The Twenty Second Sermon, the Second on the Fourth Chapter - Ephesians 4:1-5

"I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called,  With all lowliness and meekness, with longsuffering, forbearing one another in love; Endeavouring to keep the unity of the Spirit in the bond of peace. There is one body, and one Spirit, even as ye are called in one hope of your calling; One Lord, one faith, one baptism." - Ephesians 4:1-5

We have seen this morning how God's children should be joined together so that everyone may assist and strengthen their fellow believers, and all of us should strive together to serve God. To accomplish this, we need to address the vices within us. On one hand, we observe that people are inclined towards pride, self-indulgence, and self-aggrandizement, which gradually give rise to scornfulness. When one desires to elevate oneself, they must necessarily regard others as inferior. Hence, it is impossible for there to be harmony among us until we have rid ourselves of this pride and excessive self-regard.

Once we are united, we will also exhibit meekness. Why are we often harsh towards our neighbours, with nothing but severity and roughness in our dealings? It's because each of us aspires to dominate others. Therefore, the absence of gentleness among us is due to this pride. That's why St. Paul pairs meekness with humility because humility gives birth to meekness. Finally, he advises us to exercise patience or endurance, bearing with others' weaknesses and faults. If we meticulously scrutinize and highlight every fault in every individual, we will find cause to reject both the great and the small, as there is no person without some flaws. However, if we first overcome the pride I mentioned and conform ourselves to meekness and gentleness, enabling us to be forbearing and accommodating toward others, viewing them as brethren, then the church will thrive through such means.

In addition, St. Paul emphasizes that if we aim to maintain unity of spirit, we must live together in peace. We are well aware that when strife flares up, everyone wishes ill upon their adversaries. As soon as we give free rein to our emotions, leading us to resent this person or that, and nurture ill will or grudges, discord within the church becomes inevitable. Therefore, if we wish to be in unity, which is essential if we are to be God's children, we must take great care not to allow Satan to sow discord or division among us. We must strive for tranquillity and seek to prevent conflicts when we perceive any potential for them. This is how we ought to conduct ourselves if we intend to assist our fellow believers and ensure that God is honoured among us with one accord.

Here, we must first observe how St. Paul warns us that if we do not exercise self-control individually, the devil will always find easy access to us, causing trouble. Why? As I mentioned earlier, each of us carries the disease of ambition within us to some extent. So, there is none among us who would not seek some semblance of superiority, at least until God humbles them and, through His Holy Spirit, eradicates all pride, making them clean.

But consider all those who follow their own natural inclinations; they are invariably so proud that they refuse to be content unless they are elevated and esteemed. Thus, St. Paul thought it necessary to caution us against this vice and encourage us to dislike it and strive to rid ourselves of it. This will not be easy, for it is a fierce battle. Nevertheless, we must not give up until we have gained the upper hand over our own pride and realised that there is nothing within us for which we should be esteemed. Rather, we should be thoroughly ashamed of our own wretchedness.

As proof of this, when we carefully examine everything we believe entitles us to gain favour, dignity, or reputation among people, we will find that every bit of it is a free gift from God. Consequently, we should humble ourselves because, otherwise, we cannot truly honour God. So, considering that all the virtues for which we might be praised are testimonies to God's goodness, and that He has shown Himself to be a loving Father to us by allowing us to draw near to Him in this manner, it should humble us and cause us to walk in all humility.

Moreover, if we compare our virtues to our vices, we will find that there are many more reasons to humble ourselves than to exalt ourselves. For when a person thoroughly examines themselves, they will realise that even though they have a genuine zeal to serve God, they still fall short and stumble in their efforts. There is no virtue in them that is not marred by some flaw, reminding them that they should not be proud. Furthermore, their vices often outweigh their virtues. Thus, they have no reason to be proud of themselves. We do indeed defile holy things when we mix our own imperfections with the gifts of God's Spirit.

Therefore, even those who are esteemed as pearls and elevated almost to the status of angels must always restrain themselves, recognising that there is no flaw in them that should not be considered grievous, just as in those who have not received such great gifts. In addition, we must realise that there are vices within us by nature. If there is any goodness in us, it is solely due to God's mercy and grace. Hence, we must attribute all evil to ourselves. Those who truly understand this will quickly cast down their pride and selfdeception.

Now, for those who consider themselves to be of lowly stature and have nothing to boast of, they are fighting against their own nature if they attempt to humble themselves. They will often find that those who know themselves best esteem themselves least. However, we must go even further and acknowledge that we are nothing of ourselves and incapable of accomplishing anything of value. The goodness that God has placed in us should teach us humility. Once we grasp this truth, we will be truly humbled. True humility does not involve putting on a facade or feigning a meek countenance, as many do, speaking gently and lovingly while appearing mild on the outside but harbouring pride within.

Humility, in essence, means being brought low within ourselves and not seeking to elevate ourselves to any degree of honour or to seek higher esteem than our neighbours. True humility requires us to lower ourselves to the point where we can embrace our true brothers and sisters, especially since we know that we need to be patient with one another.

For behold, it is said of our Lord Jesus Christ that He easily allows us to come to Him because He Himself was tempted and made like unto us. He bore our weakness and infirmity because He had experienced them Himself. Now, it is certain that our Lord had no vice in Him, for He is the source of all goodness. Nevertheless, to encourage us to approach Him and to be heard by God His Father for His sake, it is said that He had compassion on us because He had experienced human weaknesses, albeit without any sin, as I mentioned earlier.

So, what shall we do if we foolishly believe that we are entirely perfect, especially when pride is so deeply rooted in our nature? How can we have compassion for those we see in misery if we do not first recognise that we are no better than they are? Therefore, it is crucial to understand that to be compassionate, kind-hearted, gentle, and friendly, pride must first be eradicated within us. Additionally, kindness is the mother of patience and continuously bears that fruit. If we are too stern, it is a sign of cruelty within us, akin to wild beasts. This harshness also convicts us of pride and overestimation, indicating that we have not grasped the important lesson here.

Indeed, we should all be concerned about our neighbours' faults, not encouraging them with flattery, as is common in the world. However, our correction should be measured, for we also need to be patient with others and not be hasty in condemning them as we would not want others to be with us. This reflects the essence of the law and the prophets, as stated by our Lord Jesus Christ. Therefore, zeal should be combined with kindness, for if it is mixed entirely with vinegar, it loses its taste. There must be some moderation in all rebukes to sweeten them so that they are not excessively harsh.

St. Paul intended to show us that while we should not overlook any evil, we must also not reject the weaker members as if they were reprobates. We should strive to win them back, as previously discussed. There are two extreme customs to avoid. One is the practice of flattering others to maintain worldly favour. Those who indulge in this must close their eyes to their friends' faults, which is a form of betrayal. The other extreme is excessive rigidity, where even minor faults lead to outbursts of anger. Such individuals will never possess the spirit of meekness unless they are guided by God's Spirit.

This shows that pride lurks within us when we become excessively harsh and take too much upon ourselves. There is no excessive rigour without cruelty, and no cruelty without pride. Whoever despises their neighbour sets themselves up as the judge, and those who can tolerate nothing are terribly stern, considering all sins as unpardonable. Therefore, it is essential to remember what St. Paul has shown us: to forgive and forbear. We should not condone others' vices, nor allow them to commit evil without rebuke. Instead, we should patiently correct their faults, show empathy, and bear with our neighbours' frailty and weakness so as not to shame them or drive them to despair by showing no forbearance or forgiveness. This is what we should keep in mind.

And this is the very reason why Paul insists that people should bear with one another in charity or love. He suggests that since we are all brothers, we need no other rules to make us kind-hearted, patient, and humble. As proof of this, Paul writes in 1 Corinthians 13 that charity, or love, possesses three qualities: first, it is gentle and kind-hearted; second, it moves us to be humble and meek; and third, it is patient and endures all things. These three qualities are attributed to love by Paul, and they teach us about charity.

When we ask about the rule of holy life, Scripture tells us that love is its full embodiment because it is the bond of perfection and the fulfillment of the law. These texts show us the importance of charity. Moreover, our Lord summarized the doctrine of the law by emphasizing two points: that we should love God with all our heart, mind, power, and strength, and that we should love our neighbors as ourselves. Therefore, if we think we are approved by God and possess charity, yet lack humility, gentleness, and patience, we make the Holy Spirit a liar. He has not simply given us the word "charity" but has also shown us what it means.

First and foremost, it means we must overcome the pride that deceives us and makes us rebel against God. If we cannot humble ourselves in obedience to God, it is difficult to be humble towards others. Let us, therefore, strive to correct pride within us, and always aim for humility. We can achieve this by bearing with one another. Even the heathens understand that if we had the wisdom to see our own faults, we would be patient with others because we ourselves need patience. If we do not extend the same patience to others, it is due to our lack of discernment.

In light of this, charity requires us to be patient, not only when wronged, but also when we observe our neighbours' weakness and lack of progress in their faith. Even if they are not as well-versed in God's word as we might wish, let us show them compassion and correct them with gentleness. Our correction should neither nurture their vices nor drive them to despair. This is what we need to focus on.

Now, concerning this, Paul goes even further, as I mentioned earlier, that, as I have touched on before, we must maintain the unity of the Spirit or the bond of peace. He establishes the unity of spirit as an essential characteristic within the Church and the flock of God. If we are at odds among ourselves, we are also at odds with God. Paul emphasizes that this unity is crucial today, as it is the means by which we are recognized as God's children.

Indeed, even the wicked and unbelievers form their own alliances and are tightly connected to one another. Their wicked deeds bind them together, creating an unbreakable bond because they recognize that they are mutually implicated in their misdeeds. However, Paul presupposes that the faithful are united in God, as he will soon explain. He then proceeds to show how this unity can be maintained, emphasizing the importance of the bond of peace.

When a fire is kindled, it is not easily extinguished. We often think that after engaging in a heated argument, we can quickly return to a peaceful state of mind. However, the devil is so cunning that the strife and contention can become deeply entrenched, even if not openly expressed. Resentment and hostility can linger within, even after the debate appears to be over. Therefore, we should not assume that a dispute will be resolved as swiftly as we might hope. Paul cautions that the Church will be consumed by the fire of strife unless we strive to remain peaceful, avoiding all contention and disputes.

Paul then elaborates on the type of unity he referred to earlier, stating that there is only one God, one faith, one baptism, and one hope that we are called to. There is only one God and Father of our Lord Jesus Christ, who is above all, and in all. It was necessary to emphasize this to underscore that peace will only be true and acceptable to God if it is based on a solid foundation.

For example, if we were to seek peace with a Catholic, we would have to compromise the pure doctrine of the Gospel, going against God and participating in various impurities and abominations. It would be better for the entire world to be destroyed, including us, rather than seek peace that requires us to go against God. The same applies to seeking peace with the Turks, as both groups seek our destruction and distance us from God.

If there is any reconciliation among us that allows our fleshly desires to prevail, it will lead to great confusion. God's servants are often falsely accused of conspiring, malice, stubbornness, or refusing to consent to any wrongdoing. Those in authority and with influence may attempt to hinder the preaching of God's word as it should be, imposing their own arbitrary rules. Even if preaching continues, it will not be in accordance with God's word. If God's servants are forced into such compromises, they will be tormented by Satan and his allies, blamed, and slandered. Such individuals will consistently twist good into evil through false reports and distortions.

In summary, true peace must unite us under God and make us one in Him. Without this foundation, any peace is mere deceit. This is why Paul calls us back to God, our Lord Jesus Christ, the faith of the gospel, and baptism to illustrate how we should be in agreement among ourselves.

Now, we have two key points to consider here. Firstly, when seeking reconciliation with others, we must always keep our focus on God. We should continually strive to be settled in Him more and more. In general, peace is desirable and held in high esteem among people. However, we should not use the cloak of peace to distance ourselves from God, ultimately making war against Him and being declared His enemies. This is why we are told that we must engage in a continual battle with the wicked. Since they serve Satan, they will persist in opposing God and our salvation. Therefore, we must not be lukewarm or neglectful in this regard but rather zealous in standing against them. Even if they enjoy honour and prestige, we should view them as vile and loathsome, filled with filth and uncleanness. Despite their boasting of greatness, we must be firmly convinced that it would be far better for them to be cast into the depths of hell than to exalt themselves against God. Thus, we must understand that these prominent individuals are not wiser than fools when they dare to oppose God so brazenly. Consequently, we cannot have peace with them because doing so would require us to forsake God for their pleasure. Therefore, if we are united in God, we should follow the rule provided here, which is to humble ourselves to such an extent that the world can see, through our meekness, that there is no arrogance left in us to fuel discord. Kind-heartedness should be accompanied by patience. We must condemn people's vices while always striving to bring them closer to God, winning them over rather than driving them away through harshness.

Now, let's turn to the words of St. Paul in this passage. He states that we are one body and one Spirit, called to one hope through our calling. Firstly, he emphasizes the condition of our divine calling, which requires us to be so closely united that it is evident that we are truly the body of our Lord Jesus Christ. It is not sufficient for us to be merely grouped together like a heap of stones; we must be bound together with genuine goodwill. As it is said, in the early Church, there was but one heart and one mind among the faithful. Similarly, the same unity should be present among us today. St. Paul's assertion that we are one spirit and one body means that we are made as if we were one person in Jesus Christ. Jesus Christ willingly shares His name with the entire assembly of the faithful to draw us closer to living together in harmony and brotherly love. We should aim for reconciliation that turns us into brothers, closely connected like the fingers of a hand, as without this unity, we cannot demonstrate our desire to attain the kingdom of heaven. This is what St. Paul meant by the terms "body" and "spirit." When God's Spirit dwells within us, He reforms our affections in such a way that our minds are closely linked together.

However the situation may be, the entire body of the faithful is like one man. It is not appropriate for anyone to exalt themselves, but rather we must all be interconnected, each person in their role or calling to support one another. We must be united as one, as I will explain further. Since there is no one else to govern us except Jesus Christ, we must become as one in Him. We know that what was said about Adam and Eve and all married couples applies to the church as well, that the church is bone of our Lord Jesus Christ's bone and flesh of His flesh, signifying a union. So, if we are all so closely connected to the Son of God, it is only right that we also live in harmony with each other, and that this unity extends throughout the entire body. It would be impossible for our Lord Jesus Christ to reign over us while we are divided amongst ourselves, given that He is one.

Now, to inspire us to do better in this regard, let me tell you that we are called to an inheritance. In saying this, there is a much holier reconciliation among us than among the natural brothers of this world. Even though natural brothers share the same parents and blood, they often go their separate ways, dividing their inheritance amongst themselves, which can lead to them drifting apart and breaking the natural bond that once united them. However, our inheritance is one that cannot be divided. No one can say, "I have what is rightfully mine, so I will go my own way and live apart." What is our inheritance? It is God Himself. Furthermore, it is the heavenly life acquired for us by our Lord Jesus Christ, and He has ascended to gather us to Himself. Therefore, since we are all called to the same inheritance, if any of us withdraws from our brethren, it is equivalent to renouncing our share in the kingdom of heaven. We would find such a blasphemy abhorrent. If someone were to ask any of us if we were willing to renounce our place in paradise, it would be a shocking proposition. However, in reality, we are excluding ourselves from the gate and denying ourselves access to the kingdom of God. We are erasing the hope offered to us by the gospel when we fail to unite amongst ourselves. If this truth were deeply embedded in our hearts, there would be greater friendship and brotherly love among us, marked by meekness, mildness, and patience.

Although we may have been misguided in the past, it is better to heed the warning now than never. Therefore, let us learn from St. Paul's teaching that whenever we are provoked to anger, even if we feel we have a reason to reject, abandon, or separate from someone, we must remember that we all share the same hope of entering the kingdom of heaven. Jesus Christ, our head, calls us all to Himself with the condition that we truly demonstrate, through our actions, that we consider all gospel partakers as our brethren, as if they were our own flesh and blood, and that we are closely bound together like the fingers of one hand, as I mentioned earlier. Building upon this doctrine, St. Paul goes on to say, "There is but one Lord," which means that by acknowledging God's sovereignty over us, we can maintain unity because God cannot tolerate discord. Even though humans may be inconsistent and change their minds frequently, they still cannot tolerate discord in their own homes. If there is strife or conflict, they cannot stand it. How then will God, the God of peace, who desires us to be united under Him, react when He sees that we are His household? Do we think we can involve Him in our quarrels, disputes, and conflicts? He will not change His nature for our sake. Instead, He will cut off those who act as rotten members and demonstrate that they do not belong to Him. Therefore, let us turn to the sovereignty and dominion that God holds over us in order to quell all disputes and disagreements that Satan may try to incite among us. Just as servants, even when they have disagreements or grudges among themselves, restrain themselves and reconcile for the sake of their master, so too must we restrain ourselves and seek reconciliation for the sake of our heavenly Master.

What should we do in such a case, as for the matter of pleasing our Lord? St. Paul effectively declares that when we become so contentious and cannot tolerate anything, but instead quarrel over every small and trivial matter, it is not only a sign that we displease people, but also that we rebel against God and are unwilling to submit to Him. This is what we must consider when pondering his statement. Now he adds that there is only one faith, one baptism, and one God, the Father of our Lord Jesus Christ. When he says that there is only one faith, he is indicating that we share a common treasure even in this world. He had already mentioned the inheritance we hope for, which is guaranteed to us in heaven, even though it may not yet be fully revealed. The pledge of eternal life is none other than the gospel, and we all possess it in common. Therefore, if the faithful were to forsake one another, the gospel would be torn to pieces. We must carefully consider the significance of the word "one," There is only one hope of our calling and one God the Father. By doing so, we are tearing apart and dispersing the kingdom of God as much as we can when we fail to live in harmony.

It is said that there is only one God. It is as if we are tearing apart the hope of our salvation when we refuse to allow God to govern us and protect us. When we state that there is only one faith, it becomes evident that the gospel is not divided into pieces and fragmented when we cannot get along with our brethren or bear with them gently and patiently, as previously commanded. This is the situation we create when we do not live in harmony. This is what God calls us to avoid. We must derive a double benefit from this. One way is by eliminating all diversity of opinions and ensuring that we all have only one faith in our hearts and one confession on our lips. If the faithful contradict one another, it is clear that they are demonstrating that they do not have the gospel on their side, or at the very least, one party is deviating from the truth. While it is true that disagreements may arise, there is a remedy in such cases. Those who are unsure if God has revealed the truth to them should remain calm and pray for God to lead them further. Nevertheless, we must be fully convinced of the articles of our faith and agree with one another on them. Each of us should be able to affirm that we hold nothing other than what is the general belief of the church when questioned individually. Therefore, the first point we must consider from St. Paul's statement that there is only one faith is that this faith is not a unity concocted by the human mind. It is because God must bring us to it, as we cannot arrive or remain here without God strengthening us in His truth. Thus, there must be a reciprocal relationship between faith and the Gospel. Just as there is only one gospel, of which God is the author, there must also be one faith.

Also, concerning the doctrine, it is not enough for us to confess God together with one voice, but it must also teach us to hold ourselves so closely united as a single unity, where each of us strives for our neighbour's benefit and considers how we may be of service to them. We must apply ourselves faithfully to this, bearing with those who are weaker, honouring those who have received more generously from God, and not considering ourselves highly, but rather seeking to attain the height to which God calls us. This is so we may become partakers of His glory, as we humble ourselves and walk in this world with humility and modesty. This relates much to what is said in this text, that there is but one faith.

Paul also tells us that there is only one baptism. Through baptism, we put on Jesus Christ, as He mentioned elsewhere, and we are joined to Him to partake in His life and all His blessings. There is only one baptism, in which the name of Jesus Christ is always invoked, as He is our Redeemer. We are baptized in the name of the Father, the originator of our salvation, in the name of the Son, who has accomplished everything for our redemption, and in the name of the Holy Spirit, through whom we are sanctified to possess and enjoy the immeasurable benefits secured for us by our Lord Jesus Christ. So, those who call us to Him through this visible sign need not consider us as wild and mad beasts, provided we continue in the unity He has commanded. It is not without reason that Hudson connects baptism and belief in the gospel here, for he respects our dullness, which often prevents us from grasping spiritual things unless they are presented in accordance with our nature.

Paul speaks here with full confidence in God's will. Now, because we do not easily understand the things of the world or spiritual matters, some may still argue that all of this is too spiritual and beyond human comprehension. You see, the things he has spoken here might appear somewhat obscure, so we might not find much delight in them as required. However, St. Paul brings us back to the visible sign through which God gives us a glimpse of Himself, accommodating our frailty. In baptism, we see the water, which signifies that we are cleansed by the blood of Jesus Christ. By nature, we are all unclean and utterly rejected and cursed by God, but through the death and passion of our Lord Jesus Christ, we are reconciled to God the Father. By this means, we are called to the glory of heaven and renewed by the power of His Holy Spirit. Thus, we must be truly dull and brutish if we fail to perceive this visible and evident truth. It is as if God has provided us with an image of the elevated reality, suited to our limited understanding.

In short, the primary purpose here is not to separate baptism from the gospel. Instead, baptism is added as a visible mark so that, if we first struggle to understand the unity of faith to which baptism leads us, we may be led to it. It is as if God has imprinted the mark of adoption on our hearts to show that we belong to Him once we are baptized with water. Must each person have their own baptism? No, baptism is always the same. Therefore, we must dedicate ourselves to the One and Only God and the One and Only Saviour, Jesus Christ. To achieve this, we must also be closely united. From St. Paul's words, we can clearly see that the Father, the Son, and the Holy Spirit are one God. Baptism, being such a unifying force, brings us to a unity of body and soul, a brotherhood that surpasses all worldly alliances. What will it be like when we come before God, from whom baptism derives all its power? God is not just the Father but also Jesus Christ and the Holy Spirit. Hence, we must understand that there is a true unity in the essence of God, and although there are distinctions of persons, He is not separated or divided within Himself.

Although the Father is simply referred to as God, as St. Paul will later explain, this is in respect of the distinction and order, as He is the head of Him who was sent to be the mediator. Because Jesus Christ humbled Himself, even though He possessed the form of God, and did not consider equality with God as something to be grasped, He chose to lower Himself and empty Himself entirely. In any case, we see that baptism leads us directly to God, confirming what we mentioned before: if our peace and unity are not rooted in God and we are not guided by Him according to His Word and through the power of His Holy Spirit, there will be nothing but discord in us. However, if we are touched deeply by what is said here, that Jesus Christ has bound us to Himself on the condition that we also be bound to one another, we will be held together so strongly that the devil will not succeed in dividing us from the flock. We will overcome all temptations, and if there are any vices and weaknesses among us, we will bear with them patiently and continue in the holy unity to which we are daily encouraged by the gospel and by the shared baptism we have received.

Now, let us humble ourselves before the majesty of our good God, acknowledging our faults and praying that He helps us recognise them more and more, leading us to true repentance. We should seek His grace so that we can purify ourselves from all defilements and, in doing so, learn to be unshaken and undismayed in the face of any assaults from Satan. May He grant this grace not only to us but also to all the peoples and nations of the earth, etc.