Homily XVIII.
Ephesians v. 5, 6
"For this ye know of a surety, that no fornicator, nor unclean person, nor covetous man, which is an idolater, hath any inheritance in the kingdom of Christ and God. Let no man deceive you with empty words: for because of these things cometh the wrath of God upon the sons of disobedience."
There were, it is likely, in the time of our forefathers also, some who "weakened the hands of the people" (Jer. xxxviii. 4.), and brought into practice that which is mentioned by Ezekiel,--or rather who did the works of the false prophets, who "profaned God among His people for handfuls of barley" (Ezek. xiii. 19.); a thing, by the way, done methinks by some even at this day. When, for example, we say that he who calleth his brother a fool shall depart into hell-fire, others say, "What? Is he that calls his brother a fool to depart into hell-fire? Impossible," say they. And again, when we say that "the covetous man is an idolater," in this too again they make abatements, and say the expression is hyperbolical. And in this manner they underrate and explain away all the commandments. It was in allusion then to these that the blessed Paul, at this time when he wrote to the Ephesians, spoke thus, "For this ye know, [376] that no fornicator, nor unclean person, nor covetous man, which is an idolater, hath any inheritance in the kingdom of Christ and God"; adding, "let no man [377] deceive you with empty words." Now "empty words" are those which for a while are gratifying, but are in nowise borne out in facts; because the whole case is a deception.
"Because of these things cometh the wrath of God upon the sons of disobedience."
Because of "fornication," he means, because of "covetousness," because of "uncleanness," or both because of these things, and because of the "deceit," [378] inasmuch as there are deceivers. "Sons of disobedience"; he thus calls those who are utterly disobedient, those who disobey Him.
Ver. 7, 8. "Be not ye, therefore, partakers with them. For ye were [379] once darkness, but are now light in the Lord."
Observe how wisely he urges them forward; first, from the thought of Christ, that ye love one another, and do injury to no man; then, on the other hand, from the thought of punishment and hell-fire. "For ye were once darkness," says he, "but are now light in the Lord." Which is what he says also in the Epistle to the Romans; "What fruit then had ye at that time in the things whereof ye are now ashamed?" (Rom. vi. 21.), and reminds them of their former wickedness. That is to say, thinking what ye once were, and what ye are now become, do not run back into your former wickedness, nor do "despite to the grace" (Heb. x. 29.) of God.
"Ye were once darkness, but are now light in the Lord!"
Not, he says, by your own virtue, but through the grace of God has this accrued to you. That is to say, ye also were sometime worthy of the same punishments, but now are so no more. "Walk" therefore "as children of light." What is meant however by "children of light," he adds afterwards.
Ver. 9, 10. "For the fruit [380] of the light is in all goodness and righteousness and truth, proving what is well-pleasing unto the Lord."
"In all goodness," [381] he says: this is opposed to the angry, and the bitter: "and righteousness"; this to the covetous: "and truth"; this to false pleasure: not those former things, he says, which I was mentioning, but their opposites. "In all"; that is, the fruit of the Spirit ought to be evinced in everything. "Proving what is well-pleasing unto the Lord"; so that those things are tokens of a childish and imperfect mind.
Ver. 11, 12, 13. "And have no fellowship with the unfruitful works of darkness, but rather even reprove them. For the things which are done by them in secret it is a shame even to speak of. But all things when they are reproved, are made manifest by the light."
He had said, "ye are light." Now the light reproves by exposing the things which take place in the darkness. So that if ye, says he, are virtuous, and conspicuous, the wicked will be unable to lie hidden. For just as when a candle is set, all are brought to light, and the thief cannot enter; so if your light shine, the wicked being discovered shall be caught. So then it is our duty to expose them. How then does our Lord say, "Judge not, that ye be not judged"? (Matt. vii. 1, 3.) Paul did not say "judge," he said "reprove," that is, correct. And the words, "Judge not, that ye be not judged," He spoke with reference to very small errors. Indeed, He added, "Why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye?" But what Paul is saying is of this sort. As a wound, so long as it is imbedded and concealed outwardly, and runs beneath the surface, receives no attention, so also sin, as long as it is concealed, being as it were in darkness, is daringly committed in full security; but as soon as "it is made manifest," becomes "light"; not indeed the sin itself, (for how could that be?) but the sinner. For when he has been brought out to light, when he has been admonished, when he has repented, when he has obtained pardon, hast thou not cleared away all his darkness? Hast thou not then healed his wound? Hast thou not called his unfruitfulness into fruit? Either this is his meaning, [382] or else what I said above, that your life "being manifest, is light." For no one hides an irreproachable life; whereas things which are hidden, are hidden by darkness covering them.
Ver. 14. "Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall shine upon thee."
By the "sleeper" and the "dead," he means the man that is in sin; for he both exhales noisome odors like the dead, and is inactive like one that is asleep, and like him he sees nothing, but is dreaming, and forming fancies and illusions. Some indeed read, [383] "And thou shalt touch Christ"; but others, "And Christ shall shine upon thee"; and it is rather this latter. Depart from sin, and thou shalt be able to behold Christ. "For every one that doeth ill, hateth the light, and cometh not to the light." (John iii. 20.) He therefore that doeth it not, cometh to the light.
Now he is not saying this with reference to the unbelievers only, for many of the faithful, no less than unbelievers, hold fast by wickedness; nay, some far more. Therefore to these also it is necessary to exclaim, "Awake, [384] thou that sleepest, and arise from the dead, and Christ shall shine upon thee." To these it is fitting to say this also, "God is not the God of the dead, but of the living." (Matt. xxii. 32.) If then he is not the God of the dead, let us live.
Now there are some who say that the words, "the covetous man is an idolater," are hyperbolical. However, the statement is not hyperbolical, it is true. How, and in what way? Because the covetous man apostatizes from God, just as the idolater does. And lest you should imagine this is a bare assertion, there is a declaration of Christ which saith, "Ye cannot serve God and Mammon." (Matt. vi. 24.) If then it is not possible to serve God and Mammon, they who serve Mammon have thrown themselves out of the service of God; and they who have denied His sovereignty, and serve lifeless gold, it is plain enough that they are idolaters. "But I never made an idol," a man will say, "nor set up an altar, nor sacrificed sheep, nor poured libations of wine; no, I came into the church, and lifted up my hands to the Only-begotten Son of God; I partake of the mysteries, I communicate in prayer, and in everything else which is a Christian's duty. How then," he will say, "am I a worshiper of idols?" Yes, and this is the very thing which is the most astonishing of all, that when thou hast had experience, and hast "tasted" the lovingkindness of God, and "hast seen that the Lord is gracious" (Ps. xxxiv. 8.), thou shouldest abandon Him who is gracious, and take to thyself a cruel tyrant, and shouldest pretend to be serving Him, whilst in reality thou hast submitted thyself to the hard and galling yoke of covetousness. Thou hast not yet told me of thy own duty done, but only of thy Master's gifts. For tell me, I beseech thee, whence do we judge of a soldier? Is it when he is on duty guarding the king, and is fed by him, and called the king's own, or is it when he is minding his own affairs and interests? To pretend to be with him, and to be attentive to his interests, whilst he is advancing the cause of the enemy, we declare to be worse than if he breaks away from the king's service, and joins the enemy. Now then thou art doing despite to God, just as an idolater does, not with thine own mouth singly, but with the ten thousands of those whom thou hast wronged. Yet you will say, "an idolater he is not." But surely, whenever they say, "Oh! that Christian, that covetous fellow," then not only is he himself committing outrage by his own act, but he frequently forces those also whom he has wronged to use these words; and if they use them not, this is to be set to the account of their reverence.
Do we not see that such is the fact? What else is an idolater? Or does not he too worship passions, oftentimes not mastering his passions? I mean, for example, when we say that the pagan idolater worships idols, he will say, "No, but it is Venus, or it is Mars." And if we say, Who is this Venus? the more modest amongst them will say, It is pleasure. Or what is this Mars? It is wrath. And in the same way dost thou worship Mammon. If we say, Who is this Mammon? It is covetousness, and this thou art worshiping. "I worship it not," thou wilt say. Why not? Because thou dost not bow thyself down? Nay, but as it is, thou art far more a worshiper in thy deeds and practices; for this is the higher kind of worship. And that you may understand this, look in the case of God; who more truly worship Him, they who merely stand up at the prayers, or they who do His will? Clearly enough, these latter. The same also is it with the worshipers of Mammon; they who do his will, they truly are his worshipers. However, they who worship the passions are oftentimes free from the passions. One may see a worshiper of Mars oftentimes governing his wrath. But this is not true of thee; thou makest thyself a slave to thy passion.
Yes, but thou slayest no sheep? No, thou slayest men, reasonable souls, some by famine, others by blasphemies. Nothing can be more frenzied than a sacrifice like this. Who ever beheld souls sacrificed? How accursed is the altar of covetousness! When thou passest by this idol's altar here, thou shalt see it reeking with the blood of bullocks and goats; but when thou shalt pass by the altar of covetousness, thou shalt see it breathing the shocking odor of human blood. Stand here before it in this world, and thou shalt see, not the wings of birds burning, no vapor, no smoke exhaled, but the bodies of men perishing. For some throw themselves among precipices, others tie the halter, others thrust the dagger through their throat. Hast thou seen the cruel and inhuman sacrifices? Wouldest thou see yet more shocking ones than these? Then I will show thee no longer the bodies of men, but the souls of men slaughtered in the other world. Yes, for it is possible for a soul to be slain with the slaughter peculiar to the soul; for as there is a death of the body, [385] so is there also of the soul. "The soul that sinneth," saith the Prophet, "it shall die." (Ezek. xviii. 4.) The death of the soul, however, is not like the death of the body; it is far more shocking. For this bodily death, separating the soul and the body the one from the other, releases the one from many anxieties and toils, and transmits the other into a manifest abode: then when the body has been in time dissolved and crumbled away, it is again gathered together in incorruption, and receives back its own proper soul. Such we see is this bodily death. But that of the soul is awful and terrific. For this death, when dissolution takes place, does not let it pass, as the body does, but binds it down again to an imperishable body, and consigns it to the unquenchable fire. This then is the death of the soul. And as therefore there is a death of the soul, so is there also a slaughter of the soul. What is the slaughter of the body? It is the being turned into a corpse, the being stripped of the energy derived from the soul. What is the slaughter of the soul? It is its being made a corpse also. And how is the soul made a corpse? Because as the body then becomes a corpse when the soul leaves it destitute of its own vital energy, so also does the soul then become a corpse, when the Holy Spirit leaves it destitute of His spiritual energy.