed of those things, of which he is ignorant. But mark how at once he cuts them off from all excuse. Who being past feeling, saith he, have given themselves over unto lasciviousness, to work all uncleanness with greediness; but ye have not so learned Christ. Here he shews us, that the cause of their blindness was their way of life, and that their life was the consequence of their own indolence and want of feeling.
Who being past feeling, saith he, have given themselves over.
Whenever then ye hear, that God gave them over to a reprobate mind, remember this expression, that they gave themselves over. If then they gave themselves over, how did God give them over? and if again God gave them over, how did they give themselves over? Thou seest the seeming contradiction. The word, gave them over, then, means this, He permitted them to be given over. Seest thou, that where the life is impure, there is also ground for like doctrines? Every one, saith the Lord, that doeth evil hateth the light, neither cometh to the light. For how possibly could a profligate man, one more immersed in indiscriminate lust than the swine that wallow in the mire, and who is a lover of money, and has not so much as any desire after temperance, enter upon a life like this? They made the thing, saith he, their work. Hence their blindness, hence the darkness of their understanding. There is such a thing as being dark, even while the light is shining, when the eyes are weak; and weak they become, either by the influx of ill humours, or by superabundance of rheum. And so surely is it also here; when the strong current of the affairs of this life overwhelms the perceptive power of the understanding, it is thrown into a state of darkness. And in the same way as if we were placed in the depths under water, we should be unable to see the sun through the quantity of water lying, like a sort of barrier, above us, so, surely, in the eyes of the understanding also a blindness of the heart takes place, whenever there is no fear to agitate the soul. There is no fear of God, it saith, before their eyes; and again, The fool hath said in his heart, There is no God. Now blindness arises from no other cause than from want of feeling; this clogs the channels; for whenever the fluids are curdled and collected into one place, the limb becomes dead and void of feeling; and though thou burn it, or cut it, or do what thou wilt with it, still it feels not. So is it also with those persons, when they have once given themselves over to lasciviousness: though thou apply the word to them like fire, or steel, yet nothing touches, nothing reaches them; their limb is utterly dead. And unless thou canst restore the feeling, so as to touch the healthy members, every thing thou doest is vain.
With greediness, saith he.
Here he has most completely taken away their excuse; for it was in their power, if at least they chose it, not to be greedy, nor to be lascivious, nor gluttonous, nor indulgent to their appetites. It was in their power to partake in moderation of riches; it was in their power to partake even of pleasure and of luxury; but when they indulged the thing immoderately, they destroyed all.
To work uncleanness, saith he.
Ye see how he strips them of all excuse by speaking of working uncleanness. They did not sin, he means, by making a false step, but their work was these horrid deeds, and they used premeditation in the work. All uncleanness; uncleanness is all adultery, fornication, unnatural lust, envy, every kind of profligacy and lasciviousness.
Ver. 20, 21. But ye have not so learned Christ, he continues, if so be that ye have heard Him, and been taught by Him, as the truth is in Jesus.
The expression, If so be that ye have heard Him, is not that of one doubting, but of one even strongly affirming: as he also speaks elsewhere, If indeed it is a righteous thing with God to recompense tribulation to them that trouble you. That is to say, It was not for these purposes that ye learned Christ, if so be ye have heard Him, and been taught by Him, as the truth is in Jesus.
Ver. 22. That ye put off, concerning the former conversation, the old man.
This then surely is to learn Christ, to live rightly; for he that lives wickedly knows not God, neither is known of Him; for hear what he saith elsewhere, They profess that they know God, but in works they deny Him.
As the truth is in Jesus; that ye put off, concerning the former conversation, the old man.
That is to say, It was not on these terms that thou enteredst into covenant. What is found among us is not vanity, but truth. As the doctrines are true, so is the life also. Sin is vanity and falsehood; but a right life is truth, for it has also a great end; whereas profligacy ends in nothing.
Which is corrupt, saith he, according to his deceitful lusts. As his lusts are corrupt, so is himself also. How then do his lusts become corrupt? By death all things are dissolved; for hear the Prophet, how he saith, In that day shall all his thoughts perish. And not by death only, but by many things besides; for instance, beauty, at the advance of either disease or old age, withdraws, and dies away, and suffers corruption. Bodily vigour again is destroyed by the same means; nor does luxury itself afford the same pleasure in old age, as is evident from Barzillai: the history, no doubt, ye know. Or again in another sense, lust corrupts and destroys the old man; for as wool is destroyed by the very same means by which it is produced, so likewise is the old man. For love of glory destroys him, and pleasures will often destroy him, and lust will utterly deceive him. For this is not really pleasure, but bitterness and deceit, all pretence and outward show. The surface, indeed, of the things is bright, but the things themselves are only full of misery and extreme wretchedness, and loathsomeness, and utter poverty. Take off the mask, and lay bare the true face, and thou shalt see the cheat, for cheat it is, when that which is appears not, and that which is not true is displayed. And it is thus that impositions are effected.
He here then delineates for us a fourfold man. Of these, if ye will, I shall give an explanation. In this place, he mentions two, speaking thus, Putting off the old man, be ye renewed in the spirit of your mind, and put on the new man. And in the Epistle to the Romans, two more, as where he saith, But I see another law in my members warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. And these latter bear affinity to those former two, the inner man to the new man, and the outer man to the old man. However, three of these four were subject to corruption. Or rather there are three even now, the new man, the old, and this, which ye see, man in his substance and nature.
Ver. 23. And be ye renewed, saith he, in the spirit of your mind.
In order that no one may suppose that, whereas he speaks of old and new, he is introducing a different person, observe his expression, Be ye renewed. To be renewed is, when the self-same thing which has grown old is renewed, changed from one thing into the other. So that the subject indeed is the same, but the change in that which is accidental. Just as the body indeed is the same, and the change in that which is accidental, so is it here. How then is the renewal to take place? In the spirit of your mind, saith he. Whosoever therefore shall retain an old deed, will effect nothing, for the Spirit will not endure old deeds. In the spirit, saith he, of your mind, that is, in the spirit which is in your mind.
Ver. 24. And put on the new man.
Seest thou that the subject is one, but the clothing is twofold, that which is put off, and that which is put on? The new man, he continues, which after God is created in righteousness and true holiness. Now wherefore does he call virtue a man? And wherefore vice, a man? Because a man cannot be shewn without acting; so that these things, no less than nature, shew a man, whether he be good or evil. Now as to undress one’s self is easy, so may we see it is with virtue and vice. The young man is strong; wherefore let us also become strong for the performance of good actions. The young man has no wrinkle, therefore neither should we have. The young man wavers not, nor is he easily taken with diseases, therefore neither should we be.
That is created.
Observe here how he calls this realizing of virtue, the bringing of it into being from nothing, a creation. But what? was not that other former creation after God? No, in no wise, but after the devil. He is the sole creator of sin.
How is this? For man is created henceforth, not of water, nor of earth, but in righteousness and true holiness. What is this? He straightway created him, he means, to be a son: for this takes place from Baptism. This it is which is the reality. Well does he say, in righteousness and true holiness. There was of old a righteousness, there was likewise a holiness with the Jews. Yet was that righteousness not in truth, but in figure. For the being clean in body was a type of purity, not the truth of purity; was a type of righteousness, not the truth of righteousness. In righteousness, saith he, and holiness, which are of the truth.
Perhaps, however, this expression is used with reference to falsehood; for many there are, who amongst them that are without, seem to be righteous, yet are false. Now by righteousness is meant universal virtue. For hearken to Christ, how He saith, Except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of Heaven. And again, he is called righteous, who has no charge against him; for so even in courts of justice we say that that man is righteous, who has been unrighteously treated, and has not done unrighteously in return. If therefore we also before the terrible Tribunal shall be able to appear righteous one towards another, we may meet with some loving-kindness. Toward God indeed it is impossible we should appear so, whatever we may have to shew. For every where He overcometh in what is righteous, as the Prophet also saith, And Thou shalt overcome, when Thou art judged. But if towards another we violate not what is righteous, then shall we be righteous. If we shall be able to shew that we have been treated unrighteously, then shall we be righteous.
How does he say to them who are already clothed, put on? He is now speaking of that clothing which is from life and good works. Before, the clothing was from Baptism, whereas now it is from conversation, and from works; no longer, according to the deceitful lusts, but, after God. But what means the word holy? It is that which is clear, that which is due; hence also we use the word of the last duty in the case of the departed, as much as to say, ‘I owe them nothing further, I have nothing else to answer for.’ Thus it is usual for us to say, ‘I am holy or clear,’ and the like, meaning, ‘I owe nothing more.’
MORAL. Our part then is, never to put off the garment of righteousness, which also the Prophet calls, the garment of salvation, that so we may be made like unto God. For He indeed hath put on righteousness. This garment let us put on. Now the word, put on, plainly declares nothing else, than that we should never at all put it off. For hear the Prophet, where he saith, He clothed himself with cursing like as with a raiment, and it shall come unto him. And again, Who coverest Thyself with light as with a garment. And again, it is usual with us to speak concerning men, such an one has ‘put on’ such an one. So then it is not for one day, nor for two, nor for three, but he would have us ever arrayed in virtue, and never stripped of this garment. For a man is not so disfigured when he is stripped of his clothing, as when he is stripped of his virtue. In the former case his fellow-servants behold his nakedness, in the latter his Lord and the Angels. If ever thou happen to see any one going out naked through the public square, tell me, art thou not distressed? Whenever then thou shalt be stripped of this garment, what shall we say? Seest not those beggars whom we are wont to call strollers, how they rove about, how we pity even them? And yet nevertheless they are without excuse. We do not excuse them when they have lost their clothes by gaming; and how then, if we lose this garment, shall God pardon us? For whenever the devil sees a man stripped of his virtue, he straightway disguises and disfigures his face, and wounds him, and drives him to great straits.
Let us strip ourselves of our riches, that we be not stripped of our righteousness. The outer garb of wealth mars this inner garment. It is a robe of thorns. Thorns are of this nature; the more closely they are wrapped around us, the more naked are we made. Lasciviousness strips us of this garment; for it is a fire, and the fire will consume this garment. Wealth is a moth; and as the moth eats through all things alike, and spares not even silken garments, so does this also. All these therefore let us put off, that we may be made righteous, that we may put on the new man. Let us keep nothing old, nothing outward, nothing that is corrupt. Virtue is not toilsome, she is not difficult to attain. Dost thou not see them that are in the mountains? They forsake both houses, and wives, and children, and all preeminence, and shut themselves away from the world, and clothe themselves in sackcloth, and strew ashes beneath them; they wear collars hung about their necks, and have pent themselves up in a narrow cell. Nor do they stop here, but torture themselves with fastings and continual hunger. Did I now enjoin you to do the like, would ye not all start away? Would ye not say, it is intolerable? But no, I say not that we must needs do any thing like this:—I would fain indeed that it were so, still I lay down no law. What then? Enjoy thy baths, pamper thy body, and throw thyself freely into the world, and keep a household, have thy servants to wait on thee, and make free use of thy meats and drinks! Drive out excess at every outlet, for that it is which causes sin, and the same thing, whatever it be, if it becomes excessive, becomes a sin; so that excess is none other than sin. For observe, when anger is excited above what is meet, then it rushes out into insult, then it commits every sort of injury; so does inordinate passion for beauty, for riches, for glory, or for any thing else. And tell me not, that indeed, those of whom I spoke were strong; for many far weaker and richer, and more luxurious than thou art, have taken upon them that austere and rugged life. And why speak I of men? Damsels not yet twenty years old, who have spent their whole time in inner chambers, and have been nurtured in the shade, in inner chambers full of sweet ointments and perfumes, reclining on soft tapestry, themselves soft in their nature, and rendered yet more tender by their over indulgence, who all the day long have had no other business than to adorn themselves, to wear jewels, and to enjoy every luxury, who never waited on themselves, but had numerous handmaids to stand beside them, who wore soft raiment softer than their skin, fine linen and delicate, who revelled continually in roses and such like sweet odours,—yea, these in a moment, seized with Christ’s flame, have put off all that indolence and pride, have forgotten their delicateness and youth, and like so many noble wrestlers, have stripped themselves of that soft clothing, and rushed into the midst of the contest. And perhaps I shall appear to be telling things incredible, yet nevertheless are they true. These then, these very tender damsels, as I have heard, have brought themselves to so great hardness of living, that they will wrap the coarsest horsehair about their own naked bodies, and go with those tender soles unsandaled, and will lie upon a bed of leaves: nay more, that they watch the greater part of the night, and that they take no heed of perfumes nor of any other of their old delights, but will even let their head, once so carefully dressed, go dishevelled, with the hair just plainly and carelessly bound up, so as not to fall into unseemliness. And their only meal is in the evening, a meal not even of herbs nor of bread, but of flour and beans and vetches and olives and figs. They spin without intermission, and labour far harder than their handmaids at home. What more? they will take upon them to wait upon women who are sick, carrying their beds, and washing their feet. Nay, many of them even dress victuals. So great is the power of the flame of Christ; so far does their zeal surpass their very nature.
However, I demand nothing like this of you, seeing ye have a mind to be outstripped by women. Yet at least, if there be any tasks not too laborious, at least perform these: restrain the rude hand, and the incontinent eye. What is there, tell me, so hard, what so difficult? Do what is just and right, wrong no man, be ye poor or rich, shopkeepers or hired servants; for unrighteousness may extend even to the poor. Or see ye not how many broils these engage in, and turn all things upside down? Marry freely, and have children. Paul also gave charge to such, it was to such that he wrote. Is that struggle I spoke of too great, and the rock too lofty, and its top too nigh unto Heaven, and art thou unable to attain to such an height? At least then lay hold on lesser things, and aim at those which are lower. Hast thou not courage to get rid of thine own riches? At least then forbear to seize on the things of others, and to do them wrong. Art thou unable to fast? At least then give not thyself out to self-indulgence. Art thou unable to lie upon a bed of leaves? Still, prepare not couches inlaid with silver; but use a couch and coverings formed not for display, but for refreshment; not couches of ivory. Make thyself small. Why fill thy vessel with overwhelming cargoes? Be lightly equipped, and thou shalt have nothing to fear, no envy, no robbers, no liers in wait. For indeed thou art not so rich in money as thou art in cares. Thou aboundest not so much in possessions, as in anxieties and in perils. They that will be rich, saith he, bring upon themselves temptations, and hurtful lusts. These things they endure, who desire to gain great possessions. I say not, minister unto the sick; yet, at least, bid thy servant do it. Seest thou then how that this is no toilsome task? No, for how can it be, when tender damsels leave us at so vast a distance behind. Let us be ashamed of ourselves, I entreat you; for in worldly matters, we in no point yield to them, neither in wars, nor in games; but in the spiritual contest they get the advantage of us, and are the first to seize the prize, and soar higher, like so many eagles: whilst we, like jackdaws, are ever living in the rank steam and smoke; for truly is it the business of jackdaws, and of greedy dogs, to be setting one’s thoughts upon caterers and cooks. Hearken about the women of old; they were great characters, great women and admirable; such were Sarah, Rebekah, Rachel, Deborah, and Hannah; and such there were also in the days of Christ. Yet did they in no case outstrip the men, but occupied the second rank. But now it is the very contrary; women outstrip and eclipse us. How contemptible! What a shame is this! We hold the place of the head, and are surpassed by the body. We are ordained to rule over them; not merely that we may rule, but that we may rule in goodness also; for he that ruleth, ought especially to rule in this respect, by excelling in virtue; whereas if he is surpassed, he is no longer ruler. Perceive ye how great is the power of Christ’s coming? how He dissolved the curse? For indeed there are more virgins than before among women, more modesty in those virgins, more widows indeed. No woman would lightly utter so much as an unseemly word. Wherefore then, tell me, dost thou use filthy communication? For tell me not that they were virgins in despondency or despair.
The sex is fond of ornament, and it has this failing. Yet even in this ye husbands surpass them, who even pride yourselves upon them, as your own proper ornament; for I do not think that the wife is so ostentatious of her own jewels, as the husband is of those of his wife. He is not so proud of his own golden girdle, as he is of his wife’s wearing jewels of gold. So that even of this ye are the causes, who light the spark and kindle up the flame. But what is more, it is not so great a sin in a woman as in a man. Thou art ordained to regulate her; in every way thou claimest to have the preeminence. Shew her then in this also, that thou takest no interest in this costliness of hers, by thine own apparel. It is more becoming for a woman to adorn herself, than for a man. If then thou escape not the temptation, how shall she escape it? They have moreover their share of vain-glory, but this is common to them with men. They are in a measure passionate, and this again is common. But as to those things wherein they excel, these are no longer common; their sanctity, I mean, their fervency, their devotion, their love towards Christ. Wherefore then, one may say, did Paul exclude them from the teacher’s seat? And here again is a proof how great a distance they were from the men, and that the women of those days were great. For, tell me, while Paul were teaching, or Peter, or those saints of old, had it been right that a woman should intrude into the office? Whereas we have gone on till we have come so debased, that it is worthy of question, why women are not teachers. So truly have we come to the same weakness as they. These things I have said not from any desire to elate them, but to shame ourselves, to chastise, and to admonish us, that so we may resume the authority that belongs to us, not inasmuch as we are greater in size, but because of our foresight, our protection of them, and our virtue. For thus shall the body also be in the order which befits it, when it has the best head to rule. And God grant that all, both wives and husbands, may live according to His good pleasure, that we may all in that terrible day be counted worthy to partake of the loving-kindness of our Master, and to attain those good things which are promised in Jesus Christ our Lord.