Part 14
It should not surprise us that the world is increasingly inclined towards wickedness. Jesting and scoffing talk are now considered virtuous, and no one sees anything wrong with them. There is a multitude of jesters and mockers whose aim is to eliminate all sense of shame, encouraging people to behave shamelessly. This licentiousness is all too common and tolerated, and we are now witnessing its consequences.
Consider the prevalence of frivolous and immoral songs and love-making. When young women sing foolish love songs, they often fall into promiscuity before even understanding the concept of chastity. They become bold and hardened towards immorality, and the devil gains control over them before they comprehend the importance of keeping their faith and vows intact until marriage. Young women who involve themselves with such songs are on a perilous path. It is unfortunate that this problem persists, suggesting that Satan is actively working to corrupt our moral values. If it weren't for his influence, we might have an easier time eradicating this filth from our memory. Unfortunately, it seems impossible to fully address this issue, even with severe punishments in place.
Both married women and unmarried girls should take heed and avoid falling into the trap of being regarded as harlots. They must correct the vice that corrupts the whole world and restrain their foul tongues, which only serve to spread filthiness. However, even with this warning, we will have little excuse. Those who close their ears and harden their hearts against the Holy Ghost will be held accountable not only for their numerous offenses against God but also for poisoning the souls of others, a much graver and more horrific deed than merely killing their bodies. Those who poison animals are driven out of society, and they deserve it. What, then, should be done to those who not only harm the body with their poisons but also assault the soul and persist in corrupting all goodness, fear of God, and honesty with their immoral speech?
We must remember that God has appointed our tongues for a specific purpose, as mentioned earlier, which is to serve our neighbors and benefit them both physically and spiritually. We must diligently use our tongues for this purpose. Above all, we must avoid corrupting those who are inclined to serve God and leading them astray with our speech, which may challenge their goodness, tempt them towards evil, increase their licentiousness, and make them negligent. Evil speech corrupts good manners in many ways. Some individuals are blatant scoffers of God, unrepentant of their actions, while others downplay their faults, considering them venial sins. Some cloak their wrongdoing, while others argue that we need not be so strict and serious in our lives. Such talk slowly erases the fear of God.
We must be vigilant against the various types of people who spread this harmful talk. Above all, each of us must speak chastely and avoid using inappropriate language. We must also distance ourselves from those who jest improperly.
Despite the fact that they are welcomed into our company for the sake of amusement, and at times even generously treated, we should learn to keep such individuals away from our gatherings. We wouldn't willingly offer our throats to a dagger when we see it drawn, nor would we seek out someone to harm our bodies. So why do we eagerly expose our souls to something much worse? Let us, therefore, avoid those who can only extinguish the fear of God within us, make us shameless and callous, and lead us away from all decency and godly sorrow. We must be cautious not to associate with such people, lest we receive the punishment we deserve from God. Therefore, let us strive to prevent such plagues from infiltrating our midst.
Do not be deceived, as St. Paul warns us about these scoffers who only serve to incite our lusts, deprive us of our conscience, diminish our fear of God, and corrupt us in such a way that sin becomes pleasing. Beware that none of you are deceived by deceptive words, for this has been a common
occurrence throughout history. Let us heed St. Paul's counsel and not only watch out for ourselves but also ensure that others are not corrupted in the same manner. That is the lesson we should take from this.
We must recognize that we are already weak and prone to evil, even without the presence of lewd songs and ungodly talk. When the devil finds an opening and lures us into further wickedness with his flattery, hardening our hearts in the process, we become entirely subject to his will. We should not grieve the Spirit of God, for we are marked and sealed for the day of our redemption. Furthermore, we must consider how perverse it is to misuse our tongues, which God has designated for His honour and our neighbour's benefit, by polluting them with filthiness and corrupting those who are dedicated to serving God. We should not lead them towards beastly immorality, causing them to abandon their shame and honesty. If we were not so foolish, we would realize the gravity of perverting the natural order in this manner.
St. Paul warns us of something that should concern us even more: "Grieve not God's Spirit." Why? Because we are marked with it, and it dwells within us, bearing witness to our hope of salvation in our hearts. It is also the source of life that assures our everlasting salvation. When we take the liberty to do evil and speak evil, we are opposing God's Spirit just as much as resisting His life-giving influence. It is like taking the bridle in our teeth to engage in all manner of wickedness, which only causes Him grief. This is the message Paul intended to convey.
However, let us first note that he speaks here in the common manner of Holy Scripture. We know that there are no emotions in God; it is the nature of humans to feel sorrow or grief. God is unchangeable. Yet, because we cannot comprehend His infinite nature and boundless Majesty, Scripture employs such expressions for our benefit. When it says that God is angry or grieved, it does not imply any change in Him. Instead, it aims to turn us
away from our sinful deeds, to make us abhor evil, and to make us see that we provoke Him to anger through our wickedness.
The Scripture does not suggest that God is subject to change when it says He is angry or sorry. Instead, it directs us to consider our own actions and to abhor our vices even more. St. Paul is not speaking of God's anger alone; he also mentions that the Holy Ghost is sorry or grieved. We are not God's children by nature, given our wretched state, being cursed in Adam and children of wrath. Yet, His Holy Spirit dwells within us, calling us to the incredible honour and dignity of being His children.
This allows us to call upon Him as our Father and have familiar access to Him, all of which is done by the Holy Ghost. This is why the Holy Spirit is referred to as the Spirit of adoption. The inheritance of Heaven does not belong to us by our own merit or nature, as I mentioned earlier. It is solely by the free and gracious goodness of God.
He has sealed all of this in our hearts through His Holy Spirit. This is why it is said that we possess a mortal body. This does not merely refer to our physical body, including our feet, hands, skin, bones, and flesh. It also signifies the presence of corruption within us due to the dwelling of sin, which leads to nothing but death. Throughout our lives, we are constantly reminded of our mortality, facing various diseases, infirmities, and the effects of aging. We can see well in advance that we are on a path toward our own graves. Considering the multitude of deaths we encounter in our bodies and the even greater darkness of death that awaits our souls, how can we hope that God will welcome us into His kingdom?
However, it is said that the Spirit is life. Even if there is only a single grain or a tiny spark of the life of our Lord Jesus Christ within us, we can be certain that we will share in His glory. He has risen from the dead and conquered death through His Holy Spirit. In this manner, we are quickened with Him, eagerly awaiting our deliverance from the corruptible nature that
surrounds us. Therefore, it can be said that we are sealed by the Holy Ghost, as I mentioned earlier, which is affirmed not only here in this chapter but also in other places, such as the second letter to the Corinthians.
This analogy is quite fitting. While God's promises should be sufficient in their own right and hold full authority for us, our tendency towards disbelief often prevents us from fully trusting and relying on them until they are confirmed and assured to us. We need to be able to say, "Look, it is indeed God Himself who is speaking." On one hand, we are plagued by doubt and suspicion, and on the other, we cannot fully place our trust in the things declared in God's name. This is because His promises, though undeniable, remain inaccessible until they are imprinted in our hearts, which is achieved through His Holy Spirit. Just as a document is authenticated by the addition of a seal, God confirms and seals His promises of our salvation in our hearts with His Holy Spirit. This is why it is frequently mentioned that God's Spirit serves as a seal, guaranteeing our inheritance of salvation in our hearts. Another apt comparison is found in the notion of an earnest penny. When a deal is made, even if no immediate payment is made, the exchange is concluded with the giving of an earnest penny. Neither party can later retract from the deal. The buyer cannot say, "I've changed my mind and want to cancel the purchase," nor can the seller say, "I feel deceived and want to keep my goods." Both parties are bound: one to make the payment and the other to deliver the goods.
Even so, it is said that God's Spirit is the earnest penny of the life of our souls. Why? Because, as I mentioned earlier, God binds Himself to us due to our weakness. It is not because He owes us anything, but rather, we have all the more reason to magnify His goodness because He willingly binds Himself to us. He does this knowing our feebleness and frailty. When He swears an oath, it is not because He needs to add anything to His word, for He Himself is the truth, and what comes from Him must not be doubted. It might seem, therefore, that making an oath is unnecessary for Him and that
He abuses His own name. However, this is not the case. He does so because He recognizes our weakness and our tendency towards unbelief, and thus, He uses oaths as a means to strengthen our faith. When God swears in His steadfastness and faithfulness to us out of pity for our wretchedness, and when He seals and confirms His promises in us through His Holy Spirit, it is because it is impossible for us to believe in Him on our own. We cannot be sure of the things He promises to us, nor can we call upon Him and overcome the temptations of the world without this means. Therefore, we need to keep this text in mind where St. Paul says that the Holy Ghost dwells in our hearts.
From this, we can draw an important lesson that should humble us. We will never give God the highest honour He requires with our own efforts unless He Himself draws us to it and grants us the grace to fulfil it. Above all, we must recognise that His word holds absolute authority over us, and we should revere it so highly that as soon as He speaks, we immediately respond with complete obedience, which is the primary sacrifice God demands. However, on our part, we often do the opposite. We tend to reply against God's word, being filled with our own desires. While we may not openly declare His word to be vain, and we do not accuse Him of lying and deceit, we protest that we wrong Him when we do not fully believe His words.
How long will this people slander Me, saying, "God has robbed me of my honour"? This is a complaint made by God through Moses and in many other places in Scripture. Indeed, if St. John's statement is true, that when we believe God, we set our seals that He is true, meaning that we affirm His faithfulness, then conversely, if our faith is not grounded securely, and if God's word does not dwell in us so deeply as to make us wholly subject to it without contradiction, it is as if we consider God a liar. Although we may detest and avoid uttering such blasphemy, if God complains that we have
reproached Him in this way, it is not without cause. Therefore, we see how unstable our nature is until God remedies it.
Furthermore, concerning how the Holy Ghost seals His promises in our hearts, let us understand that this is because He has chosen us. We have previously discussed how He called us to Himself and illuminated us with the truth of His gospel, in accordance with His choosing of us even before our birth and before the creation of the world. Therefore, we should recognise that God's Spirit is a special gift, not given to all people indiscriminately, but reserved as a treasure for His chosen children. For this reason, we should always remember the honourable title that He is the Spirit of adoption.
The prevalence of unbelief throughout the world serves as clear evidence of God's goodness in engraving His Word in our hearts. It is certain that in those who resist God or are as unresponsive as brute beasts, the Word has no effect. We can see our natural state and what we would still be if the Lord, out of His mercy, had not touched us with His Holy Spirit. This is what we need to keep in mind. Therefore, whenever the doctrine of our salvation is expounded, we must be cautious not to rely on our own understanding but remain humble and meek, so that the Lord may enlighten us with His Holy Spirit.
When we realize that we have already received such grace, we should not bury it but give thanks to Him who deserves it. On the other hand, when we experience doubts, turmoil, and restlessness, and find ourselves tossed like a ship on the verge of capsizing and sinking to the depths of the sea, we should consider our own weakness. Even though we have been instructed in God's Word, there will be no stability in our hearts unless God works within us. In such times, let us turn to the remedy and pray to God to safeguard the seed He has planted in us from being choked and to ensure that our confidence in our inheritance does not waver. Despite Satan's relentless
efforts to destroy what God has placed within us, may it be strengthened in us day by day as necessary.
In this context, when St. Paul mentions that we are sealed and marked by God's Spirit, this is what we should keep in mind.
And now, he warns us that it is an exceedingly grave offense to grieve Him, even an intolerable act of treachery. I have previously explained that this analogy is not meant to attribute excessive passion to God's Spirit but to shame us and make our hair stand on end. Look, says Paul, God's Spirit has chosen to reside within us, as it is said elsewhere, that not only our souls but also our bodies are the temples of the Holy Ghost. He is delighted to be in us, to dwell there continuously, and to make it His permanent abode. Therefore, when we indulge in spiteful behaviour, as if we intend to drive Him away from us, it is a devilish act. Yet, when we seek to obscure our minds with licentious and loose talk, and employ other sinful means to divert us from the fear of God, and to lull our consciences to sleep, it is as if we deliberately tried to banish God's Spirit and declare that we want no further association with Him. Mustn't we then be the most wretched and cursed beings when we push ourselves to such extremes? This is what Paul had in mind. Thus, whenever we are tempted by evil, and the devil strives to make us take pleasure in it so that all conscience is driven away, let us remember what is stated here and say to ourselves, "Are you now rejoicing and revelling in the service of Satan?" On the contrary, "Let Him go; that is life, the earnest pledge of your salvation, and the foundation of the happiness acquired so dearly by the buyer, our Lord Jesus Christ. Let us ponder this carefully."
Furthermore, it is certain that every faithful person should experience what is described here. If the Lord has touched us and granted us the seal mentioned here, it will grieve us when we are tempted to do evil. Therefore, the Spirit that guards and protects us must hold us back, and if we despise
this benefit, that is, the inner working that God has granted us, it is as if we grieve the Holy Ghost. This is a most certain experience, revealing that what the Holy Ghost has instilled in us is diametrically opposed to all evil. Thus, there must be a battle and conflict between them, such that none of God's children can sin without being immediately filled with fear and selfreproach. It is a lamentation that I am referring to, and it is not something we should avoid. However, if we persist in evil, it is as if we take pleasure in driving away God's Spirit. The prophet Isaiah states that we embitter God's Spirit when we reject the good doctrine He has provided for us, but Paul goes further here. For indeed, it is a kind of provocation of God's wrath when we do not submit to His doctrine, which is a sure testimony of His concern for our salvation and His love for us. But each of us must consider this personally. God has engraved the belief in His gospel in my heart so that I may be assured of my salvation. He has also chosen me for His dwelling place and to reside in me by His Holy Spirit. If I erase His grace, it is as if I deliberately intend to separate myself from God. Therefore, let us beware of such an extreme and hold ourselves in reverence. Additionally, Paul concludes by stating that God's sealing and marking of us in this manner by His Holy Ghost is for the day of our redemption. This indicates that to overcome Satan's allurements, the lusts of our flesh, and all the temptations of the world, we must continually set our minds on the heavenly life promised to us and labour towards it. Therefore, since God's Spirit has been given to us by Paul not to be taken away once we have experienced His grace and power, but so that His seal and mark may remain with us until the day of our redemption, when we will be delivered from this transitory life and all the miseries that surround us, let us ensure that He always retains the possession He has taken within us.
And we also enjoy the inestimable benefit of His continuous presence with us, guiding and upholding us throughout our entire lives. The reason for intentionally directing our attention to the last day is to remind us to live soberly, understanding that just as we continually need to be guided by the
power of God's Spirit, if we were to be deprived of it, estranged from Him, and left devoid of His grace, we might fall into a reprobate mindset concerning the day of our redemption. By "redemption," we mean the happiness we hope for, which is still hidden from us. It is true that we were redeemed in the person of our Lord Jesus Christ, who set us free from the bondage and subjugation of death and sin by paying our ransom and making our atonement. Therefore, we can say that Jesus Christ is our Redeemer in the sense that He has delivered us. However, when we look at ourselves, we do not yet experience this redemption. Thus, both in this passage and in Romans 8, St. Paul mentions that the day when Jesus Christ will appear is the day of our salvation and deliverance. We are surrounded by numerous miseries and carry them within our bodies and souls. Therefore, we should seek a better state than what we currently see. This is why it is said that our salvation lies in hope, for we hope for what we do not yet see, and God intends for us to anchor our hope in Him. When He withholds from our eyes the things He promises, it is so that even if we possess worldly riches, we do not cease to rejoice in Him, knowing that we will not be disappointed while waiting for the inheritance He has purchased for us. This is what the word "redemption" means in this context.
Therefore, let us learn to be armed and fortified with God's Spirit to combat all of Satan's temptations so that he never finds us unprepared or in disorder. To achieve this, let us pray to God to engrave His truth in us by the same Spirit, granting us victory over all that opposes our salvation. As we continue in our calling to take courage and be patient, let us wait for our Lord Jesus Christ, who is our life, to appear. Our life and complete happiness will also be revealed in Him at His coming.
Now, let us humbly bow before the majesty of our good God, acknowledging our faults and entreating His mercy. We implore Him not to impute the multitude of our sins against us, as they make us blameworthy in His eyes, but rather to bear with our weaknesses and cleanse us from them
day by day. In doing so, we may grow in His gracious gifts and cast away all evil that may lead us astray. By these means, we may draw nearer to Him until we are fully united with Him at the coming of our Lord Jesus Christ. May He grant this grace not only to us but also to all the people and nations of the earth. Amen.
The Thirty Third Sermon, the Thirteenth upon
the Fouth Chapter and the First upon the Fifth
Chapter
"Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice:And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you.
Be ye therefore followers of God, as dear children; And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour." Ephesians 4:31 - 5:2
We know that all of God's children should not only be peaceful themselves but also strive for peace to the best of their ability, seeking reconciliation in cases of disagreement and strife. This aligns with the example set by our Lord Jesus Christ. Therefore, if we are to bring together those who have grievances against each other and promote brotherly reconciliation, or if we aim to calm their anger when they are overcome with frustration and passion, we must first ensure that we ourselves are free from strife and turmoil, refraining from shouting, yelling, and raging. Without doubt, Paul
rightly states that all bitterness, resentment, anger, and malicious speech should be put away from the faithful, along with all forms of spitefulness. He identifies spitefulness as the root that produces the fruits he mentioned. By spitefulness, he means a self-centeredness that causes a person to withdraw from others, showing no regard for their feelings. For a person who loves themselves excessively will inevitably despise their neighbors and reject them in a way that precludes any kindness. Thus, if we wish to avoid strife and quarrelling, we must begin by eliminating this spitefulness.
Out of this spitefulness comes bitterness, which manifests when we become peevish and easily provoked. This bitterness is rooted in an inflated sense of self-importance, where we consider ourselves superior to everyone else and hold others in contempt. When we are puffed up with pride to the extent that we think the world revolves around us and we take offence at the slightest inconvenience, we tend to view everything negatively, looking for opportunities to be unkind. Many people fall into this pattern, not only getting upset when wronged but also seeming to be constantly on the lookout for any reason to complain. Even if someone tries their best to please them and meet their preferences, they still find something to be dissatisfied with. When asked why they are constantly dissatisfied, the only answer lies in their own stubbornness and the pride that fuels their disdain for others. In essence, they have developed a bitter disposition and an inflated sense of self-worth, leading them to hold their own desires in high regard while showing contempt for others.
So, as Paul has shown us, the true remedy for maintaining peace and avoiding quarrels is to keep ourselves from becoming bitter and to curb our tendency towards self-importance. In the same way that a physician advises his patient to be cautious of fever or any other ailment, we must also examine ourselves and identify our inclinations, recognizing the things that may lead us astray. We should then take heed, for if we do not, we risk falling into sickness or other troubles. While we may be diligent in
following medical advice for the sake of our physical health, we should also be equally diligent in adhering to the guidelines provided for our spiritual well-being.
When it concerns the soul, we tend to be negligent, revealing that we do not value our salvation. This negligence arises from failing to recognize that, on one hand, the devil is constantly trying to deceive us, and on the other hand, we are so weak that we cannot resist evil unless the Lord equips us with His Word. Therefore, it is crucial to observe the guidance provided here: to live in harmony, avoiding contention and strife. First and foremost, we must not be blinded by excessive self-love but instead strive to eliminate pride, allowing us to value our neighbors and live humbly with them. This approach will prevent us from becoming bitter and touchy, taking offense at every little thing. In this context, Paul advises us that once we have rid ourselves of spitefulness and bitterness, we should also refrain from allowing our anger to escalate into resentment and outbursts. He addresses the sudden fits of rage that lead people to act impulsively and later regret their actions. To prevent this, we must cultivate self-control. When we are self-disciplined, we can easily cool down our anger and even extinguish it. However, when we are consumed by wrath, there is no restraint, and our anger knows no bounds. Therefore, the primary lesson here is that God's children should live in peace and harmony. To achieve this, we must strive to control our emotions and understand the consequences of anger and resentment.
It is essential to realise where our irritable moods lead us, which is into the devil's grasp, where we lose control and act without reason. Therefore, we must remain vigilant and not give the devil an opportunity, as previously discussed. While avoiding strife and conflict, we must learn to cleanse our hearts of bitterness and irritability. To do this, we must genuinely appreciate those who are connected to us and to whom we are bound. Ultimately, we should be gentle, kind, and courteous to one another, as this counters the
bitterness and spitefulness mentioned earlier. Paul circles back to the foundational principle that, as humans, we are created in God's image. Through belief in the gospel, we are renewed and made anew in His image. This truth should encourage us to display gentleness. We must recognize that we cannot disregard anyone without dishonouring God, for every individual is made in His image. It is intolerable for a mere mortal to elevate themselves so highly as to disregard their Creator. There are no valid excuses for this behaviour. God has honoured humanity by creating them with such an exceptional nature. It is only right that we show reverence and honour to His Majesty and do not trample upon those who represent Him to us.
Once again, if a person examines themselves carefully, they will see their own nature reflected in all their neighbours. Even the most prominent individuals in the world cannot claim to be made of anything different from the rest of Adam's children. Since this is the case, why should we be so proud as to despise those who are akin to us in such a way that the bond cannot be broken? There is yet another, more specific reason in the case of the faithful. God has renewed His image in them, which had been marred by Adam's sin. Therefore, let us learn to be gentle and courteous to one another, and not so unapproachable that no one can approach us, nor so aloof and disdainful that we separate ourselves from the common assembly and company of other people. This is what Paul meant by the gentleness or courtesy he mentioned. He goes on to add "mercy." If we have compassion for one another, this compassion extends far and can be seen as the source that moves us towards gentleness. A mild spirit is undoubtedly a remarkable virtue, one without which we cannot exist in the world. How can we maintain it among us? The sole means is this compassion, a disposition of mind that causes us to think that when we see a despised individual, they are still our neighbour, our own flesh and blood. Though they may be despised and have nothing to be esteemed for, we should consider that the miseries in them could also befall us. With this consideration, our hearts
will be moved to sympathise with someone who has been dealt such a great injustice compared to others, be it due to physical weakness or a mental infirmity. It will grieve us and stir us with pity for their situation, which is the essence of gentleness within us, fostered by compassion. If we encounter a poor person who is afflicted or moves slowly due to a physical ailment, should we scorn them? No, quite the opposite. If we were not utterly heartless, like wild beasts, we should be moved to pity their condition, at the very least, if we were fulfilling our duty. Similarly, if someone lacks wit or understanding, perhaps struggling to comprehend one thing out of a hundred, unable to distinguish white from black, having no compassion for them can only be attributed to one's own cruelty, which causes them to forget common kindness that binds us all together. Thus, even a small drop of compassion will prevent us from rejecting those related to us and from despising those who merit compassion and mercy. In all cases and at all times, we will naturally be gentle and courteous towards our neighbours. In short, just as the miseries that God knows exist within us move Him to show us mercy, the miseries of our neighbours should serve as spurs to motivate us to be compassionate towards them. Moreover, even their vices should not kindle anger and indignation within us but rather provide an occasion for us to pity our neighbours. For instance, if someone wrongs me, it is often the devil that drives them to do so, and the wretched individual only harms themselves by provoking God's anger against them.
Now, if there was nothing more in me than the common nature to which God has bound us all, I should not be heartbroken when I see a soul deceived by Satan's cunning heading towards destruction. Indeed, we should not allow the wrongs done to us to carry us away, nor should we be so provoked as to lack pity for those who err. This is because they are blinded by Satan, provoking God's wrath and working against their own salvation. Consider this: the very remedy that enables us to be gentle is to be compassionate and to have pity, as mentioned in the previous passages. There is not one of us who would not wish to be treated with forbearance,
without which we would struggle to survive a single day in this world. Even the most perfect individuals among us have some weaknesses, to the extent that if everyone were to deal with them harshly, they would be scorned and disgraced. Furthermore, where can we find a person who does not have many imperfections in them, which require others to be patient, rather than to reject them due to some vices that may warrant withdrawal? If we expect others to be patient with us, shouldn't we also show compassion to others? When we see someone with a flaw or fault, shouldn't we think that we too are prone to the same? After thorough examination, we may discover more in ourselves that deserves condemnation. Nevertheless, we would hope to be treated with forbearance, even if we were convicted to a great extent. Therefore, just as we desire others to forgive us, we should learn to have compassion on them, for they are no more angels than we are. This is what St. Paul meant to convey. He concluded that we should forgive one another because if compassion is not present, we tend to scrutinise every minor issue excessively, becoming greatly displeased, as experience has shown far too often. Thus, even the slightest provocation can upset us, as there is no pity in our hearts. But if we are touched by mercy, we will readily forgive and let many things pass unnoticed. Furthermore, we will not be easily provoked but will have a restraint to hold us back, and we will not hesitate to admit back into friendship those who have offended us greatly. Therefore, this is the order St. Paul encourages us to follow to lead us to charity and to maintain it. The entire lesson revolves around being God's children, meaning we must love one another and be united in good harmony to maintain peace among us. However, this can be challenging because every person tends to measure themselves too highly.
Again, their minds differ as much as their manners and conditions differ as well. In short, we have countless reasons to distance ourselves and isolate from all company. If every person gives in to selfishness, charity will never find a place among us and will be banished far from us. So, what should we do? First, we must rid ourselves of all scornfulness and pride, as I
mentioned earlier. Afterward, we should cleanse ourselves from bitterness and irritability. We should strive not to be easily angered or touchy but instead learn to control ourselves and subdue our own emotions. However, this can only be achieved if we are gentle and kind-hearted. We are creatures fashioned in the image of God and bound together by an inseparable bond. Yet, even this is not enough unless we learn to recognise our own weaknesses and faults. Each of us should be critical of ourselves because we see the need for improvement and the presence of many vices within us that are similar to those in our neighbours. Therefore, we need this bond to hold us together, and this can be achieved when we are merciful and compassionate.
If common courtesy should compel us to help those in need, it should also drive us to reconciliation. When our Lord Jesus exhorted us to be merciful, it wasn't solely for the purpose of providing food and drink to the hungry and thirsty or helping those who have fallen into decay. While all these actions are encompassed within it, He primarily intended to demonstrate mercy in forgiving the mistakes committed. We should not be so severe as to completely reject those who are not entirely commendable or in whom we discern many vices. We should not indulge in flattery, for true friendship does not tolerate that, as it would be harmful to us in the end. If one person is a friend to another and allows them to indulge excessively in food and drink, leading to their own destruction, can we truly say that their flattery and enabling of foolish desires is an act of friendship? No.
So then, if we see a poor man on the verge of throwing himself headlong into destruction, we betray our friendship rather than show it by not attempting to pull him back. The compassion which our Lord Jesus has elevated us to is not to lull us into inaction in our weaknesses through flattery. Instead, it is to keep us in check, tempering our harshness so that oil may always be mixed with our vinegar, as the saying goes. That is, in essence, what the Apostle Paul intended for us to understand. Even though
each person may strive to be compassionate, avoiding any excessive severity towards their neighbour, it goes against our nature. As I mentioned earlier, our self-love blinds us to such an extent that we perceive the slightest transgressions as unpardonable sins and offences. Consequently, if anyone angers us, we deem their fault to be beyond forgiveness. Thus, true meekness is rarely found in individuals unless they struggle against their own inclinations with all their might. Mere teaching will not suffice in this regard. Our churlishness is deeply ingrained in our hearts. Even if our duty is clearly explained to us, it can only mildly influence us. Paul used God's example to illustrate this, showing that God forgave us through His only Son. He immediately added that our Lord Jesus Christ, who did not spare himself for our redemption and salvation, is the key to breaking down our hardness, moderating our excessive passions, reforming our cruelty, humbling our pride and haughtiness, and sweetening our bitterness. To accomplish all this, we must look to God's behaviour towards us. He loved the world so much that He sacrificed His only Son for our sake. When we compare ourselves to God, the gap between us is immense. Therefore, the greatest wrongs that could be inflicted upon us are insignificant compared to the smallest transgression against God. Breaking even the slightest aspect of God's will constitutes a challenge to His sovereign dominion, a violation of His majesty, and an affront to His righteousness, which I believe is too precious to be abused. What human being or thing can be said to be so sacred that if it is mistreated, it should be considered an infringement of God's righteousness? Now, we have ample reason to condemn ourselves for not serving God as we should. We were His enemies from the beginning, even from our mother's womb. As we age, we continuously grow in wickedness, sinfulness, and unrighteousness. Yet, despite all this, God did not withhold His infinite mercy in sending us His only Son. When we consider this, all pride should be set aside, bitterness should be assuaged, rebelliousness should be tamed, and spitefulness should be eradicated from our hearts. All falsehood should be cast away. Indeed, what is the reason for our waywardness? Why do we, once set on a course, not cease to spur
ourselves forward so easily into contention and strife, to the point where the entire household rings with our quarrels? The root of the problem is our ingratitude, for we fail to contemplate God's incomparable goodness towards us. He did not spare His only Son, even though we were His deadly enemies, engaged in warfare against Him, and cursed by nature due to the corruption within us. Despite all this, as I mentioned earlier, we cannot truly experience God's mercy unless we are moved by compassion and cleanse our hearts of the cursed desire for revenge. It is these very factors that make St. Paul's demands so difficult, even entirely contradictory to our nature, and impossible to achieve without God's intervention.
Yet, notwithstanding the declaration that has been shown to us here, it should prevail with us to make us forget all wrongs. For, admit that another man has offended me. What then? Can I proclaim my righteousness and guiltlessness when I shall come before God? Alas, there are so many iniquities and transgressions in me that I should be confounded. If one fault committed against me is unpardonable, shall a million, yes, a whole million that I have committed against God, be nothing? What am I in comparison to the sovereign majesty? So then, following this warning of St. Paul's, whenever we are moved to impatience due to any displeasure or wrong, such that we desire revenge, let us learn to gather our wits about us and consider who we are.
First of all, if a man has committed any fault against us, we ourselves have done the same or far worse. On the other side, let us consider how God has redeemed us, especially through that most precious pledge of the blood shed by His only Son. Have we deserved that? Again, what moved God to be so merciful towards us? Nothing else but our wretchedness. Now, since He, who is so good and not of our nature, has had compassion on our wretchedness, what shall we do? Should we not have much more compassion for one another, because we find in ourselves the very things we pardon in our neighbors? God can find no infirmities in Himself, and
how then shall He be moved to forgive us? Truly, it is because He is the wellspring of all goodness and mercy.
But when I see the same faults in me and my neighbor, if I examine myself closely, I shall find the same or even more. Should not all these things persuade me to show some compassion, if I do not forget myself too much? The way to easily forgive many faults and bear with many vices that may displease us in our neighbors is to cast our eyes upon the inestimable love that God has shown us through His Son.
As I mentioned before, if we were not so ungrateful, there would be a different kind of gentleness among us, and we would not so quickly quarrel over every wrong done to us. For, not to think early and late, day and night, about the grace granted us in our Lord Jesus Christ, who is the Day-Sun to enlighten us, would be brutish. Should we not consider that He makes His spiritual light shine upon us to guide us to salvation? And how is that done but through God's mercy?
Again, when we behold the favour that God shows us in maintaining us in this present life, are we worthy to receive it at His expense? No, it all comes to us through our Lord Jesus Christ. Therefore, it should become us, in our rest and in our labour, when we eat and when we drink, both while sleeping and waking, to always consider the mercy God shows towards us and keep it in mind as our continual exercise.
This grace should especially come before our eyes when we pray to God. For how can we approach Him familiarly, discharge all our cares and griefs into His lap, and call Him our Father if we are not drawn to Him through His freely bestowed goodness in our Lord Jesus Christ? He forgives us our transgressions.
If we fail to consider all these things, we would be too dull-headed and brutish. It becomes clear from this that we shall always be mistaken if we
boast of being God's children, His household, and faithful children.
If we are not willing and glad to forgive, we may indeed boast of our formality and be esteemed by others, but we will still disgrace ourselves. So, if we are reluctant to forgive, it is because we do not consider the infinite goodness of our God, as He shows it in our Lord Jesus Christ. That is the intended effect St. Paul wanted to bring about. He added that we must be followers of God as beloved children.
One might reply, "It is true that God's mercy should astonish us and amaze us, for it is a wonderful thing, and all our affections should be fixed upon it. But can we be like God?" No, for He is the source of all goodness, and we are flawed and untamed. God possesses the fullness of all goodness, while there is not even a drop of it in our nature. Yet, despite all this, St. Paul adds the phrase, "be followers of God." In other words, follow Him, make Him your example or pattern.
Although God is the very essence of goodness and we possess nothing but evil inclinations, such as malice, spitefulness, pride, and excessive passions, we should not consider ourselves utterly against Him. Even though Adam's sin separated us from God, we must not think that our nature cannot change when God reaches out His hand to gather us to Him and reunite the things that were scattered. Thus, St. Paul says, "as God's dear beloved children," to show that our mouths will be shut unless we respond to God in goodness by bearing with one another, just as our Lord Jesus Christ taught us. Follow your heavenly Father, who causes His sun to shine on both the good and the bad.
To claim that we are God's children, to call upon Him, to identify as Christians, and yet be despised by God while showing that we draw no qualities from Him is against our nature. We should not deceive ourselves. We must recognize that we are not only full of hypocrisy but also shameless when we do not resemble God and still want to be considered His children.
While it is impossible to fully resemble God in every way, we should not lose heart. We must remember that the Scriptures say that if we strive according to God's Word, even if we fall short of our goal, God accepts our willingness and effort when we continually strive to move forward, even if we are slow, weak, and stumble. God does not hold our faults against us when we desire to resemble Him, when we aim at that goal, even if we fall short. This should give us courage.
If we were required to resemble God point by point in all respects, it would be impossible. Even the angels, who are entirely holy and shine with God's glory, fall far short of God's perfection. What then of us, who are so corrupted and flawed, filled with wickedness, and hindered by countless vices and temptations that Satan places in our path? Yet, we have reason to rejoice because the Lord bears with us and accepts all our actions in good faith as long as we continue to strive towards Him. This is the way to follow Him, as He has commanded. We must not fall asleep, as many do, saying, "I would like to be like God," and then merely wish for it. Instead, we must consider every day and every hour how little we have profited in truly resembling God. We must condemn ourselves for it and acknowledge that even though we had some goodwill yesterday, it has not increased, but rather seems to have grown colder. In this manner, we must continue our journey towards God.
We must stir ourselves and combat the obstacles that hinder us, so that we may strive to move closer to our goal, even though we are still far from it. Our Lord will not fail to consider us always as resembling Him and as true followers of Him if we willingly and without hypocrisy forgive those who have offended us, at least following His example. He has given us a pardon that surpasses all patterns that we can find among us. We should bear with the vices and weaknesses of our neighbors as He has borne with us. He could justly have cast us down to the depths, yet He did not hesitate to adopt us as His children. Therefore, since He loved us in such a manner,
despite our unworthiness, it is only fitting that we should imitate Him in this regard.
Even if we had no better privilege than our natural birth, we should recognize that God has not separated us from one another. Even the pagans understood this concept, for they believed that a person's life should be devoted to God and shaped in His image. They believed that this was the ultimate form of happiness. Furthermore, they added that we cannot resemble God better in anything than in showing kindness to one another, doing good, and being compassionate.
Therefore, let us consider that God has made us His beloved children, even though we were once His enemies, filled with filthiness and burdened by numerous vices. Yet, He did not hesitate to love us. It is only reasonable that we should overlook many things that might offend us and hinder our love and unity with our neighbors.
St. Paul, after speaking of God's love, also provides the example of our Lord Jesus Christ. Our Heavenly Father loved the world so much that He did not spare His only Son but delivered Him to death for our sake. What did Jesus Christ do? He forgot Himself and did not consider His own wellbeing. The Lord of all glory humbled Himself to endure all reproach. The eternal life made Himself mortal. The omnipotent power of God made Himself weak for our sake. He who held all things in His hand became poor to enrich us. The one through whom all things are blessed subjected Himself to cursing.
Seeing, then, that our Lord Jesus Christ humbled himself in such a manner, St. Paul also set forth as an example for us. He took on shame instead of His glory and became sin in place of His righteousness. Not that He sinned or had any blemish, but He bore the punishment for our sins, which is why the Scripture refers to Him as sin. He exchanged life for death and willingly
accepted God's curse in this world so that we might have blessedness through Him.
To rid ourselves of pride, presumption, fierceness, scornfulness, and bitterness, we should consider how our Lord Jesus Christ reconciled us to God His Father. Reflecting on all these things should lead us to put away these wicked affections and strive against them until we overcome them. Therefore, let us be kind-hearted and patient with one another. Since God has gathered us into one flock and our Lord Jesus Christ serves as our shepherd, we should act like a flock of sheep, not like ravenous wolves.
Since our Lord Jesus Christ did not withhold anything, even offering Himself as a sacrifice to God His Father to atone for our sins, we should be moved to glorify God and give homage to our Lord Jesus Christ whenever we think about it. When it is said that the sacrifice offered by Jesus Christ was of sweet scent or savor before God, it emphasizes that there is nothing but stench in us. This is meant to encourage us to rid ourselves of our filthiness and infections that make us repugnant before God.
When we appear before the face of God in our prayers and supplications, our sins should not be counted against us. Despite our wretchedness and sinfulness, we can approach God with confidence, knowing that He will embrace us as righteous and innocent, and transform us into His image. This is possible because our Lord Jesus Christ will cleanse us of all our blemishes, allowing us to stand before Him with heads held high and experience the fullness of His mercy.
Now, let us kneel before the majesty of our good God, acknowledging our faults and praying for a deep sense of repentance. However, let us also have no doubt that He will always bear with us, granting us mercy and forgiveness as long as we seek it sincerely and follow His Word to reform ourselves according to His image. This way, we can truly call Him our
Father and become His true children. And so, we say, "Almighty God, Heavenly Father, etc."
The Thirty Fourth Sermon, the Second on the
Fifth Chapter
"But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints; Neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks. For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God." - Ephesians 5:3-5
Given that we often find ourselves subject to various miseries in life, we must take great care. Just as a person looks out for their well-being against cold, heat, and other inconveniences, they should also ensure that no mishaps occur in their house, such as a fire breaking out. When going about their business, they should always consider potential adversities. However, we must begin by recognizing that there are far more dangers within us than outside. The devil lays snares for us, and numerous vices wage war against us. Therefore, we must remain vigilant, for if we conquer one vice, another may easily sneak up on us, catching us off guard. Those who abstain from open sin may be tempted to deceive their neighbor covertly. Even those who renounce worldly goods may have other weaknesses, such as lust, gluttony, or excessive indulgence in leisure activities like gambling. In short, every one of us is naturally inclined towards wickedness and sin. No one is exempt from facing an array of enemies. We are not only inclined towards one particular evil by nature, but many vices threaten even the most
virtuous individuals from all sides. Therefore, it is crucial to heed the exhortations provided here.
St. Paul has already warned us about numerous vices and offered guidance on how to confront and overcome them. Now he adds a warning against covetousness and foolish, vain chatter. We might think that a single word of godliness should suffice, but we must consider how the devil approaches us. If he cannot succeed in one way, he will try another, attacking from different angles until he finds a vulnerability. This is an important aspect of the exhortations given here.
Now, let's turn to St. Paul's mention of fornication and all uncleanness. Since these vices are often tolerated too easily, he reminds us that abstaining from actual physical fornication is not enough. We must also remember that God's command for us to be chaste and undefiled implies that we should guard against all temptations that could lead us astray. There are various forms of sexual impurity that society may overlook, but God does not. Therefore, St. Paul not only emphasizes bodily chastity but also insists that all forms of filthiness should be far from us. He associates covetousness with this warning, even though they are distinct vices. While a fornicator may have been prosperous and thrifty before, they can squander their resources in their debauchery. St. Paul's intention was not to classify vices but to show how the devil can deceive us in various ways. He wants us to be vigilant, to close the gates against him, and to be prepared for the dangers we face, so that he cannot easily find a way into our lives.
Furthermore, St. Paul added warnings against filthiness and uncleanness. When people allow themselves to be wanton, all kinds of rebellion gain momentum. For instance, if wantonness and foolish activities like dancing are tolerated, people might initially believe they can be indulged without consequences. However, once dancing, masquerades, and similar activities are allowed, the devil will exploit the opportunity, and it will undoubtedly
lead to madness. That's why St. Paul, in addition to forbidding covetousness, also prohibited all forms of revelry and dishonesty, along with frivolous talk.
Some might not consider it a grave offence to jest and flirt with a maiden or a wife, engaging in light-hearted banter. However, all these are tricks of Satan. If allowed, they invariably lead to moral decay, even in the most virtuous individuals. This is what we must keep in mind. St. Paul thinks it insufficient to say that God's children should abstain from covetousness and revelry, and from things closely associated with them. To emphasize the point further, he states, "Let them not even be named among you." There's a good reason for this assertion.
Regarding covetousness, people often perceive it as a virtue when someone amasses wealth diligently. They applaud such a person and praise their efforts. Even though they may privately regard them as a thief or a robber, people are inclined to condone covetousness as long as the person acquires wealth. Covetousness thrives on flattery.
Concerning revelry, we observe that without constant condemnation, this vice would persist, and people would grant themselves leniency. Moral standards would deteriorate. Therefore, Paul, recognizing the difficulty in restraining people from these vices, insists that not even their names should be tolerated among us.
If there were a plague in a town, everyone would stay within their homes, fearing to go outside where danger lurks. People would take precautions to prevent the spread of the disease, and general orders would be issued to maintain cleanliness in the streets to prevent the air from becoming contaminated. Objects that could contribute to the spread of the disease would be removed. Yet, in the case of these deadly vices, despite their destructive nature, people persist in their ways. It seems as though they willingly poison themselves with them.
In conclusion, it is not unprofitable for us to use the very names of these vices. Both God's law and St. Paul's teachings emphasize the gravity of these offences. God's commandment expressly states, "You shall not commit adultery," going beyond forbidding mere whoredom. It serves to underscore the enormity of breaking the marital covenant, equating it with whoredom. St. Paul, too, mentions these names to make it clear that they should not be treated lightly or spoken of in jest or sport, as people are inclined to do. This serves as a stern warning against trivializing such matters.
We observe that when ungodliness and lewdness are talked about with loose speech, many people readily engage in it. Over time, such practices become accepted as the norm, and people come to regard them as lawful. It's important to note that St. Paul's intention was not merely to mention the bare names of whoredom and covetousness. If you were to confront a whoremonger about his actions, he might deny it, claiming he was merely playing or joking around, much like these wicked individuals who indulge themselves in such activities. However, both whoremongers and harlots bear the name of their deeds. Why? Because they perceive it as something shameful, as if they were publicly placed on a scaffold to be embarrassed before the world.
Paul's counsel is clear: do not even mention the name of whoredom. The same can be said of covetousness. When people speak of covetousness, it carries a negative connotation, and no one wishes to be associated with it. Instead, they offer excuses such as, "I am providing for my wife and children; is it not lawful for me to seek sustenance for them?" or "Should I not plan for the future to secure their well-being?" Covetousness is so welldisguised with such excuses that it is nearly mistaken for a virtue.
However, Paul did not intend for people to merely avoid using the names of these vices, which might make the vices themselves appear repugnant and
detestable. He desired that whoredom be named as a vile and despicable thing, so that people would understand the gravity of the sin. Likewise, he wished people to comprehend that a covetous person is an idolater and forsakes God, that they are cursed and damned, serving the devil and tormenting themselves. These truths must be known and spoken of frequently.
Nevertheless, some individuals are inclined to gossip and engage in idle chatter. They delight in sharing anecdotes, saying, "I remember something that happened in my time," even recounting stories they heard from their grandfathers before they were born. If there were any misdeeds or thriftlessness in those stories, they are exposed. Why? To provoke curiosity and entertain, even though the devil may ensnare them in the process. These individuals revel in such tales, aiming not only to encourage delight in whoredom and shamelessness but also to make it seem lawful. They want discussions of these vices to become commonplace, a topic of conversation at feasts and gatherings, and ordinary talk in the streets and everywhere else.
Even among those with modest means who embark on a journey, we find that they cannot amuse themselves without offending God by sharing such tales. These tales serve to harden people's hearts, convincing them that everyone is involved in the same vices. It's no wonder that moral decay ensues when vices are made common and people believe they are all pursuing the same path.
For this reason, Paul advises that these vices must not even be named among us. The same goes for covetousness, which many consider a virtue if one spends their entire life accumulating wealth without ever ceasing to amass more by deceit and extortion. People even take pleasure in following such individuals, saying, "Oh, I know a person who knows how to use such methods and tricks well. He started with nothing, but he has managed to
prosper through cunning and shrewdness." Covetous individuals, when maligning one another, do not hesitate to say, "That scoundrel has nothing but greed. He's untrustworthy, cruel, and inhospitable." In spite of these accusations, they all desire riches. Thus, you can see how the covetous are quick to condemn one another, yet when they wish to justify their own wickedness, they speak of foresight, cunning, and thriftiness, all the while plundering others under the guise of good management.
Therefore, Paul's exhortation is essential. He instructs us to cast out all vices and admonishes that if anyone speaks of them, we should reprove them and not treat such matters lightly, lest we become tainted by them. Additionally, we must take heed of his warning against all wantonness and foolish or frivolous talk. As previously mentioned, it is evident that moral decay will ensue among people when they allow such provocations and opportunities for vice. Permitting these things is akin to willingly surrendering oneself to Satan. Let us, therefore, be cautious and distance ourselves from these temptations. It should be noted that where such recklessness and lewdness prevail, brothels and debauchery will inevitably flourish, not confined to some isolated corner of a city or town but widespread, corrupting every place.
Many people lament the perceived decline of chastity in the world today, and it is not surprising. There was a time when married women were known for their modesty and sobriety, but now, to some, it seems virtuous to be excessively bold, shameless, and audacious. They consider it virtuous to act more manly, brazen-faced, and utterly shameless. A woman's chastity is questioned unless she has been thoroughly tested. Some women boldly assert, "Whoever approaches me will quickly learn that they've met their match. I know how to handle them, and they will soon realize they've chosen the wrong person to speak with." Thus, a harlot plays the role of a chaste wife as if she were a paragon of virtue. Yet, simultaneously, she stands ready to defend herself against anyone who approaches her with
indecent proposals, as if she were a knight in full armour. Let us, therefore, pay close attention to what Paul is saying here. For women have been allowed to become excessively bold and, in addition to their wanton speech, their extravagant attire makes it difficult to distinguish between men and women. Every day, they must have new trinkets and embellishments, adopting ever-changing, ostentatious fashions. They adorn themselves like peacocks, with great cartwheel-like headdresses, making it impossible for someone to pass within three feet of them without feeling as if they are being swept away by a windmill sail. Moreover, they indulge in songs of revelry. In such an environment, how can chastity survive, when it is forcibly driven away? On the contrary, there is a constant clamour for excess and debauchery, with people seeking nothing more than to immerse themselves headlong into it.
Therefore, let us take note that when there is such disorder in gestures, countenances, speech, dancing, and all such frivolities and vanities, it is akin to diverting water from its natural course by cutting trenches to bring it elsewhere. If a river's flow is redirected by cutting off its path and diverting it elsewhere, it no longer follows its usual course. In the same way, if people engage in corrupting the world in such a manner, which has long been one of the devil's devious tactics, it will inevitably lead to devastation and irreparable damage. Thus, we must pay close attention to the counsel given to us here.
When we hear such admonitions that, in God's name, people will soon be prohibited from laughing, being merry, dancing, and talking freely, and that a man might not converse with another's daughter or discuss matters of love with her, and even speaking to a wife in jest would be deemed a crime, we should not respond by assuming an attitude of defiance. Instead, it is as if we are declaring ourselves to be the devil's advocates and promoters of the moral decay of the entire world, advocating for unrestrained lewdness,
gambling, and debauchery to the extent that people no longer consider them sinful. This is what we need to bear in mind.
Furthermore, St. Paul states that it is fitting for saints to condemn such behaviours without engaging in disputes or arguments. We must reach the point where we accept God's call to holiness, even though we acknowledge our human frailty. Some may argue that people are frail and that they should not be condemned for casting a flirtatious glance or engaging in lighthearted banter. However, we must consider our own condition. While God is aware of our weaknesses, He does not want us to wallow in them. He has chosen us for His service. Therefore, let us examine whether these loose behaviours and follies, which are embraced by Satan's followers, can truly align with the concept of holiness as described in the Word.
When we speak of holiness, we mean that we must present ourselves to God for His pleasure and control. We should become entirely His and free from the contamination of the world. If holiness encompasses all this and is a requirement for us to be considered God's children, then we should no longer justify our rebellious actions as light transgressions. Let us return to the honour that God has bestowed upon us by dedicating us to His service. We must acknowledge our true nature, that we bring nothing but disorder, curses, and sin into the world from birth. In essence, we are inclined towards evil in every aspect of our being. There is no part of us, from head to toe, that is not prone to sin. However, God has called us back from this state of sin. Is it not reasonable that we should be consecrated to Him, considering that He has called us to holiness and granted us this honourable title to restrain us from unrestrained indulgence, which we might otherwise desire?
It is crucial to understand how to combat our sinful desires because, if we follow our natural inclinations, we are all prone to vice. God's restraint prevents us from indulging in these desires. Each of us has the potential to
deceive ourselves, but we must not spare ourselves in this battle. We should not be discouraged, even though the devil is cunning and we are easily swayed. Instead, we should consider how God calls us to live differently— how He calls us to be holy in Him. St. Paul's primary message is to remind us of the state to which God, in His goodness, has called us. We must draw strength from this and not yield to Satan, even though we may be weak. God has chosen us for purity. After drawing us gently with His goodness, He now presents us with a stern command that should shock us into awareness.
God strives to bring us to Him through every means possible. When He calls us saints or holy ones, He uses words of sweetness and gentleness. It is as if He says, "My children, realise that I have not created you to live aimlessly in this world. I have adopted you to call you to heavenly inheritance. I have redeemed you with the blood of my Son and given you my Spirit to dwell within you. You are meant to be my temples and worship me. Will you now return to a life of wickedness and impurity, turning my holy temples into filth and letting your affections be mired in dirt and dung? Will you wallow in the mud again after I have cleansed you? If you want to be my children, remain as I have made you." God uses these words to draw us closer to Him, half-flattering us in the process.
On the other hand, because God sees that we are spiritually cold and that we often misuse His patience, not responding deeply to His grace but continuing to follow our own desires, He threatens us. It's like a father who, noticing that his child is unruly and not as obedient as he should be, might say something like this to the child: "Listen, even though I have been patient and endured much from you, you must now change your behavior and be obedient to me. Otherwise, you might as well go to the devil if you want to persist in your disobedience. If you choose to continue in wickedness, then you'll face the consequences, for I am not a father who will allow myself to be mocked without addressing it." In this way, a father
seeks to maintain his child's good behaviour, resorting to threats if necessary, all in an attempt to break the child's stubbornness. Similarly, God deals with us in this manner to correct our ways and bring us back to Him. This demonstrates His care for our well-being, as I mentioned earlier.
So, after informing us that we are considered saints and warning us that no covetous person, liar, or unclean individual will enter the kingdom of God or partake in the inheritance prepared for us, God uses these warnings to either frighten us into obedience or to awaken us from our spiritual dullness. Consider the gravity of being deprived of God's kingdom.
By the way, we should pay close attention to the words used here. It is stated that we will not inherit the kingdom of God and of Christ. This is not to suggest that they are two separate kingdoms, but to emphasize how this inheritance belongs to us. It is not through our birthright or our own efforts but through God's free gift. The kingdom of God represents heavenly life and our ultimate happiness, for apart from God, we can only find misery. Therefore, if we are excluded from God's kingdom, we will be plunged into utter despair. It is specifically referred to as the kingdom of Christ because it was obtained for us through His sacrificial death, and also because we are being restored to the state from which we fell in our ancestor Adam.