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EPHESIANS iv. 17-19.
"This I say therefore, and testify in the
Lord, that ye no longer walk as the Gentiles
also walk, in the vanity of their mind, being
darkened in their understanding, alienated from
the life of God, because of the ignorance that
is in them, because of the hardening of their
heart: who being past feeling, gave themselves
up to lasciviousness, to work all uncleanness
with greediness."
THESE words are not addressed to the
Ephesians only, but are now addressed also to
you; and that, not from me, but from Paul;
or rather neither from me nor from Paul, but
from the grace of the Spirit. And we then
ought so to feel, as though that grace itself
were uttering them. And now hear what it
saith. "This I say therefore, and testify in
the Lord, that ye no longer walk as the
Gentiles also walk in the vanity of their mind,
being darkened in their understanding, alienated
from the life of God because of the ignorance
that is in them, because of the hardening of
their heart." If then it is ignorance, if it
is hardening, why blame it? if a man is
ignorant, it were just, not that he should be
ill-treated for it, nor be blamed, but that he
should be informed of those things of which he is
ignorant. But mark how at once he cuts them off
from all excuse. "Who bring past feeling"
saith he, "gave themselves up to
lasciviousness, to work all uncleanness with
greediness but ye did not so learn Christ."
Here he shows us, that the cause of their
hardening was their way of life, and that their
life was the consequence of their own indolence
and want of feeling.
"Who bring past feeling," saith he, "gave
themselves up."
Whenever then ye hear, that "God gave them up
unto a reprobate mind" (Rom. i. 28),
remember this expression, that "they gave
themselves up." If then they gave themselves
over, how did God give them over? and if again
God gave them over, how did they give
themselves over? Thou seest the seeming
contradiction. The word, "gave them over,"
then, means this, He permitted them to be
given over. Seest thou, that the impure life
is the ground for like doctrines also? "Every
one," saith the Lord, "that doeth ill hateth
the light, and cometh not to the light."
(John iii. 20.) For how could a
profligate man, one more immersed in the
practice of indiscriminate lewdness than the
swine that wallow in the mire, and who is a
lover of money, and has not so much as any
desire after temperance, enter upon a life like
this? They made the thing, saith he, their
"work." Hence their "hardening" (ver.
19), hence the "darkness of their understand
ing." There is such a thing as bring in the
dark, even while the light is shining, when the
eyes are weak; and weak they become, either joy
the influx of ill humors, or by superabundance
of rheum. And so surely is it also here; when
the strong current of the affairs of this life
overwhelms the perceptive power of the
understanding, it is thrown into a state of
darkness. And in the same way as if we were
placed in the depths under water, we should be
unable to see the sun through the quantity of
water lying, like heart takes place, that is,
an insensibility, whenever there is no fear to
agitate the soul. "There is no fear of
God," it saith, "before his eyes" (Ps.
xxxvi. 1); and again, "The fool hath said
in his heart, There is no God." (Ps.
xiv. 1.) Now blindness arises from no other
cause than from want of feeling; this dogs the
channel; for whenever the fluids are curdled and
collected into one place, the limb becomes dead
and void of feeling; and though thou burn it,
or cut it, or do what thou wilt with it, still
it feels not. So is it also with those
persons, when they have once given themselves
over to lasciviousness: though thou apply the
word to them like fire, or steel, yet noting
touches, nothing reaches them; their limb is
utterly dead. And unless thou canst remove the
insensibility, so as to touch the healthy
members, everything thou doest is vain.
"With greediness," saith he.
Here he has most completely token away their
excuse; for it was in their power, if at least
they chose it, not to be "greedy," nor to be
"lascivious," nor gluttonous, and yet to
enjoy their desires. It was in their power to
partake in moderation of riches, and even of
pleasure and of luxury; but when they indulged
the thing immoderately, they destroyed all.
"To work all uncleanness," saith he.
Ye see how he strips them of all excuse by
speaking of "working uncleanness." They did
not sin, he means, by making a false step, but
they worked out these horrid deeds, and they
made the thing a matter of study. "All
uncleanness"; uncleanness is all adultery,
fornication, unnatural lust, envy, every kind
of profligacy and lasciviousness.
Ver. 20, 21. "But ye did not so learn
Christ," he continues, "if so be that ye
heard Him, and were taught in Him even as
truth is in Jesus."
The expression, "If so be that ye heard
Him," is not that of one doubting, but of one
even strongly affirming: as he also speaks
elsewhere, "If so be that it is a righteous
thing with God to recompense affliction to them
that afflict you." (2 Thess. i. 6.)
That is to say, It was not for these purposes
that "ye learned Christ."
Ver. 22. "That ye put away as concerning
your former manner of life, the old man."
This then surely is to learn Christ, to live
rightly; for he that lives wickedly knows not
God, neither is known of Him; for hear what
he saith elsewhere, "They profess that they
know God, but by their works they deny Him."
(Tit. i. 16.)
"As truth is in Jesus; that ye put away as
concerning your former manner of life, the old
man."
That is to say, It was not on these terms that
thou enteredst into covenant. What is found
among us is not vanity, but truth. As the
doctrines are true, so is the life also. Sin
is vanity and falsehood; but a right life is
truth. For temperance is indeed truth, for it
has a great end; whereas profligacy ends in
nothing.
"Which waxeth corrupt," saith he, "after
the lusts of deceit." As his lusts became
corrupt, so himself also. How then do his
lusts become corrupt? By death alI things are
dissolved; for hear the Prophet, how he
saith, "In that very day his thoughts
perish." (Ps. cxlvi. 4.) And not by
death only, but by many things besides; for
instance, beauty, at the advance of either
disease or old age, withdraws and dies away,
and suffers corruption. Bodily vigor again is
destroyed by the same means; nor does luxury
itself afford the same pleasure in old age, as
is evident from the case of Barzillai: the
history, no doubt, ye know. Or again, in
another sense, lust corrupts and destroys the
old man; for as wool is destroyed by the very
same means by which it is produced, so likewise
is the old man. For love of glory destroys
him, and pleasures will often destroy him, and
"lust" will utterly "deceive" him. For this
is not really pleasure but bitterness and
deceit, all pretense and outward show. The
surface, indeed, of the things is bright, but
the things themselves are only full of misery and
extreme wretchedness, and loath-someness, and
utter poverty. Take off the mask, and lay bare
the true face, and thou shalt see the cheat,
for cheat it is, when that which is, appears
not, and that which is not, is displayed. And
it is thus that impositions are effected.
The Apostle delineates for us four men. Of
these I shall give an explanation. In this
place he mentions two, speaking thus,
"Putting away the old man, be ye renewed in
the spirit of your mind, and put on the new
man." And in the Epistle to the Romans, two
more, as where he saith, "But I see a
different law in my members warring against the
law of my mind, and bringing me into captivity
under the law of sin which is in my members."
(Rom. vii. 23.) And "old man" to the
"outer main" However, three of these four
were subject to corruption. Or rather there are
three, the new man the old, and this, man in
his substance and nature.
Ver. 23. "And that ye be renewed," saith
he, "in the spirit of your mind."
In order that no one may suppose that, whereas
he speaks of old and new, he is introducing a
different person, observe his expression,
"That ye be renewed." To be renewed is,
when the selfsame thing which has grown old is
renewed, Changed from one thing into the
other. So that the subject indeed is the same,
but the change is in that which is accidental.
Just as the body indeed is the same, and the
change in that which is accidental, so is it
here. How then is the renewal to take place?
"In the spirit of your mind," saith he.
Whosoever therefore has the Spirit, will
perform no old deed, for the Spirit will not
endure old deeds. "In the spirit," saith
he, "of your mind," that is, in the spirit
which is in your mind.
Ver. 24. "And put on the new man."
Seest thou that the subject is one, but the
clothing is twofold, that which is put off, and
that which is put on? "The new man," he
continues, "which after God hath been created
in righteousness and holiness of truth." Now
wherefore does he call virtue a man? And
wherefore vice, a man? Because a man cannot be
shown without acting; so that these things, no
less than nature, show a man, whether he be
good or evil. Now as to undress one's self and
to dress one's self is easy, so may we see it
is with virtue and vice. The young man is
strong; wherefore let us also become strong for
the performance of good actions. The young man
has no wrinkle, therefore neither should we
have. The young man wavers not, nor is he
easily taken with diseases, therefore neither
should we be.
Observe here how he calls this realizing of
virtue, this bringing of it into being from
nothing, a "creation." But what? was not
that other former creation after God? No, in
no wise, but after the devil. He is the sole
creator of sin.
How is this? For man is created henceforth,
not of water, nor of each, but "in
righteousness and holiness of truth." What is
this? He straightway created him, he means,
to be a son: for this takes place from
Baptism. This it is which is the reality,"
in righteousness and holiness of truth." There
was of old a righteousness, there was likewise a
holiness with the Jews. Yet was that
righteousness not in truth, but in figure. For
the being clean in body was a type of purity,
not the truth of purity; was a type of
righteousness, not the truth of righteousness.
"In righteousness," saith he, "and
holiness," which are "of truth."
And this expression is used with reference to
falsehood; for many there are, who to them that
are without, seem to be righteous, yet are
false. Now by righteousness is meant universal
virtue. For hearken to Christ, how He
saith, "Except your righteousness shall exceed
the righteousness of the scribes and Pharisees,
ye shall in nowise enter into the kingdom of
heaven." (Matt. v. 20.) And again, he
is called righteous, who has no charge against
him; for so even in courts of justice we say
that that man is righteous, who has been
unrighteously treated, and has not done
unrighteously in return. If therefore we also
before the terrible Tribunal shall be able to
appear righteous one towards another, we may
meet with some lovingkindness. Toward God
indeed it is impossible we should appear so,
whatever we may have to show. For everywhere
He overcometh in what is righteous, as the
Prophet also saith, "That Thou mightest
prevail when Thou comest into judgment." But
if we violate not what is righteous towards each
other, then shall we be righteous. If we shall
be able to show that we have been treated
unrighteously, then Shall we be righteous.
How does he say to them who are already
clothed, "put on"? He is now speaking of
that clothing which is from life and good works.
Before, the clothing was from Baptism,
whereas now it is from the daily life and from
works; no longer "after the lusts of deceit,"
but "after God." But what means the word
"holy"? It is that which is pure, that which
is due; hence also we use the word of the last
duty in the case of the departed, as much as to
say, "I owe them nothing further, I have
nothing else to answer for." Thus it is usual
for us to say, "I have acquitted myself of all
obligations," and the like, meaning, "I owe
nothing more."
Moral. Our part then is, never to put off the
garment of righteousness, which also the
Prophet calls, "the garment of salvation"
(Isa. lxi. 10), that so we may be made
like unto God. For He indeed hath put on
righteousness. This garment let us put on.
Now the word, "put on," plainly declares
nothing else, than that we should never at all
put it off. For hear the Prophet, where he
saith, "He clothed himself also with cursing
as with his garment, and it came into his inward
parts." (Ps. cix. 18.) And again,
"Who coverest Thyself with light as with a
garment." (Ps. civ. 2.) And again, it
is usual with us to speak concerning men, such
an one has "put on" such an one. So then it
is not for one day, nor for two, nor for
three, but he would have us ever arrayed in
virtue, and never stripped of this garment.
For a man is not so disfigured when he is
stripped of his clothing, as when he is stripped
of his virtue. In the former case his
fellow-servants behold his nakedness, in the
latter his Lord and the Angels If ever thou
happen to see any one going out naked through the
public square, tell me, art thou not
distressed? When then thou goest about stripped
of this garment, what shall we say? Seest not
those beggars whom we are wont to call
strollers, how they roam about, how we pity
even them? And yet nevertheless they are
without excuse. We do not excuse them when they
have lost their clothes by gaming; and how
then, if we lose this garment, shall God
pardon us? For whenever the devil sees a man
stripped of his virtue, he straightway disguises
and disfigures his face, and wounds him, and
drives him to great straits.
Let us strip ourselves of our riches, that we
be not stripped of righteousness. The garb of
wealth mars this garment. It is a robe of
thorns.
Thorns are of this nature; and the more closely
they are wrapped around us, the more naked are
we made. Lasciviousness strips us of this
garment; for it is a fire, and the fire will
consume this garment. Wealth is a moth; and as
the moth eats through all things alike, and
spares not even silken garments, so does this
also. All these therefore let us put off, that
we may become righteous, that we may "put on
the new man." Let us keep nothing old,
nothing outward, nothing that is "corrupt."
Virtue is not toilsome, she is not difficult to
attain. Dost thou not see them that are in the
mountains? They forsake both houses, and
wives, and children, and all pre minence, and
shut themselves away from the world, and clothe
themselves in sackcloth, and strew ashes beneath
them; they wear collars hung about their necks,
and have pent themselves up in a narrow cell.
Nor do they stop here, but torture themselves
with fastings and continual hunger. Did I now
enjoin you to do the like, would ye not all
start away? Would ye not say, it is
intolerable? But no, I say not that we must
needs do anything like this:-I would fain
indeed that it were so, still I lay down no
law. What then? Enjoy thy baths, take care
of thy body, and throw thyself freely into the
world, and keep a household, have thy servants
to wait on thee, and make free use of thy meats
and drinks! But everywhere drive out excess,
for that it is which causes sin, and the same
thing, whatever it be, if it becomes
excessive, becomes a sin; so that excess is
nothing else than sin. For observe, when anger
is excited above what is meet, then it rushes
out into insult, then it commits every sort of
injury; so does inordinate passion for beauty,
for riches, for glory, or for anything else.
And tell me not, that indeed, those of whom I
spoke were strong; for many far weaker and
richer, and more luxurious than thou art, have
taken upon them that austere and rugged life.
And why speak I of men? Damsels not yet
twenty years old, who have spent their whole
time in inner chambers, and in a delicate and
effeminate mode of life, in inner chambers full
of sweet ointments and perfumes, reclining on
soft couches, themselves soft in their nature,
and rendered yet more tender by their over
indulgence, who all the day long have had no
other business than to adorn themselves, to wear
jewels, and to enjoy every luxury, who never
waited on themselves, but had numerous handmaids
standing beside them, who wore soft raiment
softer than their skin, fine linen and
delicate, who reveled continually in roses and
such like sweet odors,-yea, these very
ones, in a moment, seized with Christ's
flame, have put off all that indolence and even
their very nature, have forgotten their
delicateness and youth, and like so many noble
wrestlers, have stripped themselves of that soft
clothing, and rushed into the midst of the
contest.
And perhaps I shall appear to be telling things
incredible, yet nevertheless are they true.
These then, these very tender damsels, as I
myself have heard, have brought themselves to
such a degree of severe training, that they will
wrap the coars est horsehair about their own
naked bodies, and go with those tender soles
unsandaled, and will lie upon a bed of leaves:
nay more, that they watch the greater part of
the night, and that they take no heed of
perfumes nor of any other of their old delights,
but will even let their head, once so carefully
dressed, go without special care, with the hair
just plainly and simply bound up, so as not to
fall into unseemliness. And their only meal is
in the evening, a meal not even of herbs nor of
bread, but of flour and beans and pulse and
olives and figs. They spin without
intermission, and labor far harder than their
handmaids at home. What more? they will take
upon them to wait upon women who are sick,
carrying their beds, and washing their feet.
Nay, many of them even cook. So great is the
power of the flame of Christ; so far does their
zeal surpass their very nature.
However, I demand nothing like this of you,
seeing ye have a mind to be outstripped by
women. Yet at least, if there be any tasks not
too laborious, at least perform these: restrain
the rude hand, and the incontinent eye. What
is there, tell me, so hard, what so
difficult? Do what is just and right, wrong no
man, be ye poor or rich, shopkeepers or hired
servants; for unrighteousness may extend even to
the poor. Or see ye not how many broils these
engage in, and turn all things upside down?
Marry freely, and have children. Paul also
gave charge to such, to such he wrote. Is that
struggle I spoke of too great, and the rock too
lofty, and its top too nigh unto Heaven, and
art thou unable to attain to such an height? At
least then lay hold on lesser things, and aim at
those which are lower. Hast thou not courage to
get rid of thine own riches? At least then
forbear to seize on the things of others, and to
do them wrong. Art thou unable to fast? At
least then give not thyself to self-indulgence.
Art thou unable to lie upon a bed of leaves?
Still, prepare not for yourselves couches
inlaid with silver; but use a couch and
coverings formed not for display, but for
refreshment; not couches of ivory. Make
thyself small. Why fill thy vessel with
overwhelming cargoes? If thou be lightly
equipped, thou shalt have nothing to fear, no
envy, no robbers, no liers in wait. For
indeed thou art not so rich in money as thou art
in cares. Thou aboundest not so much in
possessions, as in anxieties and in perils,
"which bring in many temptations and lusts."
(1 Tim. vi. 9.) These things they
endure, who desire to gain great possessions.
I say not, minister unto the sick; yet, at
least, bid thy servant do it. Seest thou then
how that this is no toilsome task? No, for how
can it be, when tender damsels surpass us by so
great a distance? Let us be ashamed of
ourselves, I entreat you; for in worldly
matters, to be sure, we in no point yield to
them, neither in wars, nor in games; but in
the spiritual contest they get the advantage of
us, and are the first to seize the prize, and
soar higher, like so many eagles: whilst we,
like jackdaws, are ever living in the steam and
smoke; for truly is it the business of
jackdaws, and of greedy dogs, to be setting
one's thoughts upon caterers and cooks.
Hearken about the women of old; they were great
characters, great women and admirable; such
were Sarah, Rebekah, Rachel, Deborah, and
Hannah; and such there were also in the days of
Christ. Yet did they in no case outstrip the
men, but occupied the second rank. But now it
is the very contrary; women outstrip and eclipse
us. How contemptible! What a shame is this!
We hold the place of the head, and are
surpassed by the body. We are ordained to rule
over them; not merely that we may rule, but
that we may rule in goodness also; for he that
ruleth, ought especially to rule in this
respect, by excelling in virtue; whereas if he
is surpassed, he is no longer ruler Perceive ye
how great is the power of Christ's coming? how
He dissolved the curse? For indeed there are
more virgins than before among women, there is
more modesty in those virgins, and there are
more widows. No woman would lightly utter so
much as an unseemly word. Wherefore then, tell
me, dost thou use filthy speech? For tell me
not that they were virgins in despondency or
despair.
The sex is fond of ornament, and it has this
failing. Yet even in this you husbands surpass
them, who pride yourselves even upon them, as
your own proper ornament; for I do not think
that the wife is so ostentatious of her own
jewels, as the husband is of those of his wife.
He is not so proud of his own golden girdle, as
he is of his wife's wearing jewels of gold. So
that even of this you are the causes, who light
the spark and kindle up the flame. But what is
more, it is not so great a sin in a woman as in
a man. Thou art ordained to regulate her; in
every way thou claimest to have the pre minence.
Show her then in this also, that thou takest no
interest in this costliness of hers, by thine
own apparel. It is more suitable for a woman to
adorn herself, than for a man. If then thou
escape not the temptation, how shall she escape
it? They have moreover their share of
vainglory, but this is common to them with men.
They are in a measure passionate, and this
again is common to them with men. But as to
those things wherein they excel, these are no
longer common to them with men; their sanctity,
I mean, their fervency, their devotion, their
love towards Christ. Wherefore then, one may
say, did Paul exclude them from the teacher's
seat? And here again is a proof how great a
distance they were from the men, and that the
women of those days were great. For, tell me,
while Paul was teaching, or Peter, or those
saints of old, had it been right that a woman
should intrude into the office? Whereas we have
gone on till we have come so debased, that it is
worthy of question, why women are not teachers.
So truly have we come to the same weakness as
they. These things I have said not from any
desire to elate them, but to shame ourselves,
to chastise, and to admonish us, that so we may
resume the authority that belongs to us, not
inasmuch as we are greater in size, but because
of our foresight, our protection of them, and
our virtue. For thus shall the body also be in
the order which befits it, when it has the best
head to rule. And God grant that all, both
wives and husbands, may live according to His
good pleasure, that we may all in that terrible
day be counted worthy to enjoy the lovingkindness
of our Master, and to attain those good things
which are promised in Jesus Christ our Lord,
with whom to the Father, together with the
Holy Ghost, be glory, might, and honor, now
and forever and ever. Amen.
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