The Thirty Fourth Sermon, the Second on the Fifth Chapter

"But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints; Neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks. For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God." - Ephesians 5:3-5

Given that we often find ourselves subject to various miseries in life, we must take great care. Just as a person looks out for their well-being against cold, heat, and other inconveniences, they should also ensure that no mishaps occur in their house, such as a fire breaking out. When going about their business, they should always consider potential adversities. However, we must begin by recognizing that there are far more dangers within us than outside. The devil lays snares for us, and numerous vices wage war against us. Therefore, we must remain vigilant, for if we conquer one vice, another may easily sneak up on us, catching us off guard. Those who abstain from open sin may be tempted to deceive their neighbor covertly. Even those who renounce worldly goods may have other weaknesses, such as lust, gluttony, or excessive indulgence in leisure activities like gambling. In short, every one of us is naturally inclined towards wickedness and sin. No one is exempt from facing an array of enemies. We are not only inclined towards one particular evil by nature, but many vices threaten even the most virtuous individuals from all sides. Therefore, it is crucial to heed the exhortations provided here.

St. Paul has already warned us about numerous vices and offered guidance on how to confront and overcome them. Now he adds a warning against covetousness and foolish, vain chatter. We might think that a single word of godliness should suffice, but we must consider how the devil approaches us. If he cannot succeed in one way, he will try another, attacking from different angles until he finds a vulnerability. This is an important aspect of the exhortations given here.

Now, let's turn to St. Paul's mention of fornication and all uncleanness. Since these vices are often tolerated too easily, he reminds us that abstaining from actual physical fornication is not enough. We must also remember that God's command for us to be chaste and undefiled implies that we should guard against all temptations that could lead us astray. There are various forms of sexual impurity that society may overlook, but God does not. Therefore, St. Paul not only emphasizes bodily chastity but also insists that all forms of filthiness should be far from us. He associates covetousness with this warning, even though they are distinct vices. While a fornicator may have been prosperous and thrifty before, they can squander their resources in their debauchery. St. Paul's intention was not to classify vices but to show how the devil can deceive us in various ways. He wants us to be vigilant, to close the gates against him, and to be prepared for the dangers we face, so that he cannot easily find a way into our lives.

Furthermore, St. Paul added warnings against filthiness and uncleanness. When people allow themselves to be wanton, all kinds of rebellion gain momentum. For instance, if wantonness and foolish activities like dancing are tolerated, people might initially believe they can be indulged without consequences. However, once dancing, masquerades, and similar activities are allowed, the devil will exploit the opportunity, and it will undoubtedly lead to madness. That's why St. Paul, in addition to forbidding covetousness, also prohibited all forms of revelry and dishonesty, along with frivolous talk.

Some might not consider it a grave offence to jest and flirt with a maiden or a wife, engaging in light-hearted banter. However, all these are tricks of Satan. If allowed, they invariably lead to moral decay, even in the most virtuous individuals. This is what we must keep in mind. St. Paul thinks it insufficient to say that God's children should abstain from covetousness and revelry, and from things closely associated with them. To emphasize the point further, he states, "Let them not even be named among you." There's a good reason for this assertion.

Regarding covetousness, people often perceive it as a virtue when someone amasses wealth diligently. They applaud such a person and praise their efforts. Even though they may privately regard them as a thief or a robber, people are inclined to condone covetousness as long as the person acquires wealth. Covetousness thrives on flattery.

Concerning revelry, we observe that without constant condemnation, this vice would persist, and people would grant themselves leniency. Moral standards would deteriorate. Therefore, Paul, recognizing the difficulty in restraining people from these vices, insists that not even their names should be tolerated among us.

If there were a plague in a town, everyone would stay within their homes, fearing to go outside where danger lurks. People would take precautions to prevent the spread of the disease, and general orders would be issued to maintain cleanliness in the streets to prevent the air from becoming contaminated. Objects that could contribute to the spread of the disease would be removed. Yet, in the case of these deadly vices, despite their destructive nature, people persist in their ways. It seems as though they willingly poison themselves with them.

In conclusion, it is not unprofitable for us to use the very names of these vices. Both God's law and St. Paul's teachings emphasize the gravity of these offences. God's commandment expressly states, "You shall not commit adultery," going beyond forbidding mere whoredom. It serves to underscore the enormity of breaking the marital covenant, equating it with whoredom. St. Paul, too, mentions these names to make it clear that they should not be treated lightly or spoken of in jest or sport, as people are inclined to do. This serves as a stern warning against trivializing such matters.

We observe that when ungodliness and lewdness are talked about with loose speech, many people readily engage in it. Over time, such practices become accepted as the norm, and people come to regard them as lawful. It's important to note that St. Paul's intention was not merely to mention the bare names of whoredom and covetousness. If you were to confront a whoremonger about his actions, he might deny it, claiming he was merely playing or joking around, much like these wicked individuals who indulge themselves in such activities. However, both whoremongers and harlots bear the name of their deeds. Why? Because they perceive it as something shameful, as if they were publicly placed on a scaffold to be embarrassed before the world.

Paul's counsel is clear: do not even mention the name of whoredom. The same can be said of covetousness. When people speak of covetousness, it carries a negative connotation, and no one wishes to be associated with it. Instead, they offer excuses such as, "I am providing for my wife and children; is it not lawful for me to seek sustenance for them?" or "Should I not plan for the future to secure their well-being?" Covetousness is so welldisguised with such excuses that it is nearly mistaken for a virtue.

However, Paul did not intend for people to merely avoid using the names of these vices, which might make the vices themselves appear repugnant and detestable. He desired that whoredom be named as a vile and despicable thing, so that people would understand the gravity of the sin. Likewise, he wished people to comprehend that a covetous person is an idolater and forsakes God, that they are cursed and damned, serving the devil and tormenting themselves. These truths must be known and spoken of frequently.

Nevertheless, some individuals are inclined to gossip and engage in idle chatter. They delight in sharing anecdotes, saying, "I remember something that happened in my time," even recounting stories they heard from their grandfathers before they were born. If there were any misdeeds or thriftlessness in those stories, they are exposed. Why? To provoke curiosity and entertain, even though the devil may ensnare them in the process. These individuals revel in such tales, aiming not only to encourage delight in whoredom and shamelessness but also to make it seem lawful. They want discussions of these vices to become commonplace, a topic of conversation at feasts and gatherings, and ordinary talk in the streets and everywhere else.

Even among those with modest means who embark on a journey, we find that they cannot amuse themselves without offending God by sharing such tales. These tales serve to harden people's hearts, convincing them that everyone is involved in the same vices. It's no wonder that moral decay ensues when vices are made common and people believe they are all pursuing the same path.

For this reason, Paul advises that these vices must not even be named among us. The same goes for covetousness, which many consider a virtue if one spends their entire life accumulating wealth without ever ceasing to amass more by deceit and extortion. People even take pleasure in following such individuals, saying, "Oh, I know a person who knows how to use such methods and tricks well. He started with nothing, but he has managed to prosper through cunning and shrewdness." Covetous individuals, when maligning one another, do not hesitate to say, "That scoundrel has nothing but greed. He's untrustworthy, cruel, and inhospitable." In spite of these accusations, they all desire riches. Thus, you can see how the covetous are quick to condemn one another, yet when they wish to justify their own wickedness, they speak of foresight, cunning, and thriftiness, all the while plundering others under the guise of good management.

Therefore, Paul's exhortation is essential. He instructs us to cast out all vices and admonishes that if anyone speaks of them, we should reprove them and not treat such matters lightly, lest we become tainted by them. Additionally, we must take heed of his warning against all wantonness and foolish or frivolous talk. As previously mentioned, it is evident that moral decay will ensue among people when they allow such provocations and opportunities for vice. Permitting these things is akin to willingly surrendering oneself to Satan. Let us, therefore, be cautious and distance ourselves from these temptations. It should be noted that where such recklessness and lewdness prevail, brothels and debauchery will inevitably flourish, not confined to some isolated corner of a city or town but widespread, corrupting every place.

Many people lament the perceived decline of chastity in the world today, and it is not surprising. There was a time when married women were known for their modesty and sobriety, but now, to some, it seems virtuous to be excessively bold, shameless, and audacious. They consider it virtuous to act more manly, brazen-faced, and utterly shameless. A woman's chastity is questioned unless she has been thoroughly tested. Some women boldly assert, "Whoever approaches me will quickly learn that they've met their match. I know how to handle them, and they will soon realize they've chosen the wrong person to speak with." Thus, a harlot plays the role of a chaste wife as if she were a paragon of virtue. Yet, simultaneously, she stands ready to defend herself against anyone who approaches her with indecent proposals, as if she were a knight in full armour. Let us, therefore, pay close attention to what Paul is saying here. For women have been allowed to become excessively bold and, in addition to their wanton speech, their extravagant attire makes it difficult to distinguish between men and women. Every day, they must have new trinkets and embellishments, adopting ever-changing, ostentatious fashions. They adorn themselves like peacocks, with great cartwheel-like headdresses, making it impossible for someone to pass within three feet of them without feeling as if they are being swept away by a windmill sail. Moreover, they indulge in songs of revelry. In such an environment, how can chastity survive, when it is forcibly driven away? On the contrary, there is a constant clamour for excess and debauchery, with people seeking nothing more than to immerse themselves headlong into it.

Therefore, let us take note that when there is such disorder in gestures, countenances, speech, dancing, and all such frivolities and vanities, it is akin to diverting water from its natural course by cutting trenches to bring it elsewhere. If a river's flow is redirected by cutting off its path and diverting it elsewhere, it no longer follows its usual course. In the same way, if people engage in corrupting the world in such a manner, which has long been one of the devil's devious tactics, it will inevitably lead to devastation and irreparable damage. Thus, we must pay close attention to the counsel given to us here.

When we hear such admonitions that, in God's name, people will soon be prohibited from laughing, being merry, dancing, and talking freely, and that a man might not converse with another's daughter or discuss matters of love with her, and even speaking to a wife in jest would be deemed a crime, we should not respond by assuming an attitude of defiance. Instead, it is as if we are declaring ourselves to be the devil's advocates and promoters of the moral decay of the entire world, advocating for unrestrained lewdness, gambling, and debauchery to the extent that people no longer consider them sinful. This is what we need to bear in mind.

Furthermore, St. Paul states that it is fitting for saints to condemn such behaviours without engaging in disputes or arguments. We must reach the point where we accept God's call to holiness, even though we acknowledge our human frailty. Some may argue that people are frail and that they should not be condemned for casting a flirtatious glance or engaging in lighthearted banter. However, we must consider our own condition. While God is aware of our weaknesses, He does not want us to wallow in them. He has chosen us for His service. Therefore, let us examine whether these loose behaviours and follies, which are embraced by Satan's followers, can truly align with the concept of holiness as described in the Word.

When we speak of holiness, we mean that we must present ourselves to God for His pleasure and control. We should become entirely His and free from the contamination of the world. If holiness encompasses all this and is a requirement for us to be considered God's children, then we should no longer justify our rebellious actions as light transgressions. Let us return to the honour that God has bestowed upon us by dedicating us to His service. We must acknowledge our true nature, that we bring nothing but disorder, curses, and sin into the world from birth. In essence, we are inclined towards evil in every aspect of our being. There is no part of us, from head to toe, that is not prone to sin. However, God has called us back from this state of sin. Is it not reasonable that we should be consecrated to Him, considering that He has called us to holiness and granted us this honourable title to restrain us from unrestrained indulgence, which we might otherwise desire?

It is crucial to understand how to combat our sinful desires because, if we follow our natural inclinations, we are all prone to vice. God's restraint prevents us from indulging in these desires. Each of us has the potential to deceive ourselves, but we must not spare ourselves in this battle. We should not be discouraged, even though the devil is cunning and we are easily swayed. Instead, we should consider how God calls us to live differently—how He calls us to be holy in Him. St. Paul's primary message is to remind us of the state to which God, in His goodness, has called us. We must draw strength from this and not yield to Satan, even though we may be weak. God has chosen us for purity. After drawing us gently with His goodness, He now presents us with a stern command that should shock us into awareness.

God strives to bring us to Him through every means possible. When He calls us saints or holy ones, He uses words of sweetness and gentleness. It is as if He says, "My children, realise that I have not created you to live aimlessly in this world. I have adopted you to call you to heavenly inheritance. I have redeemed you with the blood of my Son and given you my Spirit to dwell within you. You are meant to be my temples and worship me. Will you now return to a life of wickedness and impurity, turning my holy temples into filth and letting your affections be mired in dirt and dung? Will you wallow in the mud again after I have cleansed you? If you want to be my children, remain as I have made you." God uses these words to draw us closer to Him, half-flattering us in the process.

On the other hand, because God sees that we are spiritually cold and that we often misuse His patience, not responding deeply to His grace but continuing to follow our own desires, He threatens us. It's like a father who, noticing that his child is unruly and not as obedient as he should be, might say something like this to the child: "Listen, even though I have been patient and endured much from you, you must now change your behavior and be obedient to me. Otherwise, you might as well go to the devil if you want to persist in your disobedience. If you choose to continue in wickedness, then you'll face the consequences, for I am not a father who will allow myself to be mocked without addressing it." In this way, a father seeks to maintain his child's good behaviour, resorting to threats if necessary, all in an attempt to break the child's stubbornness. Similarly, God deals with us in this manner to correct our ways and bring us back to Him. This demonstrates His care for our well-being, as I mentioned earlier.

So, after informing us that we are considered saints and warning us that no covetous person, liar, or unclean individual will enter the kingdom of God or partake in the inheritance prepared for us, God uses these warnings to either frighten us into obedience or to awaken us from our spiritual dullness. Consider the gravity of being deprived of God's kingdom.

By the way, we should pay close attention to the words used here. It is stated that we will not inherit the kingdom of God and of Christ. This is not to suggest that they are two separate kingdoms, but to emphasize how this inheritance belongs to us. It is not through our birthright or our own efforts but through God's free gift. The kingdom of God represents heavenly life and our ultimate happiness, for apart from God, we can only find misery. Therefore, if we are excluded from God's kingdom, we will be plunged into utter despair. It is specifically referred to as the kingdom of Christ because it was obtained for us through His sacrificial death, and also because we are being restored to the state from which we fell in our ancestor Adam.

Moreover, we know that this inheritance has been granted to us in our Lord Jesus Christ, so that as His members, we become children of God through Him and share in what is uniquely His. In the book of Hebrews, He is called the heir of all things, not to exclude us, but because we can only be recognized as God's children by being incorporated into the body of our Lord Jesus Christ, to whom everything belongs. Therefore, if we were to be rejected by God, if we were to be deprived of all the blessings purchased for us by our Lord Jesus Christ, and if this were to occur due to our own ingratitude, it would be a great tragedy. Should we not be deeply troubled by such a loss? God has graciously extended His kingdom to us through our Lord Jesus Christ's redemptive work, making us His brethren and co-heirs. We should also understand that we have received it as a free gift, not as a birthright or something we can claim as our own. It is an inheritance bestowed upon us.

Therefore, considering this precious inheritance, the kingdom of God, which has been freely given to us by our Lord Jesus Christ, should we be so reckless as to let go of such a blessing when it is offered to us? Will we spurn God's gracious invitation to share in His glory, to partake in all the joy and happiness of the heavenly kingdom? He has united us with His own Son, granting us access to every good thing we could ever desire. And yet, will all of this mean nothing to us? Will we hold it in contempt and reject it? How is it that Satan can exert such control over us?

We can clearly see how St. Paul intended to awaken us earnestly here through various means. Even if we cannot be entirely drawn to God through love, perhaps the threat of His judgement can at least have some positive effect. It may move us to yield so that our desires can be restrained, and our lusts do not overflow so recklessly. But if we stubbornly resist Him, it is as though we are openly running towards Him, challenging His authority. Stating that, with His holy words, He has pronounced our banishment from the kingdom of heaven, yet we continue to disregard His teachings. This is indeed a grave matter.

Furthermore, St. Paul declares that neither fornicators, nor covetous individuals, nor those who are morally impure shall enter the kingdom of God. He does not imply that anyone who has sinned or transgressed is automatically rejected by God. Who among us can claim to be completely free of the vices mentioned here? Rather, he is referring to those who willingly engage in covetousness and immoral behaviour, those who take pleasure in their lusts and have become so hardened in their ways that the fear of God no longer restrains them.

We can observe what he said to the Corinthians, who, despite their faith, had been tainted by similar vices. He reminds them that those who indulge in such behaviours will never inherit the kingdom of God. He is essentially saying that those who live in wickedness, who do not strive against their lusts but instead revel in wrongdoing, will not gain entry into the kingdom of God. In essence, the message is clear: those who persist in a lawless and immoral life, without attempting to fight against their sinful desires, shall never enter the kingdom of God.

At first, even the faithful may be tainted by the sins to which all humanity is susceptible. However, through God's grace and the work of the Holy Spirit, they are cleansed and sanctified. Thus, it is crucial not to return to the mire of impurity. The true meaning of these words is that the wicked, those who lead licentious and immoral lives without resisting their lusts, shall never enter the kingdom of God. Even the faithful, initially stained by the sins common to humanity, must continually battle their sinful nature through repentance. Repentance remains relevant because sin still dwells within us. It is essential that we recognise this and engage in an ongoing struggle against it. St. Paul's exhortation in Romans 6 applies to all who hear it. Those addressed by St. Paul must surely have felt shame when reflecting upon their past lives, as they had strayed far from God, morality, and virtue. Similarly, each one of us should cast our eyes upon our own past with a sense of shame.

And yet, despite this, he tells us that sin must not reign in our mortal bodies, even though it dwells within us. It would indeed be ideal if we were completely free from sin, resembling the angels of heaven. However, St. Paul, recognizing the impossibility of achieving this while still in the world and until we shed our corruption and depart from this transient life, emphasises that sin must not dominate us. Even though we are tainted by various vices, we must strive against them, preventing them from becoming grievous sins that constitute rebellion against God. Instead, they should remain as weaknesses that we acknowledge, seeking God's forgiveness daily. This is why St. Paul instructs us to pray for forgiveness of our sins, acknowledging our constant need for mercy.

Moreover, as we have already discussed in the context of the Epistle to the Galatians, St. Paul asserts that covetous individuals are, in essence, idolaters. While it would be worthwhile to explore this topic in greater detail, our previous discussion suffices to grasp the essence of the matter. In relation to other vices, they indeed cause us to forget God, as our sinful desires lead us astray and preoccupy our hearts and minds, causing us to neglect God. Therefore, it is accurate to say that all wicked desires are idols, as they divert our attention from God's majesty and incite us to rebel against Him, casting off His yoke to submit to Satan.

However, covetousness is rightly labelled idolatry because, once a person succumbs to it, they place their entire happiness in material possessions. Unlike gluttons, who may feel some remorse, or drunkards, fornicators, or other sinners who retain a sense of shame, covetous individuals feel no shame or remorse for their actions. Even when the whole world applauds them and remains unaware of their wickedness, they continue in their sinful ways without any self-reproach. This sets them apart, as they take pride in their wrongdoing. For instance, after cheating and deceiving others, they happily recount their gains, expressing gratitude for their prosperity. Even the most successful among them will proclaim, "Thank God, I have profited greatly today. I have accumulated wealth this month. My fortunes have flourished this year."

Nevertheless, if they examine their hearts deeply, they will discover that, in essence, they are no different from thieves, extortionists, cunning deceivers. The devil, it seems, has blinded their eyes, leaving them devoid of discretion and conscience, unable to recognise their evil deeds. Consequently, because covetous people have reached a point where they no longer fear God enough to restrain themselves, they are referred to as idolaters. Yet, this is not the extent of their wrongdoing; there is another grievous aspect to consider. They place all their happiness in their wealth, becoming so self-assured that they believe no harm can befall them. This pride swells within them to the point where they distance God from themselves, as the proverb says, "if". Therefore, it is not without reason that St. Paul advises the rich of this world not to place their trust in their possessions or exalt themselves because their high opinion of their riches leads them to disregard God completely.

You can observe how covetous individuals misuse their wealth by wholeheartedly fixating on it, despite being expressly warned against this by the prophets and in the Gospels. They live as though they have already found paradise here on earth. This accursed disposition and insatiable greed of covetousness, which blinds and intoxicates all men, is justly called idolatry. It is also deemed the root of all evil because the covetous person always seeks his own gain. Whether it be through deceit, extortion, theft, perjury, murder, treachery, poisoning, or any other means, it makes no difference to him, as long as he can satisfy his desires. This unquenchable thirst for gain results in countless conflicts and bloodshed throughout the world, with some falling victim to poison, while others have their throats slit. All of this can be attributed to the insatiable grip of covetousness. While ambition, fornication, and similar vices bring about a host of vile consequences, it does not absolve the covetous from being tainted by them.

Therefore, it is imperative to understand that St. Paul justly proclaims covetousness as subjugating us to Satan, leading us to forget God, making us so insensitive that we no longer fear God or experience remorse. It inflates our pride to such an extent that God appears insignificant compared to our gold, silver, and riches. This constitutes rank treason, and it is why we are reprimanded here, as the Holy Spirit communicates through the apostle's words. Let us humble ourselves before the majesty of our gracious God, acknowledging our faults, and pray for the grace of true repentance. May we be genuinely grieved and heartily sorry for our transgressions, seeking to dedicate ourselves entirely to Him, so that He may continually remove all corruption from us, causing us to forsake the world, as we were redeemed and cleansed by the blood of our Lord Jesus Christ for this very purpose. While bearing with our weaknesses in the meantime, may He enable us to rid ourselves of them more and more, until He calls us out of this world to unite with Himself in righteousness and holiness. May He grant this grace not only to us but to all the peoples and nations of the earth.