Part 13
St. Paul, having mentioned the old man, states that this old self is corrupted by deceitful desires. When he says "corrupted," he draws a parallel between the ageing process of our souls and that of our bodies. In old age, a person becomes weaker both physically and mentally, abandoning many of their desires and ambitions. In essence, they are as good as half-dead, with death awaiting them. St. Paul uses this analogy to describe the aging process of the soul. As I have previously explained, putting off the old self means forsaking our own nature because it is entirely corrupted. We do not bring anything good and pure with us from our mother's womb. Therefore, if we follow our own fleshly desires, give in to our affections, and indulge our own reasoning, the soul is in a state of corruption. In other words, there is no divine life within it, as previously mentioned. We must understand that we are corrupted as long as we remain in the old self, which means continuing in our natural state. It is worth noting that we may mistakenly believe ourselves to be vibrant during this state.
But this is like madness, and all the delusions that we try will only lead to our downfall until we have forsaken and given up both our thoughts and our desires. This is why St. Paul specifically mentions the desires and deceitful lusts. He shows that people are so blinded that they do not discern how the devil deceives them through the temptations he sets before them. For whoever is not moved by a true fear of God will let themselves loose. If someone says to them, "Unhappy soul, you will destroy yourself," they will answer, "No, for it does not seem to me that I serve the devil." And why is this? Because the delusions with which I was enchanted by Satan cling to me so strongly that I have become utterly infatuated, and I am ruined unless I learn not to flatter myself in my own conceits or fall asleep in them.
Paul tells us that our desires are full of deceit. This means that when you think you are in a good state and everything is going your way, when you have all your wishes fulfilled, and fortune is smiling upon you so that you prosper in all things and lack nothing, all your happiness is but an illusion. In short, Paul means to warn us that we should be suspicious of all our desires. Therefore, if a person intends to govern their life well, they must first and foremost disapprove of themselves and recognize that all their imaginings are nothing but Satan's illusions with which he deceives and entices them. They are all traps to ensnare you from every side. Once we understand this, we will have greatly profited, not only for a day but for our entire lives.
Seeing that so many wretched souls cast themselves away, hoping for some imagined benefit of their own making, let us be cautious not to follow the same path, not to pursue our own good intentions as we conceive them. We will not hurl ourselves into destruction if we follow the course our own nature compels us to take. Why? Because all our own desires and inclinations are deceitful. There is no other option but to set aside the reason we think we possess, along with all the enticements of the world. We must cast it all away and equip ourselves with the knowledge that the sweetness
of these things only serves to deceive us, preventing us from recognizing the deadly poison hidden beneath. In essence, we must remember how Paul tells us that until we have learned to deny ourselves, to consider ourselves as prisoners under God's Word, and to rid ourselves entirely of what we possess by nature, we do not truly understand what Christianity means. We do not know where the Gospel leads or to what end it is preached.
It is not enough to have put away the old man once; we must continue to progress in this, as warned here. St. Paul had indeed taught the Ephesians, and they had received his doctrine. Nevertheless, he exhorted them for a long time afterward, as we can see. This shows us that we must cultivate patience throughout our entire lives. Even though we may have made great efforts to subdue all our affections, lusts, and desires, we will never have so fully mastered ourselves that we are completely reformed. Therefore, it is incumbent upon us to exert ourselves continually and labour for this all our lives. In short, we must possess the determination to forsake all our own desires and wicked thoughts.
Now, we must move on to the second point, which is that we must be renewed. It is not enough for people to dislike themselves, hate their vices, and avoid them. We must also conform ourselves to God's will, as indicated by the command, "Hate evil and do good." So, the things that St. Paul has spoken here are preparatory steps to putting our lives in good order. It's similar to when a person intends to yield a good crop in their field. They must first clear it of brambles, bushes, and weeds. Afterward, they plow, harrow, and sow it, and then they will reap the fruits of their labour.
If we aim to bear fruit unto God and desire to order our lives in a way that glorifies His name, we must first clear the ground within us. We are filled with wicked affections that are like thorns and thistles. Therefore, these harmful tendencies must be cut away and uprooted completely. Afterward, we must be cultivated, just as a plow passes over the soil. When our Lord
makes us feel His justice, we should be deeply remorseful for our inclination towards wrongdoing, making our hearts fertile ground for God's work. This is what has been previously discussed.
Now, we must prepare ourselves to receive good seed, so that God can gather the fruit He expects from us. This means we should honour Him in our actions and demonstrate that we acknowledge our indebtedness to Him in all things. This is why the next step is being renewed in our minds and understanding. It signifies a complete transformation in all aspects of our lives, showing that we have not only abandoned our old selves but have also allowed God to reign within us without resistance. This renewal should extend to our affections and thoughts, aligning ourselves with the holiness that God deserves.
Let us, therefore, humble ourselves before the majesty of our good God, acknowledging our faults. We should pray that He helps us recognise our faults, leading to sincere repentance and a steadfast commitment to follow the path He has set for us. By doing this, we can fulfil our purpose and truly understand why our Lord Jesus has sent us. We should ensure that His incredible sacrifice for us is not in vain due to our negligence or indifference. Instead, being renewed, we should learn to serve our God with holiness and righteousness, demonstrating how highly we value His most noble and excellent redemption, in which He spared not His only Son for our sake. And so, we all say, "Almighty God, Heavenly Father," and so forth.
The Thirtieth Sermon, the Tenth on the Fourth
Chapter
'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. Wherefore putting away lying, speak every man truth with his neighbour: for we are members one of another. Be ye angry, and sin not: let not the sun go down upon your wrath." Ephesians 4:23-26
We shall now present the second aspect of the well-ordering of our life as outlined by St. Paul, which is that we must walk in newness of life. This transformation is necessary because we need to be reformed by the Spirit of God. To illustrate that our change must encompass our entire being, St. Paul chooses the aspect of human nature that is most esteemed - knowledge, understanding, wisdom, reason, and all mental faculties. Even though reason itself is generally considered commendable, we are so corrupted by Adam's sin that we cannot even think a single pure thought without it being tainted by malice and rebellion against God. Even if this impurity is not immediately evident, there will always be hidden hypocrisy, enough to condemn us before God.
Therefore, the essential task before us, if we intend to please God, is to discard all our own notions and affections and allow a new guide, God's Spirit, to lead us. St. Paul uses similar language in Romans 12 when discussing Christian life: "It behooves us to be transformed not only in our sinful affections but also in what appears faultless - our reason." In short, we must undergo a spiritual transformation, or else our lives will remain unholy and impure. St. Paul explains this transformation as the process of putting away and mortifying all that originates from ourselves. Our true perfection lies in waging war against every aspect of our own nature and allowing God's Spirit to govern us fully, thereby demonstrating a complete change.
It is insufficient for our lives to merely possess some outward morality that earns the commendation and respect of the world. Ambition and other
hidden vices within us must be purged, with the guidance of the Lord taking precedence. This is why St. Paul insists that we should be renewed according to God, specifically in true righteousness and holiness. He had previously condemned the old man, which, as I've explained, encompasses all that we inherit from our birth. Now, he asserts that we must become new creations, just as our Lord Jesus Christ serves as an example. In Romans 6, he mentions that we must be crucified and die with Christ in relation to the old man, but also be conformed to His resurrection to walk in newness of life. While different words are used, the core message remains the same - that as Christ is the second Adam, we must be fashioned after His image.
Certainly, this transformation cannot be achieved by our own efforts alone. However, this exhortation is essential because when Holy Scripture directs us towards our Lord Jesus Christ, it does not mean for us to be passive like blocks of wood. Rather, it calls us to offer ourselves to God, so that He may work within us. In reality, these two concepts are not in contradiction: that the power within us should come from God, for He moves us toward goodness and enables us to do His will, as we have seen in other passages.
And yet, by God's gracious favour, the good works that are done are called ours, and in good service. When we are so led by Him, we go, and it is not to be wondered that God's goodness extends so far as to make the things ours which are His, and of which He alone deserves the praise. For we call the bread we eat our own, though we have it only as a gift. Even though men labour for it, it could not benefit them if not for God's free blessing. Thus, whatever He has given us, we call it our own.
Similarly, when Paul exhorted us to put on the new man, he didn't imply that we can do it all ourselves. Jesus Christ must clothe us with His righteousness and grant us the gift of His Holy Spirit. So, what does it mean to put on the new man? I have previously explained that it involves a transformation of our thoughts and desires, indeed, all aspects of our soul.
This change is not something we can achieve on our own, as it is a special work of God through the gift of His Holy Spirit. Therefore, St. Paul does not mean that we can do anything solely by our own power, but rather that each of us must strive to follow this path set before us, relying on God's grace.
He also warns us that our entire life remains perilous and evil until this transformation occurs, until the newness is evident in us. Moreover, the new man is created after God and His image, which underscores the point I am about to make - that we cannot achieve this new creation by our own will or power. St. Paul addresses this doubt by stating that the new man is created by God. In essence, he is saying, "My friends, do not abuse the grace offered to you by the gospel. Even though you may exert yourselves to dedicate yourselves to God's service, you can do nothing without the work of God's Spirit." In another passage, St. Paul explains that we should work out our salvation, as though we could do something on our own, but he adds that it must be done with fear and trembling, denoting humility and a recognition that we depend on another. God grants both the will and the ability to accomplish it, solely out of His gracious goodness.
Therefore, our efforts should be accompanied by humility, fearing that we are weak and unable on our own to do even the smallest thing without God's grace. St. Paul encourages us to remain humble and diligent, understanding that God's power is at work, and that all praise should be directed to Him alone, with none left for ourselves.
In this passage, St. Paul reminds us of Adam's fall, which is a spiritual death that has cut us off and separated us from God's creatures. Our fall from the state of grace in the person of our forefather Adam is evident, and it serves as a spiritual death that separates us from God's creatures.
After this dreadful declaration, that God repented that He ever made man due to human wickedness, He abhorred the corruption and sin within us.
Not that God possesses human emotions, but to emphasize His utter dissatisfaction with us until His image is renewed in us. It is written that God initially saw all that He had created as exceedingly good and faultless. However, after our father Adam's fall and his self-imposed separation from the source of life, he was stripped of all goodness. Being separated from God, what could he be other than utterly lost and beyond hope of recovery? Can we find life, righteousness, holiness, soundness, or uprightness outside of God? No. Therefore, Adam was as if cut off from the ranks of creatures, not even deserving to be counted among frogs and other vermin of the earth. However much we may boast of our nature, we bear a greater curse from God than all the lice, fleas, and worms of the earth. This is why St. Paul reminds us that God cannot recognize us as His children until His image is restored in us, which is accomplished through this new creation.
Just as Adam drew us all down and plunged us into the abyss of death with himself, so we are recreated anew by God in the person of our Lord Jesus Christ, who referred to Himself as the resurrection and life. We must rise again in Him if we truly desire to live. However, this resurrection cannot occur unless we have first experienced spiritual death, as explained earlier today. Therefore, we should always keep this in mind: we cannot make ourselves righteous or render our lives acceptable before God. Instead, we must firmly resolve and believe that God will only accept what He recognizes as His own. Without Him, there is nothing but evil. Adam's sin caused His image to be effaced in us, and so it is imperative that we are made new in Jesus Christ.
Now, he has shown us how this may be achieved, saying, "in righteousness and holiness." By the word "righteousness," He meant soundness and uprightness, so that we live with our neighbours without deceit, malice, or harm, rendering to every man what is rightfully his. When such soundness reigns within us, we will demonstrate through our deeds that we have been remade in God's image in righteousness. However, it is not enough for
people to have their rights, unless God also has His. What purpose does it serve for us not to steal from our neighbours but to betray God? Therefore, righteousness must be matched with holiness. The two tables of the law are inseparable, and under the word "holiness," St. Paul encompasses all that pertains to the service of God.
The newness of our life, therefore, consists in walking purely before God, eliminating all corruption and uncleanness, separating ourselves from the defilements of the world, offering ourselves as a sacrifice to God, and simultaneously living honourably and uprightly with our neighbours. The fulfilment of these two things is all that is required for the perfection of a Christian life. It is certain that God's law has not taught us only partially what we must do; God has shown us the correct rule, to which nothing can be added or taken away. Our righteousness is contained in these two points: that God is honoured with all fear and reverence by us, and that we serve one another without causing harm.
Since people are prone to hypocrisy and doing good things merely to appear virtuous, St. Paul speaks of truth, suggesting that we may be considered the holiest people in the world but still condemned before God if we are not cleansed of all hypocrisy. We must walk in sincerity before God, so that He may be our witness and judge, attesting that we are not double-minded or filled with deceit, but rather, we are straightforward and sincere before Him. Even though our hands may be free from theft, extortion, and other acts against charity, if we have lust lurking within us, we will still be impure before God. Therefore, St. Paul mentions the word "truth" because we often content God with outward appearances, displaying vanity and falsehood. It is necessary to add that as God is a spirit, we must also be faithful and true before Him. He abhors all duplicity, which the Scripture terms "doubleheartedness." If we make divisions within ourselves and keep some hidden thoughts, everything that comes from us will be corrupt and polluted, originating from an evil and contaminated source. Thus, if we wish to have
our hearts approved by God, the fountain must first be cleansed, and truth must reign within us.
Now, we see in practice what we should devote our efforts to as long as we live in this world. To boast of being Christians without considering the condition that Jesus Christ, our Head, has set for us is to turn everything upside down, as has been mentioned this morning. Whatever manner we desire to be regarded and esteemed among men, the same must we be before God and His angels. Therefore, we must combat our own vices until everything that is of our own nature is eliminated. This may not be achieved in a single day, but we must continually strive towards it.
Furthermore, let us be certain that our Lord Jesus Christ has given us as a pattern and example. Moreover, it is His role to transform us by the Spirit of God, His Father, so that we may walk in newness of life and become God's creatures. We should also contemplate the fifth of the things that God allows us, which is the guideline for leading a virtuous life. Firstly, we must honour and serve God, and then we should treat our neighbours with kindness, striving to do good for those in need and refraining from all kinds of evil and harm. This doctrine is straightforward to comprehend if our own wicked inclinations do not corrupt our understanding.
In truth, every person can expound these principles to others, but, as clear and well-known as these concepts may be, no one can effectively apply them to their own life due to the corruption of their own sinful desires. However, there will be no excuse for us when we must give an account before the great judge. Therefore, we should keep this doctrine in our hearts and pay close attention to it. It is a valuable lesson for us, as it shines its light throughout the world. Among believers, there is ample discussion of serving God and living in holiness. Yet, the world witnesses how these unfortunate souls buzz about insignificant trifles, and despite all their
exertions, they make no progress; instead, they distance themselves from God.
What is the cause of this? The reason is that each person devises their own rule according to their liking. Consequently, God's clear and straightforward word often goes unheard, while people immerse themselves in things that are of no benefit. As for us, even though we have the light of the gospel and can identify the superstitions and trifles of others, we are still far from adhering to this doctrine.
If one were to scrutinise our lives, where is this true holiness to be found? Where is this righteousness? As for the gospel, most individuals take from it what they fancy and readily trample God's truth underfoot as they please. To be sure, you will discover that those who most boast about their piety today are often unholy and impure people. Indeed, for the most part, even those who vociferously denounce God despise His truth and revile His word, except when they dismiss it as irrelevant or insignificant.
Such is the holiness of many who would nowadays like to be regarded as great Christians and pillars of the church. They would elevate themselves above God if they could. Although they are but worms and lowly creatures, they do not hesitate to blaspheme and hurl their thunderbolts and madness to assert that people should speak as they wish or they will confront God about it.
Regarding righteousness, where can one find it? Every person claims, "There is nothing but deceit, nothing but craft, nothing but falsehood, extortion, outrage, and violence." Everyone complains about their neighbours, and their neighbours complain about them. In any case, righteousness seems to have been driven out of the world. Therefore, considering how shamefully the name of Jesus Christ and His gospel is profaned by those who falsely misuse it, it is all the more necessary for us to recall what St. Paul says here: that God will disown us until we bear His
mark and are recreated anew in Jesus Christ, striving to be truthful. As I have already stated, even if we were esteemed as angels, our hypocrisy would always be apparent before God if we are not cleansed of it and if we do not endeavour, with a sincere and genuine affection, to devote ourselves to serving God and assisting our neighbours.
Therefore, St. Paul divides this doctrine into various points and applies it to specific exhortations. First, he declares that every individual must forsake lying and speak the truth to their neighbours because we are all members of one body. Not without reason does St. Paul present particular aspects of the doctrine that he had previously discussed generally. We frequently try to evade the doctrine, hoping it will evaporate into thin air and not apply to us. It is not that God's general admonition would not suffice if we were as teachable as we should be, ready to receive His guidance. However, because we are so deeply entrenched in our vanities, if God merely states in general terms that we must be conformed to His image and wholly deny ourselves, we pay it no heed. Therefore, He is compelled to expound it piece by piece, as though He were conducting a dissection of our thoughts and affections, revealing the devices we keep hidden within us. This is what St. Paul is presently doing. Having stated that it is necessary for us to be transformed into the image of God by our Lord Jesus Christ, who is the new man and the head to whom we must be conformed, he could have stopped there. However, such a doctrine would have been accepted without objection, but it would not have benefited anyone as a living instruction. Therefore, St. Paul proceeds to speak about fornication, theft, deceit, drunkenness, hatred, lustful desires, and the cunning tricks that occur between neighbours.
When matters are presented in this detailed manner, people become more attentive. Although everyone may initially recoil, invent excuses, and contrive ways out, we must surely feel some constraining pressure within us. This is the approach that St. Paul follows here. Therefore, let us
understand that it is not sufficient for us to be taught our duty in a single word or a fleeting glance. God needs to admonish us and reveal to us how deeply our own nature is inclined to self-indulgence and how easily the devil can ensnare us with temptations and wiles. In short, God must direct our hands, feet, eyes, ears, and mouths. He must enable us to see where we might go astray in this direction or that, so that we may be well-armed on all fronts and not leave any openings for the devil to exploit. This is what we should bear in mind, so that we do not regard ourselves as so capable that hearing a matter just once is sufficient for us. We will be amazed to see how the devil can still deceive us in many ways. Therefore, let us be diligent in paying close attention to all the warnings we receive, for they are not given to us in vain.
Since St. Paul had spoken about truth, he now advises, "Put away lying and speak the truth, each one of you with his neighbour." He uses the word "truth" here in a different sense than before. When he called holiness and righteousness "truthful," he meant that there should be no glossing over or deception, but a sincere simplicity. When God looks into our hearts as a witness, He should find no duplicity in us. In this context, "truth" implies straightforwardness, such that we lay bare everything in our hearts when necessary, without attempting to gain another's favour through subtlety and cunning, or seeking personal gain at another's expense. On the contrary, St. Paul uses the term "lying" to encompass not only outright falsehoods spoken in speech, such as when someone claims that white is black (for instance, if one were to ask the price of an item, and someone were to sell it for a crown when it is not worth a shilling). St. Paul is also referring to deceit and cover-ups, as well as all the strategies and tactics people employ, in other words, all the worldly wisdom and cunning that men value. St. Paul refers to these strategies as plain lies. Why? Because nowadays, a person is not considered clever unless they can scheme and deceive, using hidden and covert methods that others will not notice. Such behaviour is worse than robbing a chest and breaking the iron locks to steal money, or than
murdering a man when a thief with a drawn sword approaches a poor traveller to cut his throat. Therefore, these cunning murderers, who wish to be regarded as upright individuals, may disguise themselves through hypocrisy, but they are indeed described here as deceivers, thieves, and murderers. Not that they appear this way to people, but God, who sees deeper into our hearts than we do, will judge their actions as they truly are. What will people gain by making excuses? Nothing. Therefore, if we carefully consider this matter, we will see that when St. Paul condemns lies, he is denouncing those things that people value most highly: cleverness, wit, and the ability to conduct oneself skillfully in all company. The world says that a person must be flexible and adapt to any situation; they must be cautious so as not to be taken advantage of and always act preemptively rather than being caught off guard. The prevailing custom in the world is for each person to be on their guard, ready to ensnare others with their nets and entangle them countless times before they realise it. But St. Paul says we must use integrity and straightforwardness, speaking the truth to one another. He brings us back to the point he previously addressed: that we are all one body.
Now, let us turn to our own members. If one of my hands were to employ trickery and seize everything for itself, to the detriment of the other, if my foot were to conspire against my leg, or if my belly were to play some petty trick on my stomach, what a chaotic state we would be in! Therefore, if we are members of our Lord Jesus Christ, is it not a separation from His body when we resort to such cunning and petty deceptions? Even if they are not condemned by men, no doubt we will declare with our mouths that we are Christians. However, whatever we pretend, Jesus Christ will not be reshaped according to our desires. Just as He is one, He desires us to be one within His body, with the condition that each of us serves our neighbors. This can only happen if all deception is first eliminated. We see that the hand readily yields itself to serve the rest of the body, and likewise, the foot and every other member performs its duty. If any part is in danger, the rest
does not shrink away but all strive to help it. There is no self-interest or rivalry among them, but they work together according to the order of nature. Likewise, we should prove ourselves to be members of Jesus Christ through this kind of straightforward conduct.
St. Paul then applies this to a specific exhortation, that if we are cleansed of all hypocrisy and pretense before God, it will be evident in our entire lives. When we interact with one another, we will use no deceit but walk honestly. That is one point. Furthermore, we must not provoke or anger one another. We see that even a slight provocation can send us into a rage, and our passions are so extreme that reason and moderation are forgotten. When people are carried away in this manner, they become unreasonable and impervious to persuasion. Therefore, St. Paul says that if we do not live in peace with one another, we cannot be united in the body of our Lord Jesus Christ. Moreover, as much as anger prevails in us, we obliterate God's image within us by allowing our passions to take control and become so hot-tempered towards one another.
Now, it seems likely that he borrowed this common saying from the fourth Psalm, not to quote the psalm in its intended sense, but to apply it to his own purpose. We often use many verses of Scripture and apply them to various situations without altering their original meaning. In this case, St. Paul employed the saying, "Be angry and sin not," as though it were a wellknown proverb. David uses a word that originally means to storm or rage, which he employed when rebuking those who wrongfully persecuted him. They were so hardened in their malice and consumed by venomous rage against him that they no longer feared God or acted with conscience or integrity. Therefore, David says to them, "Be angry, but do not sin," teaching us that the reason for their uncontrollable rage against him was their complete lack of fear of God, honesty, or conscience, turning them into savage beasts. This is why he says, "Be angry," implying that they should pause for a moment to reflect and reason with themselves. They
should examine their actions, and then they will not sin any longer. If each of them goes into a private place and reflects carefully, they will realize that their previous conduct was driven by diabolical rage.
This doctrine is absolutely necessary for all people. We can see the extent of our stubbornness; as soon as we conceive an idea in our heads, we immediately, without seeking God's will or asking for His guidance, consider our own thoughts as good and try to force everyone to conform to our wishes. The reason we often go astray is that we do not critically examine the matter, giving God the rightful authority and reverently paying attention to what He reveals to us in His Word. Therefore, we should be provoked, that is, grieved with ourselves, and complain about ourselves for indulging in such self-deception. If we do this, we will not sin, meaning that the great wickedness deeply rooted within us will soon diminish, for we will be striving against God. When our emotions get the better of us, God will intervene and ask, "Why are you waging war against Me unknowingly?"
In light of this, Paul advises us to "Be angry, and sin not." In other words, he is saying, "My friends, why are you quarreling with each other? Even over the smallest fault, you immediately get into a rage and are willing to move heaven and earth to avenge the offense. Yet, in the meantime, each of you has enough reason to be offended with yourselves. You do not need to look beyond your own person to find a cause for anger, for how many times do you offend God every day? You continually provoke Him. And yet, if someone merely touches your finger, you instantly become furious. What is the reason for this? It appears as if you have conspired with Satan to torment yourselves. You believe that once you have taken revenge on those who have wronged you, you will find peace. But it is a cursed peace when people are content and at rest only after taking revenge on those who have offended them. The way to quell all these wicked outbursts is for each person to understand that there will be plenty of reasons to be discontented
with themselves, to be angry with themselves, and to take vengeance on themselves. This is according to what St. Paul writes to the Corinthians, explaining what true repentance is, saying that godly sorrow, which arises from the knowledge of our sins, brings with it a grief that does not allow us to be at ease and rest. Instead, it incites us to be angry with ourselves when we contemplate the terrible wrath of God we have provoked. Yet, this godly sorrow does not prevent us from having hope and relying on God's goodness and mercy. Therefore, when we come to the point of being angry with ourselves upon recognizing our sins, and we do not seek revenge on our enemies but are prepared to do good to them and pray for them, it is a good practice. Every person should engage in this battle. These are indeed righteous and holy emotions when a person's anger arises from a zeal for the glory of God and love for Him. If we do this, that is, if each of us is grieved by our own faults, we will never find time to be at odds with other people or to harm our neighbors. But if we possess a true zeal for the honour of God, we will undoubtedly forget the offences committed against us and will not be quick to say, 'I will protect my honour or reputation,' for there will be another significant impediment to restrain us: the remembrance of our own sins against God, which have dishonoured Him as much as we can in our weakness. This will counterbalance our tendency to be upset by the offences committed against us. Thus, you can see what we need to consider in this regard, as St. Paul teaches us that we should turn our attention away from the occasions that might cause us to seek revenge on others. For instance, a fly buzzing around our eyes immediately irritates us, to the extent that we need no further provocation to quarrel with anyone who annoys us in the slightest way. Therefore, let us learn to abandon ourselves and focus on our own faults, so that we may be displeased with ourselves, and this displeasure may dissipate our anger, which, in turn, causes us to be at odds with God. It also urges us to be angry with the multitude of vices to which we are too prone. This is the first point to remember.
Regarding the second point, we will postpone it until next Sunday, God willing, when it will be discussed in more detail. Let us now humble ourselves before the majesty of our good God, confessing our sins, and praying that He will make us increasingly aware of them and enlighten us with the doctrine of the Gospel. Through this, we can recognize our sins and shortcomings, feel ashamed of ourselves, behold the righteousness revealed to us in our Lord Jesus Christ, and strive to be conformed to it. We can draw closer and closer to it day by day until we fully adhere to it. In the meantime, may God bear with our weaknesses, granting us the grace to amend them daily, in the hope that He will show His mercy towards us. Thus, we become our own judges, condemning all that we find in ourselves, and may it please Him to bestow this grace not only upon us but also upon all the peoples and nations of the earth, etc.
The Thirty First Sermon, the Eleventh on the
Fourth Chapter
"Be ye angry, and sin not: let not the sun go down upon your wrath: Neither give place to the devil. Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth."- Ephesians 4:26-28
Last Sunday, we discussed how if each of us were to reflect on our own faults, we would have sufficient reason to restrain our irritability and anger from venting against those who offend us. We are already so discontented with ourselves that even a minor incident can easily provoke us to lose our temper. This happens because we spend too much time focusing on the faults of others while forgetting our own. The remedy prescribed to prevent
us from quickly and easily taking offence at the behaviour of others is for each of us to introspect and chastise ourselves when we realise how wretched we all are.
Now, after demonstrating that it is much better and more appropriate for us to be displeased with our own faults than to be upset by trivial provocations when others do not act according to our wishes, he added this injunction: "Let not the sun go down upon your anger." By this, we should not assume that Paul intended to condone those who become quickly enraged and quickly pacified, for this is a blameworthy vice. Although it is more forgivable than nurturing displeasure that turns into bitterness or hatred, it is still not easily absolved. We do not need to have struck a blow or committed an overt wrong to be brought before a magistrate; even if we have merely been provoked to the point of harbouring resentment, or have expressed our displeasure, no matter how slightly, we are already liable to God's judgment and the danger of hellfire, as we have been warned by our Lord Jesus Christ.
When St. Paul prohibits us from harbouring our anger, he does not entirely exonerate those who are gentle, easily reconciled, and quick to forgive, for they are already blameworthy, as I mentioned earlier. Rather, he proceeds gradually, as if to say, "My friends, if each of us were to reflect on our own sins, we would undoubtedly be moved to dislike ourselves because we provoke God's anger against us. One who keenly feels his own faults will use this self-awareness as a shield against himself. We ought to be zealous for God's Word, as if we were His advocates, and this zeal should compel us to condemn evil wherever we find it. However, anger is ever-present, residing within us, so we can never attain the perfection we desire as long as we are in this world. Nevertheless, regardless of the circumstances, we must take care not to allow ourselves to be consumed by uncontrolled passions. If we harbour intense anger and go to bed with it, it will surely poison us, and the harm will not be easily undone. It is akin to someone
afflicted with an internal ailment who, already infected, avoids the physician and distances himself from any possible treatment. When he finally seeks remedy, it is often too late because the ailment has become incurable, having grown too powerful and overwhelming him, rendering medical intervention useless. Similarly, persistent anger is like an internal and unchecked ailment. The longer it is allowed to fester, the more it settles in and proliferates, becoming nearly impossible to rectify. This is the second degree that St. Paul addresses. First, he instructs us on how to be blameless before God concerning anger and resentment, namely, by each of us reflecting on our own faults, condemning them, feeling sorrow for them, and experiencing a profound remorse that leaves us nearly unconscious. This is a righteous anger, one that God permits us to feel. Nevertheless, even when we have offended God, we should not allow this anger to multiply against Him. The devil might seize us, making it difficult for us to return to the right path, as our passions overpower us, causing us to follow them unrestrained. We must be vigilant against this.
That is also why he says that we give place to the devil when the sun goes down upon our anger. It is true that we have no sooner stumbled than the devil has already gained power over us. However, God restrains him in such a way that if we recognize our faults and correct them, God does not allow the devil to hold us captive like prisoners. But when we are so foolish as to nurture our anger, delighting in our own irritability, and then continue to entertain harmful thoughts that fester within us, then we have opened the door to Satan. He seizes control, takes possession of us, and afterwards, it is too late for us to desire a return to righteousness. The harm is deeply rooted and has grown so strong that no remedies can heal it, as I explained earlier. Now that we understand Paul's meaning, let us embrace this doctrine.
The first point is to thoroughly examine the evil within us, so that we may become angry with ourselves. Each of us should be our own adversary, driven by zeal for God to hate and abhor our own vices. Let this be the first
matter we focus on, and then we will have sufficient reason to curb our anger and resentment. We will no longer be so quick to take offence at those who have wronged us, but will instead show patience to those who have greatly offended us, because we will be occupied with uncovering our own imperfections. As I mentioned earlier, we will find it easier to bear with the shortcomings of others when we are aware of our own faults, not only in relation to other human beings but also towards the living God. After all, why should we make such a fuss over every wrong done to us when we beg for God's forgiveness every day due to the offences we have committed against His Majesty, transgressions that have violated His righteousness? Therefore, the most effective way to subdue all wicked and excessive anger is for each of us to be indignant and displeased with ourselves, considering how many sins and vices we are guilty of.
As for the second point, if we happen to stumble and fall due to our human frailty, we must not be so terrified of God that we become paralyzed by fear and feel filthy before Him. Instead, let us be cautious not to harden and immerse ourselves in wrongdoing. As soon as we sense any excessive agitation within us, let us intervene promptly and make an effort to control it. We must exert self-discipline to subdue our passions that threaten to carry us away, leading us to rebel against God and our neighbours. In this way, we must fight to rein in our anger and resentment, and if excessiveness has already escaped us, we should quickly return to reason and seek to remove it. We should view it as a malady that requires a swift remedy, or it will grow to a point where any treatment will be ineffectual. Keep this in mind.
Now, if St. Paul had said nothing more than this, "My friends, do not let the sun go down on your anger, for if bitterness takes root, it will not be easily removed," that warning would have been sufficient for us. However, the ominous statement he adds, "give no opportunity to the devil," should make us shudder. Some have interpreted it as referring to enemies of the faith
seeking opportunities to slander it. Yet, by considering the words themselves, it is clear that Paul intended to warn us of something we should be even more fearful of, something that should truly terrify us. Namely, the possibility of the devil gaining mastery and dominion over us when we harbour grudges and bitterness against our brethren.
Now, which of us will not tremble with fear upon hearing of our submission to Satan, as if we were bound in his chains like prisoners? Yet, despite this, we often disregard the warnings given to us. Paul has conveyed God's verdict, which is that if we persist in our anger and bitterness towards those who have wronged us, it is as if we willingly enter into a contract with Satan, offering ourselves as slaves under his tyranny. Therefore, it is essential for us to be cautious, so that even if we cannot completely rid ourselves of this vice at first, we should at least ensure it does not take such a firm hold on us that we cannot be reconciled or that we pursue endless quarrels, making it impossible for others to reason with us until some satisfaction is reached. We must be vigilant not to fall into such bondage to Satan.
For this reason, it is said that when people engage in mutual anger and resentment, they are divided into two, and why is this so? Because God is already offended by my neighbour's wrong towards me. If I also react with indignation and maintain a grudge, allowing it to fester on my part, I willingly submit to the devil's dominion. I should rather show compassion towards a soul that is already in great danger, on the verge of perdition. I should seek reconciliation and mend the breach as much as possible. However, if I let my anger escalate and submit myself to the devil's yoke, then I willingly accept his curse, allowing him to gain mastery over both parties. Let us, therefore, keep this warning in mind, for the Holy Spirit intended to rouse us from our slumber, so that each of us may remain vigilant and avoid nurturing excessive anger, lest we allow it to take root within us and become so intense that it cannot be appeased.
Furthermore, Paul adds another admonition, as I mentioned earlier, in which he reproves common vices that contradict the rule given by our Lord, with the intention that we, as God's children, should live according to our calling. He now addresses deceit, theft, and extortion, which occur when individuals become overly preoccupied with themselves and disregard the harm they cause to others. Those who used to steal must refrain from stealing and instead engage in productive labour, working with their own hands to provide for their own needs and to assist those in need. When Paul speaks of theft here, he does not only refer to thieves as commonly punished with whipping or hanging, but to all forms of cunning and craftiness employed to gain ill-gotten wealth through dishonest practices, such as extortion and bribery. Although these deeds may go unnoticed or those who are deeply involved may manage to conceal their actions skillfully, Paul labels them all as thefts and robberies. This is because the prophets and apostles did not use the ordinary language of earthly courts of justice but had their focus on God's judgment seat. Deeds that may be excused or even justified before human beings will not escape condemnation there, for God sees much more clearly than mortal creatures.
Again, favouritism or partiality may often sway legal matters, leading to concealment, deceit, and judges turning a blind eye, allowing individuals to escape with their ill deeds. This might please many, but it is not the case with God. Therefore, let us understand that the prohibition against stealing is not like the enactment of some civil law for temporal governance. We are summoned before the heavenly judge who reveals hidden things and condemns all wicked greed as theft. We must be cautious not to seek our own profit excessively at the expense of our neighbour. Under the term theft or stealing, St. Paul encompasses all the wicked practices used to deceive others and all forms of extortion that strip people of their possessions and livelihood.
Now, we see that there are thieves of all degrees. For there is no one who is not inclined to grasp for themselves, except those reformed by God's Spirit. Even among seemingly wealthy people, there are many schemes and cunning, traps set for the inexperienced who do not discern them. Craftsmen have their skills to counterfeit their products, deceiving those who cannot tell the difference. Price manipulation is rampant; all is fair to them as long as they can sell their goods, for they believe it is permissible. The same goes for labourers and farmers. In short, there is no group of people without countless faults and acts of extortion. Each person seeks to enrich themselves and assert dominance. When you consider the wealthy and those living off their rents, it is even worse, as they fleece the poorer folks who cannot resist them. Yet, they all justify themselves, for they do not realise that God has sounded His trumpet to call them before Him, and they do not understand the kind of purity and perfection He demands.
Therefore, we must examine not only our outward actions but also the wicked desires that tempt us to enrich ourselves unjustly. Paul intentionally mentions that the thief should steal no more to emphasize that a significant change should occur in our lives when God brings us back to Himself through the gospel. We should no longer resemble unbelievers who walk in darkness but should understand that when we are called into God's law, it is with the condition that we become new creatures. This highlights that Paul is not merely talking about common thefts that are condemned and punished by the world. Otherwise, it would imply that all converts to Christianity were thieves. Instead, he uses the term "steal" intentionally to prompt us to renounce all forms of craftiness, malice, cunning, and the unjust acquisition of others' possessions. When he says, "Steal no more," it is to make us reflect upon ourselves.
Alas, although I would like to excuse myself, and it may not seem amiss to me, I must not rely on that perception. For in the meantime, my faults will be recorded before God, and I must give an account of all things that have
not been done in accordance with uncorrupted justice and right. I must be considered a thief before God, even if the whole world has acquitted me.
Now, let us consider how well this doctrine applies to us. We find that those who have converted to the Gospel often take the most liberty to do evil. It seems that many have learned nothing else from the Gospel but to engage in crafty schemes to acquire the possessions of others. Some used to show greater simplicity when they were blind, wretched, and knew nothing of God and the pure doctrine of salvation. They at least had some honesty and straightforwardness in their dealings with the world. However, they have regressed in God's school, becoming even more unscrupulous and convinced that everything is permissible for them. Moreover, they shamelessly defend and justify their actions, acting as if they have been greatly wronged when they are criticized for their clearly known deeds, even though even young children could judge them. So, we should be even more condemned, as Paul tells us here, that although we used to enrich ourselves through cunning and extortion and showed no remorse for seizing others' property before we received good teaching, we should at least be more cautious in our dealings with our neighbors now that we have been enlightened by God's word. Therefore, the lesson to be taken from this text is that we must allow the doctrine of our Lord Jesus Christ to govern us in such a way that each of us can set aside our craftiness and deceitfulness.
Furthermore, many people make excuses, saying, "What shall I do then? I have no trade to earn a living unless I continue with my dishonest ways." St. Paul says, "Let him who has been stealing steal no longer, but let him labour, working with his hands." It's as if he is telling them that their excuses to avoid honest work and endure hardships are insignificant before God. All these justifications hold no weight in God's eyes. If anyone fears that they will be in want, they should not refrain from labouring. Take note of this one point.
We should learn to forsake these self-deceptions, which many people use to lull themselves into complacency. They believe that once they have said, "What shall I do? How can I earn a living if I do not continue my unethical trade?" it is as if God's judgment no longer applies to them. They feel so self-assured that they are entirely blameless as long as they can provide reasons for their actions. However, this is pure folly. Instead of being complacent, we should be willing to work hard for our livelihood, even if we have become wealthy by deceit and theft, relying on petty schemes and unjust gains. Let us not be ashamed to labour and make an effort to sustain ourselves honestly.
In short, as Christians, we must renounce all ill-gotten gains, no matter how we try to justify them. This warning is as relevant today as ever. We must refrain from all cunning and deceit when God calls us to be His children and live as a community of believers. Many of us may need to abandon our dishonest trades. While there are countless ways to earn a living in the world, when we stand before God, we should always remember that we are not answering to an earthly judge but to the One who sees all and before whom nothing can be hidden.
So, let us ponder this carefully. Even though there are numerous practices tolerated in society, which sustain a considerable portion of the world's population, these practices are not only futile but also abhorrent in the eyes of God. Firstly, there are the priests and monks, along with all the inhabitants of monasteries. Secondly, there are those who benefit from them and live off them. These individuals, like mercenaries, gain some profit from these practices and exploit them through various means, hiding under the cover of a very long tail that twists and turns like a labyrinth.
Again, there are many who devote themselves entirely to pursuits that are worthless. They remain in such ignorance that they cannot distinguish right from wrong. In their darkness, they even perceive black as white.
Regardless of the situation, there is no excuse for men in this matter. Each person must consider whether, until now, they have gained their living by means that God condemns in His Word. If they have tarnished themselves by consuming bread that did not come to them lawfully from God's hand, but rather through their own dishonest practices, then they must change their ways. They must learn to work in such a way that they can honestly say that their sustenance comes as a blessing from God.
This lesson from St. Paul is crucial, especially considering the prevalence of thievery in the world today. Many individuals deceive themselves, arguing that the belly demands its fill, and that everything necessary is justified. However, this reasoning should not exempt them from God's Word. Whether in abundance or scarcity, we must be subject to God's commands. For although we are naturally inclined to seek provision by any means, lawful or unlawful, we must contemplate the importance of St. Paul's message here.
Furthermore, St. Paul takes this message one step further, instructing all believers not only to refrain from defrauding others and stealing their goods but also to strive to help those in need. Although it may seem challenging to abstain from all wrongdoing and replace our comfortable living with hard labor, we must remember that, by nature, we are inclined to seek our own profit. Every one of us desires to be well-provided for and is inclined to store up wealth. However, we must recognize that we have a responsibility to care for the members of the body of our Lord Jesus Christ, just as we care for ourselves. Therefore, we must make the effort to do good for them. This requires a significant change in our affections, and we must earnestly dedicate ourselves to this task so that we can truly claim that the bread we eat comes from God's hand and that we are sustained by His goodness, much like children provided for by a loving father. Let us, therefore, resolve to act accordingly.
Furthermore, we should not consider it sufficient to merely refrain from all cunning, deception, and the unlawful acquisition of wealth. We should also endeavour to do good with the little we have and help those in need. There's another important aspect to note – St. Paul encourages us to labour in what is good. Why is that? Consider the numerous trades, crafts, or occupations in the world that serve no purpose other than corruption and toil for money's sake. People often overlook this fact because they are content with the extravagance of the wealthy, or they invent new schemes every day to extract money from foolish purses. Those who are prone to excessiveness and luxury perpetuate the illusion that nothing is lacking for them.
St. Paul distinguishes here that it is not sufficient to say, "I work hard, I have my occupation, or I have such a trade." That is insufficient. We must evaluate whether our work is good and beneficial for the community and whether our neighbours may benefit from it. The ultimate goal of all trades, occupations, and states should be to contribute to the common good and the well-being of society. This aligns with our comparison to the members of a body, meaning each part should work for the benefit of the whole without harming others.
So, if someone engages in a trade or occupation that serves no purpose except to breed offences, indulge in excessive pleasures, or promote immoderate pomp, it is outside the realm of godly vocations or callings. God disapproves of such things. People might boast of their success in such pursuits, but they serve the devil. Just as the devil has his martyrs, he also has his servants. We see how superstitious individuals torment themselves without reason and become obsessed with their actions, often to the point of madness. The Scriptures use similar comparisons to illustrate how the devil can lead people astray. Many people needlessly torment themselves, becoming what one might call the devil's martyrs.
Similarly, many people work diligently in various trades or occupations to earn their livelihood, but upon closer examination, it becomes apparent that their work is nothing but corruption and vice. Their efforts often nurture pride and excess. In short, it amounts to a direct provocation of God and a reckless squandering of the resources that God has provided with the command to use them wisely and soberly. It's no wonder that St. Paul has made this distinction.
Hence, every individual should carefully evaluate their own actions. When parents intend to guide their children towards a trade or occupation, they should not only consider what would be the most profitable according to common custom, but they should also weigh two essential factors. First, they should assess which trade would best enable their child to provide for themselves and their future household when they eventually marry. Second, they should ensure that the chosen craft or occupation serves the needs of their neighbours and contributes to the common welfare of society.
So, the primary concern for parents when directing their children toward trades and occupations should not solely revolve around maximising profits. Instead, they should focus on ensuring that their children remain disciplined and do not deviate into unethical practices. When our desires lead us to be so driven by profit that we can't see past it, we are essentially shaking hands with Satan. Such enticements can become traps set by him. Just as a hungry fish is easily caught when it sees bait, similarly, individuals who act without further consideration because a certain trade appears lucrative may find themselves ensnared in wrongdoing.
Therefore, it is of utmost importance to heed St. Paul's advice. When individuals are eager to earn a living, they must act with careful consideration, rather than blindly following the customs of others without evaluating the rightness or wrongness of their actions. They must always bear in mind that they are accountable to God, not just to human society.
Let us pay close attention to what is being conveyed here: to have compassion for the suffering of the needy. St. Paul's intention is clear—to remind us that the Lord, in placing impoverished individuals before us, is testing our nature, determining whether we possess kindness or are as cruel as wild beasts. This should stir feelings of compassion within us. When the Scripture discusses acts of charity and almsgiving, it not only employs the term "mercy" but also emphasizes that our hearts should be moved when we witness our brethren in need. Therefore, the sight of our neighbors' necessities should prompt us to acts of generosity and assistance.
We should not wait until they cry out from hunger or until we are compelled or shamed into action. Rather, each of us should consider that these individuals may have endured hardships even before they come to our attention. It is as though they have summoned us, sending us their agents or collectors to gather what is rightfully theirs—just as landlords send their representatives to collect rent. Our Lord asks us to pay Him His tribute, signifying our acknowledgement that the possessions we hold are His, granted to us freely. He sends us neither tax collectors nor enforcers, but instead, He sends the poor. These individuals are His true representatives, and this should be sufficient reason for us to offer assistance. Their needs are presented before us so that we may be moved by pity and compassion, prompting us to do good.
In summary, we must grasp several important points from St. Paul's words. Firstly, we should forsake any trades or livelihoods that are contrary to God's word, as they will always brand us as thieves in His eyes if we engage in wicked practices. Even if we are confident that our occupation is lawful, we must conduct it in an honest and non-deceptive manner. Secondly, we must understand that there is no excuse before God. Whether we claim famine, poverty, or necessity, these justifications will not absolve us. We must work diligently to earn our livelihood lawfully and refrain from unscrupulous means. Lastly, apart from abstaining from wrongdoing and
employing devious methods to acquire the possessions of others, we must also be committed to doing good and extending assistance to those in need, using what God has provided us. These offerings and sacrifices are our way of expressing gratitude for His blessings.
We are aware that acts of charity are referred to as sacrifices. Therefore, when we perform them, we must approach with a sincere and genuine heart, recognizing that we come to offer homage to God for all that we possess through Him. If there are any ill-gotten gains in our possession, it is certain that our sacrifices will be tainted, and our charitable deeds will be transformed into repugnant acts.
Therefore, let everyone be cautious not to acquire wealth with one hand only to give it away with the other. Each of us should maintain clean hands and a single-hearted purpose. We must strive with utmost integrity to earn our living in ways that, if God blesses us with profit, we may receive it as His gracious gift. In truth, even Moses forbade us from withholding any portion of our gain through our own efforts or labour, for God desires us to acknowledge Him as the source of all. Therefore, when we engage in acts of charity, let us do so with the understanding that, in response to God's generosity and His blessings bestowed upon us, we willingly offer Him homage with what we have received. Let us demonstrate through our actions that we do not intend to hoard the gifts He has granted us but instead employ them as He has ordained, primarily to alleviate the needs of those who require assistance.
Now, let us humbly kneel before the majesty of our gracious God, acknowledging our faults and seeking a deeper awareness of them, so that we may genuinely repent and ask for His forgiveness. May we continually progress in His reverence, forsaking our worldly desires, and may we grow in our love for Him while diligently adhering to His holy commandments. In unity, let us all say, "Almighty God, Heavenly Father, etc."
The Thirty Second Sermon, the Twelfth of the
Fourth Chapter
"Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers. And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption." - Ephesians 4:29-30
St. Paul provides us with correction of a vice here, which is very dangerous. Yet, it is so common among men because, at first glance, they fail to see the harm it brings. Thus, they readily engage in it. People may argue that engaging in pleasant conversation, all the while harboring no ill intentions, is innocuous. They might contend that it is possible to poison someone's mind with words, yet still, it should not be considered harmful. Convincing individuals of its peril can be challenging, despite the Holy Ghost's admonishment.
I affirm that engaging in light or lewd conversation, which tends to promote immoral behaviour, is akin to offering poisoned words to the soul. It is essential to be cautious about this, for it is precisely what St. Paul has advised us against. People may deny that their speech is filthy or lewd, but experience bears witness to the contrary. It is not without reason that it has been said that evil words corrupt good manners. Even if one is modest, chaste, pure-minded, and inclined to goodness, if they partake in wanton talk, it can penetrate their heart unnoticed, tainting them before they realise it. Thus, it corrupts thoroughly.
Indeed, if a woman listens to messages that seek to seduce her, one might aptly say that she has already fallen into a state of promiscuity. The evidence is clear. It is certain that all unchaste and lewd speeches are harmful. While those who engage in such talk may not always have ill intentions, regardless of their intent, Satan is the instigator. As mentioned earlier, if unchaste and loose talk is given free rein, it is inevitable that we will be poisoned quickly. Therefore, it is not without reason that St. Paul admonishes us not to let unclean or filthy speech come out of our mouths.
On the contrary, we should engage in conversations that edify, benefiting those who listen. As even the heathens acknowledge, it is beneficial to be in the company of someone from whom one always hears wise and virtuous words, departing with newfound wisdom. Thus, nature itself leads them to say this. Therefore, let us learn to avoid and abstain from engaging in such conversations. When a person's speech is filled with obscenities, and various individuals take opposing sides in conversations, and instead of gaining good from the discourse, one feels attacked by Satan, we must recognise them for what they are—stings that Satan delivers secretly and cunningly to pierce our hearts. Considering this, is it not justified to disdain someone who willingly engages in such harmful discourse, viewing them as a perilous contagion?
The first thing to emphasise is that the Lord has given us tongues to express our thoughts to one another. Their purpose is to benefit our neighbours, and so we should use them accordingly. The tongue is referred to as the "meant" to convey our hearts and minds to others or to guide all other parts of our being, indicating its superiority. Therefore, we should employ it primarily for honouring God. The order of nature should engrain in our hearts that our words should be necessary and contribute to our neighbours' well-being.
Our Lord intends all parts of ourselves to serve the greater good, with our tongues being especially important. The essence of our speech should be to
edify, whether by offering counsel, issuing warnings, giving rebukes, reminding others of something, or teaching those who are ignorant. In the context of the spiritual life, the primary purpose is to teach the ignorant and show them the path to salvation. However, if someone is negligent or unruly, they may require exhortation or admonishment. The tongue serves to comfort those in distress, prevent them from despairing, and guide souls away from destruction.
We must also provide warnings to those who may be deceived. Once we engage in these activities, we will be continually serving our neighbours in countless ways, both for their physical and spiritual well-being. It is evident that there are numerous opportunities for us to make a difference. If we remain silent and care neither for the bodies nor souls of those with whom we should be united, it is a clear disregard for God. Our tongues are meant to glorify God, confess our faith, call upon Him, and serve our neighbours in various ways.
Therefore, the first point to consider in this regard is the lawful use for which God has designed our tongues and their application in promoting our neighbour's salvation and well-being, both spiritually and temporally. It is a grave matter if we misuse our tongues, forsaking the fear of God, and serve Satan with loose talk, promoting dishonesty, and encouraging sinful behaviour. Such misuse defiles our tongues and disrupts the natural order.
Let us learn to engage in good and necessary conversations to avoid polluting ourselves with wicked communication, which are cunning tricks of Satan meant to corrupt those who are inclined to serve God. The more loose and sinful talk there is in the world, the more spiritual corruption there is, as I mentioned earlier. Even though many may not believe it, the evidence is clear through experience. We should not be foolish and refuse to learn until we face significant harm. Instead, we should heed the guidance of the Holy Ghost.