The Thirty First Sermon, the Eleventh on the Fourth Chapter - Ephesians 4: 26-28

"Be ye angry, and sin not: let not the sun go down upon your wrath: Neither give place to the devil. Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth."- Ephesians 4:26-28

Last Sunday, we discussed how if each of us were to reflect on our own faults, we would have sufficient reason to restrain our irritability and anger from venting against those who offend us. We are already so discontented with ourselves that even a minor incident can easily provoke us to lose our temper. This happens because we spend too much time focusing on the faults of others while forgetting our own. The remedy prescribed to prevent us from quickly and easily taking offence at the behaviour of others is for each of us to introspect and chastise ourselves when we realise how wretched we all are.

Now, after demonstrating that it is much better and more appropriate for us to be displeased with our own faults than to be upset by trivial provocations when others do not act according to our wishes, he added this injunction: "Let not the sun go down upon your anger." By this, we should not assume that Paul intended to condone those who become quickly enraged and quickly pacified, for this is a blameworthy vice. Although it is more forgivable than nurturing displeasure that turns into bitterness or hatred, it is still not easily absolved. We do not need to have struck a blow or committed an overt wrong to be brought before a magistrate; even if we have merely been provoked to the point of harbouring resentment, or have expressed our displeasure, no matter how slightly, we are already liable to God's judgment and the danger of hellfire, as we have been warned by our Lord Jesus Christ.

When St. Paul prohibits us from harbouring our anger, he does not entirely exonerate those who are gentle, easily reconciled, and quick to forgive, for they are already blameworthy, as I mentioned earlier. Rather, he proceeds gradually, as if to say, "My friends, if each of us were to reflect on our own sins, we would undoubtedly be moved to dislike ourselves because we provoke God's anger against us. One who keenly feels his own faults will use this self-awareness as a shield against himself. We ought to be zealous for God's Word, as if we were His advocates, and this zeal should compel us to condemn evil wherever we find it. However, anger is ever-present, residing within us, so we can never attain the perfection we desire as long as we are in this world. Nevertheless, regardless of the circumstances, we must take care not to allow ourselves to be consumed by uncontrolled passions. If we harbour intense anger and go to bed with it, it will surely poison us, and the harm will not be easily undone. It is akin to someone afflicted with an internal ailment who, already infected, avoids the physician and distances himself from any possible treatment. When he finally seeks remedy, it is often too late because the ailment has become incurable, having grown too powerful and overwhelming him, rendering medical intervention useless. Similarly, persistent anger is like an internal and unchecked ailment. The longer it is allowed to fester, the more it settles in and proliferates, becoming nearly impossible to rectify. This is the second degree that St. Paul addresses. First, he instructs us on how to be blameless before God concerning anger and resentment, namely, by each of us reflecting on our own faults, condemning them, feeling sorrow for them, and experiencing a profound remorse that leaves us nearly unconscious. This is a righteous anger, one that God permits us to feel. Nevertheless, even when we have offended God, we should not allow this anger to multiply against Him. The devil might seize us, making it difficult for us to return to the right path, as our passions overpower us, causing us to follow them unrestrained. We must be vigilant against this.

That is also why he says that we give place to the devil when the sun goes down upon our anger. It is true that we have no sooner stumbled than the devil has already gained power over us. However, God restrains him in such a way that if we recognize our faults and correct them, God does not allow the devil to hold us captive like prisoners. But when we are so foolish as to nurture our anger, delighting in our own irritability, and then continue to entertain harmful thoughts that fester within us, then we have opened the door to Satan. He seizes control, takes possession of us, and afterwards, it is too late for us to desire a return to righteousness. The harm is deeply rooted and has grown so strong that no remedies can heal it, as I explained earlier. Now that we understand Paul's meaning, let us embrace this doctrine.

The first point is to thoroughly examine the evil within us, so that we may become angry with ourselves. Each of us should be our own adversary, driven by zeal for God to hate and abhor our own vices. Let this be the first matter we focus on, and then we will have sufficient reason to curb our anger and resentment. We will no longer be so quick to take offence at those who have wronged us, but will instead show patience to those who have greatly offended us, because we will be occupied with uncovering our own imperfections. As I mentioned earlier, we will find it easier to bear with the shortcomings of others when we are aware of our own faults, not only in relation to other human beings but also towards the living God. After all, why should we make such a fuss over every wrong done to us when we beg for God's forgiveness every day due to the offences we have committed against His Majesty, transgressions that have violated His righteousness? Therefore, the most effective way to subdue all wicked and excessive anger is for each of us to be indignant and displeased with ourselves, considering how many sins and vices we are guilty of.

As for the second point, if we happen to stumble and fall due to our human frailty, we must not be so terrified of God that we become paralyzed by fear and feel filthy before Him. Instead, let us be cautious not to harden and immerse ourselves in wrongdoing. As soon as we sense any excessive agitation within us, let us intervene promptly and make an effort to control it. We must exert self-discipline to subdue our passions that threaten to carry us away, leading us to rebel against God and our neighbours. In this way, we must fight to rein in our anger and resentment, and if excessiveness has already escaped us, we should quickly return to reason and seek to remove it. We should view it as a malady that requires a swift remedy, or it will grow to a point where any treatment will be ineffectual. Keep this in mind.

Now, if St. Paul had said nothing more than this, "My friends, do not let the sun go down on your anger, for if bitterness takes root, it will not be easily removed," that warning would have been sufficient for us. However, the ominous statement he adds, "give no opportunity to the devil," should make us shudder. Some have interpreted it as referring to enemies of the faith seeking opportunities to slander it. Yet, by considering the words themselves, it is clear that Paul intended to warn us of something we should be even more fearful of, something that should truly terrify us. Namely, the possibility of the devil gaining mastery and dominion over us when we harbour grudges and bitterness against our brethren.

Now, which of us will not tremble with fear upon hearing of our submission to Satan, as if we were bound in his chains like prisoners? Yet, despite this, we often disregard the warnings given to us. Paul has conveyed God's verdict, which is that if we persist in our anger and bitterness towards those who have wronged us, it is as if we willingly enter into a contract with Satan, offering ourselves as slaves under his tyranny. Therefore, it is essential for us to be cautious, so that even if we cannot completely rid ourselves of this vice at first, we should at least ensure it does not take such a firm hold on us that we cannot be reconciled or that we pursue endless quarrels, making it impossible for others to reason with us until some satisfaction is reached. We must be vigilant not to fall into such bondage to Satan.

For this reason, it is said that when people engage in mutual anger and resentment, they are divided into two, and why is this so? Because God is already offended by my neighbour's wrong towards me. If I also react with indignation and maintain a grudge, allowing it to fester on my part, I willingly submit to the devil's dominion. I should rather show compassion towards a soul that is already in great danger, on the verge of perdition. I should seek reconciliation and mend the breach as much as possible. However, if I let my anger escalate and submit myself to the devil's yoke, then I willingly accept his curse, allowing him to gain mastery over both parties. Let us, therefore, keep this warning in mind, for the Holy Spirit intended to rouse us from our slumber, so that each of us may remain vigilant and avoid nurturing excessive anger, lest we allow it to take root within us and become so intense that it cannot be appeased.

Furthermore, Paul adds another admonition, as I mentioned earlier, in which he reproves common vices that contradict the rule given by our Lord, with the intention that we, as God's children, should live according to our calling. He now addresses deceit, theft, and extortion, which occur when individuals become overly preoccupied with themselves and disregard the harm they cause to others. Those who used to steal must refrain from stealing and instead engage in productive labour, working with their own hands to provide for their own needs and to assist those in need. When Paul speaks of theft here, he does not only refer to thieves as commonly punished with whipping or hanging, but to all forms of cunning and craftiness employed to gain ill-gotten wealth through dishonest practices, such as extortion and bribery. Although these deeds may go unnoticed or those who are deeply involved may manage to conceal their actions skillfully, Paul labels them all as thefts and robberies. This is because the prophets and apostles did not use the ordinary language of earthly courts of justice but had their focus on God's judgment seat. Deeds that may be excused or even justified before human beings will not escape condemnation there, for God sees much more clearly than mortal creatures.

Again, favouritism or partiality may often sway legal matters, leading to concealment, deceit, and judges turning a blind eye, allowing individuals to escape with their ill deeds. This might please many, but it is not the case with God. Therefore, let us understand that the prohibition against stealing is not like the enactment of some civil law for temporal governance. We are summoned before the heavenly judge who reveals hidden things and condemns all wicked greed as theft. We must be cautious not to seek our own profit excessively at the expense of our neighbour. Under the term theft or stealing, St. Paul encompasses all the wicked practices used to deceive others and all forms of extortion that strip people of their possessions and livelihood.

Now, we see that there are thieves of all degrees. For there is no one who is not inclined to grasp for themselves, except those reformed by God's Spirit. Even among seemingly wealthy people, there are many schemes and cunning, traps set for the inexperienced who do not discern them. Craftsmen have their skills to counterfeit their products, deceiving those who cannot tell the difference. Price manipulation is rampant; all is fair to them as long as they can sell their goods, for they believe it is permissible. The same goes for labourers and farmers. In short, there is no group of people without countless faults and acts of extortion. Each person seeks to enrich themselves and assert dominance. When you consider the wealthy and those living off their rents, it is even worse, as they fleece the poorer folks who cannot resist them. Yet, they all justify themselves, for they do not realise that God has sounded His trumpet to call them before Him, and they do not understand the kind of purity and perfection He demands.

Therefore, we must examine not only our outward actions but also the wicked desires that tempt us to enrich ourselves unjustly. Paul intentionally mentions that the thief should steal no more to emphasize that a significant change should occur in our lives when God brings us back to Himself through the gospel. We should no longer resemble unbelievers who walk in darkness but should understand that when we are called into God's law, it is with the condition that we become new creatures. This highlights that Paul is not merely talking about common thefts that are condemned and punished by the world. Otherwise, it would imply that all converts to Christianity were thieves. Instead, he uses the term "steal" intentionally to prompt us to renounce all forms of craftiness, malice, cunning, and the unjust acquisition of others' possessions. When he says, "Steal no more," it is to make us reflect upon ourselves.

Alas, although I would like to excuse myself, and it may not seem amiss to me, I must not rely on that perception. For in the meantime, my faults will be recorded before God, and I must give an account of all things that have not been done in accordance with uncorrupted justice and right. I must be considered a thief before God, even if the whole world has acquitted me.

Now, let us consider how well this doctrine applies to us. We find that those who have converted to the Gospel often take the most liberty to do evil. It seems that many have learned nothing else from the Gospel but to engage in crafty schemes to acquire the possessions of others. Some used to show greater simplicity when they were blind, wretched, and knew nothing of God and the pure doctrine of salvation. They at least had some honesty and straightforwardness in their dealings with the world. However, they have regressed in God's school, becoming even more unscrupulous and convinced that everything is permissible for them. Moreover, they shamelessly defend and justify their actions, acting as if they have been greatly wronged when they are criticized for their clearly known deeds, even though even young children could judge them. So, we should be even more condemned, as Paul tells us here, that although we used to enrich ourselves through cunning and extortion and showed no remorse for seizing others' property before we received good teaching, we should at least be more cautious in our dealings with our neighbors now that we have been enlightened by God's word. Therefore, the lesson to be taken from this text is that we must allow the doctrine of our Lord Jesus Christ to govern us in such a way that each of us can set aside our craftiness and deceitfulness.

Furthermore, many people make excuses, saying, "What shall I do then? I have no trade to earn a living unless I continue with my dishonest ways." St. Paul says, "Let him who has been stealing steal no longer, but let him labour, working with his hands." It's as if he is telling them that their excuses to avoid honest work and endure hardships are insignificant before God. All these justifications hold no weight in God's eyes. If anyone fears that they will be in want, they should not refrain from labouring. Take note of this one point.

We should learn to forsake these self-deceptions, which many people use to lull themselves into complacency. They believe that once they have said, "What shall I do? How can I earn a living if I do not continue my unethical trade?" it is as if God's judgment no longer applies to them. They feel so self-assured that they are entirely blameless as long as they can provide reasons for their actions. However, this is pure folly. Instead of being complacent, we should be willing to work hard for our livelihood, even if we have become wealthy by deceit and theft, relying on petty schemes and unjust gains. Let us not be ashamed to labour and make an effort to sustain ourselves honestly.

In short, as Christians, we must renounce all ill-gotten gains, no matter how we try to justify them. This warning is as relevant today as ever. We must refrain from all cunning and deceit when God calls us to be His children and live as a community of believers. Many of us may need to abandon our dishonest trades. While there are countless ways to earn a living in the world, when we stand before God, we should always remember that we are not answering to an earthly judge but to the One who sees all and before whom nothing can be hidden.

So, let us ponder this carefully. Even though there are numerous practices tolerated in society, which sustain a considerable portion of the world's population, these practices are not only futile but also abhorrent in the eyes of God. Firstly, there are the priests and monks, along with all the inhabitants of monasteries. Secondly, there are those who benefit from them and live off them. These individuals, like mercenaries, gain some profit from these practices and exploit them through various means, hiding under the cover of a very long tail that twists and turns like a labyrinth.

Again, there are many who devote themselves entirely to pursuits that are worthless. They remain in such ignorance that they cannot distinguish right from wrong. In their darkness, they even perceive black as white.

Regardless of the situation, there is no excuse for men in this matter. Each person must consider whether, until now, they have gained their living by means that God condemns in His Word. If they have tarnished themselves by consuming bread that did not come to them lawfully from God's hand, but rather through their own dishonest practices, then they must change their ways. They must learn to work in such a way that they can honestly say that their sustenance comes as a blessing from God.

This lesson from St. Paul is crucial, especially considering the prevalence of thievery in the world today. Many individuals deceive themselves, arguing that the belly demands its fill, and that everything necessary is justified. However, this reasoning should not exempt them from God's Word. Whether in abundance or scarcity, we must be subject to God's commands. For although we are naturally inclined to seek provision by any means, lawful or unlawful, we must contemplate the importance of St. Paul's message here.

Furthermore, St. Paul takes this message one step further, instructing all believers not only to refrain from defrauding others and stealing their goods but also to strive to help those in need. Although it may seem challenging to abstain from all wrongdoing and replace our comfortable living with hard labor, we must remember that, by nature, we are inclined to seek our own profit. Every one of us desires to be well-provided for and is inclined to store up wealth. However, we must recognize that we have a responsibility to care for the members of the body of our Lord Jesus Christ, just as we care for ourselves. Therefore, we must make the effort to do good for them. This requires a significant change in our affections, and we must earnestly dedicate ourselves to this task so that we can truly claim that the bread we eat comes from God's hand and that we are sustained by His goodness, much like children provided for by a loving father. Let us, therefore, resolve to act accordingly.

Furthermore, we should not consider it sufficient to merely refrain from all cunning, deception, and the unlawful acquisition of wealth. We should also endeavour to do good with the little we have and help those in need. There's another important aspect to note – St. Paul encourages us to labour in what is good. Why is that? Consider the numerous trades, crafts, or occupations in the world that serve no purpose other than corruption and toil for money's sake. People often overlook this fact because they are content with the extravagance of the wealthy, or they invent new schemes every day to extract money from foolish purses. Those who are prone to excessiveness and luxury perpetuate the illusion that nothing is lacking for them.

St. Paul distinguishes here that it is not sufficient to say, "I work hard, I have my occupation, or I have such a trade." That is insufficient. We must evaluate whether our work is good and beneficial for the community and whether our neighbours may benefit from it. The ultimate goal of all trades, occupations, and states should be to contribute to the common good and the well-being of society. This aligns with our comparison to the members of a body, meaning each part should work for the benefit of the whole without harming others.

So, if someone engages in a trade or occupation that serves no purpose except to breed offences, indulge in excessive pleasures, or promote immoderate pomp, it is outside the realm of godly vocations or callings. God disapproves of such things. People might boast of their success in such pursuits, but they serve the devil. Just as the devil has his martyrs, he also has his servants. We see how superstitious individuals torment themselves without reason and become obsessed with their actions, often to the point of madness. The Scriptures use similar comparisons to illustrate how the devil can lead people astray. Many people needlessly torment themselves, becoming what one might call the devil's martyrs.

Similarly, many people work diligently in various trades or occupations to earn their livelihood, but upon closer examination, it becomes apparent that their work is nothing but corruption and vice. Their efforts often nurture pride and excess. In short, it amounts to a direct provocation of God and a reckless squandering of the resources that God has provided with the command to use them wisely and soberly. It's no wonder that St. Paul has made this distinction.

Hence, every individual should carefully evaluate their own actions. When parents intend to guide their children towards a trade or occupation, they should not only consider what would be the most profitable according to common custom, but they should also weigh two essential factors. First, they should assess which trade would best enable their child to provide for themselves and their future household when they eventually marry. Second, they should ensure that the chosen craft or occupation serves the needs of their neighbours and contributes to the common welfare of society.

So, the primary concern for parents when directing their children toward trades and occupations should not solely revolve around maximising profits. Instead, they should focus on ensuring that their children remain disciplined and do not deviate into unethical practices. When our desires lead us to be so driven by profit that we can't see past it, we are essentially shaking hands with Satan. Such enticements can become traps set by him. Just as a hungry fish is easily caught when it sees bait, similarly, individuals who act without further consideration because a certain trade appears lucrative may find themselves ensnared in wrongdoing.

Therefore, it is of utmost importance to heed St. Paul's advice. When individuals are eager to earn a living, they must act with careful consideration, rather than blindly following the customs of others without evaluating the rightness or wrongness of their actions. They must always bear in mind that they are accountable to God, not just to human society.

Let us pay close attention to what is being conveyed here: to have compassion for the suffering of the needy. St. Paul's intention is clear—to remind us that the Lord, in placing impoverished individuals before us, is testing our nature, determining whether we possess kindness or are as cruel as wild beasts. This should stir feelings of compassion within us. When the Scripture discusses acts of charity and almsgiving, it not only employs the term "mercy" but also emphasizes that our hearts should be moved when we witness our brethren in need. Therefore, the sight of our neighbors' necessities should prompt us to acts of generosity and assistance.

We should not wait until they cry out from hunger or until we are compelled or shamed into action. Rather, each of us should consider that these individuals may have endured hardships even before they come to our attention. It is as though they have summoned us, sending us their agents or collectors to gather what is rightfully theirs—just as landlords send their representatives to collect rent. Our Lord asks us to pay Him His tribute, signifying our acknowledgement that the possessions we hold are His, granted to us freely. He sends us neither tax collectors nor enforcers, but instead, He sends the poor. These individuals are His true representatives, and this should be sufficient reason for us to offer assistance. Their needs are presented before us so that we may be moved by pity and compassion, prompting us to do good.

In summary, we must grasp several important points from St. Paul's words. Firstly, we should forsake any trades or livelihoods that are contrary to God's word, as they will always brand us as thieves in His eyes if we engage in wicked practices. Even if we are confident that our occupation is lawful, we must conduct it in an honest and non-deceptive manner. Secondly, we must understand that there is no excuse before God. Whether we claim famine, poverty, or necessity, these justifications will not absolve us. We must work diligently to earn our livelihood lawfully and refrain from unscrupulous means. Lastly, apart from abstaining from wrongdoing and employing devious methods to acquire the possessions of others, we must also be committed to doing good and extending assistance to those in need, using what God has provided us. These offerings and sacrifices are our way of expressing gratitude for His blessings.

We are aware that acts of charity are referred to as sacrifices. Therefore, when we perform them, we must approach with a sincere and genuine heart, recognizing that we come to offer homage to God for all that we possess through Him. If there are any ill-gotten gains in our possession, it is certain that our sacrifices will be tainted, and our charitable deeds will be transformed into repugnant acts.

Therefore, let everyone be cautious not to acquire wealth with one hand only to give it away with the other. Each of us should maintain clean hands and a single-hearted purpose. We must strive with utmost integrity to earn our living in ways that, if God blesses us with profit, we may receive it as His gracious gift. In truth, even Moses forbade us from withholding any portion of our gain through our own efforts or labour, for God desires us to acknowledge Him as the source of all. Therefore, when we engage in acts of charity, let us do so with the understanding that, in response to God's generosity and His blessings bestowed upon us, we willingly offer Him homage with what we have received. Let us demonstrate through our actions that we do not intend to hoard the gifts He has granted us but instead employ them as He has ordained, primarily to alleviate the needs of those who require assistance.

Now, let us humbly kneel before the majesty of our gracious God, acknowledging our faults and seeking a deeper awareness of them, so that we may genuinely repent and ask for His forgiveness. May we continually progress in His reverence, forsaking our worldly desires, and may we grow in our love for Him while diligently adhering to His holy commandments. In unity, let us all say, "Almighty God, Heavenly Father, etc."