Ephesians 4:17–25

It is the duty of the teacher to build up and restore the souls of his disciples, not only by counseling and instructing them, but also by alarming them, and delivering them up to God. For when the words spoken by men as coming from fellow-servants are not sufficient to kindle the soul, it then becomes necessary to make over the case to God. This accordingly Paul does also; for having discoursed concerning lowliness, and concerning unity, and concerning our duty not to rise up one against another, hear what he says. "This I say therefore, and testify in the Lord, that ye no longer walk as the Gentiles also walk." He does not say, "That ye henceforth walk not as ye are now walking," for that expression would have struck too hard. But he plainly indicates the same thing, only he brings his example from others. And so in writing to the Thessalonians, he does this very same thing, where he says, "Not in the passion of lust, even as the Gentiles which know not God." Ye differ from them, he means to say, in doctrine, but that is wholly God's work: what I require on your path is the life and the course of behavior that is after God. This is your own. And I call the Lord to witness what I have said, that I have not shrunk, but have told you how ye ought to walk.

"In the vanity," saith he, "of their mind."

What is vanity of mind? It is the being busied about vain things. And what are those vain things, but all things in the present life? Of which the Preacher saith, "Vanity of vanities, all is vanity." But a man will say, If they be vain and vanity, wherefore were they made? If they are God's works, how are they vain? And great is the dispute concerning these things. But hearken, beloved: it is not the works of God which he calls vain; God forbid! The Heaven is not vain, the earth is not vain,-God forbid!-nor the sun, nor the moon and stars, nor our own body. No, all these are "very good." But what is vain? Let us hear the Preacher himself, what he saith; "I planted me vineyards, I gat me men singers and women singers, I made me pools of water, I had great possession of herds and flocks, I gathered me also silver and gold, and I saw that these are vanity." And again, "Vanity of vanities, all things are vanity." Hear also what the Prophet saith, "He heapeth up riches, and knoweth not who shall gather them." Such is "vanity of vanities," your splendid buildings, your vast and overflowing riches, the herds of slaves that bustle along the public square, your pomp and vainglory, your high thoughts, and your ostentation. For all these are vain; they came not from the hand of God, but are of our own creating. But why then are they vain? Because they have no useful end. Riches are vain when they are spent upon luxury; but they cease to be vain when they are "dispersed and given to the needy." But when thou hast spent them upon luxury, let us look at the end of them, what it is;-grossness of body, flatulence, pantings, fullness of belly, heaviness of head, softness of flesh, feverishness, enervation; for as a man who shall draw into a leaking vessel labors in vain, so also does the one who lives in luxury and self-indulgence draw into a leaking vessel. But again, that is called "vain," which is expected indeed to contain something, but contains it not;-that which men call empty, as when they speak of "empty hopes." And generally that is called "vain," which is bare and purposeless, which is of no use. Let us see then whether all human things are not of this sort. "Let us eat and drink, for tomorrow we die?" What then, tell me, is the end? Corruption. Let us put on clothing and raiment. And what is the result? Nothing. Such are the lives of the Greeks. They philosophized, but in vain. They made a show of a life of hardship, but of mere hardship, not looking to any beneficial end, but to vainglory, and to honor from the many. But what is the honor of the many? It is nothing, for if they themselves which render the honor perish, much more does the honor. He that renders honor to another, ought first to render it to himself; for if he gain not honor for himself, how can he ever render it to another? Whereas now we seek even honors from vile and despicable characters, themselves dishonorable, and objects of reproach. What kind of honor then is this? Perceive ye, how that all things are "vanity of vanities"? Therefore, saith he, "in the vanity of their mind."

But further, is not their religion of this sort, wood and stone? He hath made the sun to shine for a lamp to light us. Who will worship his own lamp? The sun supplies us with light, but where he cannot, a lamp can do it. Then why not worship thy lamp? "Nay," one will say, "I worship the fire." Oh, how ridiculous! So great is the absurdity, and yet look again at another absurdity. Why extinguish the object of thy worship? Why destroy, why annihilate thy god? Wherefore dost thou not suffer thy house to be filled with him? For if the fire be god, let him feed upon thy body. Put not thy god under the bottom of thy kettle, or thy cauldron. Bring him into thy inner chambers, bring him within thy silken draperies. Whereas not only dost thou not bring him in, but if by any accident he has found entrance, thou drivest him out from every place, thou callest everybody together, and, as though some wild beast had entered, thou weepest and wailest, and callest the presence of thy god an overwhelming calamity. I have a God, and I do all I can to enshrine Him in my bosom, and I deem it my true bliss, not when He visits my dwelling, but when I can draw Him even to my heart. Do thou too draw the fire to thine heart. This is folly and vanity. Fire is good for use, not for adoration; good for ministration and for service, to be my slave, not to be my master. It was made for me, not I for it. If thou art a worshiper of fire, why recline upon thy couch thyself, and order thy cook to stand before thy god? Take up the art of cookery thyself, become a baker if thou wilt, or a coppersmith, for nothing can be more honorable than these arts, since these are they that thy god visits. Why deem that art a disgrace, where thy god is all in all? Why commit it to thy slaves, and not be ambitious of it thyself? Fire is good, inasmuch as it is the work of a good Creator, but it is not God. It is the work of God, it was not called God. Seest thou not how ungovernable is its nature;-how when it lays hold on a building it stops nowhere? But if it seizes anything continuous, it destroys all; and, except the hands of workmen or others quench its fury, it knows not friends nor foes, but deals with all alike. Is this then your god, and are ye not ashamed? Well indeed does he say, "in the vanity of their mind."

But the sun, they say, is God. Tell me, how and wherefore. Is it that he sheds abundance of light? Yet dost thou not see him overcome by clouds, and in bondage to the necessity of nature, and eclipsed, and hidden by the moon? And yet the cloud is weaker than the sun; but still it often gains the mastery of him. And this indeed is the work of God's wisdom. God must needs be all sufficient: but the sun needs many things; and this is not like a god. For he requires air to shine in, and that, too, thin air; since the air, when it is greatly condensed, suffers not the rays to pass through it. He requires also water, and other restraining power, to prevent him from consuming. For were it not that fountains, and lakes, and rivers, and seas, formed some moisture by the emission of their vapors, there would be nothing to prevent an universal conflagration. Dost thou see then, say ye, that he is a god? What folly, what madness! A god, say ye, because he has power to do harm. Nay, rather, for this very reason is he no god, because where he does harm he needs nothing; whereas, where he does good, he requires many things besides. Now to do harm, is foreign to God's nature; to do good, is His property. Where then the reverse is the case, how can he be God? Seest thou not that poisonous drugs injure, and need nothing; but when they are to do good, need many things? For thy sake then is he such as he is, both good, and powerless; good, that thou mayest acknowledge his Lord; and powerless, that thou mayest not say that he is lord. "But," say they, "he nourishes the plants and the seeds." What then, at that rate is not the very dung a god? for even that also nourishes. And why not at that rate the scythe as well, and the hands of the husbandman? Prove to me that the sun alone does the work of nourishing without needing the help of either earth, or water, or tillage; but let the seeds be sown, and let him shed forth his rays, and produce the ears of corn. But now if this work be not his alone, but that of the rains also, wherefore is not the water a god also? But of this I speak not yet. Why is not the earth too a god, and why not the dung, and the hoe? Shall we then, tell me, worship all? Alas, what trifling! And indeed rather might the ear of corn be produced without sun, than without earth and water; and so with plants and all other things. Were there no earth, none of these things could ever appear. And if any one, as children and women do, were to put some earth into a pot, and to fill up the pot with a quantity of dung, and to place it under the roof, plants, though they may be weak ones, will be produced from it. So that the contribution of the earth and of the dung is greater, and these therefore we ought to worship rather than the sun. He requires the sky, he requires the air, he requires these waters, to prevent his doing harm, to be as bridles to curb the fierceness of his power, and to restrain him from letting loose his rays over the world, like some furious horse. And now tell me, where is he at night? Whither has your god taken his departure? For this is not like a god, to be circumscribed and limited. This is in fact the property of bodies only. But, say they, there is some sort of power residing in him, and he has motion. Is this power then, I pray you, itself God? Why then is it insufficient in itself, and why does it not restrain the fire? For again, I come to the same argument. But what is that power? Is it productive of light, or does it by the sun give light, though of itself possessing none of these qualities? If so, then is the sun superior to it. How far shall we unwind this maze?

Again, what is water? is not that too, they say, a god? This again is a matter of truly absurd disputation. Is that not a god, they say, which we make use of for so many purposes? And so again, in like manner, of the earth. Truly "they walk in the vanity of their mind, being darkened in their understanding."

But these words he is now using concerning life and conduct. The Greeks are fornicators and adulterers. Of course. They who paint to themselves such gods as these, will naturally do all these things; and if they can but escape the eyes of men, there is no one to restrain them. For what will avail the argument of a resurrection, if it appear to them a mere fable? Yea, and what that of the torments of hell?-they too are but a fable. And mark the Satanic notion. When they are told of gods who are fornicators, they deny that these are fables, but believe them. Yet whenever any shall discourse to them of punishment, "these," they say, "are poets, men who turn everything into fable, that man's happy condition may be on all sides overturned."

But the philosophers, it is said, discovered something truly grand, and far better than these. How? They who introduced fate, and who tell us that nothing is providential, and that there is no one to care for anything, but that all things consist of atoms? Or, others again who say that God is a body? Or who, tell me, are they? Are they those who would turn the souls of men into the souls of dogs, and would pervade mankind that one was once a dog, and a lion, and a fish? How long will ye go on and never cease trifling, "being darkened in the understanding"? for they say and do all things as though they were indeed in the dark, both in those things which concern doctrine, and those which concern life and conduct; for the man who is in darkness sees none of the things which lie before him, but oftentimes when he sees a rope, he will take it for a live serpent; or again, if he is caught by a hedge, he will think that a man or an evil spirit has hold of him, and great is the alarm, and great the perturbation. Such as these are the things they fear. "There were they in great fear," it saith, "where no fear was"; but the things which they ought to fear, these they fear not. But just as children in their nurses' arms thrust their hands incautiously into the fire, and boldly into the candle also, and yet are scared at a man clothed in sackcloth; just so these Greeks, as if they were really always children, (as some one also amongst themselves has said, the Greeks are always children,) fear those things that are no sins, such as filthiness of the body, the pollution of a funeral, a bed, or the keeping of days, and the like: whereas those which are really sins, unnatural lust, adultery, fornication, of these they make no account at all. No, you may see a man washing himself from the pollution of a dead body, but from dead works, never; and, again, spending much zeal in the pursuit of riches, and yet supposing the whole is undone by the crowing of a single cock. "So darkened are they in their understanding." Their soul is filled with all sorts of terrors. For instance: "Such a person," one will say, "was the first who met me, as I was going out of the house"; of course ten thousand evils must certainly ensue. At another time, "the wretch of a servant in giving me my shoes, held out the left shoe first,"-terrible mishaps and mischiefs! "I myself in coming out set forth with the left foot foremost"; and this too is a token of misfortune. And these are the evils that occur about the house. Then, as I go out, my right eye shoots up from beneath. This is a sure sign of tears. Again the women, when the reeds strike against the standards, and ring, or when they themselves are scratched by the shuttle, turn this also into a sign. And again, when they strike the web with the shuttle, and do it with some vehemence, and then the reeds on the top from the intensity of the blow strike against the standards and ring, this again they make a sign, and ten thousand things besides, deserving of ridicule. And so if an ass should bray, or a cock should crow, or a man should sneeze, or whatever else may happen, like men bound with ten thousand chains, or, as I was saying, like men confined in the dark, they suspect everything, and are more slavish than all the slaves in the world.

But let it not be so with us. But scorning all these things, as men living in the light, and having our citizenship in Heaven, and having nothing in common with earth, let us regard but one thing as terrible, that is, sin, and offending against God. And if there be not this, let us scorn all the rest, and him that brought them in, the Devil. For these things let us give thanks to God. Let us be diligent, not only that we ourselves be never caught by this slavery, but if any of those who are dear to us have been caught, let us break his bonds asunder, let us release him from this most bitter and contemptible captivity, let us make him free and unshackled for his course toward Heaven, let us raise up his flagging wings, and teach him to be wise for life and doctrine's sake.

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 being 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.

Consider what Paul calls "futility of mind." This occurs when someone has a mind but does not use it for contemplation, instead surrendering it to captivity under Satan.

Branding, in fine, such as had denied themselves-Christians, to wit-on the score of having "delivered themselves up to the working of every impunity," "But ye," he says, "not so have learnt Christ.

It is proper for a teacher not only to exhort, but also to instill fear, showing that God Himself stands before His disciples, as Paul does here. "I adjure," he says, you "by the Lord," that is, I call the Lord as witness that I have not hidden from you what needed to be said. And he did not say: do not live as you live, so as not to wound them, but: "as the other nations walk," correcting them by the example of others. They walked "in the vanity" of their "mind" because they served idols, were slaves to passions, and gave themselves over to the vanity of the world. And what is called vanity is so called because we make use of it vainly; for it is not vain by its own nature, since all things were created very good.

The Apostle previously admonished the Ephesians to persevere in ecclesial unity by describing to them its quality and pattern (4:1). In the part that follows he teaches them the way to remain within the Church's unity. First, he gives them precepts by which they can remain in ecclesial unity. First, he sets down precepts for everyone. First, he expresses certain general precepts to which all the others can be reduced. Since the Apostle's intention is to draw them away from their old customs to embrace Christ's new teaching, first, he demonstrates how the doctrine of Christ is just the opposite of the old pagan perversity. Secondly, he offers them incentives to leave it behind and adopt the way of Christ (4:22).

That you will be able to carry out, he says, what I have spoken of above, I say, not beseeching you as previously, rather I say and testify to what I have asserted. "I testify again to every man circumcising himself that he is a debtor to the whole law" (Gal. 5:3). "I charge thee, before God and Jesus Christ, who shall judge the living and the dead..." (2 Tim. 4:1). And what does he bear witness to here? That henceforward, from the moment you believed and were converted to Christ, since you "are now clean" (Jn. 13:10), you walk not as also the Gentiles walk. To walk here means to live: "If we live in the Spirit, let us also walk in the Spirit" (Gal. 5:25). This should not be as the Gentiles walk: "You know that, when you were heathens, you went to dumb idols according as you were led" (1 Cor. 12:2). You must not walk in such a manner: "My son, walk not with them: restrain thy foot from their paths" (Prov. 1:15).

Then, in saying in the vanity of their mind, he gives the reason for his prohibition. Note that to walk spiritually is to make progress. "The path of the just is right to walk in" (Is. 26:7), and to Abraham it was said: "Walk before me, and be perfect" (Gen. 17:1). There are three norms immanent in man by which he must be guided and regulated if he is to walk justly and make spiritual progress. In man, one of these is the reason which judges about what is to be done in concrete circumstances. Another is the understanding of universal principles, called synderesis; and thirdly, there is the divine law or God. Actions are good and meritorious when the person is guided by these three in their proper interrelations; namely, when the action is in accord with the judgment of reason, and this reason judges according to true understanding, or synderesis; and this synderesis is, in turn, directed by the divine law.

The life of the Gentiles did not resemble this, it was lacking these three. First of all, rational judgment was missing since they walked in the vanity of their mind. Mind here is the power to apprehend through which we judge about individual objects. Hence, a man is called upright when he judges correctly about what should be done. But this mind is sometimes upright, and at other times vain. It is termed upright when, guided by appropriate norms, it attains to the proper end; it is vain when, led by the wrong norms, it does not achieve the proper end. "All men are vain, in whom there is not the knowledge of God" (Wis. 13:1), "because they became vain in their thoughts" (Rom. 1:21) "and walked after vanity and are become vain" (Jer. 2:5).

There is such a thing as being in the dark, even while the light is shining, when the eyes are weak; and weak they become, either by 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 a sort of barrier, above us, so surely, in the eyes of the understanding also a blindness of the 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"; and again, "The fool hath said in his heart, There is no God." Now blindness arises from no other cause than from want of feeling; this clogs 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.

So then, brothers and sisters, after the God of truth I address to you an appeal that you may give heed to the words written, that you may save both yourselves and him who reads an address in your midst. For as a reward I ask of you repentance with the whole heart, while you bestow upon yourselves salvation and life. For by so doing we shall set a mark for all the young who wish to be diligent in godliness and the goodness of God. And let not us, in our folly, feel displeasure and indignation, whenever any one admonishes us and turns us from unrighteousness to righteousness. For there are some wicked deeds which we commit, and know it not, because of the double-mindedness and unbelief present in our breasts, and our understanding is darkened by vain desires. Let us, therefore, work righteousness, that we may be saved to the end. Blessed are they who obey these commandments, even if for a brief space they suffer in this world, and they will gather the imperishable fruit of the resurrection. Let not the godly man, therefore, grieve; if for the present he suffer affliction, blessed is the time that awaits him there; rising up to life again with the fathers he will rejoice for ever without a grief.

By "hardness of heart" he means a complete lack of remorse. When parts of the body are hardened, they feel no sensation, as though they were completely dead. This may happen to the heart.

Although the light of the knowledge of God and of a pure life was shining, they darkened themselves, having weakened the sight of the soul with the gloom of passions and worldly cares. Indeed, passions and worldly concerns represent a great and hard-to-cross torrent that darkens the mind. Therefore, those who live in this way are also alienated from the life of God, that is, from the life according to God. For the rational life consists in comprehending the truth. And he who is blind to it does not truly live, since truth is the essence and light of the mind.

So, if they are in ignorance, why do you blame them? One who is ignorant should be taught, not accused. But this ignorance, he says, arose in them as a result of hardening, that is, insensibility; and the insensibility as a result of their inclination toward an impure life, so that they are worthy of accusation. But listen to what follows further.

Why did the Gentiles walk in vanity? Obviously because in performing such acts their reason is not guided by an enlightened understanding, but an erroneous one. This is what he says about them having their understanding darkened. "Their foolish heart was darkened" (Rom. 1:21), and "they have not known nor understood: they walk on in darkness" (Ps. 81:5). This is traceable to their not sharing in the divine light, or not being enlightened and directed by the divine law. Thus he adds alienated from the life of God, from God who is the life of the soul. "I am the way, and the truth, and the life" (Jn. 14:6).

Or, from the life of God may mean from charity and spiritual grace by which the soul lives formally a supernatural life. "The grace of God is life everlasting" (Rom. 6:23). Existing without an expectation of eternal life, they held for a mortality of the soul contrary to faith and hope. "And they knew not the secrets of God, nor hoped for the wages of justice, nor esteemed the honour of holy souls" (Wis. 2:22). Or again, from the life of God might indicate an existence estranged from that holy living which comes through faith: "I live, now not I; but Christ liveth in me" (Gal. 2:20). "The just man liveth by faith" (Rom. 1:17). Or, the life which comes through charity: "We know that we have passed from death to life, because we love the brethren" (1 Jn. 3:14). The pagans were not like this; instead, they were alienated.

He briefly discusses the quality of this alienation, it is through the ignorance that is in them, not of stars or the movement of the constellations, but of the Divine Nature. "Some have not the knowledge of God" (1 Cor. 15:34), since in former times God was known only among the Jews. But "God, indeed having winked at the times of this ignorance, now declareth unto men that all should everywhere do penance" (Ac. 17:30). God, insofar as he himself was concerned, was not the cause of this ignorance since "That which is known of God is manifest in them. For God hath manifested it unto them" (Rom. 1:19). Certainly the cause was themselves due to the blindness of their hearts. He describes it well as blindness since from created reality they could not attain to a knowledge of the Creator. "For their own malice blinded them. And they knew not the secrets of God, nor hoped for the wages of justice" (Wis. 2:21-22).

They have lost their moral compass through lack of hope in a future life. Living now as if they had no future, they pollute their own lives with the foulest behaviors. They refuse to submit themselves to the most elementary requirement of faith, which brings their pleasure-seeking into accountability in relation to the future life. It is this future life that these people declare to be ridiculous. Hence they pretend to have a right to debauch themselves. They covet the goods of others with ravenous greed, as though there were no life whatever after this little space.

The sixth judgment of God is the judgment of despair, namely when the Lord takes away hope from man, and man believes himself to be deprived of eternal glory. Of such it is said: "Despairing, they gave themselves over to lasciviousness, unto the working of all uncleanness, unto covetousness." This is the most terrible judgment. Into this judgment Judas fell; and this judgment is the greatest, such that in the present life no greater can be given.

He had a horrible fairness of the intellect that made me despair of his soul. A common, harmless atheist would have denied that religion produced humility or humility a simple joy: but he admitted both. He only said, "But shall I not find in evil a life of its own? Granted that for every woman I ruin one of those red sparks will go out: will not the expanding pleasure of ruin..."

"Who being past feeling," saith he, "gave themselves up."

Whenever then ye hear, that "God gave them up unto a reprobate mind," 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." 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," hence the "darkness of their understanding." There is such a thing as being in the dark, even while the light is shining, when the eyes are weak; and weak they become, either by 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 a sort of barrier, above us, so surely, in the eyes of the understanding also a blindness of the 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"; and again, "The fool hath said in his heart, There is no God." Now blindness arises from no other cause than from want of feeling; this clogs 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 nothing 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 taken 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.

At first their sickness was lawlessness. Then it became indulgence. Having slipped then into a lawless way of life, they gradually came to suffer from lack of remorse. Finally they ventured out toward every sin without fear, living the life of corruption beyond indulgence. This is what he means by "becoming greedy to practice every kind of uncleanness."

Do you not see that of their own free will they became so insensible? "Having become callous," that is, having grown completely lazy, not wishing to do anything good, having reached complete insensibility and having become as if mad, "they gave themselves over to licentiousness." For what purpose? To practice uncleanness, because they made it (uncleanness) their occupation and constant activity, and not just one form of it, but every kind. How then could they not have lost all sensitivity, having given themselves over to every kind of uncleanness? For an impure life is the cause of wicked doctrine as well and leads to a failure to understand everything good. Therefore, when in another place you hear that God gave them over "to a debased mind" (Rom. 1:28), remember these words too and, comparing the one with the other, understand that God is said to give over those who give themselves over, that is, He permitted and abandoned them, since they themselves made themselves worthy of that. And even the expression "with greediness" points to a voluntary insensibility in them. For, he says, it was possible for them to use both money and pleasures in moderation, but having given themselves over to excess, they became coarsened in everything and insensible to everything good.

Then the Apostle goes on to portray how their exterior manner of life was once they lost hope, a loss due to their alienation from life. "I have done with hope. I shall now live no longer" (Job 7:16). "And they said: We have no hopes; for we will go after our own thoughts and we will do everyone according to the perverseness of his evil heart" (Jer. 18:12). This is what follows in that they have given themselves up to lasciviousness unto the working of all uncleanness, unto covetousness. The text can be read in two ways. Unto covetousness may be taken as a separate vice meaning they were avaricious: "Being filled with all iniquity, malice, fornication, avarice..." (Rom. 1:29). "Let your manners be without covetousness, contented with such things as you have" (Heb. 13:5). For "nothing is more wicked than the covetous man" (Ecclus. 10:9). Thus Habacuc 2 (9): "Woe to him that gathereth together an evil covetousness to his house that his nest may be on high, and thinketh he may be delivered out of the hand of evil."

Unto covetousness might also be joined with what goes before, meaning "covetously" and modify the preceding. In that case their life was weighted down with a triple burden. First, they did not sin from passion but by choice, thus he says they have given themselves up to lasciviousness. Instead of sinning through passion or weakness they just sold themselves over to it: "They have not done penance for the uncleanness, and fornication, and lasciviousness, that they have committed" (2 Cor. 12:21).

Secondly, their sins were aggravated from the complete lack of restraint; they "walk after the flesh in the lust of uncleanness and despise government" (2 Pet. 2:10). Therefore, he adds unto the working of all uncleanness; "these men have placed their uncleannesses in their hearts, and have set up before their face the stumbling-block of their iniquity" (Ez. 14:3). Thirdly, their sin was greater from its continuance, for they sinned incessantly. "They have committed fornication and have not ceased: because they have forsaken the Lord in not observing his law" (Os. 4:10). Whence he states unto covetousness, that is, they sinned ardently, with a constant and insatiable appetite for more. "Having eyes full of adultery and of sin that ceaseth not; alluring unstable souls; having their heart exercised with covetousness; children of malediction. Leaving the right way they have gone astray" (2 Pet. 2:14-15).

But these dishonour the reverence of age, the head covered with grey hairs. It is not, it is not possible for him to show the head true who has a fraudulent head. "But ye have not so learned Christ; if so be that ye have heard Him, and have been taught by Him, as the truth is in Jesus: that ye put off, concerning the former conversation, the old man (not the hoary man, but him that is) corrupt according to deceitful lusts; and be renewed (not by dyeings and ornaments), but in the spirit of your mind; and put on the new man, which after God is created in righteousness and true holiness."

To believe in Christ is to obtain immortality and receive eternal life. For he himself is life. He himself is light. He himself is eternity. He himself is the one who overcomes death. He has by overcoming death overcome us too through the fulfilled mystery of salvation.

"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." That is to say, It was not for these purposes that "ye learned Christ."

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."

Such is the position of the pagans; "but you did not so learn Christ; because you heard of Him and were taught in Him," that is, after you came to know Christ. And he speaks not with doubt, but with complete confidence. For the knowledge of Christ consists precisely in living virtuously; just as one who lives wickedly does not know Christ. "They profess that they know God, but in works they deny Him" (Titus 1:16).

Having shown the depravity of the Gentile's conduct (4:17), the Apostle points out now that Christ's teaching is completely contrary to such a way of life and condition. Because some men who distorted Christian doctrine held there is no life after the present one, but that man's soul, like the rest of the animals, dies with his body, the Apostle makes clear that Christ's teaching is contrary to their former life and condition.

Thus he affirms: It was said that they, despairing, gave themselves up to lust. But you have not learned that Christ is to be so imitated. How should he be? "You yourselves have been taught by God that you must love one another" (1 Thess. 4:9). "Therefore, brethren, stand fast; and hold the traditions which you have learned" (2 Thess. 2:14). And how shall we retain them? "When you had received of us the word of the hearing of God, you received it not as the word of men, but, as it is indeed, the word of God, who worketh in you that have believed" (1 Thess. 2:13). Therefore, "Rooted and built up in him and confirmed in the faith, as also you have learned; abounding in him in thanksgiving" (Col. 2:7).

It is Christ himself who teaches us about himself! When we are "taught in him," we learn who he is, how great we should reckon him to be and what hope is in him. We learn "in him" what sort of people believers ought to be. Any one who has "learned Christ" knows that he rose from the dead to be the pattern for the faithful. He teaches that there is great hope after this death for those who love God.

If all who seem to hear Christ did indeed hear him, the apostle would never had said this to the Ephesians. They were those to whom he had already revealed the promises of Christ. Why would he then say conditionally: "if indeed you have heard him?" To know Christ is the same thing already as knowing virtue. To hear of Christ rightly is the same as being attentive to all the virtues: wisdom, justice, temperance, fortitude and the other names by which Christ is called. Therefore if anyone has indeed heard and learned Christ, he would not be living "in the futility of his mind" nor "be darkened in understanding" nor be "alienated from the life of God." He would already have practical knowledge, since his ignorance would have been dispelled, his darkness illuminated and every blindness lifted from the eyes of his heart.

On the one hand the name Jesus refers to the man who was assumed by the Word, the man born from the Virgin. … Then again it refers to the Word of God: "for to us there is one Lord Jesus Christ, through whom are all things" … When Paul says "as truth is in Jesus," he is speaking of the temple of God in which God the Word dwells. The Word was made flesh and dwelt among us. God is the Word. As life dwells in him, so he also is life. … In this same way the Son too may be called the truth, and truth may be said to dwell in him. In saying this we do not separate God the Word from the humanity he assumed. The man he assumed is not someone else. According to our understanding of certain passages we give different titles to him whom we believe to be the one Son of Man and Son of God, both before and after the virgin birth.… In none of the patriarchs, in none of the prophets, in none of the apostles did truth reside as it did in Jesus. For others know in part and prophesy in part and see "as through a glass darkly." In Jesus alone the truth of God has appeared. He confidently asserts "I am the truth."

And the words "as the truth is in Jesus" understand thus: you should not remain in the same state as the pagans walk. For Christ's work is not vanity, but truth, teaching, and life. Sin is a lie, for it lacks substance and has no purpose; but virtue is truth, for it is stable and has purpose.

This certainly will happen if you have heard him, for hearing is the servant of instruction. "If" here is the equivalent of "because." "And this is the declaration which you have heard," as 1 John 1 (5) expresses it in reference to the proclamation of the faith. "He that hearkeneth to me shall not be confounded" (Ecclus. 24:30). And "the ear that heareth the reproofs of life shall abide in the midst of the wise. He that rejecteth instruction despiseth his own soul: but he that yieldeth to reproof possesseth understanding" (Prov. 15:31-32). If also you have been taught in him how what pertains to faith must be kept and fulfilled. "They did as they were taught" (Mt. 28:15), as the truth is in Jesus. As though he said: If you have heard the faith of Christ preached and how this faith must be put into practice, you have been taught what Jesus is like, he is himself the truth which is imparted to you. You must not, therefore, behave as those who despair.

That he who has attained to trust, having put off the former man, ought to regard only celestial and spiritual things, and to give no heed to the world which he has already renounced. In Isaiah: "Seek ye the Lord; and when ye have found Him, call upon Him. But when He hath come near unto you, let the wicked forsake his ways, and the unrighteous man his thoughts: and let him be turned unto the Lord, and he shall obtain mercy, because He will plentifully pardon your sins." Of this same thing in Solomon: "I have seen all the works which are done under the sun; and, lo, all are vanity." Of this same thing in Exodus: "But thus shall ye eat it; your loins girt, and your shoes on your feet, and your staves in your hands: and ye shall eat it in haste, for it is the Lord's passover." Of this same thing in the Gospel according to Matthew: "Take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewith shall we be clothed? for these things the nations seek after. But your Father knoweth that ye have need of all these things. Seek first the kingdom of God, and His righteousness; and all these things shall be added unto you." Likewise in the same place: "Think not for the morrow, for the morrow shall take thought for itself. Sufficient unto the day is its own evil." Likewise in the same place: "No one looking back, and putting his hands to the plough, is fit for the kingdom of God." Also in the same place: "Behold the fowls of the heaven: for they sow not, nor reap, nor gather into barns; and your heavenly Father feedeth them. Are not ye of more value than they? " Concerning this same thing, according to Luke: "Let your loins be girded, and your lamps burning; and ye like unto men that wait for their lord, when he cometh from the wedding; that, when he cometh and knocketh, they may open to him. Blessed are those servants, whom their lord, when he cometh, shall find watching." Of this same thing in Matthew: "The foxes have holes, and the birds of the heaven have nests; but the Son of man hath not where He may lay His head." Also in the same place: "Whoso forsaketh not all that he hath, cannot be my disciple." Of this same thing in the first to the Corinthians: "Ye are not your own, for ye are bought with a great price. Glorify and bear God in your body." Also in the same place: "The time is limited. It remaineth, therefore, that both they who have wives be as though they have them not, and they who lament as they that lament not, and they that rejoice as they that rejoice not, and they who buy as they that buy not, and they who possess as they who possess not, and they who use this world as they that use it not; for the fashion of this world passeth away." Also in the same place: "The first man is of the clay of the earth, the second man from heaven. As he is of the clay, such also are they who are of the clay; and as is the heavenly, such also are the heavenly. Even as we have borne the image of him who is of the clay, let us bear His image also who is from heaven." Of this same matter to the Philippians: "All seek their own, and not those things which are Christ's; whose end is destruction, whose god is their belly, and their glory is to their confusion, who mind earthly things. For our conversation is in heaven, whence also we expect the Saviour, our Lord Jesus Christ, who shall transform the body of our humiliation conformed to the body of His glory." Of this very matter to Galatians: "But be it far from me to boast, except in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world." Concerning this same thing to Timothy: "No man that warreth for God bindeth himself with worldly annoyances, that he may please Him to whom he hath approved himself. But and if a man should contend, he will not be crowned unless he fight lawfully." Of this same thing to the Colossians: "If ye be dead with Christ from I the elements of the world, why still, as if living in the world, do ye follow vain things? " Also concerning this same thing: "If ye have risen together with Christ, seek those things which are above, where Christ is sitting on the right hand of God. Give heed to the things that are above, not to those things which are on the earth; for ye are dead, and your life is hidden with Christ in God. But when Christ your life shall appear, then shall ye also appear with Him in glory." Of this same thing to the Ephesians: Put off the old man of the former conversation, who is corrupted, according to the lusts of deceit. But be ye renewed in the spirit of your mind, and put on the new man, him who according to God is ordained in righteousness, and holiness, and truth." Of this same thing in the Epistle of Peter: "As strangers and pilgrims, abstain from fleshly lusts, which war against the soul; but having a good conversation among the Gentiles, that while they detract from you as if from evildoers, yet, beholding your good works, they may magnify God." Of this same thing in the Epistle of John: "He who saith he abideth in Christ, ought himself also to walk even as He walked." Also in the same place: "Love not the world, neither the things that are in the world. If any man loveth the world, the love of the Father is not in him. Because everything which is in the world is lust of the flesh, and lust of the eyes, and the ambition of this world, which is not of the Father, but of the lust of this world. And the world shall pass away with its lust. But he that doeth the will of God abideth for ever, even as God abideth for ever." Also in the first Epistle of Paul to the Corinthians: "Purge out the old leaven, that ye may be a new dough, as ye are unleavened. For also Christ our passover is sacrificed. Therefore let us celebrate the feast, not in the old leaven, nor in the leaven of malice and wickedness, but in the unleavened bread of sincerity and truth."

The "old nature" whom he tells them to put off has, in my opinion, been aged by wickedness. For, going constantly astray in his former way of life and in the desires of waywardness and acting like a beast in works of corruption, he himself suffers corruption and decay.… But the Word of God kills in such a way as to make the dead one come alive. He then seeks the Lord whom he did not know before his death. He does not corrupt but kills the old man. … As the outer man decays the inner man is renewed.

"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 all things are dissolved; for hear the Prophet, how he saith, "In that very day his thoughts perish." 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 loathsomeness, 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." And these latter bear affinity to those former two, the "new man" to the "inner man," and the "old man" to the "outer man." 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.

The "old man" includes all born as earthly men in their old nature. It is this "old man," this ancient condition of humanity, that is put off in Christ. Although his body continues, he nonetheless undergoes a change to new life engendered by living baptism. What he was has been "put off." His old life is renewed by the holy water and the copious mercy of the anointing. He becomes new rather than old, whole rather than corrupt, fresh rather than enfeebled, an infant rather than an old man, eternal rather than ephemeral.

The apostle clearly identifies the old man. For he "put off the old man which belongs to your former manner of life," not with respect to the decay of any substance. For he is telling us to put away not the flesh but those things that he has elsewhere shown to be oriented to the fleshly way of life, indicting not the body as such but its works.

When the apostle enjoins us "to put off the old man, which is corrupt according to the deceitful lusts; and to be renewed in the spirit of our mind; and to put on the new man, which after God is created in righteousness and true holiness," (they maintain) that by here also making a distinction between the two substances, and applying the old one to the flesh and the new one to the spirit, he ascribes to the old man-that is to say, the flesh-a permanent corruption.

But the apostle mentions a very clear mark of the old man. For "put off," says he, "concerning the former conversation, the old man; " (he does) not say concerning the seniority of either substance.

And just as we acknowledge that that which according to its former conversation was "the old man" was also corrupt, and received its very name in accordance with "its deceitful lusts," so also (do we hold) that it is "the old man in reference to its former conversation," and not in respect of the flesh through any permanent dissolution.

Since, therefore, he makes the image both of the earthy and the heavenly consist of moral conduct-the one to be abjured, and the other to be pursued-and then consistently adds, "For this I say" (on account, that is, of what I have already said, because the conjunction "for" connects what follows with the preceding words) "that flesh and blood cannot inherit the kingdom of God," -he means the flesh and blood to be understood in no other sense than the before-mentioned "image of the earthy; "and since this is reckoned to consist in "the old conversation," which old conversation receives not the kingdom of God, therefore flesh and blood, by not receiving the kingdom of God, are reduced to the life of the old conversation.

Nay, rather, by the virtue of contemning food He was initiating "the new man" into "a severe handling" of "the old," that He might show that (new man) to the devil, again seeking to tempt him by means of food, (to be) too strong for the whole power of hunger.

What then were you taught, in what does Christ's truth consist? In that you put off the old man, that is, the habits of the former life and the life that is old and subject to sin.

You can understand this in two ways: either as the lusts decay, so too the man himself, that is, the reason, becomes corrupt. In what way do the lusts decay? From illness and old age beauty fades, and strength likewise, and indeed everything is finally destroyed by death. For "in that day," says David, "all his thoughts perish" (Ps. 146:4). Or else: "in lusts" is said instead of: from lusts. Since from them your old man is corrupted, like cotton and iron, from what they are born, from that they also perish. For the love of glory also destroys — as regards the soul, always, but sometimes bodily as well; and pleasures too. And he fittingly called the enjoyment that comes from them deception. For all of this is fraud and deceit, because it only appears to be pleasure, but in reality is bitterness. Deception consists precisely in this — to appear one thing and be another.

How should they live? He adds to put off, according to the former way of life, the old man. The passage has two variant readings. One is the infinitive, to put off; then it would be construed with what preceded to read: The truth about which you were instructed in Jesus was to put off the old man. The more common reading has an imperative, put ye off; in this case the signification is: Since the life and teachings of the Gentiles are contrary to those of Jesus, in which you have been taught, the only alternative is that you discard the old man. Hence he makes two points here since vices must first be eradicated before virtues can be cultivated: First, he instructs them to put aside their former condition, their old way of living. Secondly, how they must take on a new way of life characteristic of Jesus (4:23).

Three considerations follow. First, what does the old man mean? Some hold that the old man is external and the new man interior. But it must be said that the old man is both interior and exterior; he is a person who is enslaved by a senility in his soul, due to sin, and in his body whose members provide the tools for sin. Thus a man enslaved to sin in soul and body is an old man. He is already on the way to corruption, or is actually beginning to decay since "that which decayeth and groweth old is near its end" (Heb. 8:13). And so a man subjected to sin is termed an old man because he is on the way to corruption. On this account he goes on, corrupted according to the desire of error. Anything will corrupt when it deviates from the order of its inner being. Man's nature longs for what accords with reason; and truth is reason's perfection and good. Hence, when someone's reason sways toward error, and his desire is corrupted from this error, he is referred to as an old man.

This, he says, is according to evil desire. "Make not provision for the flesh in its concupiscences" (Rom. 13:14). "Many are the unprofitable and hurtful desires which drown men into destruction and perdition" (1 Tim. 6:9). Some people are lured into these cravings through their own weakness. Malice will draw others to them, as it does those who say that God does not have a providential care of the universe. Therefore he adds "of error" because the mind and affections of those who maliciously err become corrupted. Possibly the "desire of error" refers to whatever makes men err, according to Wisdom 2 (21): "These things they thought, and were deceived: for their own malice blinded them," and in Proverbs 14 (8): "The imprudence of fools erreth."

In Colossians 3 (9) the Apostle indicates how to leave the old man behind: "Stripping yourselves of the old man with his deeds." The substance of human nature is not to be rejected or despoiled, but only wicked actions and conduct. "Have your manner of life good among the Gentiles" (1 Pet. 2:12); "Be thou an example of the faithful, in word, in conduct, in charity, in faith, in chastity" (1 Tim. 4:12).

We are not being renewed in our thinking process apart from the renewal of our spirits. Nor are we renewed in our spirits without thinking. We are being jointly renewed "in the spirit of our mind." Hence as we sing psalms in the spirit, so we also sing them in our thoughts. As we pray in the spirit, so we also pray in our thoughts. The renewal of "the spirit of our mind" means that when the thought is clear and pure … then the spirit is rightly joined to it. They are so coupled as if by a cohesive glue that we no longer speak simply of spirit but of "the spirit of our mind."

"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.

As there are many spirits, each has its proper abode. There is a spirit proper to your mind. When your mind is detoxified and expels confusions, the spirit of your mind renews you by taking up its dwelling within you.

Lest anyone think that he introduces another person, he says: "be renewed," that is, renew the very thing that has grown old and make it different. So the subject is one and the same, and the change is only in character and thought. In what way could this renewal occur? Through the Holy Spirit, Who takes up residence in our mind, because the Spirit does not tolerate old deeds. What is said has this meaning: be renewed by a spiritual renewal in your mind, and not by a bodily renewal occurring in the body.

Next, he indicates the new condition they are to take on. First, through what means we can obtain this newness. Secondly, in whom this newness resides (4:24a). Thirdly, what the newness is (4:24b).

Regarding the first he says be renewed in the spirit of your mind. Notice that although "spirit" is frequently said to be in man, nevertheless three spirits are discernible in him. One is the Holy Spirit: "Know you not that you are the temple of God and that the Spirit of God dwelleth in you?" (1 Cor. 3:16). Another is his spiritual reason: "For the flesh lusteth against the spirit; and the spirit against the flesh" (Gal. 5:17). Finally, there is man's imaginative spirit: "Know ye, O Israel, that the prophet was foolish, the man was mad, and spiritual" (Os. 9:7), that is, his imagination went wild.

Therefore, the "spirit of your mind" may point to the Holy Spirit. He then states that the cause of renewal is the Holy Spirit who dwells in our rational spirit: "God hath sent the Spirit of his Son into your hearts" (Gal. 4:6). "Send forth thy Spirit, and they shall be created: and thou shalt renew the face of the earth" (Ps. 103:30). Or "spirit" could refer to the rational spirit and would be identical with our "mind," similar to the expression in Colossians 2 (11): "In despoiling of the body of the flesh," that is, the body which the flesh is. Likewise here, "in the spirit of your mind" would refer to the spirit which the mind is. He would qualify it in this way since there is another spirit within us, differing from the mind, and which is common to both us and the beasts.

However, he states be renewed in the spirit of your mind; what is not spoiled keeps its freshness and does not require a renewal. If Adam had not become tainted neither he nor ourselves would need a renovation. Yet, once he was corrupted, both he and his offspring are in need of a renovation. In the present life we must be renewed in soul; our body will be in the future when "this corruptible must put on incorruption; and this mortal must put on immortality" (1 Cor. 15:52). Hence he says be renewed in the spirit since, unless the spirit is renewed in this life, the body will never be renewed.

He is calling us to live as one whose thoughts come from the Spirit, who is himself once again becoming the spiritual man created by God. We are to live in the likeness of God, just as God intended when he said: "Let us make humanity in our own image and likeness." Admittedly God has no face or physical aspect. God is Spirit. So we too have been created according to God, to think according to the Spirit and thus to allow nothing to drag us down to worldly and unworthy thoughts.

There is but one garment of salvation, namely, Christ. Hence the "new man" created in God's likeness is none other than Christ. One who has put on Christ has thus put on the new person created in God's likeness.

The metaphors of creating and establishing are never spoken of in Scripture except in great works. The world is created. A city is established. But observe that a house, however grand it may be, is more commonly said to be built than established or created. Note then that it is a great work of God when it is said that "the new person is created by God in Christ." This creature towers over the other creatures. This creature alone is said to have been established in the same way as the world was established, from "the beginning of God's ways," when all the elements first came into being.

"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 nowise, but after the devil. He is the sole creator of sin.

How is this? For man is created henceforth, not of water, nor of earth, 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." 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."

Our part then is, never to put off the garment of righteousness, which also the Prophet calls, "the garment of salvation," 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." And again, "Who coverest Thyself with light as with a garment." 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.

Do you see that the subject is one and the same, which draws into itself and is clothed upon, but the garments are different, namely vice and virtue? For just as it is easy to undress and dress, so too are vice and virtue easy, if we so desire. Why then does he represent vice and virtue under the image of a man? Because a man is characterized by his deeds, and they reveal a man no less than his nature — whether he is good or evil. Thus, the new man is one who has been renewed by baptism, who must be both strong and free from injury and healthy, for all these things are proper to youth.

This man, he says, is created not according to lust, but "according to God," that is, from God is that creation which is well-pleasing to Him, in the font not from water and earth, but "in righteousness and holiness." For in that lies the essence of such a man. Righteousness is virtue in general, just as we customarily call a blameless man righteous. And the Lord, saying: "unless your righteousness exceeds the righteousness of the scribes and Pharisees" (Matt. 5:20), means here every virtue. "Holiness" is purity and the fulfillment of all that is due. But since in the Old Testament there was talk of righteousness, he says that it was a type of this righteousness. But I say to you about the righteousness of truth and of the Gospel. Or in contrast to outward and hypocritical righteousness, he pointed to true righteousness. Although this man was created in baptism in righteousness and holiness, he must still clothe himself in them now through life and deeds. And when you hear that one must put on, then understand that one must never take off, as it is also said: "he clothed himself with cursing as with a garment" (Ps. 109:18), and "You cover Yourself with light as with a garment" (Ps. 104:2). And we have the custom of saying: so-and-so has put on the mask of such-and-such a person.

"And put on the new man" discloses in whom this renewal takes place. Adam introduced sin into all men, and thus became for everything the primary source of oldness. Likewise, the primary source of newness and renovation is Christ. In Adam all die and in Christ all will be brought back to life. "For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision; but a new creature" (Gal. 6:15). Therefore, "Put ye on the Lord Jesus Christ" (Rom. 13:14).

"Who, according to God, is created in justice and holiness of truth" makes known what the renovation is. It admits of a triple explanation. If the "who" refers to man's spirit, it would mean: The spirit, which our mind is, was created by God in the freshness of original justice; or, by a second creative act was renewed to be just again: "Created in Christ Jesus in good works" (Eph. 2:10). Or, the "who" might have reference to the new man, Christ. Then the text could be construed as: Who is created, that is, formed in the Virgin's womb according to God by the Holy Spirit and not human seed. Or, he was created according to an existence of grace, as well as a fullness in justice toward men and a holiness before God that was not fictitious but of truth: "In holiness and justice before him" (Lk. 1:75). It could rather mean that holiness is in his heart, truth on his tongue, and justice in his actions.

Since we have been "created in truth and righteousness" and reborn in baptism, in order to remain in it we are instructed to put away lying altogether. Hold fast to the truth. Do not cheat your brother in any way. Being members of one body, support one another's causes in turn.

It is written, "The mouth that lies destroys the soul." … Therefore the apostle puts truth telling in the first place when he commands us to put off the "old nature,"

Let no one mistake this. The apostle is not giving us room to tell a lie to those who are not yet members of Christ with us. The point of the saying is that each of us should consider everyone as we wish him to become, even if he has not become so.… We ought to deal with a person in such a way that he will cease to be an outsider. Regard him as your neighbor already, rather than as an outsider. It may be that, because of the fact that he is not yet a partaker of our faith and sacraments, certain truths must be concealed from him. But that is no reason for telling him falsehoods.

But we cannot possess these three in relation to others unless we have them first in relation to ourselves. Wherefore there are three more commandments: one that straightens all deeds, another that straightens all speech, and yet another that straightens all affective dispositions. That which straightens speech is as follows: You shall not bear false witness, which prohibits all falsity either in oneself or in relation to another. Speak truth each one with his neighbor.

However, both the laws served the Word for the instruction of humanity, both that given by Moses and that by the apostles. What, therefore, is the nature of the training by the apostles, appears to me to require to be treated of. Under this head, I, or rather the Instructor by me, will recount; and I shall again set before you the precepts themselves, as it were in the germ.

"Putting away lying, speak every man truth with his neighbour: for we are members one of another. 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. Let all bitterness, and wrath, and anger, and clamour, and evil-speaking, be put away from you, with all malice: and be ye kind one to another, tender-hearted, forgiving one another, as God in Christ hath forgiven you. Be therefore wise, followers of God, as dear children; and walk in love, as Christ also hath loved us."...

No doubt, if any one is unwilling to follow the Gospel itself, it is in his power [to reject it], but it is not expedient. For it is in man's power to disobey God, and to forfeit what is good; but [such conduct] brings no small amount of injury and mischief. And on this account Paul says, "All things are lawful to me, but all things are not expedient;" referring both to the liberty of man, in which respect "all things are lawful," God exercising no compulsion in regard to him; and [by the expression] "not expedient" pointing out that we "should not use our liberty as a cloak of maliciousness, for this is not expedient. And again he says, "Speak ye every man truth with his neighbour." And, "Let no corrupt communication proceed out of your mouth, neither filthiness, nor foolish talking, nor scurrility, which are not convenient, but rather giving of thanks." And, "For ye were sometimes darkness, but now are ye light in the Lord; walk honestly as children of the light, not in rioting and drunkenness, not in chambering and wantonness, not in anger and jealousy. And such were some of you; but ye have been washed, but ye have been sanctified in the name of our Lord." If then it were not in our power to do or not to do these things, what reason had the apostle, and much more the Lord Himself, to give us counsel to do some things, and to abstain from others? But because man is possessed of free will from the beginning, and God is possessed of free will, in whose likeness man was created, advice is always given to him to keep fast the good, which thing is done by means of obedience to God.

To be members one of another points to a great mystery. He is speaking of those who are very close to us in faith. For people are not generally "members one of another." But the faithful indeed are members of the faithful. Christians are members of the body of Christ. We are members with the saints who embody purity of heart and consummate goodness.… Hence we are being instructed to speak intimately of the truth of this mystery with the neighbor—to speak of the fullness of God's truth.

Having spoken of the "old man" generally, he next draws him also in detail; for this kind of teaching is more easily learned when we learn by particulars. And what saith he? "Wherefore, putting away falsehood." What sort of falsehood? Idols does he mean? Surely not; not indeed but that they are falsehood also. However, he is not now speaking of them, because these persons had nothing to do with them; but he is speaking of that which passes between one man and another, meaning that which is deceitful and false. "Speak ye truth, each one," saith he, "with his neighbor"; then what is more touching to the conscience still, "because we are members one of another." Let no man deceive his neighbor. As the Psalmist says here and there; "With flattering lip and with a double heart do they speak." (Ps. xii. 2.) For there is nothing, no, nothing so productive of enmity as deceit and guile.

Observe how everywhere he shames them by this similitude of the body. Let not the eye, saith he, lie to the foot, nor the foot to the eye. For example, if there shall be a deep pit, and then by having reeds laid across upon the mouth of it upon the earth, and yet concealed under earth, it shall by its appearance furnish to the eye an expectation of solid ground, will not the eye use the foot, and discover whether it yields and is hollow underneath, or whether it is firm and resists? Will the foot tell a lie, and not report the truth as it is? And what again? If the eye were to spy a serpent or a wild beast, will it lie to the foot? Will it not at once inform it, and the foot thus informed by it refrain from going on? And what again, when neither the foot nor the eye shall know how to distinguish, but all shall depend upon the smelling, as, for example, whether a drug be deadly or not; will the smelling lie to the mouth? And why not? Because it will be destroying itself also. But it tells the truth as it appears to itself. And what again? Will the tongue lie to the stomach? Does it not, when a thing is bitter, reject it, and, if it is sweet, pass it on? Observe ministration, and interchange of service; observe a provident care arising from truth, and, as one might say, spontaneously from the heart. So surely should it be with us also; let us not lie, since we are "members one of another." This is a sure token of friendship; whereas the contrary is of enmity. What then, thou wilt ask, if a man shall use treachery against thee? Hearken to the truth. If he use treachery, he is not a member; whereas he saith, "lie not towards the members."

Again he said to me, "Love the truth, and let nothing but truth proceed from your mouth, that the spirit which God has placed in your flesh may be found truthful before all men; and the Lord, who dwelleth in you, will be glorified, because the Lord is truthful in every word, and in Him is no falsehood. They therefore who lie deny the Lord, and rob Him, not giving back to Him the deposit which they have received. For they received from Him a spirit free from falsehood. If they give him back this spirit untruthful, they pollute the commandment of the Lord, and become robbers." ... And he said to me, "Now you hear them, and keep them, that even the falsehoods which you formerly told in your transactions may come to be believed through the truthfulness of your present statements. ... And whosoever shall hear this commandment, and depart from that great wickedness falsehood, shall live to God."

Learn then now, that His is a spiritual armour and warfare, since you have already discovered that the captivity is spiritual, in order that you may further learn that this also belongs to Him, even because the apostle derived the mention of the captivity from the same prophets as suggested to him his precepts likewise: "Putting away lying," (says he, ) "speak every man truth with his neighbour; " and again, using the very words in which the Psalm expresses his meaning, (he says, ) "Be ye angry, and sin not; " "Let not the sun go down upon your wrath.

Let all bitterness, and wrath, and anger, and clamour, and evil-speaking, be put away from you, with all malice: but be ye kind one to another, tender-hearted, forgiving one another, even as God in Christ hath forgiven you." Why, therefore, do not those who suppose the flesh to be the old man, hasten their own death, in order that by laying aside the old man they may satisfy the apostle's precepts? As for ourselves, we believe that the whole of faith is to be administered in the flesh, nay more, by the flesh, which has both a mouth for the utterance of all holy words, and a tongue to refrain from blasphemy, and a heart to avoid all irritation, and hands to labour and to give; while we also maintain that as well the old man as the new has relation to the difference of moral conduct, and not to any discrepancy of nature.

It would be extremely perverse, since we belong intimately to one another, to say things that are not true. For this is not the way the body functions. The eyes, for example, when they see cliffs and steep caverns, instantly report them to the feet so that they may turn aside and protect the whole body from harm.

Having spoken about the old man in general, he then describes him in parts as well. And, first of all, he removes lying in relation to one another and, what is especially important and capable of arousing shame, because we are members of one another — as if saying: would the eye, having seen a beast, lie to the feet and prevent them from running? Or would the foot, having felt a deep pit hidden beneath reeds and earth, lie and not let the eye know, so that it might look in another direction and find a way around? And in general, in everything you will find the same thing. Therefore, let us also not lie to one another, for we are members of one body.

Having set down above the general admonition to put on a newness of life (4:17), now the Apostle determines on the particular precepts. First, he restrains them from committing interior sins which corrupt the spirit. Secondly, he prohibits exterior sins which corrupt the flesh (5:3). First, he forbids sins which consist in one's personal deordination. Secondly, sins which consist in the deordination of others (4:29).

First, sin corrupting man's rational powers. Secondly, sin deordinating his irascible emotions (4:26). Thirdly, sin pertaining to the concupiscible emotions (4:28).

He first prohibits what is characteristic of the old man, thereby expounding what he said above (v. 24): "Put on the new man." To accomplish this he first bans lying because through this sin of the tongue the truth of reason is corrupted. Wherefore to put on the new man you should be putting away lying, for "Thou wilt destroy all that speak a lie" (Ps. 5:7) maliciously.

Then he urges them on to newness of life, saying with Zacharias (8:16) speak ye the truth, every man with his neighbor. And why? Because we are members of one another. For members are to love and mutually assist one another in truth. "We, being many, are one body in Christ; and every one members one of another" (Rom. 12:5).