The Twenty Eighth Sermon, the Eighth on the Fourth Chapter - Ephesians 4: 17-19

"This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind, Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart: Who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness." Ephesians 4:17-19

Considering how corrupted we are by nature, it is not sufficient for us to receive goodness unless the vices deeply rooted within us are also corrected. It would be like trying to sow corn in soil overrun by nettles, thistles, weeds, and thorns. Therefore, even though St. Paul has previously presented the true rule of a godly life, he now adds that it is essential for each person to understand the need to undergo a complete and thorough transformation. We must become entirely new individuals because until God cleanses our minds, hearts, and all parts of our souls, we will remain in a state of impurity.

The doctrine we have heard before would not fully benefit us if what we are now learning had not been added. The Ephesians, to whom St. Paul is speaking, were once immersed in ignorance and lived lives marked by wickedness and debauchery. St. Paul emphasizes that those who have not been taught by God are spiritually blind, unable to distinguish between good and evil. They are like brute animals, driven by their innate instincts, which grow increasingly hardened until they descend into such excess that they resemble monstrous creatures, no longer appearing to be fashioned in the image of God.

So, St. Paul's intention is clear: after declaring God's sovereignty over us and explaining how our conduct in this world should reflect our submission to God and our preparation for the heavenly life to which He calls us, he now reveals that we will never truly obey God or willingly accept His yoke until we change our dispositions and minds. This change is necessary because we are inherently corrupt. There are two parts to the instruction provided: the first shows us the purpose for which God calls us, and the second reveals that we must battle our own sinfulness and utterly abandon our old selves to become teachable, so we can receive the doctrine that God has set before us.

Recognizing the difficulty of this transformation, St. Paul does not merely offer guidance but also admonishes and, in a sense, seats us before God's judgment. We must acknowledge our need for transformation to motivate those to whom he is speaking further. This is a significant undertaking because individuals tend to deceive themselves, believing they possess virtues even when immersed in wrongdoing. They often attempt to conceal their faults through hypocrisy or justify them willfully, refusing to admit guilt even when their shortcomings are evident to everyone. In sum, the battle is arduous when one must relinquish their self-perceived wisdom in self-governance and tame their passions to become subject to God, with nothing within themselves that opposes His will. Our flesh is stubborn in this regard.

We hear it said in another text that all of man's thoughts and everything he can conceive is enmity against God. Likewise, in Genesis, even during a time when the world was relatively sound, it was stated that anything originating from the recesses of our minds is entirely corrupt and rebellious against God. Therefore, it was necessary for gravity to be employed in this regard. Hence, Paul also uses it when he says that he not only teaches us but also exhorts those to whom he speaks. This is so that they may realize that they are, as it were, in God's presence and should not fall into the trap of self-flattery. Just as the devil has many deceivers to beguile us, conversely, God's word must illuminate us. Even if we are sluggish in acknowledging our vices and would rather conceal them, we must understand that it is more beneficial for us to examine what lies within us. This is why St. Paul, in his effort to exhort the Ephesians to change their lives, sets forth this solemn and formal mode of bearing witness, as though he were standing before God's judgment seat.

When there is an agreement between individuals, the formality and ceremony of swearing often prompts them to take their promises seriously. At the very least, it makes them consider what they are pledging, unless they are completely unreasonable. However, there is no notary here to document their oaths, and customary human practices to ratify agreements are not in place. St. Paul stands in the place and person of Jesus Christ, from whom he derives authority not only to require but also to summon us to give an account if we fail to fulfil our duty. He informs us that we cannot casually dismiss his words or hear them with indifference, as God is present to punish our negligence in disregarding His Word.

Since we have learned to avoid self-flattery, as is the habit of many who pretend to be deaf to the truth, we should take heed. Regardless of the expressions they make, they remain unchanged in their ways. It is essential for us to recognise that God, in His grace, teaches us not to provide excuses but to understand that He will not tolerate the contempt of His Word. If we do not give heed when He is gracious enough to speak to us and to assure us of our salvation, we should not be surprised if He punishes us for our carelessness.

Now, let us consider the substance of what is conveyed here. St. Paul says, "Do not be like the rest of the Gentiles." I have previously mentioned that they, to whom he is writing, were once fully immersed in wickedness and devoid of the fear of God. From birth, they had been steeped in various forms of idolatry. Yet, they believed they had fulfilled their obligations when they made sacrifices to their idols. Similarly, in today's society, those who engage most passionately in frivolous pastimes often consider themselves the most devout. They imagine they are absolved of their obligations to God once they have performed some trivial rituals. For this reason, St. Paul presents the Ephesians with this analogy. By observing the rest of the Gentiles, they can see the state they were in before God called them into His church. They should reflect on their former condition, for there they will find images of themselves, before God reached out His hand and rescued them from the abyss of unbelief. Before, they were no different from those Gentiles.

Now then, at least, one should consider the grace that has been granted to you so that it may bear fruit in you. Let us note that when using this speech, "the rest of the Gentiles," Paul here encompasses all of mankind. He is not referring to just two or three individuals, nor to any single nation or specific country. He speaks generally, stating that all those who have not been instructed in the Gospel are spiritually blind, as we shall see. In summary, he reveals what kind of beings we are until God's grace intervenes, so that we do not dismiss this exhortation or delude ourselves into thinking we are exempt from what we shall see next. Therefore, in order that we do not take a privilege to exempt ourselves from the common condition of humanity, Paul includes himself and all others in this bundle, like children of Adam.

He highlights that there is nothing in all of mankind except wickedness and corruption. Thus, two points should be noted here.

Firstly, we should use this passage as a mirror to see our own state until God's grace touches us. This will prevent us from imagining ourselves exempt from the common human condition. Secondly, when we observe the enormities committed throughout the world, the shamelessness and evildoing, or rather, the complete bewitchment and senselessness that some display, it should remind us of our former state before God touched us and led us out of such a condition. Before His intervention, we were no different from the worst and most disorderly individuals in the world.

Now, consider that we would have remained in the same state if God had not shown us His mercy. This realization should deeply affect us so that we do not allow the grace God has granted us to become dim and ultimately extinguished, leaving us bereft of it. Therefore, we should apply this text to our instruction. When St. Paul speaks of those who have not yet been enlightened by the faith of the gospel, he means to shame those trained in the Gospel if their lives do not demonstrate the transformation they have experienced. We are called to the faith of our Lord Jesus Christ to separate ourselves from the stumbling blocks of the world. Thus, we must not excuse ourselves based on our upbringing in evil customs or by the examples that condone wickedness. Even though there is nothing but wickedness around us, since God has adopted us as His children, we are expected to live accordingly.

Therefore, we must understand that faith demands a transformation in our lives, so that we live as new creations. We can learn from this passage that after St. Paul speaks of the vanity of mind, he adds the terms blindness of mind and blindness or stubbornness of heart. This description serves to remove all pretensions from individuals who trust in their own wisdom and righteousness. The philosophers often praised the nobility and worthiness of human nature, placing reason as the supreme law and discretion as the guide between good and evil. Yet, this verse challenges such beliefs by declaring that human reason is flawed, filled with vanity, falsehood, and deception. It claims that all human thoughts are futile and lead to greater confusion, like a blind person wandering aimlessly in the dark.

Nevertheless, the Holy Spirit is the only competent judge who can reveal the truth about our inner selves. This prevents us from becoming too selfassured by allowing us to see ourselves as we truly are. It is easy for individuals to be blinded by their own high opinions of their worthiness and be unable to admit their own wickedness. The philosophers held such beliefs because they did not understand God. The wisdom of the world cannot lead us to divine light; it is a special gift from God and cannot be found within ourselves. Even the wisest people in the world could not come close to comprehending God's truth. When it came to God's service, their wisdom often led to confusion, turning things upside down. Therefore, the wisdom of the world cannot bring us to the heavenly light, as it is a unique gift from God, not something inherent in ourselves. We can see how even the greatest minds have deceived themselves, leading to complacency in their foolish beliefs.

Yes, and we observe that this foolish, or rather devilish, arrogance has found a place even among the Jews. They have always been of the opinion, much like the people under the Pope's dominion today, that they possess free will. To be sure, the Jews concede more than the heathen, admitting that we are tainted by original sin. However, their belief is that despite the infirmity inherent in human nature, there remains some residue of goodness within us. They argue that we still possess understanding and willpower capable of guiding us toward good actions. In their view, humans can judge matters according to their natural understanding, almost as if humans were as pure and uncorrupted as angels.

The Jews, persuaded by numerous passages in Scripture, concede that we have strayed from our original state and that there are many vices in us. However, they insist that this does not prevent us from still being pure and able to do good through our own efforts. They claim that once we humble ourselves before God, we can overcome our shortcomings and do good on our own, provided that God aids us and extends His hand to us. They refer to this as "concurring," which is the combining or marrying together of God's grace and the residual goodness in humans, despite our corruption.

As I mentioned earlier, we should instead listen to what God Himself, the only competent judge, has declared unequivocally. He states that all those who rely on common reason and the inherent human understanding, which is itself distorted by sin, become irrational. What then shall be the outcome of relying on human reason? Although people may believe it enlightens them and shows them the way, it is certain that it only leads them into the pit. While they may consider themselves well-informed, they become like dumb animals. God continually emphasizes this to make us understand that He must reform us entirely, not partially, throughout.

Now, one might ask whether those whom God has abandoned are truly devoid of understanding and discernment. Are there examples to support this claim? It is certainly true that they are not like horses or dogs. However, we must recognize that whatever understanding and discernment we possess serves no other purpose than to render us inexcusable. This means that we cannot use our limited understanding as a shield of ignorance, as we often try to do. Even if someone has not been exposed to the written law, they still bear the sentence of damnation within their hearts, as the Apostle Paul explains in Romans 2. God compels them to perceive their guilt, often through painful experiences, so that they confess, "I am guilty in this matter and in that." The remaining understanding in humans serves only to increase their guilt before God, not to guide them toward salvation.

As for our affections, it could be argued that many individuals live upright lives and appear blameless, even if they have never encountered the gospel. However, beneath the surface, their hearts may be filled with malice and stubbornness. Undoubtedly, all those who have not been transformed by God's Spirit still harbour a sea of wicked and malicious desires within them. Therefore, we should not rely solely on outward appearances.

But let us consider the significance of God challenging us for searching men's hearts as His exclusive prerogative, and therefore, this task must be reserved for Him. Also, recall how John states in his epistle that we do not see all the sins within us, but God, who sees much more clearly, is the ultimate judge of them. However, regardless of one's efforts, people cannot absolve themselves of condemnation when they stand before the heavenly judge. This is especially true since even the stars are not pure in His sight, not even the angels. So, if He were to rigorously examine them, they would not be able to attain His perfection. Therefore, let us recognize that until God has visited and subdued us, we will remain ignorant and blind wretches. Our understanding will be futile, filled with nothing but vanity. Our hearts will be tainted with pride and presumption, and our desires will be so far from righteousness that they will rebel against God. We will oppose His justice and all that is right.

Indeed, we have witnessed the consequences when people attempt to govern themselves solely by their own intellect. What false forms of worship have emerged in the world? Did these require great cunning or skill? No, we see that God has generously bestowed His gifts in various sciences and knowledge. However, the most important knowledge, that of coming to God, has eluded them. In this regard, they have all faltered, straying into falsehood and deceit. The more they attempted to advance themselves, the deeper they sank into the mire. Therefore, we should recognize that although there is light, as stated in the first chapter of St. John, we, being in darkness, can only perceive it dimly. As St. John explains, from the beginning, God set humanity apart from beasts by imprinting His image upon them and granting them the discernment to distinguish between good and evil.

The purpose of human life is not merely to eat and drink but also to comprehend a higher purpose and common order on Earth. It involves understanding that there is a God who governs all, as seen in the light that existed before the creation of atoms. This light still persists, but it shines within the darkness, a darkness that has not comprehended it but has, in fact, quenched it entirely.

So then, if we possess even a small understanding or purpose, we should consider it as nothing more than a fleeting spark that quickly fades away. However, when it comes to our own nature, the ability to recognize goodness, seek it, follow it, and remain in it is utterly impossible. Why? Because our understanding is completely blind. Indeed, there is nothing in us but vanity, as the Scriptures declare that God scrutinized the thoughts of humanity and found nothing but vanity and falsehood in them.

To express this even more clearly, Paul states that our understanding has been darkened, and we are estranged from the life of God. This eliminates any excuse that people might attempt to offer, for they often argue against God, claiming that if everything is vanity within them, it is because God created them that way. However, Paul tells us here that our understanding is clouded by our own darkness, a result of the corruption that entered humanity through Adam's fall. In short, Paul makes it clear that when the Scriptures declare us to be ignorant, blind, and brutish, we must not attempt to justify ourselves by arguing that God should have made us differently. The evil that has affected us stems from Adam's disobedience, which left us all impoverished.

Paul's words close off all escape routes that people typically employ to appear righteous and innocent before God. He points out the vanity of our minds and our blindness, emphasizing that we dwell in darkness due to the extinguished light that God originally placed within us at our creation. Since this is a difficult concept to accept, Paul directs our attention to the life of God, which mocks the feeble human imaginations that have been devised to uphold the notion of free will, reason, and discernment. As mentioned previously, philosophical writings abound with such ideas. Even in the present day, there is ongoing debate within the Church regarding free will. Some argue that everything is ruined unless humans possess some inherent self-motivation and capacity to prepare themselves to receive grace, making them equal partners with God, able to bring grace to fruition. According to their reasoning, humans not only become God's equals, but they even possess greater capability, with God merely adding a small contribution. However, Paul maintains that, despite our self-assured opinions, we are as good as lifeless in relation to God. In His eyes, we are akin to dead bodies or even putrid and decaying corpses. Therefore, let no one, through their foolish arrogance, claim to possess reason, wisdom, and free will.

But if they would examine their own condition, let them lift their gaze and understand that their true life must be the life of God, not the life each person imagines for themselves. St. Paul, in his letter to the Romans, confesses that he once considered himself alive before his conversion to the pure doctrine. In his pride and hypocrisy, he believed himself to be like a little angel, untouched by God's law. However, when the law of God finally revealed his sinful desires, it wounded him to the point of death. He came to realize that the life he had lived was, in fact, a state of spiritual death, a delusion like that of fools who believe themselves to be kings and princes, only to be consumed by lice or suffer from hunger and cold. Thus, St. Paul confessed that, before his conversion, he appeared alive to himself and even celebrated it. But once Christ had humbled him and made him experience God's judgment, he relinquished that false life, recognizing it as spiritual death.

Similarly, St. Paul teaches us that even if the world regards us as alive, applauds our virtues, and we ourselves are ensnared by that perception, it amounts to nothing. We must turn to God to discover that He possesses a unique life reserved for His chosen ones, a life concealed as a treasure for them. While God's common grace shines upon both the good and the wicked, He does not scatter the blessings reserved for His chosen. As the psalmist says, "How great is thy goodness which thou hast laid up in store for them that fear thee." Therefore, when St. Paul speaks of God's life here, he indicates that living according to our natural inclinations does not originate from God. But isn't God our Creator, the source of our being and movement, as stated in Acts 17? Indeed, our common life derives from God as our Maker. However, God's life is that which He imparts upon choosing us, revealing the path of salvation, and renewing us through His Holy Spirit. In this way, Jesus Christ dwells within us through faith, and His power is manifest as He crucifies our old selves, even burying them so that we may be raised anew, free from the uncleanness of the world. This transformation sets us apart from unbelievers, who remain imprisoned under Satan's dominion, driven by evil.

This is the reason St. Paul speaks of God's life, so we may awaken to it and heed this exhortation. Let us no longer deceive ourselves with our own opinions or the judgments of others, which often praise things of little worth. Our Lord Jesus Christ reminds us in the Gospel of Luke that what appears great and excellent to humans may be utterly detestable before God. To prevent further self-deception, we must understand that until God makes us new creatures, regenerating us by His Holy Spirit, our understanding remains blinded, and there is nothing in us but vanity and ignorance, resembling mere beasts. This is the essential point to remember. Whenever we follow our own inclinations and lean on our own understanding, let us learn to bring ourselves before God, carefully considering the life that He has reserved uniquely for Himself. It does not serve only Himself but is bestowed exclusively upon His children, signifying His choice of us, as we have seen in the first chapter.

Now, hereupon, St. Paul immediately addresses the hardness of their hearts. By hardness, he does not mean a physical hardness but uses the Greek word to signify a thickened or muddied state, like when clear wine becomes troubled, filled with sediment, and turns murky, losing its clarity. In the same way, St. Paul states that the heart becomes thickened when it is so blinded and hardened that it cannot submit to obeying God. In this state, there is no clarity; rather, it is troubled like a muddy puddle. In the Scriptures, the term "heart" occasionally refers to all the desires, inclinations, and thoughts of a person, sometimes even encompassing their understanding. However, since St. Paul distinguishes between a person's understanding, mind, and heart, we can infer that he is referring to the will, along with all the ponderings and debates we engage in within ourselves when discerning good and evil. Essentially, he is pointing out that humanity is so corrupted in all aspects due to Adam's sin that there is nothing within them, neither will nor understanding, that does not lean wholly towards evil, utterly immersed in it. Therefore, just as St. Paul previously condemned the inherent beastliness within us, he now illustrates that we are like stubborn blocks, unable to yield and follow God, despite His calls. We remain obstinate, with stiff necks that refuse to bow, a trait mentioned by Moses when rebuking those who rebelled against God, likening them to having necks of iron or brass. Our nature is such that God must change our hearts to save us, transforming them from stone to flesh, as stated in Ezekiel. This metaphor illustrates what we are until God works a transformation within us. We are inherently hard-hearted, enemies of God, resisting all truth until He softens us, correcting our stubbornness and rebelliousness that impedes God from reigning and exercising His rightful authority over us. In essence, all our desires act as hostile warriors, waging war against God to prevent His rule and authority, revealing the true nature of our fallen humanity.

Now, let us not boast about our own free will or reason, as we see these wretched pagans do, who continue to rely on that string. Instead, let us humble ourselves willingly. As I mentioned earlier, let us acknowledge that, as St. Paul has pointed out, all of us, from the greatest to the least, are plunged to the very depths of hell until God pulls us back. Moreover, let us consider all the wickedness that occurs throughout the world and recognize that we would do the same if it were not for God's mercy. Let this realization urge us to restrain ourselves, lest we go astray, knowing that God has drawn us to Him. We must avoid returning to the wickedness of unbelievers. It is no surprise that they stumble, tumble, and drift aimlessly, for they have no guiding light. But our Lord shines upon us through His Word and grants us His Holy Spirit. Therefore, we should not be like them.

St. Paul exhorts us here and adds the height of all wickedness: people go astray after their own kind, continuing from bad to worse. They delude themselves with flattery, numbing their consciences until they no longer feel any remorse or grief. This is the path to making them irredeemable. First and foremost, we must take heed to prevent the divine vengeance that should stir us to vigilance. When we hear that those who remain in their sinful nature indulge themselves to the point of losing all conscience and becoming like brute beasts, insensitive to the matters of life and death, we must fear and tremble. We should not allow sin to become a daily habit, lest we harden our hearts in such a manner. We witness how those who become beastly in their behaviour, possessing hearts too stubborn to be moved by anything, eventually become so bold in their evil that they are beyond correction.

Regarding the first point, we must be well aware that God's vengeance against those who indulge in vice and allow themselves to become brutish, like donkeys and dogs, will be severe and dreadful. Now, for the second point, if God deals so rigorously with those who have never been exposed to the Gospel, what will He do to us if, after receiving the way of salvation for a long time, we continue to behave like those who have never had good instruction? Do we not believe that the punishment will be even more severe and terrifying for us? As St. Paul explained in his letter to the Romans, God gave people over to shameful lusts and disorder because they failed to acknowledge Him despite having knowledge of His existence through creation. But we cannot make such excuses. Our sinfulness and vanity due to Adam's fall do not blind us completely, for God has given us His Word, a lamp to guide us. We have the Gospel in which our Lord Jesus Christ declares Himself as our guide. Yet, despite all this, if we persist in willfully provoking God by neglecting the doctrine of salvation and choosing to live in sin, as some do even today, we should contemplate the consequences. We must walk in the fear of God.

Let us carefully consider that St. Paul has not mentioned this as the worst of sins without reason. He does so to show us what punishment God will inflict upon those who do not yield to Him at the appointed time and instead indulge in wickedness, as if they have escaped His grasp. Therefore, we should be cautious not to overstep our bounds to such an extent. Even if we have strayed far, God is fully capable of drawing us back to Him. Let us fear lest God execute the judgment He has pronounced, just as He does upon others. As Solomon says, when the wicked man is in extremity, he despises everything, including his own life. He behaves recklessly, much like a brute beast. So, let us tremble at such warnings, fearing that God might carry them out when we cannot endure reproof for our vices.

Conversely, let us heed Solomon's advice when he says, "He is the man whose heart pricks him and quickens him up night and day." We must learn to be our own accusers and convict ourselves of our vices. When we fall into them, let us be ashamed and condemn ourselves until God, in His mercy, provides relief. This is how we should apply St. Paul's teaching, so that when God has bound us to Himself through our Lord Jesus Christ and given us life, we may take great care not to tarnish and extinguish this life within us through our own wickedness and ingratitude. Furthermore, we should cultivate humility, for it is humility that leads us to turn to God. Our humility should be accompanied by self-awareness so that we do not delude ourselves but, through that awareness, strive vigorously to combat our vices and lusts, never allowing ourselves any respite until we are entirely freed from them. Meanwhile, let us always gain some ground, even if it is minimal, so that it may constantly be evident that our Lord Jesus Christ is at work in us, allowing His grace to prevail as we progress in goodness, so that we may continue to grow until God takes us out of this world.

Now, let us humble ourselves before the majesty of our good God, acknowledging our sins, and pray that He touches us to the core, leading us to true repentance and enabling us to persevere in it throughout our lives. Let us be utterly humbled and emptied of ourselves, learning to seek all our well-being in Him. May He guide us through the hand of our Lord Jesus Christ as we seek it there and continue to advance in the proclamation of His gospel. May He also grant this grace not only to us but to all people and nations, etc.