Part 12
Therefore, let us remain steadfastly loyal to our God, placing ourselves under His yoke and not shrinking away in any way. Even if there is no one else to stand with us, we should defy the whole world if necessary. On the other hand, if we can win the world over to obedience and faith, we must make every effort to do so, avoiding the two extremes of offending God to gain favour with men and being proud and self-reliant, caring only for ourselves.
We must learn to combine these two inseparable aspects: yielding to God through obedience and faith, adhering to the pure simplicity of His Word, and at the same time, not despising our neighbours but striving to win them over to submit quietly to God. Through the Holy Spirit reigning in our hearts, both the great and the small among us can speak with one voice and share the knowledge that God is the author of our salvation and has adopted us into His household. This unity is essential because He is the God of peace.
Even if we are compelled to contend with the whole world, let us take comfort in knowing that the angels of heaven are our companions in cleaving to God. In these times, should we separate ourselves from the multitude of people who rely on their wealth, status, wisdom, and more? No, let us regard all of these worldly things as insignificant. Despite being called schismatics, we should consider ourselves content knowing that the angels of heaven, the holy patriarchs, the prophets, the apostles, and the martyrs stand in agreement with us. God's chosen people throughout history are sufficient company. We can dismiss any accusations when we possess God's truth and the assurance that we are His children. God cannot deny Himself, and He will always be with His church, as long as she clings to His Word.
In the meantime, let us not forget to seek peace to the best of our abilities, as mentioned in the text from Romans that I cited earlier.
Therefore, let us not willfully separate ourselves from the world, but let us extend our arms to welcome all those who willingly submit to God's obedience. We should strive for unity and work towards it. The reason St. Paul tells us here that faith and obedience to God should not inflate our hearts with pride, causing us to reject others and become self-absorbed, is that we should follow the example of our Heavenly Father. He calls those who were far off and is ready to reconcile with His enemies.
Just as God showed this through our Lord Jesus Christ, providing us with an excellent model, we should also hold the doctrine of peace in our thoughts and hearts. We should make every effort to bring those separated from the Gospel into union with it. If those who were once staunch enemies of God now willingly come forward like lambs and sheep of the flock, we must be ready to receive them.
Let us bend ourselves to this task and not focus solely on our own interests. Since God has bound us together, each of us should employ our abilities and resources to draw our neighbours closer, forming one body where Jesus Christ reigns as our head. This is the reason why we must grow, for our life is a journey, and we must continue progressing.
We must not become like little children in understanding but continue to grow, recognising our weaknesses and seeking to improve. Our journey is ongoing, and it is not enough to start; we must keep making progress until our dying day. We must not deceive ourselves into thinking that we possess the power or understanding necessary for our salvation. Instead, we should consider how the Holy Spirit exhorts us to grow.
Lowliness must always accompany faith. The greater a person thinks themselves to be, the more they blind themselves to their need for God's instruction. Thus, we must continue to be like little ones, not in understanding, but in naughtiness. Recognising our weaknesses should
encourage us to seek God continually and be zealous in His service, confirming ourselves in His Word.
This order should also motivate us to serve Him and strengthen our faith. Many are afflicted by sloth and apathy because they believe they are already sufficiently knowledgeable. To prevent God's gifts from fading away, we must remember that we need to continue growing. The Holy Spirit instructs us to grow under our Lord Jesus Christ, so He may rule over us. All, both great and small, must submit to Him.
Experience has shown that this lesson is not given in vain. Many seek personal renown and would rather bury our Lord Jesus Christ to elevate themselves. They mix Jesus Christ with so many superstitions that His true essence is obscured. In this way, Jesus Christ loses His preeminence. Among us, too, some desire fame to such an extent that Jesus Christ becomes insignificant to them. They neglect Him in their pursuit of recognition.
St. Paul teaches us that our growth must be in our Lord Jesus Christ. This is akin to John the Baptist's statement: "I must decrease, and He must increase." We must follow this example so that the excellence found in the Church continues to shine, while Jesus Christ remains our chief anchor. Stars may have their brightness, but the sun must shine above them. All must recognise that it is Jesus Christ who provides true light. Therefore, let our Lord Jesus, the Sun of Righteousness, be regarded so highly that nothing can diminish Him or obscure our vision of Him. Our faith should focus solely on Him.
That is why St. Paul emphasizes that Jesus Christ must be our head, and we must grow in Him, resort to Him, and fix our minds upon Him. To illustrate this further, he adds that Jesus Christ is the One who knits the entire body together through its joints, providing it with sustenance and life according to each member's measure. When this is achieved, the body is well-
proportioned. Without love reigning among us, there will be nothing but confusion. If greatness is present, it will be excessive, leading to a monstrous state rather than a natural body.
Now, in saying that our growth comes from Jesus Christ, that He is the source of the body's unity, and that He sustains our life, He shares our ingratitude. We fail to give Him the honour He deserves, for we do not acknowledge the greatness of the Son of God who gives us everything, yet we do not glorify Him as we ought. He does not demand recompense from us, nor is it necessary, but He seeks glory. Therefore, since we are so enriched by Him and yet deprive Him of His honour, we must be worse than devilish. Let us take note of what Paul aimed for and intended here: to reprove the world for its ingratitude and failure to give our Lord Jesus Christ the honour He deserves. He is not exalted among us, nor do we think of Him or place Him in supreme sovereignty, where all should pay Him homage.
With all this, we act almost foolishly when we fail to honour and exalt Jesus Christ as we should. For there is no man who does not naturally seek his own profit. Therefore, in forsaking Jesus Christ, we seem to have conspired to bring our own downfall, to be deprived of all His grace, and to become weak and decayed members. He is like the head of a man's body or the root of a tree, the source of our life and sustenance. Therefore, if the hands, feet, belly, stomach, legs, and all other members conspired to abandon the head, what would be the outcome? Or if they conspired to hide the head and tuck it into the belly so it cannot be seen? The entire body would suffer, just as it does when people diminish the glory and majesty of God's Son and fail to acknowledge His purpose, which is to provide all their well-being and salvation. It is as if they are attempting to put down their own head.
St. Paul tells us that there should be no unity in the body apart from that which comes from the head, from which everything originates. Veins
distribute nourishment throughout the body, and sinews hold the bones together and allow them to move, but they all must be rooted in the head. So, if we disregard God and diminish the glory of His only Son, it will lead to our downfall. Jesus Christ can sustain us, but we will perish miserably, like rotting carrion, if He does not provide everything necessary for our life.
Thus, you see the importance of what Paul is teaching us here. Additionally, he emphasises that there is a certain measure for each member, and the provision comes from the head, nourishing the entire body. It is all in proportion. When he says "it is in measure," he means that the excellence we see here does not diminish the perfection in Jesus Christ. There are two reasons for this. Firstly, everything in man is imperfect, so we must turn to our Lord Jesus Christ, the only one who remains faultless and should not be mingled with other creatures.
The other reason is that the measure and portion present in every member does not have its own distinct source. For what could the hands do if they were not continually nourished and sustained by the head? The bond that holds us all together must necessarily come from there. Also, the natural heat and movement must come from the head, so much so that the hand would wither every minute if the heat did not continually flow. The same relationship exists between Christ and His Church. Even if we consider someone to be as angelic as possible, they still have their limits. Why? To ensure that Jesus Christ does not lose the honour that rightfully belongs to Him. Since each of us has our portion, as previously explained, it is only reasonable for each of us to be humble and not seek to take on what God has reserved for His only Son.
Another aspect to understand is that the same measure comes to us as a free gift, as previously mentioned. It is not without reason that St. Paul repeats this point. It reflects the foolish presumption of men, where each one desires to be a Lord and protect their rights to the end, wanting to be
esteemed and advanced. To counteract this arrogance and cleanse ourselves of such vices, St. Paul reminds us once again that we possess nothing that has not been given to us. Therefore, we must turn to what he says in the first Corinthians: "Who are you to think you have made yourself so excellent by your own cunning? Do you have anything that you can claim as your own? No, everything has been given to you, so humble yourself." His meaning, then, is that all the connections and all the provisions come from the head. It is not enough for us to be created and formed; we must also have our members continually maintained in their condition. This is why St. Paul adds the word "furniture" or "shutting down," as if God pours His workings into the head, and the head distributes these workings throughout all the members. That's what St. Paul means when he says that Jesus Christ is our spiritual head, who has received all fullness of grace, as mentioned in the first chapter of St. John. It was not given to Him for Himself alone but for us, His brethren.
Therefore, let us understand that all the grace we have received from God flows into us through our Lord Jesus Christ, and we are fully supplied through Him. These strengths and workings pass through every member and come from the head. They will be in the shoulder before reaching the arm, and afterward in the arm before reaching the hand. Yet, despite this, will the arm boast in itself and not share its power with the hand? No, for every member understands its role and naturally inclines to serve the rest of the body. They are bound to this duty and know that they need each other's help. It is true that my hand cannot judge anything, but God has instilled in it the desire to serve the entire body. Similarly, the foot carries out its function without needing an order, as if God had given them the wisdom to understand that they all receive their power from heaven and must use the gifts they have received for the benefit of the body.
If someone were to ask whether all members in the church are equal, St. Paul, in speaking of portion and measure, does not mean that God has
distributed the same portion to every member. The leg is not the same as the eye, yet the leg has its own qualities and functions that are needed. Therefore, diversity exists in the church, and some members are more excellent than others. Just as the eye is more excellent than the foot, it is honoured accordingly. St. Paul addresses this diversity and emphasises that it should suffice us if the church is edified as a whole. If our neighbours are enriched with God's gifts, it partially benefits us as well. Conversely, if we have received a larger measure of grace, we are more obligated to share it with those in need. St. Paul's point in this passage is that if this unity is maintained, the body will be well-built and complete. Here, he continues to emphasise that we must be so closely connected according to the gospel's doctrine that Jesus Christ may reign over us. The Heavenly Father has given Him to us on the condition that we all unite under Him and maintain brotherly unity among us. Above all, we must be subject to Him, who holds supreme dominion. We must understand that, since the Heavenly Father has placed Him in this role, we must all aim at Him and remain obedient to Him until the end.
And with all, let us understand that this cannot be done without love, meaning that we must overcome the selfish desire for personal gain, for it is evident that this self-interest blinds us and causes us to disregard our neighbours. Therefore, it is even more essential for each of us to strive to relinquish our own rights and realise that God has not distributed His gifts in such a way that each person can be a world or a church unto themselves. Instead, since every person needs their neighbours, this should be the means by which we are held together. It should also motivate us to do what we can for one another. Although there is one source from which we receive all spiritual gifts, namely our Lord Jesus Christ, God has arranged for the fullness of His grace, which He has placed in Jesus Christ, to flow like channels so that each person receives their appropriate portion.
So, with this doctrine firmly instilled in us, many of the troubles in the world today would be easily resolved, and there would be fewer disagreements and disputes. Ambition and vain glory are the root of all heresies. When individuals seek to elevate themselves, they inadvertently push Christ aside. Superstitions also arise from this, all because people fail to appreciate the immeasurable benefits brought to us by our Lord Jesus Christ, which are presented to us daily through the gospel. This tendency has made the world restless and driven by its own desires. It has caused people to forsake their patrons and advocates and to overstate their own merits. It has led people to invent various forms of satisfaction, many means to please God, and new services, all because they were not content with Jesus Christ. This happens because people fail to understand the manner in which we should cleave to Him, acknowledging that we should trust in Him completely, recognising that there is nothing but filth within us, and that our spiritual life comes from Him. This is not a one-time occurrence, but a continuous process of Him working in us, strengthening and advancing us until we attain perfection through Him.
This is why the Holy Supper has been given to us as a reminder that our Lord Jesus Christ is the one in whom we should seek everything related to the life of our souls. When we partake in this, we proclaim that He is our nourishment, completely satisfying us. Therefore, the reason we gather to eat and drink is to remind us that in Jesus Christ, we have not just a portion but the entirety of our spiritual life. When we are fed by Him, we should be content with Him and not seek anything elsewhere. In this manner, when we approach the holy table after examining our own sins and recognising our insignificance, we should seek to understand how God calls us to Him and how we can continue on our path until we are fully united with Him. This can be achieved by acknowledging that Jesus Christ has given us everything that is good and lacking in ourselves. Therefore, we should hold our Lord Jesus Christ in such high esteem that we regard Him as our sustenance. Our faith should not waver but be firmly rooted in Him,
knowing that there is no righteousness, holiness, merit, power, or anything else within ourselves. Everything we need can be found in Him, and as we partake in Him, we also partake in all the blessings that He has received from God His Father. Since all the blessings that God has placed in our head are shared with us through Him, we should humble ourselves and not seek to exalt ourselves to the point of robbing Him of His honour. Instead, we should confess simply and without fail that everything given to us by His free goodness is preserved and increased in us through Him.
Furthermore, let us understand that we cannot possess the blessings of our Lord Jesus Christ or gain any benefit from them unless we first receive Him. This is why He offers Himself to us, along with all the benefits of His righteousness, His merits, His sacrifice in His death and passion, His obedience to God the Father, and all the gifts He received from God. He not only gives us a portion of them in His sacraments but declares, "I am yours; possess me." So, it is not sufficient for us to seek our needs from Him; we must also consider how He has offered Himself to us.
He says, "Here is my body, delivered for you; here is my blood, shed for the remission of your sins." He does this so that we may truly know that He dwells within us through His Holy Spirit and that we live by His very substance. It is not without reason that it is mentioned here that the body is needed, and He is the one who provides it. Since we lack the grace and gifts essential for our spiritual life, we must draw them from this source. If we continuously approach Him in faith according to the Gospel, we will feel ourselves increasingly strengthened and established in all grace until He has purified us of all imperfections and weaknesses. This process will allow us to partake in His heavenly glory alongside Him.
Now, let us humble ourselves before the majesty of our good God, acknowledging our faults and praying that we may become aware of them, feel remorse for them, and resolve to work diligently to be cleansed of our
imperfections and vices day by day. May our Lord Jesus Christ, the source of all purity, pour forth the grace of His Holy Spirit upon us so that we may become new creations, giving our Sovereign King the honour that is rightfully His. Let us all say, "Almighty God, Heavenly Father, etc."
The Twenty Eighth Sermon, the Eighth on the
Fourth Chapter
"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." Ephesians 4:17-19
Considering how corrupted we are by nature, it is not sufficient for us to receive goodness unless the vices deeply rooted within us are also corrected. It would be like trying to sow corn in soil overrun by nettles, thistles, weeds, and thorns. Therefore, even though St. Paul has previously presented the true rule of a godly life, he now adds that it is essential for each person to understand the need to undergo a complete and thorough transformation. We must become entirely new individuals because until God cleanses our minds, hearts, and all parts of our souls, we will remain in a state of impurity.
The doctrine we have heard before would not fully benefit us if what we are now learning had not been added. The Ephesians, to whom St. Paul is
speaking, were once immersed in ignorance and lived lives marked by wickedness and debauchery. St. Paul emphasizes that those who have not been taught by God are spiritually blind, unable to distinguish between good and evil. They are like brute animals, driven by their innate instincts, which grow increasingly hardened until they descend into such excess that they resemble monstrous creatures, no longer appearing to be fashioned in the image of God.
So, St. Paul's intention is clear: after declaring God's sovereignty over us and explaining how our conduct in this world should reflect our submission to God and our preparation for the heavenly life to which He calls us, he now reveals that we will never truly obey God or willingly accept His yoke until we change our dispositions and minds. This change is necessary because we are inherently corrupt. There are two parts to the instruction provided: the first shows us the purpose for which God calls us, and the second reveals that we must battle our own sinfulness and utterly abandon our old selves to become teachable, so we can receive the doctrine that God has set before us.
Recognizing the difficulty of this transformation, St. Paul does not merely offer guidance but also admonishes and, in a sense, seats us before God's judgment. We must acknowledge our need for transformation to motivate those to whom he is speaking further. This is a significant undertaking because individuals tend to deceive themselves, believing they possess virtues even when immersed in wrongdoing. They often attempt to conceal their faults through hypocrisy or justify them willfully, refusing to admit guilt even when their shortcomings are evident to everyone. In sum, the battle is arduous when one must relinquish their self-perceived wisdom in self-governance and tame their passions to become subject to God, with nothing within themselves that opposes His will. Our flesh is stubborn in this regard.
We hear it said in another text that all of man's thoughts and everything he can conceive is enmity against God. Likewise, in Genesis, even during a time when the world was relatively sound, it was stated that anything originating from the recesses of our minds is entirely corrupt and rebellious against God. Therefore, it was necessary for gravity to be employed in this regard. Hence, Paul also uses it when he says that he not only teaches us but also exhorts those to whom he speaks. This is so that they may realize that they are, as it were, in God's presence and should not fall into the trap of self-flattery. Just as the devil has many deceivers to beguile us, conversely, God's word must illuminate us. Even if we are sluggish in acknowledging our vices and would rather conceal them, we must understand that it is more beneficial for us to examine what lies within us. This is why St. Paul, in his effort to exhort the Ephesians to change their lives, sets forth this solemn and formal mode of bearing witness, as though he were standing before God's judgment seat.
When there is an agreement between individuals, the formality and ceremony of swearing often prompts them to take their promises seriously. At the very least, it makes them consider what they are pledging, unless they are completely unreasonable. However, there is no notary here to document their oaths, and customary human practices to ratify agreements are not in place. St. Paul stands in the place and person of Jesus Christ, from whom he derives authority not only to require but also to summon us to give an account if we fail to fulfil our duty. He informs us that we cannot casually dismiss his words or hear them with indifference, as God is present to punish our negligence in disregarding His Word.
Since we have learned to avoid self-flattery, as is the habit of many who pretend to be deaf to the truth, we should take heed. Regardless of the expressions they make, they remain unchanged in their ways. It is essential for us to recognise that God, in His grace, teaches us not to provide excuses but to understand that He will not tolerate the contempt of His Word. If we
do not give heed when He is gracious enough to speak to us and to assure us of our salvation, we should not be surprised if He punishes us for our carelessness.
Now, let us consider the substance of what is conveyed here. St. Paul says, "Do not be like the rest of the Gentiles." I have previously mentioned that they, to whom he is writing, were once fully immersed in wickedness and devoid of the fear of God. From birth, they had been steeped in various forms of idolatry. Yet, they believed they had fulfilled their obligations when they made sacrifices to their idols. Similarly, in today's society, those who engage most passionately in frivolous pastimes often consider themselves the most devout. They imagine they are absolved of their obligations to God once they have performed some trivial rituals. For this reason, St. Paul presents the Ephesians with this analogy. By observing the rest of the Gentiles, they can see the state they were in before God called them into His church. They should reflect on their former condition, for there they will find images of themselves, before God reached out His hand and rescued them from the abyss of unbelief. Before, they were no different from those Gentiles.
Now then, at least, one should consider the grace that has been granted to you so that it may bear fruit in you. Let us note that when using this speech, "the rest of the Gentiles," Paul here encompasses all of mankind. He is not referring to just two or three individuals, nor to any single nation or specific country. He speaks generally, stating that all those who have not been instructed in the Gospel are spiritually blind, as we shall see. In summary, he reveals what kind of beings we are until God's grace intervenes, so that we do not dismiss this exhortation or delude ourselves into thinking we are exempt from what we shall see next. Therefore, in order that we do not take a privilege to exempt ourselves from the common condition of humanity, Paul includes himself and all others in this bundle, like children of Adam.
He highlights that there is nothing in all of mankind except wickedness and corruption. Thus, two points should be noted here.
Firstly, we should use this passage as a mirror to see our own state until God's grace touches us. This will prevent us from imagining ourselves exempt from the common human condition. Secondly, when we observe the enormities committed throughout the world, the shamelessness and evildoing, or rather, the complete bewitchment and senselessness that some display, it should remind us of our former state before God touched us and led us out of such a condition. Before His intervention, we were no different from the worst and most disorderly individuals in the world.
Now, consider that we would have remained in the same state if God had not shown us His mercy. This realization should deeply affect us so that we do not allow the grace God has granted us to become dim and ultimately extinguished, leaving us bereft of it. Therefore, we should apply this text to our instruction. When St. Paul speaks of those who have not yet been enlightened by the faith of the gospel, he means to shame those trained in the Gospel if their lives do not demonstrate the transformation they have experienced. We are called to the faith of our Lord Jesus Christ to separate ourselves from the stumbling blocks of the world. Thus, we must not excuse ourselves based on our upbringing in evil customs or by the examples that condone wickedness. Even though there is nothing but wickedness around us, since God has adopted us as His children, we are expected to live accordingly.
Therefore, we must understand that faith demands a transformation in our lives, so that we live as new creations. We can learn from this passage that after St. Paul speaks of the vanity of mind, he adds the terms blindness of mind and blindness or stubbornness of heart. This description serves to remove all pretensions from individuals who trust in their own wisdom and righteousness. The philosophers often praised the nobility and worthiness of
human nature, placing reason as the supreme law and discretion as the guide between good and evil. Yet, this verse challenges such beliefs by declaring that human reason is flawed, filled with vanity, falsehood, and deception. It claims that all human thoughts are futile and lead to greater confusion, like a blind person wandering aimlessly in the dark.
Nevertheless, the Holy Spirit is the only competent judge who can reveal the truth about our inner selves. This prevents us from becoming too selfassured by allowing us to see ourselves as we truly are. It is easy for individuals to be blinded by their own high opinions of their worthiness and be unable to admit their own wickedness. The philosophers held such beliefs because they did not understand God. The wisdom of the world cannot lead us to divine light; it is a special gift from God and cannot be found within ourselves. Even the wisest people in the world could not come close to comprehending God's truth. When it came to God's service, their wisdom often led to confusion, turning things upside down. Therefore, the wisdom of the world cannot bring us to the heavenly light, as it is a unique gift from God, not something inherent in ourselves. We can see how even the greatest minds have deceived themselves, leading to complacency in their foolish beliefs.
Yes, and we observe that this foolish, or rather devilish, arrogance has found a place even among the Jews. They have always been of the opinion, much like the people under the Pope's dominion today, that they possess free will. To be sure, the Jews concede more than the heathen, admitting that we are tainted by original sin. However, their belief is that despite the infirmity inherent in human nature, there remains some residue of goodness within us. They argue that we still possess understanding and willpower capable of guiding us toward good actions. In their view, humans can judge matters according to their natural understanding, almost as if humans were as pure and uncorrupted as angels.
The Jews, persuaded by numerous passages in Scripture, concede that we have strayed from our original state and that there are many vices in us. However, they insist that this does not prevent us from still being pure and able to do good through our own efforts. They claim that once we humble ourselves before God, we can overcome our shortcomings and do good on our own, provided that God aids us and extends His hand to us. They refer to this as "concurring," which is the combining or marrying together of God's grace and the residual goodness in humans, despite our corruption.
As I mentioned earlier, we should instead listen to what God Himself, the only competent judge, has declared unequivocally. He states that all those who rely on common reason and the inherent human understanding, which is itself distorted by sin, become irrational. What then shall be the outcome of relying on human reason? Although people may believe it enlightens them and shows them the way, it is certain that it only leads them into the pit. While they may consider themselves well-informed, they become like dumb animals. God continually emphasizes this to make us understand that He must reform us entirely, not partially, throughout.
Now, one might ask whether those whom God has abandoned are truly devoid of understanding and discernment. Are there examples to support this claim? It is certainly true that they are not like horses or dogs. However, we must recognize that whatever understanding and discernment we possess serves no other purpose than to render us inexcusable. This means that we cannot use our limited understanding as a shield of ignorance, as we often try to do. Even if someone has not been exposed to the written law, they still bear the sentence of damnation within their hearts, as the Apostle Paul explains in Romans 2. God compels them to perceive their guilt, often through painful experiences, so that they confess, "I am guilty in this matter and in that." The remaining understanding in humans serves only to increase their guilt before God, not to guide them toward salvation.
As for our affections, it could be argued that many individuals live upright lives and appear blameless, even if they have never encountered the gospel. However, beneath the surface, their hearts may be filled with malice and stubbornness. Undoubtedly, all those who have not been transformed by God's Spirit still harbour a sea of wicked and malicious desires within them. Therefore, we should not rely solely on outward appearances.
But let us consider the significance of God challenging us for searching men's hearts as His exclusive prerogative, and therefore, this task must be reserved for Him. Also, recall how John states in his epistle that we do not see all the sins within us, but God, who sees much more clearly, is the ultimate judge of them. However, regardless of one's efforts, people cannot absolve themselves of condemnation when they stand before the heavenly judge. This is especially true since even the stars are not pure in His sight, not even the angels. So, if He were to rigorously examine them, they would not be able to attain His perfection. Therefore, let us recognize that until God has visited and subdued us, we will remain ignorant and blind wretches. Our understanding will be futile, filled with nothing but vanity. Our hearts will be tainted with pride and presumption, and our desires will be so far from righteousness that they will rebel against God. We will oppose His justice and all that is right.
Indeed, we have witnessed the consequences when people attempt to govern themselves solely by their own intellect. What false forms of worship have emerged in the world? Did these require great cunning or skill? No, we see that God has generously bestowed His gifts in various sciences and knowledge. However, the most important knowledge, that of coming to God, has eluded them. In this regard, they have all faltered, straying into falsehood and deceit. The more they attempted to advance themselves, the deeper they sank into the mire. Therefore, we should recognize that although there is light, as stated in the first chapter of St. John, we, being in darkness, can only perceive it dimly. As St. John
explains, from the beginning, God set humanity apart from beasts by imprinting His image upon them and granting them the discernment to distinguish between good and evil.
The purpose of human life is not merely to eat and drink but also to comprehend a higher purpose and common order on Earth. It involves understanding that there is a God who governs all, as seen in the light that existed before the creation of atoms. This light still persists, but it shines within the darkness, a darkness that has not comprehended it but has, in fact, quenched it entirely.
So then, if we possess even a small understanding or purpose, we should consider it as nothing more than a fleeting spark that quickly fades away. However, when it comes to our own nature, the ability to recognize goodness, seek it, follow it, and remain in it is utterly impossible. Why? Because our understanding is completely blind. Indeed, there is nothing in us but vanity, as the Scriptures declare that God scrutinized the thoughts of humanity and found nothing but vanity and falsehood in them.
To express this even more clearly, Paul states that our understanding has been darkened, and we are estranged from the life of God. This eliminates any excuse that people might attempt to offer, for they often argue against God, claiming that if everything is vanity within them, it is because God created them that way. However, Paul tells us here that our understanding is clouded by our own darkness, a result of the corruption that entered humanity through Adam's fall. In short, Paul makes it clear that when the Scriptures declare us to be ignorant, blind, and brutish, we must not attempt to justify ourselves by arguing that God should have made us differently. The evil that has affected us stems from Adam's disobedience, which left us all impoverished.
Paul's words close off all escape routes that people typically employ to appear righteous and innocent before God. He points out the vanity of our
minds and our blindness, emphasizing that we dwell in darkness due to the extinguished light that God originally placed within us at our creation. Since this is a difficult concept to accept, Paul directs our attention to the life of God, which mocks the feeble human imaginations that have been devised to uphold the notion of free will, reason, and discernment. As mentioned previously, philosophical writings abound with such ideas. Even in the present day, there is ongoing debate within the Church regarding free will. Some argue that everything is ruined unless humans possess some inherent self-motivation and capacity to prepare themselves to receive grace, making them equal partners with God, able to bring grace to fruition. According to their reasoning, humans not only become God's equals, but they even possess greater capability, with God merely adding a small contribution. However, Paul maintains that, despite our self-assured opinions, we are as good as lifeless in relation to God. In His eyes, we are akin to dead bodies or even putrid and decaying corpses. Therefore, let no one, through their foolish arrogance, claim to possess reason, wisdom, and free will.
But if they would examine their own condition, let them lift their gaze and understand that their true life must be the life of God, not the life each person imagines for themselves. St. Paul, in his letter to the Romans, confesses that he once considered himself alive before his conversion to the pure doctrine. In his pride and hypocrisy, he believed himself to be like a little angel, untouched by God's law. However, when the law of God finally revealed his sinful desires, it wounded him to the point of death. He came to realize that the life he had lived was, in fact, a state of spiritual death, a delusion like that of fools who believe themselves to be kings and princes, only to be consumed by lice or suffer from hunger and cold. Thus, St. Paul confessed that, before his conversion, he appeared alive to himself and even celebrated it. But once Christ had humbled him and made him experience God's judgment, he relinquished that false life, recognizing it as spiritual death.
Similarly, St. Paul teaches us that even if the world regards us as alive, applauds our virtues, and we ourselves are ensnared by that perception, it amounts to nothing. We must turn to God to discover that He possesses a unique life reserved for His chosen ones, a life concealed as a treasure for them. While God's common grace shines upon both the good and the wicked, He does not scatter the blessings reserved for His chosen. As the psalmist says, "How great is thy goodness which thou hast laid up in store for them that fear thee." Therefore, when St. Paul speaks of God's life here, he indicates that living according to our natural inclinations does not originate from God. But isn't God our Creator, the source of our being and movement, as stated in Acts 17? Indeed, our common life derives from God as our Maker. However, God's life is that which He imparts upon choosing us, revealing the path of salvation, and renewing us through His Holy Spirit. In this way, Jesus Christ dwells within us through faith, and His power is manifest as He crucifies our old selves, even burying them so that we may be raised anew, free from the uncleanness of the world. This transformation sets us apart from unbelievers, who remain imprisoned under Satan's dominion, driven by evil.
This is the reason St. Paul speaks of God's life, so we may awaken to it and heed this exhortation. Let us no longer deceive ourselves with our own opinions or the judgments of others, which often praise things of little worth. Our Lord Jesus Christ reminds us in the Gospel of Luke that what appears great and excellent to humans may be utterly detestable before God. To prevent further self-deception, we must understand that until God makes us new creatures, regenerating us by His Holy Spirit, our understanding remains blinded, and there is nothing in us but vanity and ignorance, resembling mere beasts. This is the essential point to remember. Whenever we follow our own inclinations and lean on our own understanding, let us learn to bring ourselves before God, carefully considering the life that He has reserved uniquely for Himself. It does not
serve only Himself but is bestowed exclusively upon His children, signifying His choice of us, as we have seen in the first chapter.
Now, hereupon, St. Paul immediately addresses the hardness of their hearts. By hardness, he does not mean a physical hardness but uses the Greek word to signify a thickened or muddied state, like when clear wine becomes troubled, filled with sediment, and turns murky, losing its clarity. In the same way, St. Paul states that the heart becomes thickened when it is so blinded and hardened that it cannot submit to obeying God. In this state, there is no clarity; rather, it is troubled like a muddy puddle. In the Scriptures, the term "heart" occasionally refers to all the desires, inclinations, and thoughts of a person, sometimes even encompassing their understanding. However, since St. Paul distinguishes between a person's understanding, mind, and heart, we can infer that he is referring to the will, along with all the ponderings and debates we engage in within ourselves when discerning good and evil. Essentially, he is pointing out that humanity is so corrupted in all aspects due to Adam's sin that there is nothing within them, neither will nor understanding, that does not lean wholly towards evil, utterly immersed in it. Therefore, just as St. Paul previously condemned the inherent beastliness within us, he now illustrates that we are like stubborn blocks, unable to yield and follow God, despite His calls. We remain obstinate, with stiff necks that refuse to bow, a trait mentioned by Moses when rebuking those who rebelled against God, likening them to having necks of iron or brass. Our nature is such that God must change our hearts to save us, transforming them from stone to flesh, as stated in Ezekiel. This metaphor illustrates what we are until God works a transformation within us. We are inherently hard-hearted, enemies of God, resisting all truth until He softens us, correcting our stubbornness and rebelliousness that impedes God from reigning and exercising His rightful authority over us. In essence, all our desires act as hostile warriors, waging war against God to prevent His rule and authority, revealing the true nature of our fallen humanity.
Now, let us not boast about our own free will or reason, as we see these wretched pagans do, who continue to rely on that string. Instead, let us humble ourselves willingly. As I mentioned earlier, let us acknowledge that, as St. Paul has pointed out, all of us, from the greatest to the least, are plunged to the very depths of hell until God pulls us back. Moreover, let us consider all the wickedness that occurs throughout the world and recognize that we would do the same if it were not for God's mercy. Let this realization urge us to restrain ourselves, lest we go astray, knowing that God has drawn us to Him. We must avoid returning to the wickedness of unbelievers. It is no surprise that they stumble, tumble, and drift aimlessly, for they have no guiding light. But our Lord shines upon us through His Word and grants us His Holy Spirit. Therefore, we should not be like them.
St. Paul exhorts us here and adds the height of all wickedness: people go astray after their own kind, continuing from bad to worse. They delude themselves with flattery, numbing their consciences until they no longer feel any remorse or grief. This is the path to making them irredeemable. First and foremost, we must take heed to prevent the divine vengeance that should stir us to vigilance. When we hear that those who remain in their sinful nature indulge themselves to the point of losing all conscience and becoming like brute beasts, insensitive to the matters of life and death, we must fear and tremble. We should not allow sin to become a daily habit, lest we harden our hearts in such a manner. We witness how those who become beastly in their behaviour, possessing hearts too stubborn to be moved by anything, eventually become so bold in their evil that they are beyond correction.
Regarding the first point, we must be well aware that God's vengeance against those who indulge in vice and allow themselves to become brutish, like donkeys and dogs, will be severe and dreadful. Now, for the second point, if God deals so rigorously with those who have never been exposed to the Gospel, what will He do to us if, after receiving the way of salvation
for a long time, we continue to behave like those who have never had good instruction? Do we not believe that the punishment will be even more severe and terrifying for us? As St. Paul explained in his letter to the Romans, God gave people over to shameful lusts and disorder because they failed to acknowledge Him despite having knowledge of His existence through creation. But we cannot make such excuses. Our sinfulness and vanity due to Adam's fall do not blind us completely, for God has given us His Word, a lamp to guide us. We have the Gospel in which our Lord Jesus Christ declares Himself as our guide. Yet, despite all this, if we persist in willfully provoking God by neglecting the doctrine of salvation and choosing to live in sin, as some do even today, we should contemplate the consequences. We must walk in the fear of God.
Let us carefully consider that St. Paul has not mentioned this as the worst of sins without reason. He does so to show us what punishment God will inflict upon those who do not yield to Him at the appointed time and instead indulge in wickedness, as if they have escaped His grasp. Therefore, we should be cautious not to overstep our bounds to such an extent. Even if we have strayed far, God is fully capable of drawing us back to Him. Let us fear lest God execute the judgment He has pronounced, just as He does upon others. As Solomon says, when the wicked man is in extremity, he despises everything, including his own life. He behaves recklessly, much like a brute beast. So, let us tremble at such warnings, fearing that God might carry them out when we cannot endure reproof for our vices.
Conversely, let us heed Solomon's advice when he says, "He is the man whose heart pricks him and quickens him up night and day." We must learn to be our own accusers and convict ourselves of our vices. When we fall into them, let us be ashamed and condemn ourselves until God, in His mercy, provides relief. This is how we should apply St. Paul's teaching, so that when God has bound us to Himself through our Lord Jesus Christ and given us life, we may take great care not to tarnish and extinguish this life
within us through our own wickedness and ingratitude. Furthermore, we should cultivate humility, for it is humility that leads us to turn to God. Our humility should be accompanied by self-awareness so that we do not delude ourselves but, through that awareness, strive vigorously to combat our vices and lusts, never allowing ourselves any respite until we are entirely freed from them. Meanwhile, let us always gain some ground, even if it is minimal, so that it may constantly be evident that our Lord Jesus Christ is at work in us, allowing His grace to prevail as we progress in goodness, so that we may continue to grow until God takes us out of this world.
Now, let us humble ourselves before the majesty of our good God, acknowledging our sins, and pray that He touches us to the core, leading us to true repentance and enabling us to persevere in it throughout our lives. Let us be utterly humbled and emptied of ourselves, learning to seek all our well-being in Him. May He guide us through the hand of our Lord Jesus Christ as we seek it there and continue to advance in the proclamation of His gospel. May He also grant this grace not only to us but to all people and nations, etc.
The Twenty Ninth Sermon, the Ninth on the
Fourth Chapter
"But ye have not so learned Christ; If so be that ye have heard him, and have been taught by him, as the truth is in Jesus: That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; And be renewed in the spirit of your mind; And that ye put on the new man, which after God is created in righteousness and true holiness." - Ephesians 4:20-24
St. Paul, by using the example of heathens and unbelievers, illustrates how wretched human life becomes when one allows themselves to be led solely by their own desires and lusts. We are so blinded by Adam's sin that we cannot distinguish between good and evil, even though this may not be apparent at first glance. However, if you observe the entirety of a person's life, you will find that they do not follow a certain path but wander aimlessly and eventually become like dumb beasts, without a hint of remorse or conscience. Hence, the diversity between the lives of Christians, who have been nurtured in the Gospel, and the lives of ignorant individuals who have no knowledge of God's will is evident. St. Paul is asserting that those of us who have been enlightened by God's light and have Jesus Christ, the "Son of Righteousness," shining upon us should lead a different kind of life. It is a shame if we mix with those who lack any direction when God has provided us with the light and Jesus Christ as our guide. Thus, using the example of heathens will not excuse us; instead, it will double our condemnation. God places them before us as mirrors in which we can see the true nature of ourselves and our own blindness when we are not guided by the Holy Spirit.
On the other hand, we have our Lord Jesus Christ to show us the path to life. It is significant that He declared Himself to be the light of the world, emphasizing that those who walk in Him will not go astray. He is also the way in which one cannot go wrong. Therefore, St. Paul adds that this does not apply to us because we have learned from Jesus Christ. As a result, any excuses about ignorance or inability to understand the Gospel are invalidated. People often hesitate to admit their foolishness, except when they are held accountable to God. They may seek to evade responsibility by claiming that they are simpletons and incapable of comprehending such matters. Some might argue that the Gospel is too profound for them. St. Paul's response to all these excuses is summed up in one word: we have heard Jesus Christ. In essence, he is saying that we cannot shift the blame, as the Gospel has been preached to us sufficiently. It is not our inexperience or ignorance that is at fault, for God has provided us with a good and faithful teacher. To put it succinctly, if we persist in our ignorance after hearing the Gospel's doctrine, we have only ourselves to blame. It is not due to any failing on God's part, as He knows what is suitable for us.
And that is also why the wise and poor preacher has no veil in his preaching, so that people might see Jesus Christ there if they are not blinded by Satan through unbelief, leading them into destruction. However, whatever the case may be, we cannot escape the responsibility God has placed upon us to be guided and governed as is suitable for us. If we paid diligent attention to the things He has shared with us in the Gospel, we would not fail Him. If those who do not profit in God's school could see Jesus Christ even a little, their ignorance might be excusable. But as we continuously hear His teachings day after day and have been strengthened in our faith, yet still persist in our beastliness, there is no excuse. He has shown that if all this does not stir us up day and night to come to God and offer us the food of life to nourish us, then we remain at our elementary stage, like young beginners who do not know the rules of a good life. We cannot blame anyone but ourselves. We cannot claim to be ignorant souls or
that God speaks to us in a dark language. We have not lacked training in the knowledge of the truth. St. Paul tells us that God has not ceased to preach His truth to us just once or twice but has ordained that the Gospel should be preached continually throughout our lives. The things we did not grasp or understand at first are repeated and presented more familiarly in a known language so that we may have greater confirmation. If we do not profit from His constant calling to us, it shows our ingratitude because we still do not know Jesus Christ after having heard the Gospel for so long.
Therefore, we should learn to count the years when those who have known God's truth since childhood reach adulthood. They should think to themselves, "I should be a great teacher," as the apostle also mentions in the Epistle to the Hebrews. It has been 15 or 20 years since I reached the age of discretion, and there are still many others behind me. It is God Himself who has called me, and the preaching of the Gospel to me is not by chance but demonstrates God's care for my salvation and the love He has for me.
Seeing that I have heard the gospel for such a long time without ceasing, or could have if the fault were not in myself, must I not necessarily expect a terrible condemnation when I continue in my beastliness? Let those who have been in darkness for some time and have afterward been enlightened think like this: it's been around 5 or 10 years since God opened my eyes through His word and rescued me from the darkness I was in. If He had left me there, I would have been a wretched lost soul. Now that He has chosen to enlighten me with the knowledge of His precious truth, why should I be careless in hearing and receiving it?
On the other hand, God, in His compassion for my ignorance, has accommodated Himself to my limited understanding. He has stooped down, so to speak, to reveal His secrets to me in a gentle and loving way, as if one were to chew food for a baby, making it easy for the baby to swallow. Yet, should I persist in my dullness?
Let us ponder all these things well and keep in mind the words of St. Paul when he says that we have not only heard about Jesus Christ but have also been taught about Him. It is through God's goodness that the Gospel has been preached to us not for just one day but has resounded in our ears for a long time already. We should note that when speaking about the doctrine of the Gospel, it is closely linked with Jesus Christ, as we have been told before. Therefore, we should pay attention so that we do not wonder why we do not find profit in God's word, and always have a certain goal to aim for. Many people read through the Scriptures diligently and can discuss it at great length, yet they do not understand the essence of it. They miss the point because their focus is not on our Lord Jesus Christ.
We should take heed and remember that when we know the benefits brought to us by the Son of God, His power, and the treasures He offers us, then we truly understand the Gospel. Without Jesus Christ, we have nothing. We should be motivated by the example of those who call themselves Christians but wander aimlessly, swaying with every wind, due to a lack of steadfastness in our Lord Jesus Christ. They are justly punished for not seeking Him, and in the end, they will realize that their own ideas and imaginings amount to nothing.
Therefore, let us understand that Jesus Christ is the sure anchor to which God the Father calls us, and we must not be drawn away from Him by anything. We must apply all that we have to Him. This is why, in God's name and authority, Paul exhorts and warns those who have heard Jesus Christ and been taught by Him through the Gospel doctrine. Furthermore, he says, "If you have learned Him well, according to the truth in our Lord Jesus Christ."
This is mentioned purposefully because there are many fickle and fantastical individuals who loudly proclaim themselves as Christians, as if they had fully absorbed the entire Gospel. Yet they lack wisdom and
discernment. Examples of such people abound in the world today. If one were to ask them if they have the Gospel, they would reply affirmatively without hesitation because saying so comes easily. However, upon closer examination, it is rare to find even one among a hundred who genuinely understands what pertains to Jesus Christ. They may know that it's lawful to eat meat on Fridays and dismiss various superstitions of popery as trivial matters. But if asked about regeneration, patience, newness of life, and being conformed to the image of God, most of them would reveal that they have never truly tasted the essence of the Gospel. They merely skim the surface and never delve into its substance. This is not a recent issue, for even in St. Paul's time, many people misused the name of Christ, claiming to be great Christians yet lacking a true understanding of the Son of God.
Therefore, let us pay close attention to what is being said here. It's as if St. Paul is finding fault with himself, not because the things he has spoken need any correction, but to give a stern rebuke to those who have wrongly used Christ's name and abused His Gospel by using it as a cover for their wickedness. St. Paul, appearing somewhat humble, says, "Yes, indeed, I pray that I have learned Him." It's as if he's saying, "I speak indifferently to all those who have heard the pure doctrine of God. However, because some merely scratch the surface and grasp only a fragment of the message, I fear they may not have a solid foundation to build upon. In short, they lack the root of faith. Yet, despite this, they may appear to be well-versed, and therefore, I urge you to be cautious. Do not make empty professions, lest you are found guilty of falsehood before God and His angels. Let not the name of Jesus Christ, which should be holy to you, be taken in vain. Even if you boast of being a Christian, be aware that you may not know what Jesus Christ was given by God His Father, how we partake in Him, what our redemption means, or how we can enjoy all His benefits. If you do not know these things, your boasting will come at a great cost because you have loudly proclaimed yourselves to be Christians without knowing the qualities of your Christianity or how to apply them."
This is essentially what we should ponder. St. Paul tells us that if we have been educated in the Gospel, we should stand out from the ignorant and unbelievers. God has set us apart, enlightened us, and positioned us in a unique way. His purpose is to lead us out of aimless wandering and the darkness of ignorance, so that we may know the path to salvation. Especially considering that God continues to guide us and provides us with the means to strengthen our faith, we must be careful not to profane something as sacred as the truth of the Gospel and the pure doctrine of God. Let us not profane it by failing to understand why God has given it to us and bearing in mind that many fantastical individuals may appear to be Christians on the surface, but they lack depth and substance. Therefore, let us ensure that we know the purpose of our calling and that we do not disappoint God's intent when He takes on the role of a teacher toward us. Let us remember how He has shown us the way to life and salvation. Just as He is a good and faithful teacher, let us be diligent and receptive students to Him.
Now, let's turn our attention to the truth that the Apostle Paul is emphasizing, which is that you must put off the old man who is corrupted by earthly desires, in accordance with the conduct you have followed until now. He expresses this even more clearly, highlighting that those who claim to be disciples of Jesus Christ but continue to lead a lawless life, causing offense in the church, are like counterfeit deeds. Therefore, we must be mindful that it is a cursed deception when we declare our intention to be Christians and profess it with our mouths, yet our actions contradict our words. As St. Paul says in another place, "For the one who takes the liberty to commit all kinds of evil while still expecting to be counted among God's children undoubtedly denies Jesus Christ through their entire life, no matter how much they confess Him in words."
Hence, we must examine ourselves and understand that if we aim to be accepted by God, we must learn to put away our old nature. In Scripture,
the term "old man" signifies all that we inherit from our natural birth. As we know, there are two sources of humanity, namely Adam and our Lord Jesus Christ. Concerning our first birth, we all come from the source of Adam and are tainted with sinfulness. Therefore, there is nothing within us but corruption and moral decay. Consequently, we must be transformed in Jesus Christ and become new creations. This entails shedding the old man, signifying relinquishing everything inherited from our earthly forebears.
So, if someone is left in their original state, they will undoubtedly be morally bankrupt, steeped in rebellion, and estranged from God. In short, they will incline entirely towards evil. This is what is meant by the "old man." It's important to clarify that the Apostle's intention is not merely to rebuke the outward vices that are visible to others. For instance, when people reprimand someone who has been engaged in reckless behavior, they might say that they need to "cast off their old ways."
However, there is another important aspect to consider: our innate inclinations are entirely perverse. Within us, there isn't a drop of goodness or uprightness. All our thoughts tend towards wickedness, and our desires and affections rebel against God and His justice. Furthermore, when he speaks of "putting off," it is a common metaphor intended to convey that we must completely abandon everything that is of our own making and cast it aside. This is so that we may be clothed anew with different qualities, as he will explain shortly. Here we see that there are two aspects to living a life in accordance with God's will and coming under His authority. First, we must renounce ourselves, and second, we must submit to the governance of God's Spirit.
Indeed, all that is of our own nature must be set aside before God can take charge of guiding us. This is because our thoughts, driven by our sinful nature, are incompatible with God's doctrine and His commandments by which He intends to rule us. These two are like fire and water—
irreconcilable. Therefore, we must begin by forsaking ourselves. This is the very order that St. Paul follows in this passage when he instructs us to "put off the old man."
Secondly, we must understand that Jesus Christ was sent to us for the purpose of restoring us to the image of God. While it is true that He reconciled us with God the Father through His death and suffering, His shed blood purifies us from all our filthiness, delivering us from damnation and eternal death. His self-sacrifice satisfied our debt, so that if we turn to Jesus Christ for the forgiveness of our sins, God, in His boundless grace, accepts us as righteous, despite our wretchedness and sinfulness. We receive this grace through Jesus Christ.
However, we must not separate this reconciliation from the second aspect, which is our sanctification by the Holy Spirit. As Isaiah declares, "The Spirit of wisdom, the Spirit of understanding, the Spirit of counsel, the Spirit of might, the Spirit of knowledge, and the fear of the Lord shall rest upon him." This was not for His own need but for ours. He possesses the fullness of all grace so that we can draw from Him according to His will. Therefore, if we desire to receive God's mercy through the death and passion of His only Son, and to have our sins pardoned because Christ has made full payment for them, we must also acknowledge that God has given us His Holy Spirit to make us holy. We must be governed by His Spirit.
If we are determined to begin governing our lives properly, we must first abandon ourselves and wage war against our own nature. Additionally, we must understand that there is no true Christianity within us, and we cannot comprehend the Son of God, His power, or His office until we recognise that we are to be renewed by Him according to the image of God. These are the two crucial points we must pay close attention to. It is true that this deserves a more detailed explanation, but for the sake of coherence, let us briefly note that we can never gain God's approval or perform any service
acceptable to Him unless we engage in the battle of forcefully subduing all our thoughts and affections, making them obedient to God, and utterly eliminating the impure ones. This concludes the discussion of the first point.
To ensure that this teaching is not dismissed as unnecessary, St. Paul reminds the Ephesians of their former state. We know that people are often unwilling to accept rebuke; they are averse to it and would rather avoid it. When warnings are given, they tend to push them aside. On the other hand, people are often so eager for novelty that if they are not entertained with something new, they consider it contemptible. For example, if someone speaks to us about living in the fear of God, many might respond by saying, "Don't we already know that God must be loved, honoured, and served? Shouldn't we refrain from theft, extortion, lying, deceit, blasphemy, adultery, and all such sins? Isn't this common knowledge?" However, knowing something and living by it are two different things. Those who respond in this way may think they are well-acquainted with these truths, but they are often the most neglectful of God and right conduct.
St. Paul reminds us to listen carefully. He encourages us to put off the old self. If we think we know ourselves well and remember what we were like when God called us to the knowledge of His gospel, we will realise that we were lost and utterly abandoned. Therefore, when St. Paul exhorts us to strip off the old self, we should understand that it is not without reason. We have not completely shed the old self; it once clung to us like a double garment, and we must now labour earnestly to remove the remnants that still linger.
Furthermore, St. Paul emphasised that they should not be troubled by these exhortations, as if the matters spoken of were already familiar to them, especially considering that their past behaviour showed they did not know how to order their lives properly. It is not enough to merely know what we
ought to do; we must also demonstrate through our actions that our lives are in accordance with God's doctrine. If our conduct reveals that we have been rooted in such a way that we can conform ourselves entirely to God's will, then we can truly be called well-learned. However, if our previous lives reveal us to have been like stray sheep, or even more accurately, utterly consumed by our own lusts, and if traces of our former state still linger, indicating that we have not been sufficiently cleansed, then we should be receptive to the things that are beneficial and necessary for us. Thus, St. Paul spoke not only for the Ephesians but also for all of us. Whenever we feel that we can do without frequent reminders of certain matters, we should examine our lives. If we find that we have not completely rid ourselves of the vices we are being reminded of, we should continue to be taught, recognising that it is not enough for us to have God's doctrine swirling in our minds; it must be deeply embedded in our hearts so that our lives genuinely reflect our earnest learning.