The Thirtieth Sermon, the Tenth on the Fourth Chapter - Ephesians 4: 23-26

'And be renewed in the spirit of your mind; And that ye put on the new man, which after God is created in righteousness and true holiness. Wherefore putting away lying, speak every man truth with his neighbour: for we are members one of another. Be ye angry, and sin not: let not the sun go down upon your wrath." Ephesians 4:23-26

We shall now present the second aspect of the well-ordering of our life as outlined by St. Paul, which is that we must walk in newness of life. This transformation is necessary because we need to be reformed by the Spirit of God. To illustrate that our change must encompass our entire being, St. Paul chooses the aspect of human nature that is most esteemed - knowledge, understanding, wisdom, reason, and all mental faculties. Even though reason itself is generally considered commendable, we are so corrupted by Adam's sin that we cannot even think a single pure thought without it being tainted by malice and rebellion against God. Even if this impurity is not immediately evident, there will always be hidden hypocrisy, enough to condemn us before God.

Therefore, the essential task before us, if we intend to please God, is to discard all our own notions and affections and allow a new guide, God's Spirit, to lead us. St. Paul uses similar language in Romans 12 when discussing Christian life: "It behooves us to be transformed not only in our sinful affections but also in what appears faultless - our reason." In short, we must undergo a spiritual transformation, or else our lives will remain unholy and impure. St. Paul explains this transformation as the process of putting away and mortifying all that originates from ourselves. Our true perfection lies in waging war against every aspect of our own nature and allowing God's Spirit to govern us fully, thereby demonstrating a complete change.

It is insufficient for our lives to merely possess some outward morality that earns the commendation and respect of the world. Ambition and other hidden vices within us must be purged, with the guidance of the Lord taking precedence. This is why St. Paul insists that we should be renewed according to God, specifically in true righteousness and holiness. He had previously condemned the old man, which, as I've explained, encompasses all that we inherit from our birth. Now, he asserts that we must become new creations, just as our Lord Jesus Christ serves as an example. In Romans 6, he mentions that we must be crucified and die with Christ in relation to the old man, but also be conformed to His resurrection to walk in newness of life. While different words are used, the core message remains the same - that as Christ is the second Adam, we must be fashioned after His image.

Certainly, this transformation cannot be achieved by our own efforts alone. However, this exhortation is essential because when Holy Scripture directs us towards our Lord Jesus Christ, it does not mean for us to be passive like blocks of wood. Rather, it calls us to offer ourselves to God, so that He may work within us. In reality, these two concepts are not in contradiction: that the power within us should come from God, for He moves us toward goodness and enables us to do His will, as we have seen in other passages.

And yet, by God's gracious favour, the good works that are done are called ours, and in good service. When we are so led by Him, we go, and it is not to be wondered that God's goodness extends so far as to make the things ours which are His, and of which He alone deserves the praise. For we call the bread we eat our own, though we have it only as a gift. Even though men labour for it, it could not benefit them if not for God's free blessing. Thus, whatever He has given us, we call it our own.

Similarly, when Paul exhorted us to put on the new man, he didn't imply that we can do it all ourselves. Jesus Christ must clothe us with His righteousness and grant us the gift of His Holy Spirit. So, what does it mean to put on the new man? I have previously explained that it involves a transformation of our thoughts and desires, indeed, all aspects of our soul.

This change is not something we can achieve on our own, as it is a special work of God through the gift of His Holy Spirit. Therefore, St. Paul does not mean that we can do anything solely by our own power, but rather that each of us must strive to follow this path set before us, relying on God's grace.

He also warns us that our entire life remains perilous and evil until this transformation occurs, until the newness is evident in us. Moreover, the new man is created after God and His image, which underscores the point I am about to make - that we cannot achieve this new creation by our own will or power. St. Paul addresses this doubt by stating that the new man is created by God. In essence, he is saying, "My friends, do not abuse the grace offered to you by the gospel. Even though you may exert yourselves to dedicate yourselves to God's service, you can do nothing without the work of God's Spirit." In another passage, St. Paul explains that we should work out our salvation, as though we could do something on our own, but he adds that it must be done with fear and trembling, denoting humility and a recognition that we depend on another. God grants both the will and the ability to accomplish it, solely out of His gracious goodness.

Therefore, our efforts should be accompanied by humility, fearing that we are weak and unable on our own to do even the smallest thing without God's grace. St. Paul encourages us to remain humble and diligent, understanding that God's power is at work, and that all praise should be directed to Him alone, with none left for ourselves.

In this passage, St. Paul reminds us of Adam's fall, which is a spiritual death that has cut us off and separated us from God's creatures. Our fall from the state of grace in the person of our forefather Adam is evident, and it serves as a spiritual death that separates us from God's creatures.

After this dreadful declaration, that God repented that He ever made man due to human wickedness, He abhorred the corruption and sin within us.

Not that God possesses human emotions, but to emphasize His utter dissatisfaction with us until His image is renewed in us. It is written that God initially saw all that He had created as exceedingly good and faultless. However, after our father Adam's fall and his self-imposed separation from the source of life, he was stripped of all goodness. Being separated from God, what could he be other than utterly lost and beyond hope of recovery? Can we find life, righteousness, holiness, soundness, or uprightness outside of God? No. Therefore, Adam was as if cut off from the ranks of creatures, not even deserving to be counted among frogs and other vermin of the earth. However much we may boast of our nature, we bear a greater curse from God than all the lice, fleas, and worms of the earth. This is why St. Paul reminds us that God cannot recognize us as His children until His image is restored in us, which is accomplished through this new creation.

Just as Adam drew us all down and plunged us into the abyss of death with himself, so we are recreated anew by God in the person of our Lord Jesus Christ, who referred to Himself as the resurrection and life. We must rise again in Him if we truly desire to live. However, this resurrection cannot occur unless we have first experienced spiritual death, as explained earlier today. Therefore, we should always keep this in mind: we cannot make ourselves righteous or render our lives acceptable before God. Instead, we must firmly resolve and believe that God will only accept what He recognizes as His own. Without Him, there is nothing but evil. Adam's sin caused His image to be effaced in us, and so it is imperative that we are made new in Jesus Christ.

Now, he has shown us how this may be achieved, saying, "in righteousness and holiness." By the word "righteousness," He meant soundness and uprightness, so that we live with our neighbours without deceit, malice, or harm, rendering to every man what is rightfully his. When such soundness reigns within us, we will demonstrate through our deeds that we have been remade in God's image in righteousness. However, it is not enough for people to have their rights, unless God also has His. What purpose does it serve for us not to steal from our neighbours but to betray God? Therefore, righteousness must be matched with holiness. The two tables of the law are inseparable, and under the word "holiness," St. Paul encompasses all that pertains to the service of God.

The newness of our life, therefore, consists in walking purely before God, eliminating all corruption and uncleanness, separating ourselves from the defilements of the world, offering ourselves as a sacrifice to God, and simultaneously living honourably and uprightly with our neighbours. The fulfilment of these two things is all that is required for the perfection of a Christian life. It is certain that God's law has not taught us only partially what we must do; God has shown us the correct rule, to which nothing can be added or taken away. Our righteousness is contained in these two points: that God is honoured with all fear and reverence by us, and that we serve one another without causing harm.

Since people are prone to hypocrisy and doing good things merely to appear virtuous, St. Paul speaks of truth, suggesting that we may be considered the holiest people in the world but still condemned before God if we are not cleansed of all hypocrisy. We must walk in sincerity before God, so that He may be our witness and judge, attesting that we are not double-minded or filled with deceit, but rather, we are straightforward and sincere before Him. Even though our hands may be free from theft, extortion, and other acts against charity, if we have lust lurking within us, we will still be impure before God. Therefore, St. Paul mentions the word "truth" because we often content God with outward appearances, displaying vanity and falsehood. It is necessary to add that as God is a spirit, we must also be faithful and true before Him. He abhors all duplicity, which the Scripture terms "doubleheartedness." If we make divisions within ourselves and keep some hidden thoughts, everything that comes from us will be corrupt and polluted, originating from an evil and contaminated source. Thus, if we wish to have our hearts approved by God, the fountain must first be cleansed, and truth must reign within us.

Now, we see in practice what we should devote our efforts to as long as we live in this world. To boast of being Christians without considering the condition that Jesus Christ, our Head, has set for us is to turn everything upside down, as has been mentioned this morning. Whatever manner we desire to be regarded and esteemed among men, the same must we be before God and His angels. Therefore, we must combat our own vices until everything that is of our own nature is eliminated. This may not be achieved in a single day, but we must continually strive towards it.

Furthermore, let us be certain that our Lord Jesus Christ has given us as a pattern and example. Moreover, it is His role to transform us by the Spirit of God, His Father, so that we may walk in newness of life and become God's creatures. We should also contemplate the fifth of the things that God allows us, which is the guideline for leading a virtuous life. Firstly, we must honour and serve God, and then we should treat our neighbours with kindness, striving to do good for those in need and refraining from all kinds of evil and harm. This doctrine is straightforward to comprehend if our own wicked inclinations do not corrupt our understanding.

In truth, every person can expound these principles to others, but, as clear and well-known as these concepts may be, no one can effectively apply them to their own life due to the corruption of their own sinful desires. However, there will be no excuse for us when we must give an account before the great judge. Therefore, we should keep this doctrine in our hearts and pay close attention to it. It is a valuable lesson for us, as it shines its light throughout the world. Among believers, there is ample discussion of serving God and living in holiness. Yet, the world witnesses how these unfortunate souls buzz about insignificant trifles, and despite all their exertions, they make no progress; instead, they distance themselves from God.

What is the cause of this? The reason is that each person devises their own rule according to their liking. Consequently, God's clear and straightforward word often goes unheard, while people immerse themselves in things that are of no benefit. As for us, even though we have the light of the gospel and can identify the superstitions and trifles of others, we are still far from adhering to this doctrine.

If one were to scrutinise our lives, where is this true holiness to be found? Where is this righteousness? As for the gospel, most individuals take from it what they fancy and readily trample God's truth underfoot as they please. To be sure, you will discover that those who most boast about their piety today are often unholy and impure people. Indeed, for the most part, even those who vociferously denounce God despise His truth and revile His word, except when they dismiss it as irrelevant or insignificant.

Such is the holiness of many who would nowadays like to be regarded as great Christians and pillars of the church. They would elevate themselves above God if they could. Although they are but worms and lowly creatures, they do not hesitate to blaspheme and hurl their thunderbolts and madness to assert that people should speak as they wish or they will confront God about it.

Regarding righteousness, where can one find it? Every person claims, "There is nothing but deceit, nothing but craft, nothing but falsehood, extortion, outrage, and violence." Everyone complains about their neighbours, and their neighbours complain about them. In any case, righteousness seems to have been driven out of the world. Therefore, considering how shamefully the name of Jesus Christ and His gospel is profaned by those who falsely misuse it, it is all the more necessary for us to recall what St. Paul says here: that God will disown us until we bear His mark and are recreated anew in Jesus Christ, striving to be truthful. As I have already stated, even if we were esteemed as angels, our hypocrisy would always be apparent before God if we are not cleansed of it and if we do not endeavour, with a sincere and genuine affection, to devote ourselves to serving God and assisting our neighbours.

Therefore, St. Paul divides this doctrine into various points and applies it to specific exhortations. First, he declares that every individual must forsake lying and speak the truth to their neighbours because we are all members of one body. Not without reason does St. Paul present particular aspects of the doctrine that he had previously discussed generally. We frequently try to evade the doctrine, hoping it will evaporate into thin air and not apply to us. It is not that God's general admonition would not suffice if we were as teachable as we should be, ready to receive His guidance. However, because we are so deeply entrenched in our vanities, if God merely states in general terms that we must be conformed to His image and wholly deny ourselves, we pay it no heed. Therefore, He is compelled to expound it piece by piece, as though He were conducting a dissection of our thoughts and affections, revealing the devices we keep hidden within us. This is what St. Paul is presently doing. Having stated that it is necessary for us to be transformed into the image of God by our Lord Jesus Christ, who is the new man and the head to whom we must be conformed, he could have stopped there. However, such a doctrine would have been accepted without objection, but it would not have benefited anyone as a living instruction. Therefore, St. Paul proceeds to speak about fornication, theft, deceit, drunkenness, hatred, lustful desires, and the cunning tricks that occur between neighbours.

When matters are presented in this detailed manner, people become more attentive. Although everyone may initially recoil, invent excuses, and contrive ways out, we must surely feel some constraining pressure within us. This is the approach that St. Paul follows here. Therefore, let us understand that it is not sufficient for us to be taught our duty in a single word or a fleeting glance. God needs to admonish us and reveal to us how deeply our own nature is inclined to self-indulgence and how easily the devil can ensnare us with temptations and wiles. In short, God must direct our hands, feet, eyes, ears, and mouths. He must enable us to see where we might go astray in this direction or that, so that we may be well-armed on all fronts and not leave any openings for the devil to exploit. This is what we should bear in mind, so that we do not regard ourselves as so capable that hearing a matter just once is sufficient for us. We will be amazed to see how the devil can still deceive us in many ways. Therefore, let us be diligent in paying close attention to all the warnings we receive, for they are not given to us in vain.

Since St. Paul had spoken about truth, he now advises, "Put away lying and speak the truth, each one of you with his neighbour." He uses the word "truth" here in a different sense than before. When he called holiness and righteousness "truthful," he meant that there should be no glossing over or deception, but a sincere simplicity. When God looks into our hearts as a witness, He should find no duplicity in us. In this context, "truth" implies straightforwardness, such that we lay bare everything in our hearts when necessary, without attempting to gain another's favour through subtlety and cunning, or seeking personal gain at another's expense. On the contrary, St. Paul uses the term "lying" to encompass not only outright falsehoods spoken in speech, such as when someone claims that white is black (for instance, if one were to ask the price of an item, and someone were to sell it for a crown when it is not worth a shilling). St. Paul is also referring to deceit and cover-ups, as well as all the strategies and tactics people employ, in other words, all the worldly wisdom and cunning that men value. St. Paul refers to these strategies as plain lies. Why? Because nowadays, a person is not considered clever unless they can scheme and deceive, using hidden and covert methods that others will not notice. Such behaviour is worse than robbing a chest and breaking the iron locks to steal money, or than murdering a man when a thief with a drawn sword approaches a poor traveller to cut his throat. Therefore, these cunning murderers, who wish to be regarded as upright individuals, may disguise themselves through hypocrisy, but they are indeed described here as deceivers, thieves, and murderers. Not that they appear this way to people, but God, who sees deeper into our hearts than we do, will judge their actions as they truly are. What will people gain by making excuses? Nothing. Therefore, if we carefully consider this matter, we will see that when St. Paul condemns lies, he is denouncing those things that people value most highly: cleverness, wit, and the ability to conduct oneself skillfully in all company. The world says that a person must be flexible and adapt to any situation; they must be cautious so as not to be taken advantage of and always act preemptively rather than being caught off guard. The prevailing custom in the world is for each person to be on their guard, ready to ensnare others with their nets and entangle them countless times before they realise it. But St. Paul says we must use integrity and straightforwardness, speaking the truth to one another. He brings us back to the point he previously addressed: that we are all one body.

Now, let us turn to our own members. If one of my hands were to employ trickery and seize everything for itself, to the detriment of the other, if my foot were to conspire against my leg, or if my belly were to play some petty trick on my stomach, what a chaotic state we would be in! Therefore, if we are members of our Lord Jesus Christ, is it not a separation from His body when we resort to such cunning and petty deceptions? Even if they are not condemned by men, no doubt we will declare with our mouths that we are Christians. However, whatever we pretend, Jesus Christ will not be reshaped according to our desires. Just as He is one, He desires us to be one within His body, with the condition that each of us serves our neighbors. This can only happen if all deception is first eliminated. We see that the hand readily yields itself to serve the rest of the body, and likewise, the foot and every other member performs its duty. If any part is in danger, the rest does not shrink away but all strive to help it. There is no self-interest or rivalry among them, but they work together according to the order of nature. Likewise, we should prove ourselves to be members of Jesus Christ through this kind of straightforward conduct.

St. Paul then applies this to a specific exhortation, that if we are cleansed of all hypocrisy and pretense before God, it will be evident in our entire lives. When we interact with one another, we will use no deceit but walk honestly. That is one point. Furthermore, we must not provoke or anger one another. We see that even a slight provocation can send us into a rage, and our passions are so extreme that reason and moderation are forgotten. When people are carried away in this manner, they become unreasonable and impervious to persuasion. Therefore, St. Paul says that if we do not live in peace with one another, we cannot be united in the body of our Lord Jesus Christ. Moreover, as much as anger prevails in us, we obliterate God's image within us by allowing our passions to take control and become so hot-tempered towards one another.

Now, it seems likely that he borrowed this common saying from the fourth Psalm, not to quote the psalm in its intended sense, but to apply it to his own purpose. We often use many verses of Scripture and apply them to various situations without altering their original meaning. In this case, St. Paul employed the saying, "Be angry and sin not," as though it were a wellknown proverb. David uses a word that originally means to storm or rage, which he employed when rebuking those who wrongfully persecuted him. They were so hardened in their malice and consumed by venomous rage against him that they no longer feared God or acted with conscience or integrity. Therefore, David says to them, "Be angry, but do not sin," teaching us that the reason for their uncontrollable rage against him was their complete lack of fear of God, honesty, or conscience, turning them into savage beasts. This is why he says, "Be angry," implying that they should pause for a moment to reflect and reason with themselves. They should examine their actions, and then they will not sin any longer. If each of them goes into a private place and reflects carefully, they will realize that their previous conduct was driven by diabolical rage.

This doctrine is absolutely necessary for all people. We can see the extent of our stubbornness; as soon as we conceive an idea in our heads, we immediately, without seeking God's will or asking for His guidance, consider our own thoughts as good and try to force everyone to conform to our wishes. The reason we often go astray is that we do not critically examine the matter, giving God the rightful authority and reverently paying attention to what He reveals to us in His Word. Therefore, we should be provoked, that is, grieved with ourselves, and complain about ourselves for indulging in such self-deception. If we do this, we will not sin, meaning that the great wickedness deeply rooted within us will soon diminish, for we will be striving against God. When our emotions get the better of us, God will intervene and ask, "Why are you waging war against Me unknowingly?"

In light of this, Paul advises us to "Be angry, and sin not." In other words, he is saying, "My friends, why are you quarreling with each other? Even over the smallest fault, you immediately get into a rage and are willing to move heaven and earth to avenge the offense. Yet, in the meantime, each of you has enough reason to be offended with yourselves. You do not need to look beyond your own person to find a cause for anger, for how many times do you offend God every day? You continually provoke Him. And yet, if someone merely touches your finger, you instantly become furious. What is the reason for this? It appears as if you have conspired with Satan to torment yourselves. You believe that once you have taken revenge on those who have wronged you, you will find peace. But it is a cursed peace when people are content and at rest only after taking revenge on those who have offended them. The way to quell all these wicked outbursts is for each person to understand that there will be plenty of reasons to be discontented with themselves, to be angry with themselves, and to take vengeance on themselves. This is according to what St. Paul writes to the Corinthians, explaining what true repentance is, saying that godly sorrow, which arises from the knowledge of our sins, brings with it a grief that does not allow us to be at ease and rest. Instead, it incites us to be angry with ourselves when we contemplate the terrible wrath of God we have provoked. Yet, this godly sorrow does not prevent us from having hope and relying on God's goodness and mercy. Therefore, when we come to the point of being angry with ourselves upon recognizing our sins, and we do not seek revenge on our enemies but are prepared to do good to them and pray for them, it is a good practice. Every person should engage in this battle. These are indeed righteous and holy emotions when a person's anger arises from a zeal for the glory of God and love for Him. If we do this, that is, if each of us is grieved by our own faults, we will never find time to be at odds with other people or to harm our neighbors. But if we possess a true zeal for the honour of God, we will undoubtedly forget the offences committed against us and will not be quick to say, 'I will protect my honour or reputation,' for there will be another significant impediment to restrain us: the remembrance of our own sins against God, which have dishonoured Him as much as we can in our weakness. This will counterbalance our tendency to be upset by the offences committed against us. Thus, you can see what we need to consider in this regard, as St. Paul teaches us that we should turn our attention away from the occasions that might cause us to seek revenge on others. For instance, a fly buzzing around our eyes immediately irritates us, to the extent that we need no further provocation to quarrel with anyone who annoys us in the slightest way. Therefore, let us learn to abandon ourselves and focus on our own faults, so that we may be displeased with ourselves, and this displeasure may dissipate our anger, which, in turn, causes us to be at odds with God. It also urges us to be angry with the multitude of vices to which we are too prone. This is the first point to remember.

Regarding the second point, we will postpone it until next Sunday, God willing, when it will be discussed in more detail. Let us now humble ourselves before the majesty of our good God, confessing our sins, and praying that He will make us increasingly aware of them and enlighten us with the doctrine of the Gospel. Through this, we can recognize our sins and shortcomings, feel ashamed of ourselves, behold the righteousness revealed to us in our Lord Jesus Christ, and strive to be conformed to it. We can draw closer and closer to it day by day until we fully adhere to it. In the meantime, may God bear with our weaknesses, granting us the grace to amend them daily, in the hope that He will show His mercy towards us. Thus, we become our own judges, condemning all that we find in ourselves, and may it please Him to bestow this grace not only upon us but also upon all the peoples and nations of the earth, etc.