The Twenty Ninth Sermon, the Ninth on the Fourth Chapter - Ephesians 4:20-24

"But ye have not so learned Christ; If so be that ye have heard him, and have been taught by him, as the truth is in Jesus: That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; And be renewed in the spirit of your mind; And that ye put on the new man, which after God is created in righteousness and true holiness." - Ephesians 4:20-24

St. Paul, by using the example of heathens and unbelievers, illustrates how wretched human life becomes when one allows themselves to be led solely by their own desires and lusts. We are so blinded by Adam's sin that we cannot distinguish between good and evil, even though this may not be apparent at first glance. However, if you observe the entirety of a person's life, you will find that they do not follow a certain path but wander aimlessly and eventually become like dumb beasts, without a hint of remorse or conscience. Hence, the diversity between the lives of Christians, who have been nurtured in the Gospel, and the lives of ignorant individuals who have no knowledge of God's will is evident. St. Paul is asserting that those of us who have been enlightened by God's light and have Jesus Christ, the "Son of Righteousness," shining upon us should lead a different kind of life. It is a shame if we mix with those who lack any direction when God has provided us with the light and Jesus Christ as our guide. Thus, using the example of heathens will not excuse us; instead, it will double our condemnation. God places them before us as mirrors in which we can see the true nature of ourselves and our own blindness when we are not guided by the Holy Spirit.

On the other hand, we have our Lord Jesus Christ to show us the path to life. It is significant that He declared Himself to be the light of the world, emphasizing that those who walk in Him will not go astray. He is also the way in which one cannot go wrong. Therefore, St. Paul adds that this does not apply to us because we have learned from Jesus Christ. As a result, any excuses about ignorance or inability to understand the Gospel are invalidated. People often hesitate to admit their foolishness, except when they are held accountable to God. They may seek to evade responsibility by claiming that they are simpletons and incapable of comprehending such matters. Some might argue that the Gospel is too profound for them. St. Paul's response to all these excuses is summed up in one word: we have heard Jesus Christ. In essence, he is saying that we cannot shift the blame, as the Gospel has been preached to us sufficiently. It is not our inexperience or ignorance that is at fault, for God has provided us with a good and faithful teacher. To put it succinctly, if we persist in our ignorance after hearing the Gospel's doctrine, we have only ourselves to blame. It is not due to any failing on God's part, as He knows what is suitable for us.

And that is also why the wise and poor preacher has no veil in his preaching, so that people might see Jesus Christ there if they are not blinded by Satan through unbelief, leading them into destruction. However, whatever the case may be, we cannot escape the responsibility God has placed upon us to be guided and governed as is suitable for us. If we paid diligent attention to the things He has shared with us in the Gospel, we would not fail Him. If those who do not profit in God's school could see Jesus Christ even a little, their ignorance might be excusable. But as we continuously hear His teachings day after day and have been strengthened in our faith, yet still persist in our beastliness, there is no excuse. He has shown that if all this does not stir us up day and night to come to God and offer us the food of life to nourish us, then we remain at our elementary stage, like young beginners who do not know the rules of a good life. We cannot blame anyone but ourselves. We cannot claim to be ignorant souls or that God speaks to us in a dark language. We have not lacked training in the knowledge of the truth. St. Paul tells us that God has not ceased to preach His truth to us just once or twice but has ordained that the Gospel should be preached continually throughout our lives. The things we did not grasp or understand at first are repeated and presented more familiarly in a known language so that we may have greater confirmation. If we do not profit from His constant calling to us, it shows our ingratitude because we still do not know Jesus Christ after having heard the Gospel for so long.

Therefore, we should learn to count the years when those who have known God's truth since childhood reach adulthood. They should think to themselves, "I should be a great teacher," as the apostle also mentions in the Epistle to the Hebrews. It has been 15 or 20 years since I reached the age of discretion, and there are still many others behind me. It is God Himself who has called me, and the preaching of the Gospel to me is not by chance but demonstrates God's care for my salvation and the love He has for me.

Seeing that I have heard the gospel for such a long time without ceasing, or could have if the fault were not in myself, must I not necessarily expect a terrible condemnation when I continue in my beastliness? Let those who have been in darkness for some time and have afterward been enlightened think like this: it's been around 5 or 10 years since God opened my eyes through His word and rescued me from the darkness I was in. If He had left me there, I would have been a wretched lost soul. Now that He has chosen to enlighten me with the knowledge of His precious truth, why should I be careless in hearing and receiving it?

On the other hand, God, in His compassion for my ignorance, has accommodated Himself to my limited understanding. He has stooped down, so to speak, to reveal His secrets to me in a gentle and loving way, as if one were to chew food for a baby, making it easy for the baby to swallow. Yet, should I persist in my dullness?

Let us ponder all these things well and keep in mind the words of St. Paul when he says that we have not only heard about Jesus Christ but have also been taught about Him. It is through God's goodness that the Gospel has been preached to us not for just one day but has resounded in our ears for a long time already. We should note that when speaking about the doctrine of the Gospel, it is closely linked with Jesus Christ, as we have been told before. Therefore, we should pay attention so that we do not wonder why we do not find profit in God's word, and always have a certain goal to aim for. Many people read through the Scriptures diligently and can discuss it at great length, yet they do not understand the essence of it. They miss the point because their focus is not on our Lord Jesus Christ.

We should take heed and remember that when we know the benefits brought to us by the Son of God, His power, and the treasures He offers us, then we truly understand the Gospel. Without Jesus Christ, we have nothing. We should be motivated by the example of those who call themselves Christians but wander aimlessly, swaying with every wind, due to a lack of steadfastness in our Lord Jesus Christ. They are justly punished for not seeking Him, and in the end, they will realize that their own ideas and imaginings amount to nothing.

Therefore, let us understand that Jesus Christ is the sure anchor to which God the Father calls us, and we must not be drawn away from Him by anything. We must apply all that we have to Him. This is why, in God's name and authority, Paul exhorts and warns those who have heard Jesus Christ and been taught by Him through the Gospel doctrine. Furthermore, he says, "If you have learned Him well, according to the truth in our Lord Jesus Christ."

This is mentioned purposefully because there are many fickle and fantastical individuals who loudly proclaim themselves as Christians, as if they had fully absorbed the entire Gospel. Yet they lack wisdom and discernment. Examples of such people abound in the world today. If one were to ask them if they have the Gospel, they would reply affirmatively without hesitation because saying so comes easily. However, upon closer examination, it is rare to find even one among a hundred who genuinely understands what pertains to Jesus Christ. They may know that it's lawful to eat meat on Fridays and dismiss various superstitions of popery as trivial matters. But if asked about regeneration, patience, newness of life, and being conformed to the image of God, most of them would reveal that they have never truly tasted the essence of the Gospel. They merely skim the surface and never delve into its substance. This is not a recent issue, for even in St. Paul's time, many people misused the name of Christ, claiming to be great Christians yet lacking a true understanding of the Son of God.

Therefore, let us pay close attention to what is being said here. It's as if St. Paul is finding fault with himself, not because the things he has spoken need any correction, but to give a stern rebuke to those who have wrongly used Christ's name and abused His Gospel by using it as a cover for their wickedness. St. Paul, appearing somewhat humble, says, "Yes, indeed, I pray that I have learned Him." It's as if he's saying, "I speak indifferently to all those who have heard the pure doctrine of God. However, because some merely scratch the surface and grasp only a fragment of the message, I fear they may not have a solid foundation to build upon. In short, they lack the root of faith. Yet, despite this, they may appear to be well-versed, and therefore, I urge you to be cautious. Do not make empty professions, lest you are found guilty of falsehood before God and His angels. Let not the name of Jesus Christ, which should be holy to you, be taken in vain. Even if you boast of being a Christian, be aware that you may not know what Jesus Christ was given by God His Father, how we partake in Him, what our redemption means, or how we can enjoy all His benefits. If you do not know these things, your boasting will come at a great cost because you have loudly proclaimed yourselves to be Christians without knowing the qualities of your Christianity or how to apply them."

This is essentially what we should ponder. St. Paul tells us that if we have been educated in the Gospel, we should stand out from the ignorant and unbelievers. God has set us apart, enlightened us, and positioned us in a unique way. His purpose is to lead us out of aimless wandering and the darkness of ignorance, so that we may know the path to salvation. Especially considering that God continues to guide us and provides us with the means to strengthen our faith, we must be careful not to profane something as sacred as the truth of the Gospel and the pure doctrine of God. Let us not profane it by failing to understand why God has given it to us and bearing in mind that many fantastical individuals may appear to be Christians on the surface, but they lack depth and substance. Therefore, let us ensure that we know the purpose of our calling and that we do not disappoint God's intent when He takes on the role of a teacher toward us. Let us remember how He has shown us the way to life and salvation. Just as He is a good and faithful teacher, let us be diligent and receptive students to Him.

Now, let's turn our attention to the truth that the Apostle Paul is emphasizing, which is that you must put off the old man who is corrupted by earthly desires, in accordance with the conduct you have followed until now. He expresses this even more clearly, highlighting that those who claim to be disciples of Jesus Christ but continue to lead a lawless life, causing offense in the church, are like counterfeit deeds. Therefore, we must be mindful that it is a cursed deception when we declare our intention to be Christians and profess it with our mouths, yet our actions contradict our words. As St. Paul says in another place, "For the one who takes the liberty to commit all kinds of evil while still expecting to be counted among God's children undoubtedly denies Jesus Christ through their entire life, no matter how much they confess Him in words."

Hence, we must examine ourselves and understand that if we aim to be accepted by God, we must learn to put away our old nature. In Scripture, the term "old man" signifies all that we inherit from our natural birth. As we know, there are two sources of humanity, namely Adam and our Lord Jesus Christ. Concerning our first birth, we all come from the source of Adam and are tainted with sinfulness. Therefore, there is nothing within us but corruption and moral decay. Consequently, we must be transformed in Jesus Christ and become new creations. This entails shedding the old man, signifying relinquishing everything inherited from our earthly forebears.

So, if someone is left in their original state, they will undoubtedly be morally bankrupt, steeped in rebellion, and estranged from God. In short, they will incline entirely towards evil. This is what is meant by the "old man." It's important to clarify that the Apostle's intention is not merely to rebuke the outward vices that are visible to others. For instance, when people reprimand someone who has been engaged in reckless behavior, they might say that they need to "cast off their old ways."

However, there is another important aspect to consider: our innate inclinations are entirely perverse. Within us, there isn't a drop of goodness or uprightness. All our thoughts tend towards wickedness, and our desires and affections rebel against God and His justice. Furthermore, when he speaks of "putting off," it is a common metaphor intended to convey that we must completely abandon everything that is of our own making and cast it aside. This is so that we may be clothed anew with different qualities, as he will explain shortly. Here we see that there are two aspects to living a life in accordance with God's will and coming under His authority. First, we must renounce ourselves, and second, we must submit to the governance of God's Spirit.

Indeed, all that is of our own nature must be set aside before God can take charge of guiding us. This is because our thoughts, driven by our sinful nature, are incompatible with God's doctrine and His commandments by which He intends to rule us. These two are like fire and water— irreconcilable. Therefore, we must begin by forsaking ourselves. This is the very order that St. Paul follows in this passage when he instructs us to "put off the old man."

Secondly, we must understand that Jesus Christ was sent to us for the purpose of restoring us to the image of God. While it is true that He reconciled us with God the Father through His death and suffering, His shed blood purifies us from all our filthiness, delivering us from damnation and eternal death. His self-sacrifice satisfied our debt, so that if we turn to Jesus Christ for the forgiveness of our sins, God, in His boundless grace, accepts us as righteous, despite our wretchedness and sinfulness. We receive this grace through Jesus Christ.

However, we must not separate this reconciliation from the second aspect, which is our sanctification by the Holy Spirit. As Isaiah declares, "The Spirit of wisdom, the Spirit of understanding, the Spirit of counsel, the Spirit of might, the Spirit of knowledge, and the fear of the Lord shall rest upon him." This was not for His own need but for ours. He possesses the fullness of all grace so that we can draw from Him according to His will. Therefore, if we desire to receive God's mercy through the death and passion of His only Son, and to have our sins pardoned because Christ has made full payment for them, we must also acknowledge that God has given us His Holy Spirit to make us holy. We must be governed by His Spirit.

If we are determined to begin governing our lives properly, we must first abandon ourselves and wage war against our own nature. Additionally, we must understand that there is no true Christianity within us, and we cannot comprehend the Son of God, His power, or His office until we recognise that we are to be renewed by Him according to the image of God. These are the two crucial points we must pay close attention to. It is true that this deserves a more detailed explanation, but for the sake of coherence, let us briefly note that we can never gain God's approval or perform any service acceptable to Him unless we engage in the battle of forcefully subduing all our thoughts and affections, making them obedient to God, and utterly eliminating the impure ones. This concludes the discussion of the first point.

To ensure that this teaching is not dismissed as unnecessary, St. Paul reminds the Ephesians of their former state. We know that people are often unwilling to accept rebuke; they are averse to it and would rather avoid it. When warnings are given, they tend to push them aside. On the other hand, people are often so eager for novelty that if they are not entertained with something new, they consider it contemptible. For example, if someone speaks to us about living in the fear of God, many might respond by saying, "Don't we already know that God must be loved, honoured, and served? Shouldn't we refrain from theft, extortion, lying, deceit, blasphemy, adultery, and all such sins? Isn't this common knowledge?" However, knowing something and living by it are two different things. Those who respond in this way may think they are well-acquainted with these truths, but they are often the most neglectful of God and right conduct.

St. Paul reminds us to listen carefully. He encourages us to put off the old self. If we think we know ourselves well and remember what we were like when God called us to the knowledge of His gospel, we will realise that we were lost and utterly abandoned. Therefore, when St. Paul exhorts us to strip off the old self, we should understand that it is not without reason. We have not completely shed the old self; it once clung to us like a double garment, and we must now labour earnestly to remove the remnants that still linger.

Furthermore, St. Paul emphasised that they should not be troubled by these exhortations, as if the matters spoken of were already familiar to them, especially considering that their past behaviour showed they did not know how to order their lives properly. It is not enough to merely know what we ought to do; we must also demonstrate through our actions that our lives are in accordance with God's doctrine. If our conduct reveals that we have been rooted in such a way that we can conform ourselves entirely to God's will, then we can truly be called well-learned. However, if our previous lives reveal us to have been like stray sheep, or even more accurately, utterly consumed by our own lusts, and if traces of our former state still linger, indicating that we have not been sufficiently cleansed, then we should be receptive to the things that are beneficial and necessary for us. Thus, St. Paul spoke not only for the Ephesians but also for all of us. Whenever we feel that we can do without frequent reminders of certain matters, we should examine our lives. If we find that we have not completely rid ourselves of the vices we are being reminded of, we should continue to be taught, recognising that it is not enough for us to have God's doctrine swirling in our minds; it must be deeply embedded in our hearts so that our lives genuinely reflect our earnest learning.

St. Paul, having mentioned the old man, states that this old self is corrupted by deceitful desires. When he says "corrupted," he draws a parallel between the ageing process of our souls and that of our bodies. In old age, a person becomes weaker both physically and mentally, abandoning many of their desires and ambitions. In essence, they are as good as half-dead, with death awaiting them. St. Paul uses this analogy to describe the aging process of the soul. As I have previously explained, putting off the old self means forsaking our own nature because it is entirely corrupted. We do not bring anything good and pure with us from our mother's womb. Therefore, if we follow our own fleshly desires, give in to our affections, and indulge our own reasoning, the soul is in a state of corruption. In other words, there is no divine life within it, as previously mentioned. We must understand that we are corrupted as long as we remain in the old self, which means continuing in our natural state. It is worth noting that we may mistakenly believe ourselves to be vibrant during this state.

But this is like madness, and all the delusions that we try will only lead to our downfall until we have forsaken and given up both our thoughts and our desires. This is why St. Paul specifically mentions the desires and deceitful lusts. He shows that people are so blinded that they do not discern how the devil deceives them through the temptations he sets before them. For whoever is not moved by a true fear of God will let themselves loose. If someone says to them, "Unhappy soul, you will destroy yourself," they will answer, "No, for it does not seem to me that I serve the devil." And why is this? Because the delusions with which I was enchanted by Satan cling to me so strongly that I have become utterly infatuated, and I am ruined unless I learn not to flatter myself in my own conceits or fall asleep in them.

Paul tells us that our desires are full of deceit. This means that when you think you are in a good state and everything is going your way, when you have all your wishes fulfilled, and fortune is smiling upon you so that you prosper in all things and lack nothing, all your happiness is but an illusion. In short, Paul means to warn us that we should be suspicious of all our desires. Therefore, if a person intends to govern their life well, they must first and foremost disapprove of themselves and recognize that all their imaginings are nothing but Satan's illusions with which he deceives and entices them. They are all traps to ensnare you from every side. Once we understand this, we will have greatly profited, not only for a day but for our entire lives.

Seeing that so many wretched souls cast themselves away, hoping for some imagined benefit of their own making, let us be cautious not to follow the same path, not to pursue our own good intentions as we conceive them. We will not hurl ourselves into destruction if we follow the course our own nature compels us to take. Why? Because all our own desires and inclinations are deceitful. There is no other option but to set aside the reason we think we possess, along with all the enticements of the world. We must cast it all away and equip ourselves with the knowledge that the sweetness of these things only serves to deceive us, preventing us from recognizing the deadly poison hidden beneath. In essence, we must remember how Paul tells us that until we have learned to deny ourselves, to consider ourselves as prisoners under God's Word, and to rid ourselves entirely of what we possess by nature, we do not truly understand what Christianity means. We do not know where the Gospel leads or to what end it is preached.

It is not enough to have put away the old man once; we must continue to progress in this, as warned here. St. Paul had indeed taught the Ephesians, and they had received his doctrine. Nevertheless, he exhorted them for a long time afterward, as we can see. This shows us that we must cultivate patience throughout our entire lives. Even though we may have made great efforts to subdue all our affections, lusts, and desires, we will never have so fully mastered ourselves that we are completely reformed. Therefore, it is incumbent upon us to exert ourselves continually and labour for this all our lives. In short, we must possess the determination to forsake all our own desires and wicked thoughts.

Now, we must move on to the second point, which is that we must be renewed. It is not enough for people to dislike themselves, hate their vices, and avoid them. We must also conform ourselves to God's will, as indicated by the command, "Hate evil and do good." So, the things that St. Paul has spoken here are preparatory steps to putting our lives in good order. It's similar to when a person intends to yield a good crop in their field. They must first clear it of brambles, bushes, and weeds. Afterward, they plow, harrow, and sow it, and then they will reap the fruits of their labour.

If we aim to bear fruit unto God and desire to order our lives in a way that glorifies His name, we must first clear the ground within us. We are filled with wicked affections that are like thorns and thistles. Therefore, these harmful tendencies must be cut away and uprooted completely. Afterward, we must be cultivated, just as a plow passes over the soil. When our Lord makes us feel His justice, we should be deeply remorseful for our inclination towards wrongdoing, making our hearts fertile ground for God's work. This is what has been previously discussed.

Now, we must prepare ourselves to receive good seed, so that God can gather the fruit He expects from us. This means we should honour Him in our actions and demonstrate that we acknowledge our indebtedness to Him in all things. This is why the next step is being renewed in our minds and understanding. It signifies a complete transformation in all aspects of our lives, showing that we have not only abandoned our old selves but have also allowed God to reign within us without resistance. This renewal should extend to our affections and thoughts, aligning ourselves with the holiness that God deserves.

Let us, therefore, humble ourselves before the majesty of our good God, acknowledging our faults. We should pray that He helps us recognise our faults, leading to sincere repentance and a steadfast commitment to follow the path He has set for us. By doing this, we can fulfil our purpose and truly understand why our Lord Jesus has sent us. We should ensure that His incredible sacrifice for us is not in vain due to our negligence or indifference. Instead, being renewed, we should learn to serve our God with holiness and righteousness, demonstrating how highly we value His most noble and excellent redemption, in which He spared not His only Son for our sake. And so, we all say, "Almighty God, Heavenly Father," and so forth.