UNITY AND THE KINDLING OF TALENTS God, in His great love, declared to us "the mystery of Christ", which is the mystery of the universal church which embraces the Gentiles to enjoy the life in Christ. To meet this divine love practically, we have to be widening our hearts to one another to carry the unity of the spirit. This unity does not mean that we resemble or copy one another, but with different talents, we work together to complement one another for the edification of the church and the edification of our souls until we reach "…the measure of the stature of the fullness of Christ." (Eph. 4:13) 1. Love and the unity of the spirit: Eph. 4: 1-3 2. Unity of faith and the diversity of talents: Eph. 4: 4-11 3. Unity and the edification of the church: Eph. 4: 12-16 4. Unity and the new life: Eph. 4: 17-32 1. Love and the unity of the spirit: Since St. Paul feels that he is obligated to fulfill "the mystery of Christ" through the grace, enduring all difficulties for them, it is befitting that they realize the divine call to which they were called. The servant should not be the only one who works, but every member has to play his role, or in other words, has to keep his church membership through hard work. The focus of that work is to abide in fervent love, which grants the unity of the spirit through the harmony of all the members as one body to the One Head. He commanded them: "I, therefore, the prisoner of the Lord, beseech you to have a walk worthy of the calling with which you were called, with all lowliness and gentleness, with long suffering, bearing with one another in love, endeavoring to keep the unity of the spirit in the bond of peace." (Eph. 4: 1-3) Since every member has to give up something for the subject of "the unity of the spirit" or "the bond of peace", St. Paul began by saying that he has to give up his right, which is the secret of his glory and honor. He calls himself "the prisoner of the Lord". St. John Chrysostom said: “What a great honor! It is more honorable than the honor of the kings or the ambassadors. It is more honorable for him to be a prisoner for Christ than to be an apostle or teacher or a preacher. The one who loves Christ understands what I am saying. Whoever is devoted to Christ and is inflamed by the love of Christ knows the power of these chains. He prefers to be a prisoner for His sake than to have the heavens as his dwelling place. His hands were more glorious than if they were decorated with golden ornaments or a royal crown.” 93 St. John Chrysostom devoted the eighth sermon to interpret the epistle to the Ephesians, glorifying any kind of sufferings for the sake of Christ more than the glory we receive from the hands of the Lord Christ Himself. Regarding the unity of the church, this topic has absorbed the mind of the church fathers. We should not be surprised to see St. John Chrysostom devoting the ninth sermon to interpret the epistle of the Ephesians to explain the three statements in the beginning of this chapter. St. Paul has summarized his talk by a few words in another place by saying: “The name of the church is not a name of division but a name of unity and harmony. It has to be one church in the world, in spite of the various churches in different places.” 94 [The parts of the one parish are all gathered through many bishops. “The church is one; she extends with her plentiful fruits among the multitude as the numerous rays of the sun although the light is one and as the many branches of the tree although the root is one. In the same manner, the church has plunged in the light of the Lord, sending her rays to the whole world; however, the light is one reaching every place, and the unity of the body is not taken from her.” St. Kibrianos 95 How great is the authority of the chains, which St. Paul had! These are more glorious than the miracles. He wanted to talk specifically about his chains, therefore, he said, "I, therefore, the prisoner of the Lord, beseech you to walk worthy of the calling with which you were called." (Eph. 4:1) How does this happen? "With all lowliness and gentleness, with long suffering, bearing with one another in love." (Eph. 4:2) He was not only honored because he was a prisoner, but due to the fact that this was for the sake of Christ! He said, "in the Lord", that is, he is a prisoner for the sake of Christ. Nothing can match that love! Now the chains draw me, so it gets me farther from talking about the subject. I cannot but stop to talk about these chains. Do not be bored, for I want to offer an answer to a question, which many ask. If tribulations are glorified, then why did St. Paul say in his defense to King Agrippa, "I would to God that not only you, but also all who hear me today, might become both almost and altogether such as I am, except for these chains." (Acts 26:29) He did not say that to belittle the chains, for if it were true, why then would he glory in tribulations, imprisonment, when he said, "…Therefore, most gladly I will rather boast in my infirmities... "? (2 Cor. 12:9) Is there a conflict in what he said to King Agrippa? Actualy those who were listening at that time were not ready to accept the beauty and the blessings of the chains. When he wrote to the Hebrews, he did not say that, but he urged them to remember the prisoners as if chained with them. (Heb. 13:3) How great are the chains of St. Paul! It is a beautiful sight to see St. Paul chained outside the prison, as well as inside. All the time, the saints carry a glorious sight, for they are filled with rich grace, especially when they are exposed to many dangers for the sake of Christ, when they are imprisoned. As the brave soldier represents a beautiful sight when he stands beside the king, reflect on how great St. Paul would look when preaching with his chains! I remembered a great story. The righteous martyr Babelus was completely chained as St. John the Baptist was chained when he rebuked the king for his rebellion. At his death, he commanded that the chains remain buried with his body, and up till today his chains are still with his relics. Thus, his love for the chains for the sake of Christ was so strong. Also, David the prophet said about Joseph, "They hurt his feet with fetters, he was laid in irons." (Ps. 105:18) Even women were also chained. Anyway, we are not in chains, and I do not command you to be in chains, as long as the time is not time for chains. “Chain your heart and thoughts and not your hands! There are other chains; whoever is not chained with one (that is, the spiritual obligation), will definitely be chained with the other. Listen to what Christ said, ‘…Bind him, hand and foot…’ (Matt. 22:13) God does not permit that we go through these chains!” St. John Chrysostom 96 “He said, ‘I, therefore, the prisoner of the Lord, beseech you to walk worthy of the calling with which you were called.’ (Eph. 4: 1) What is this calling? You were called His body, and Christ became your Head. Although you were enemies and had committed many sins, yet He raised you and made you sit in the heavenly places. (Eph. 2:6). It is a high calling to a very high privilege, not by our calling to forsake our earlier state but rather to enjoy all these privileges. But how can we walk through it? ‘…With all lowliness…’ (Eph. 4:2) This is the basis of every virtue. If you were humble and reflected on what your condition was and how you were saved, then these will drive you to every virtue. You do not brag because of these privileges, but you humble yourself because you know that all these are due to the grace of God. A humble person can be an honored slave and thankful at the same time. ‘…And what do you have that you did not receive?! (1 Cor. 4:7) Listen also to what he said, ‘…But I labored more abundantly than they all, yet not I, but the grace of God which was with me.’ (1 Cor. 15:10) He said, ‘With all lowliness’, not only by words or deeds, but also by endurance, even in the tone of your voice. Do not be humble with one person and not the other, but rather be humble with everyone, whether friends or enemies, great or abject. This is the true humility. Be humble even when you do good deeds. Listen to what Christ said, ‘Blessed are the poor in spirit for theirs is the kingdom of heaven.’ (Matt. 5:3) This was the first beatitude.” St. John Chrysostom 97 Since we are called the One Body of Christ, then we can never enjoy the unity of the spirit and be persistent in it without true humility, which is the basis of all virtue and the beginning of all beatitudes. Our abiding in the truth according to the calling of Christ requires that we enjoy "all humility". Since the Word of God, in His humility, has emptied Himself and became like one of us, to embrace us to Him and make us abide in Him as a body to the One Head. When we have His mind and carry His humility, we carry the unity of the Spirit with one another, in other words, the Divine Word descended to us to grant us our unity in Him, our unity with the Father by His Holy Spirit, and our unity with one another. When we abide in humility in the Lord, we carry meekness toward our brothers enduring one another in love as a living foundation to keep the unity of the spirit. He said, "With all lowliness and gentleness, with longsuffering, bearing with one another in love, endeavoring to keep the unity of the Spirit, in the bond of peace." (Eph. 4:2-3) If you do not endure your brother, how can the Lord endure you? Where there is love, there is endurance for everything! "Endeavoring to keep the unity of the Spirit in the bond of peace." (Eph. 4:3) Bind your hands with moderation. One more time, we see the good name "the bond of peace". We stopped mentioning the bonds and chains, but here they are mentioned spontaneously. The previous bonds (the chains for imprisoning St. Paul) were good, and these, too, are good. These were the fruits of this kind of bonds (that is, enduring the sufferings was a fruit of enduring the bond of love). Bind yourself with your brother with love, for those who are bound with love can easily endure everything. Bind yourself with your brother; you are lord to yourself and to your brother. I can achieve befriending others by being gentle to them. He said, "endeavoring" meaning that it is not easy but it requires effort. "Endeavoring to keep the unity of the Spirit" What is this unity of the Spirit? In the human body there is a spirit, which gathers all members in spite of their diversity. In the same manner, the Holy Spirit was given to unite those who were dispersed because of sex or other reasons. Then the big and small, rich and poor, child and youth, woman and man, all will unite into one body. This spiritual relationship is above the natural relationship, for the unity here is stronger and more complete. How can we keep this unity? ◌ًWe can keep it "By the bond of peace". There can never be any unity if enmity and contentions exist! St. Paul said, "…For where there are envy, strife, and divisions among you, are you not carnal and behaving like mere men?" (1 Cor. 3:3) When fire touches a piece of dry wood, a flame is kindled, however when it is wet, nothing happens. In the same manner, a cold nature cannot produce that unity, however the heat of love can create this unity through the bond of peace. If you want to cleave to someone, that person has to cleave to you. In the same manner, if you want to have this mutual bond, we have to unite with one another and become all one soul. Glorious is that bond where each one has to be united with the other and with God. “This bond does not impede the movement of the hand but rather facilitates the movements and grants her courage to work more than what the free hands can do. When the strong holds the weak, he will help him and does not let him perish, also he will revive the negligent. "When someone supports his brother, they make a strong city." (Prov. 18:19 Septaugent Translation) Nothing can shake these bonds (the bond of peace), neither the distance nor the heaven nor the earth nor death nor anything else, but it is stronger than anything else.” St. John Chrysostom 98 “It was proven that there is no unity or peace unless the brothers themselves endure one another through keeping the bond of agreement by patience.”] St. Kybrianos 99 Do you think that you can abide if you withdraw yourself and built a different habitation (That is, you have forsaken the bond of peace and unity). He said to Rahab, who was a symbol of the church, "So it shall be that whoever goes outside the doors of your home into the street, his blood shall be on his own head, and we will be guiltless. And whoever is with you in the house, his blood shall be on our head if a hand is laid on him." (Josh. 2:19) St. Kybrianos 100 2. The unity of faith and the diversity of talents: The epistle to the Ephesians is the epistle of the Christian unity, for St. Paul presents to us seven kinds of unity, which all interact so that the church may live in one faith. First: One body (v.4): probably he means here the unity of the holy community, from the standpoint of the church organization. Since unity is an inner spirit, then there is no separation between the spirit and the body, and between the inner life and the apparent planning. One body refers to the church’s unity stemming from the sacramental unity, 101 especially during the Eucharist. The outside organization of the church is considered secondary in regards to her holy sacramental life. The Holy Spirit works in the church through the holy sacraments by uniting everyone to God. Since its inception, the church looks up to the altar to find the Body of Christ, the One Sacrifice, to find her life and the reason for her existence. Through Him, she enjoys unity with the One Christ, and her rising as one body living for Him. This is what all the first liturgies have testified. For example: As the broken bread was once scattered on the hills, but was assembled to become the One Bread, in the same manner, gather your church from the utter most part of the earth, to Your kingdom. (Liturgy) Diadache As the elements of this bread were scattered on the mountains, but now were gathered to become one, likewise build your holy church, from every nation, country, city, village and home, and make her one living universal church. (Liturgy of Bishop Serabion) Now, what is this one body? They are the believers in the whole world, those who exist now and those who existed before and those who will exist. Once more, those who pleased God before the coming of Christ are "One body". How can this be? This is because they also have known Christ. How was this manifested? He said, "Your father Abraham rejoiced to see My day, and he saw it and was glad." (John 8:56) He also said, "For if you believed Moses, you would believe Me, for he wrote about Me." (John 5:46) It was not possible for the prophets to write about "The One" unless they had known what was written about Him. However, they had known Him and worshiped Him, thus they became one body. The body is not separate from the spirit, or else it wouldn't be a body. It is the custom between us to call things that are united and homogenous, one body. Whoever submits to one head is one body; and where there is one head, there is one body. The body is composed of members, we think some are honorable and some are not. The honorable member should not antagonize the abject, and the latter should not envy the first. Truly each member does not contribute like the other, but each one offers what is needed. Since all the members were created for different purposes, then they are all considered equal in honor. There are many members in the church, some represent the head and are elevated to the highest, and some resemble the eyes, which are in the head looking at the heavens. Some represent the healthy feet, for walking on the earth is not a crime, but running toward the evil is. The prophet Isaiah said, "Their feet run to evil…" (Is. 59:7) May the head not brag over the feet, and the feet do not look with evil toward the head, lest the beauty of every member is spoiled and the fullness of his work is hindered. It is true that whoever plots evil for his neighbor will get it himself, and if the feet refuse to carry the head, then they harm themselves by immobility and laziness. And if the head rejects to care for the feet, it will be harmed herself at first. St. John Chrysostom 102 Second: One spirit (Eph. 4:4): Unity in its essence is not an outer organization, but inner life led by the One Holy Spirit, to grant all one spirit and a harmonious inner life. “Through the Holy Spirit who gathers God's people into one, the evil spirit who is divided against itself is expelled. One of the attributes of the Holy Spirit is the fellowship by which we became one body to the Only Begotten Son, for it is written, ‘Therefore if there is any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any affection and mercy.’ (Phil. 2:1)” St. Augustine 103 When the Almighty descended and confused the tongues, He divided the Gentiles. But when He distributed the tongues of fire (the Holy Spirit), He invited everyone to unity by mutual agreement. We glorify the Spirit full of holiness. Kontakon hymn of the Greek Orthodox Church. God says, "In one house, it shall be eaten; you shall not carry any of the flesh outside the house…" (Ex. 12:46) “The body of Christ, the holy Body of the Lord cannot be carried outside the house. There is no house for the believers except one, the church. This shelter for the unity of the Holy Spirit was referred to by David the prophet when he said, ‘God sets the solitary in families; He brings out those who are bound into prosperity...’ (Ps. 68:6) In the house of God, in the church of Christ, all with one mind dwell together in agreement and simplicity.” St. Kybrianos 104 “The church, accepting this ministry and faith, though she is scattered in the whole world, yet she lives in one house with keenness. She believes in the doctrines, as though she has one spirit and one heart. She declares these teachings and delivers them in complete harmony as if she has one mouth.” St. Ereanus 105 “The love which St. Paul demands is not a general love, but love which makes us abide with one another and makes us united without schism so we become one unit, like the love which produces many glorious fruits. That is why he said, ‘one body’, and added, ‘one spirit’, revealing that the one body has one spirit, for there may be one body but not one spirit, like one befriending a heretic. With this expression, he wanted to reveal that they pretend to be united, as if he is saying, "Since you have accepted the one spirit and drank from the one fountain; therefore, you should not be divided in your thoughts. He wanted, through the spirit, to provoke their jealousy.” St. John Chrysostom 106 Third: "…One hope…" (Eph. 4:4): The work of the Holy Spirit, the Leader of the church, stirred the spirit of hope toward the heavenly inheritance and the enjoyment of the fellowship of the eternal glory. This one hope to which we are called, removes from us our temporal honors and love of authority, so we may ask for the invisible and race to take the last seat, which the Lord has taken when He obeyed to the point of death, the death of the cross. “He added, ‘…Just as you were called in one hope of your calling.’ (Eph. 4: 4) He means that God called everyone by the same conditions; He does not prefer one to the other, but grants eternity to everyone and free eternal life for all, eternal glory and inheritance. He is the Head of everyone; He raises everyone and makes them sit together in the heavenly places (Eph. 2:6). Can you say that a great God called you and a lesser God called the other? Have faith saved you while works saved the other (the Law)? Did you receive forgiveness in baptism while others did not receive it?” St. John Chrysostom 107 Fourth: "One Lord…" (Eph. 4:5) “He wants us to unite like the unity of the holy Trinity. This union is the most perfect union, which has to be reflected on the unity of the believers.” St. Cyril the Great 108 “The task of the One Lord is to embrace us to become perfect and heavenly by the spirit of unity. He desires that all be saved and that all become children of God and become saints in the One Perfect Man. There is the One Son of God, by Him we are renewed through the Holy Spirit, He desires that all may come to One Perfect Heavenly Man.” St. Hipolitus the Roman 109 Fifth: “…One faith…” (Eph. 4:5) The first task of the church is to present the true steadfast faith to the world, that is why St. Kiprianus called the church "the house of faith." 110 The church has kept that faith as a deposit, which is delivered to the next generations without deviation. St. Ereanus said: “The early universal church is the one who works in uniting the one faith.”111] Origen commented in one of his sermons on the Passover about the one faith by which the one church lives to save others, commenting on the fact that each family had to practice the Passover in one house. (Ex. 12:46) He said: “There is one house which has the salvation in Christ, which is the church in the world, which was estranged from God but now she enjoys being close to God, for she accepted the apostles of the Lord Jesus, as in the Old Testament, Rahab accepted the two spies, sent by Joshua, in her house; henceforth, she was the only one who enjoyed the salvation while all Jericho perished.” Sixth: One baptism (Eph. 4:5) In the sacrament of baptism, the believers, from the Gentiles, accept the membership in the One Body of Christ, where they share His burial and enjoy His risen life, which prepare them to become the one heavenly bride to the One Heavenly Bridegroom. “There is nothing common between us and the heretics, not one Lord, or one church, or one faith, or one spirit, or one body. It is obvious that there is no common baptism between us and the heretics, for there is nothing common between us and them.” St. Kibrianos 113 Seventh: “One God and Father of all…” (Eph. 4:6): The universal church is related to the One Shepherd and Father, in spite of many church leaders, thus her Father becomes the secret of her unity. St. Paul said, "One God and Father of all, who is above all, and through all, and in you all." (Eph. 4:6) God's fatherhood to the believers is amazing, for it embraces us under His love and care, so we may appear as children to one Father "above all", who arranges all our life through His fatherhood. His saying "through all" means that as a loving Father, He plans our life, through all, that is, through us as members in the body of His Beloved Son. His saying "in you all" emphasizes His dwelling inside us. Thus, His fatherhood appears in three complimentary aspects: A. His fatherhood (who is above all) B. His work in us and we becoming His children. (Through all) C. His dwelling in us (in you all). Some scholars noted that St. Paul, addressing the issue of unity, included three aspects: A. Pertaining to the church: one body, one spirit and the hope of the one calling (Eph. 4:4). B. Pertaining to the faith: one Lord, one faith and one baptism (Eph. 4:5) C. Pertaining to God's fatherhood to us: He is above all, through all and in us all. (Eph. 4:6) St. Paul addressing the issue of the unity of the church, said that it is based upon the unity of the body, the spirit, the faith and baptism, through our union in the One God and our enjoyment with His one fatherhood for all. The unity of the church does not mean that the members are dissolved and that all are identical, but it is a harmonized unity through the various talents. In more than one place, St. Paul confirms that the various talents give a sign of the vitality of the church (Rom. 12:3-8 & 1 Cor. 12:1-31). These talents are given to the members as a divine gift, according to God's wisdom and fatherhood, as a wise Father who gives everyone according to his ability, and not with partiality, but He gives abundantly according to His divine nature . He said, "But to each one of us grace was given according to the measure of Christ's gift." (Eph. 4:7) St. John Chrysostom commented: “Notice that he did not say according to each one's faith, lest those who do not have enough faith fall in despair, but he said according to the measure of Christ's gift. The basic point is that all participate in the baptism and the salvation through faith, and all take God as their Father and have fellowship in the one spirit. The one who is granted more gifts is required to produce more, for the one who was given five talents produced five more, while the one who was given two talents produced two only, but still received a reward like the first one. In the same manner, St. Paul is emphasizing the point that the gifts are not given to honor one person over the other, but for the service in the church. He said, ‘For the equipping of the saints for the work of ministry, for the edifying of the body of Christ.’ (Eph. 4:12) He said about himself, ‘…woe is me if I do not preach the gospel.’ (1 Cor. 9:16) He was granted the gift of apostleship, therefore, woe to him if he neglects it. ‘According’ (Eph. 4:7) what does it mean? It does not mean according to our worthiness, or else no one would have received what he had already received, but according to the free gift which we have received. Why, then, would one receive more gifts than the other? The reason is for diversification, so that each would participate in the edification of the church. Therefore, one receives more gifts than the other not because he is worthy, but to benefit others, according to the measure of God, for it is mentioned in another place, ‘But now God has set the members, each one of them in the body, just as He pleased.’ (1 Cor. 12:18)” St. John Chrysostom 120 The gift is divine and is granted according to the surpassing wisdom of God or according to the measure of Christ, as St. Paul said. No doubt, our acceptance of the free gifts opens a door for more free gifts. St. Jerome said: “This does not mean that the measure of Christ has changed, but according to how much we can accept, He pours His grace on us.”121 Anyway, there is no opportunity for bragging or despair, for our talents are God's free gifts, which He grants to us, not due to our worthiness, but for the spiritual building of the church. He descended to us and showed His practical love on the cross, and ascended to distribute His free gifts according to the richness of His wisdom. St. Paul said, "When He ascended on high, He led captivity captive and gave gifts to men." (Eph. 4:8) "…He led captivity captive and gave gifts to men." (Eph. 4:8) “When He ascended on the cross, He nailed sin, which deprived us from the Paradise, and led captivity captive, as it is written. Why did He lead captivity captive? When Adam fell in sin, our enemy made us captives and made us under his dominion. Hence, all the souls after they depart would go to Hades, for the Paradise would be closed before them. When Christ was lifted up on the cross that grants life, He removed us from captivity due to our fall by His blood, in other words, He took us from the hand of the enemy and made us His captives through His conquer and expelling the one who previously made us captives. That is why it is written, ‘He led captivity captive.’” Father Dorotheos from Ghazza 122 "Now this, He ascended, what does it mean but that He also first descended into the lower parts of the earth? He who descended is also the One who ascended far above all the heavens, that He might fill all things." (Eph. 4:9,10) When you hear these words, you do not think of just moving from one place to the other, but St. Paul is emphasizing what he had already written in his epistle to the Philippians (2: 5-9), which is emptying Himself to the point of death of the cross and ascending so that everyone submits to Him. He obeyed to the point of death. He descended to the lower parts of the earth means that He accepted death. Jacob said, "…you would bring down my gray hair with sorrow to the grave." (Gen. 42:38) Also in the Psalms, it is written, "…lest I be like those who do gown in the pit." (Ps. 143:7), that is who resemble the dead. Why did He descend to this region? And what captivity is he talking about? He talks about the devil, for He made the devil, death, the curse and sin captives… He descended to the lower parts of the earth and He ascended above all. This shows His divine authority! His descent to the lower parts of the earth did not harm Him nor was it a hindrance to become above the heavens. The more one humbles himself, the more he is glorified! St. John Chrysostom 123 St. Paul clarified the price, which the Lord Jesus has paid to offer us the gifts of the New Testament or the different talents. When He descended to the lower parts of the earth, that is, He died; He ascended up to the heavens to raise us up with Him. Now He declares that the gifts of God to the members of His church are for everyone and not restricted to certain people. He abundantly pours His gifts, though they vary from one member to the other. Every member has a gift, and there is no member without a gift, or else he becomes a burden to the body. He said, "…That He might fill all things. And He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers." (Eph. 4: 10,11) "He fills all things" He fills them with gifts and talents so they practice their work by the Holy Spirit as true members in the dynamic Body of Christ. His Body never ceases to work nor becomes old. “ ‘God has appointed these in the church: first apostles, second prophets, third teachers…’ (1 Cor. 12:28) Whoever does not participate in the work of the church does not participate in the spirit, for where the church is, there is the Spirit of God, and where the Spirit of God is, there is the church and every kind of grace.” St. Ereanus 124 “You yourself became a priest in baptism… you became a priest in the sense that you present yourself an offering to God.” St. John Chrysostom 125 “He continued his talk manifesting God's care and wisdom, for the One who accepted to descend to the lower parts of the earth for our sake distributes His spiritual gifts not aimlessly. He mentions in another place that this is the work of the Spirit, … The Holy Spirit has appointed you bishops to shepherd the church of God. Here he gives credit of the work to the Son (Eph.4:11) and in another place to God. (The Father) (1 Cor. 3:6-8) He said, ‘For the equipping of the saints for the work of the ministry, for the edifying of the Body of Christ.’ (Eph. 4:12) Do you realize the honor of this post? Any work is for the edification, everyone builds and everyone serves.” St. John Chrysostom 126 3. The Unity and the Edification of the Church: St. Paul, addressing the issue of the unity of the church which is based on the unity of faith (Eph. 4:1-6), continues to emphasize the unity of the work in spite of the diversities of talents (Eph. 4:7-11), where each one has a role in edifying the church from the hand of the One Christ who sacrificed to the point of death and rose to overflow His divine gifts on the church. Now he addresses the unity of the goal (Eph. 4:12-16), for in spite of the diversities of gifts, yet the goal is one, which is the edification of the church. (Eph. 4:12) The talents are the gifts of the Holy Trinity, one time he refers them to the Holy Spirit, and another time he refers them to the Lord Jesus, and a third time he refers them to the Father. These are the gifts of the Holy Spirit, which are offered to the church through the worthiness of the Son who sacrificed His life a ransom for us. These are granted by the Father presented by the Holy Trinity for the edification of the whole church. St. Paul said, "For the equipping of the saints for the work of the ministry, for the edifying of the body of Christ." (Eph. 4:12) In the mean time, it is for edifying every member, in other words, the unity of the goal glorifies the universal church, as well as it glorifies the inner church of the heart. It achieves the spiritual growth for the community, as well as the spiritual edification of every person until he reaches the fullness of Christ. (Eph. 4:13) First: For the edification of the community: St. Paul clarifies what he means by the edifying of the body of Christ. He said, "Till we all come to the unity of the faith and the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ." (Eph. 4:13) Having different talents is for the purpose of each one working for the one goal for attaining the unity of the faith. St. John Chrysostom said: “Since we all have the one faith, we ought to work to achieve the goal of edifying others. We cannot stop working even if others envy us. God has honored you to edify others. St. Paul was occupied with this goal, also the prophet was prophesying, the evangelist was preaching and the teacher was teaching to achieve that goal. All had one common work; since we all have one faith, then there is unity and the "perfect man" is achieved.” 127 The diversities of talents in the church, the one body of Christ, with the unity of the faith, all work in harmony for the edification of the church. Thus, everyone grows into "the knowledge of the Son of God to a perfect man". The unity of the church is based on the diversities of talents but with the unity of the goal. The unity of the faith transfers us from the spiritual childhood to the spiritual maturity, for we all grow from the spiritual knowledge to a deeper knowledge until we all reach the stature of the fullness of Christ. St. John Chrysostom said: “What he means by fullness is the perfect knowledge, for as man (the perfect man) is steadfast, the child is hesitant. The same applies to the believers.” 128 We are like those who are still in the childhood stage attaining to grow to a perfect man. That is why St. Paul calls us "children" (1 Cor. 13:11). Comparing what we have received from spiritual knowledge to the future knowledge, he considers us children. "For we know in part and we prophesy in part. But when that which is perfect has come, then that which is in part will be done away. When I was a child, I spoke as a child, I understood as a child, I thought as a child, but when I became a man, I put away childish things. For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I shall know just as I also am known." (1 Cor. 13:9-12) As long as in our strife, we work with one goal in mind, with the unity of the faith, then we are growing from the state of childhood to maturity, to attain "the stature of the fullness of Christ." Second: Pertaining every member: We cannot separate any member from the community, nor the community from any member. Any growth in the life of the community is considered growth for the members, and every true growth in the life of the members is considered edifying for the church. When we hear "the stature of the fullness of Christ", this is not addressed only to the church as a community or to isolated members, but rather it is to urge the community as a group and to every member to attain the high levels of spirituality. St. Paul wants us, by our free will, to unceasingly struggle by the power of the grace. We should never despair, remembering the words of Father Sereneus: “We should never retaliate from our strife, being in vigils without despair, for "…the kingdom of God suffers violence and the violent take it by force." (Matt. 11:12)” We can attain no virtue without strife. Father Theonas talks about the strife, declaring that God does not force us to climb to higher levels, but He urges us, through His advice and our yearning, to attain perfection, by our free will. After St. Paul has raised us to the heavenly mountains to attain "the stature of the fullness of Christ", he warned us of the obstacles, asking us to struggle without ceasing, as little children who need to grow in spite of the obstacles that meet us. He says, "That we should no longer be children, tossed to and fro and carried about with every wind of doctrine, by the trickery of men, in the cunning craftiness of deceitful ploting, but, speaking the truth in love, may grow up in all things into Him who is the Head, Christ." (Eph. 4:14,15) The Lord Jesus works in immature children, whom He supports and makes them grow to become mature spiritual men, and instead of weakness, He grants them power. In other words, each member of the church lives in an unceasing dynamic movement, growing in love, that is, in Christ who did not please Himself (Rom. 15:3), but loved everyone and sacrificed Himself to establish the church. St. Paul compares the church to a boat amidst the waters of this world. If the sailors do not all work with one spirit, they become as children who are exposed to many troubles and cannot resist the winds and waves so they perish. St. John Chrysostom notes that St. Paul talks about the church as one building. If every one does not cooperate, then it will collapse and each one will lose his life. He said: “ ‘That we should no longer be’, implies that they were thus in the old times, considering that he also needs to be corrected. He wants to say that there are many workers lest the building be shaken, the stones should not be tossed to and fro but should be steadfast. This is a child’s trait to be carried to and fro. He presented this analogy to show the great risk, which the souls are, exposed to131. He revealed the dangers of life without having a united faith and goal, comparing the workers to children playing; each one carried by false teachings and is deceived by people. He ascertained that they should walk toward the way of " ‘unity’", through the unity of all with love under the leadership of ‘Christ the Head.’ He compared the church to the body, and all members grow through their unity with Him, and they are built through His work in them. (Eph. 4:15,16)” The body grows together, without any member losing its identity, but each member enjoys His gifts according to what he can accept from the Head. St. John Chrysostom said: “All members depend on Him and they all enjoy His divine care and the gift of the spiritual talents according to their abilities, which leads to their growth. Each member has to be united with the body and in his appropriate place, or else he will lose his unity with the body and is deprived of accepting the spirit.” 132 Through the unity of the goal, we enjoy the love, which binds us with the Head, so He may work inside us, each in his place according to what suits him for the building of the whole body. We no longer are a working community, but rather members for each other where the Head works in us with love, according to each member's talent granted by the Holy Spirit. St. John Chrysostom said: “If we want to obtain the gifts of the Holy Spirit from the Head, then let us cleave to one another. There are two kinds of separation from the body of the church: the first one where love is cold, and the other where we commit inappropriate things which is not proper to our relation with this Body. In either way, we are cut off from the ‘fullness of Christ.’ Nothing causes divisions in the church except the love of authority! Nothing causes God's wrath except the schism in the church! Even if we do all the good deeds yet we cause division in the church, then we tear His body like those who mar His body.” 133 4. Unity and the new life: In order for the unity to be a dynamic life, St. Paul concludes his talk by asking them to be in continuous renewal, by putting off the old man and putting on the new man in the baptismal water. Many western scholars state that this statement about the new life pertains to the liturgy of baptism. For example, we mention the following: "That you put off, concerning your former conduct, the old man..." (Eph. 4:22) "And be renewed in the spirit of your mind;" (Eph. 4:23) "and that you put on the new man..." (Eph. 4:24) In order for him to point the power of "the new life" which we have in Christ Jesus through the baptismal water by His Holy Spirit, and our commitment to grow in this new life, he demonstrated first how we took off the old man, which was apparent in the life of the Gentiles and their behavior. He said, "This I say therefore, and testify in the Lord, that you should no longer walk as the rest of the Gentiles who walk in the futility of their mind, having their understanding darkened, being alienated from the life of God, because of the ignorance that is in them, because of the blindness of their heart; who being past feeling, have given themselves to lewdness, to work all uncleanness with greediness." (Eph. 4: 17-19) We notice the following: First: St. Paul wanted to let the Lord Jesus Himself to testify, so they realize the seriousness of the matter when they compare the life of the Gentiles outside Christ and the new life in Christ. Second: St. Paul warns them not to behave like the rest of the Gentiles "…in the futility of their mind" (v:17). Futility of mind means that their mind is occupied with vain temporary matters instead of reflecting on heavenly matters and being occupied with the eternal life. St. John Chrysostom said: “What is futility of mind? It is being occupied with vain matters like the cares of this earthly world. It is written, ‘…Vanity of vanities, all is vain.’ (Ecc.1:2) One may wander, if these matters were vain, why were they created? If this is God's creation, why then is it vain? Gods' creation is not vain, God forbid, the sun, the moon, the stars, our bodies are all not vain but they are very good. (Gen. 1:31) What is vain, then? Listen to what the wise Solomon said, ‘I made my works great; I built myself houses, and planted myself vineyards. I made myself gardens and orchards, and I planted all kinds of fruit trees in them. I made myself water pools from which to water the growing trees of the grove. I acquired male and female servants, and had servants born in my house. Yes, I had greater possessions of herds and flocks than all who were in Jerusalem before me. I also gathered for myself silver and gold and the special treasures of kings and of the provinces. I acquired male and female singers, the delights of the sons of men, and musical instruments of all kinds. So I became great and excelled more than all who were before me in Jerusalem. Also my wisdom remained with me. Whatever my eyes desired I did not keep from them. I did not withhold my heart from any pleasure, for my heart rejoiced in all my labor; and this was my reward from all my labor. Then I looked on all the works that my hands had done and on the labor in which I had toiled; and indeed all was vanity and grasping for the wind. There was no profit under the sun.’ (Ecc. 2:4-11) David the prophet also said, ‘…Surely they busy themselves in vain; he heaps up riches, and does not know who will gather them.’ (Ps. 39:6) This is vanity of vanities: the luxurious buildings, the abundant riches, the slaves and luxury in public squares, your pride and vanity glory in self- righteousness. All these are vain and not from God's hand but from our making. Why is it vain? It is vain because, it has no beneficial purpose. Riches are vain when spent on luxuries, but not vain when spent on the needy and poor. (Ps. 112:9)” Third: One may wonder: why would the Gentiles be blamed as long as their minds are darkened and they are estranged from the life of God because of their ignorance and the hardness of their hearts? St. Paul answers, "Who being past feeling, have given themselves over to lewdness, to work all uncleanness with greediness." (Eph. 4:19) This means that what they practice from uncleanness stems from their having no feelings, so by their own free will, they submit themselves to lewdness and greediness. St. John Chrysostom said: “ ‘Who being past feeling, have given themselves over to …’ (Eph. 4:19) It is written, ‘…God gave them over to a debased mind…’ (Rom. 1:28) Did they give themselves over to a debased mind or is it God who gave them over to a debased mind? Saying that God gave them over to a debased mind means that this happened with God's permission.” 135 Fourth: St.. Paul associates between the vain faith and the futile thought and the unrighteous behavior. The thought and the behavior are like a chain, where each one affects the other. When the thought is filled with vain temporary matters, then it is filled with darkness and ignorance, and when it is filled with darkness, then it deteriorates to the evil, and the evil drives it to a deeper darkness. St. Augustine said: “that behind every atheism, there is an evil lust (an evil thought)!” St. John Chrysostom said: “Isn’t the evil life is the foundation of evil teachings as well? The Lord Jesus said, ‘For everyone practices evil hates the light and does not come to the light, lest his deeds should be exposed.’ (John 3:20) When we sink in the depths of the water, we cannot see the sun because of the density of the water, and it becomes a hindrance and our heart becomes blind and we lose the feeling of the fear of God in the soul. It is written, ‘…There is no fear of God before his eyes.’ (Ps. 36:1) Also, it is written, ‘The fool has said in his heart, 'there is no God'’ (Ps. 14:1) Blindness comes from losing the feelings.” 136 Fifth: St. Paul, correlating the blindness of the thought or its deviation with evil behavior. One may wonder: how can I protect my life from the evil? St. Paul associated evil with greediness. He said, "…To work all uncleanness with greediness." (Eph. 4:19) If living a holy life may appear hard for man, is falling in greediness a must? In other words, what is the excuse of the Gentiles in being greedy? Father Marcos the ascetic said that when man obeys the commandments, which he is able to do, then God will work in him and will help him to obey the commandments, which he cannot do. When we control ourselves from greediness, then He controls our feelings, away from any uncleanness. When we are faithful to the Lord in all what He has given us, then He will work with His rich grace in us. St. John Chrysostom said: “They could have been moderate in riches and luxuries, but they indulged with no moderation, so they completely perished.” 137 After St. Paul demonstrated the evil ways of the Gentiles, in their thoughts and behavior, he ascertained that this is not befitting for believers who have met the Lord Jesus as Teacher and Helper and the One who renews their thoughts continuously by His Holy Spirit. He said, "But you have not so learned Christ, if indeed you have learned him and have been taught by Him, as the truth is in Jesus, that you put off concerning your former conduct, the old man which grows corrupt according to the deceitful lusts, and be renewed in the spirit of your mind, and that you put on the new man which was created according to God, in righteousness and true holiness." (Eph. 4:20-24) This statement, in essence, is the praise of the New Testament, where the believer glorifies the surpassing works of God in his life and praises the richness of His abundant grace. Most probably, this is part of the liturgy of the baptism in the apostolic age, where God's work is declared. We notice the following: First: He did not say, "You have learned from Christ", but he said, "You have not so learned Christ." (Eph. 4:20) This means that as Christ is the Teacher who made the apostles His disciples, He is still living in His church teaching through His servants. He does not teach us about others but He teaches us "Himself" living inside us. This is what St. Paul meant by "learned Christ." The human race has enjoyed the law, supported by the natural law, then the Mosaic Law. Then the Lord Jesus came and offered "His life", so we can obtain His righteousness, His holiness and His resurrection working in us. We have heard Him and saw "The Truth in Jesus", for He said, "I am the Truth…" Since the Truth is in us, then the vain and futile matters cannot exist inside us. Second: For the second time, St. Paul associates between the true teachings and the holy life, for he said that as long as we enjoy the truth, that is the true faith in Christ Jesus, then we should take off the old man. St. John Chrysostom said: “The teachings are true, in the same manner the life is true! Sin is vain and futile, but the righteous life is ‘truth’. Purity is truth for it leads to a great goal, but lewdness leads to nothing.” 138 May our true faith in Christ Jesus "The Truth" be associated with our behavior in Him, so that faith working through love is manifested in us, as St. Paul says. Third: When we carry the Lord Jesus in our hearts, then we reject the works of the old man, and we walk according to the new man, who was given as a free gift through baptism. This new man needs to continually grow through daily renewal, as a sign of the vitality of the believer. St. Paul said, "Be renewed in the spirit of your mind." (Eph. 4:23) He means by the mind, "the inner man". The spirit of the mind means renewing the works of the Holy Spirit by responding to Him. Renewal touches the mind not the spirit; for through the spirit, our inner man is renewed daily. St. Paul said, "…Even though our outward man is perishing, yet the inward man is being renewed day by day." (2 Cor. 4:16) St. John Chrysostom commented on this statement (Eph. 4:23): “How can the renewal happen? ‘In the spirit of your mind.’ Whoever has the spirit cannot commit an old deed, for the spirit cannot tolerate the deeds of the old man. He said ‘In the spirit of your mind’, that is the spirit that is in your mind.” 139 St. Paul continued: "And that you put on the new man, which was created according to God, in righteousness and true holiness." (Eph. 4:24) Since he asked to put off the old man, then we cannot remain naked, but we should put on the new man carrying the righteousness and holiness of God. We notice the following: A. There is no middle situation, for either one is putting on the old man, who works for the devil and evil, or either one is putting on the new man who works for God. There are no compromises, for either one carries the weapons of unrighteousness or the weapons of righteousness. You either belong to the kingdom of the devil or the kingdom of God! St. John Chrysostom said: “Man cannot be without work, for either he does evil or good!” B. The new man, whom we put on, is not from ourselves, but he is created according to God in righteousness and true holiness. (Eph. 4:24) This is the work of His creation. St. John Chrysostom commented: “God created him to become his son, in baptism.” 140 In the New Testament, righteousness is the true holiness, and not like the symbolic righteousness of the Jews, for we have enjoyed the Truth living and working inside us. Since we have received the gift of "the new man" as a garment of righteousness in Christ Jesus, it is appropriate for us that we should struggle to continuously remain with that garment. St. John Chrysostom said: “How can he talk with those who have on the new man? He talks with them about the good deeds in the Lord. They have obtained this garment in baptism, but now through their daily life and work, not according to the deceitful lusts (Eph. 4:22) but according to God. (Eph. 4:23)” 141 St. John Chrysostom continues saying: “We should never take off the garment of righteousness, which the prophet calls: ‘…the garment of salvation’ (Is. 61:10). Let us put on the garment of righteousness and never put it off. David the Prophet said, ‘As he clothed himself with cursing as with his garment, so let it enter his body like water…’ (Ps. 109:18) Also, ‘Who cover Yourself with light as with a garment…’ (Ps. 104:2) Let us put on virtue every day, not just one day or two, and never put if off. Man is marred when he takes off virtue, not when he takes off his clothes. When one takes off his clothes, other people see his nakedness; but when one takes off virtue, first his fellows see his nakedness, second God and the angels do. When you see someone going naked to public bathrooms, don't you feel annoyed? How about if you put off the garment of righteousness, what do we say?” 142 C. St. Paul's calling to take off the old man and to be continually renewed in mind is a calling to practice the new life and to reflect on the heavenly matters where there is a new praise. In other words, this is a spiritual release toward the eternity and enjoying the new life, through leaving the killing letter. St. Jerome said: “Where we sing the new praise (Rev.14:3) and the old man is removed, we walk in the newness of the spirit and not in the strictness of the letter.” 143 Thus, our life is transformed to a new song which we sing or a practical praise where the Spirit of God plays on the strings of our inner life, preparing us for the life to come where the unceasing new praise is sung. This calling declares the meaning of the spiritual growth or the continuous renewal. Father Theodore, in his discussions with St. Kasian, said: “We need what St. Paul said: ‘To be renewed in the spirit of your mind.’ (Eph. 4:23) until we reach the spiritual growth so we forget what is behind (Phil. 3:13). When one neglects that, he retaliates, and failing to attain new virtues means a great loss. When there is no desire to advance, then there is a great risk of regressing.” 144 After talking about the spiritual growth through the renewing of the spirit of mind and putting off the old man and putting on the new man, he said: First: "Therefore putting away lying, each one speaks truth with his neighbor, for we are members of one another." (Eph. 4:25) Note that he talks here about the works of the new man (Eph. 4:25-32). He addresses our relations with others, for the holy life touches our inner depths, as well as it touches our relations with others. Lying harms our common membership built on truth. Stealing robs others' rights instead of caring for the needs of others. Every sinful attitude grieves the Holy Spirit dwelling in us and in others. (Eph. 4:3) Now he is addressing the issue of not lying but speaking the truth. It is not enough to avoid the negative side but we should follow the positive side too. Let us reject the vain matters and accept the truth, for we are members for one another. St. John Chrysostom said: “St. Paul said: may the eye not lie to the foot, nor the foot to the eye. Suppose there is a deep pit, does the foot lie to the rest of the members and not say the truth? If the eye sees a serpent or a wild animal does she lie to the foot?” 145 The unity of the members as a complimentary body requires that all members are truthful with each other, or else the whole body will break down because of lying and deceit. St. John Chrysostom said: “Let no one deceive his neighbor, as the Psalmist said, ‘They speak idly everyone with his neighbor, with flattering lips and a double heart they speak.’ (Ps. 12:2) Nothing brings enmity except deceit and malice.” 146 Second: "Be angry and do not sin; do not let the sun go down on your wrath, nor give place to the devil." (Eph. 4:26,27) Nothing gives place to the devil except wrath. If anger has a place in our hearts and the Lord Jesus, the Sun of Righteousness, does not shine with the rays of His love to remove the spirit of anger from our hearts, then the devil will settle and reign in our lives! “What are we going to do, we, whom the sun went down on our wrath in the Day of Judgment not one day, but for long years? If you become angry, this is natural, but to put limits on our anger, this is Christian.” St. Jerome 147 “Anger, which is full of stubbornness, brings harm to the soul, no matter whom you are angry at.” Father Joseph 148 “At daytime, many can calm their anger and overcome it, but at night, when one is at solitude and all the bad thoughts come to one's mind, the devil takes advantage of that opportunity and ignites the spirit of anger in us. To avoid that let us live in peace with each other before night falls.” St. John Chysostom 149 “If you become angry, do not let the sun go down on your wrath, lest the Sun of Righteousness goes down on your wrath and you stay in darkness.”(Malachi.4:2) St. Augustine 150 "Be angry and do not sin…" (Eph. 4:26) Notice his wisdom, for he is warning us not to sin, however, if we do not heed His voice, He does not forsake us because of His fatherly compassion. The physician prescribes medication to the patient, but if the patient does not follow the treatment, the physician attempts to persuade him, so he may get healed. St. Paul is using the same method. He says, "Putting away lying…" (Eph. 4: 25) Lying produces anger, therefore, he continues his talk to treat anger. What does he say? “Be angry and do not sin…” It is very good not to be angry, however, if one gets angry, let this anger not stay too long, for he says, "Do not let the sun go down on your wrath." Are you full of anger? It is enough to be angry for one hour, two or three, but do not let the sun go down while you are still holding grudges against someone. Because of God's goodness, He, the Sun of Righteousness, has sent His Son to forgive your sins, so why do you not want to forgive your brother? This is great wickedness! "Nor give place to the devil." (Eph. 4:27) “When you fight with someone, then you give place to the devil. Be an enemy to the devil, and not an enemy to another member in the church.” St. John Chrysostom 151 “By your own evil will, you give the devil a place, then he will enter and rule and exploit you. This will not happen unless you give him a place.” St. Augustine152 “Regarding escaping from evil: No one approaches danger and stays in peace for a long time. In the same manner, no servant can escape from the devil if he hinders himself by the traps of the devil.” St. Cyprian 153 Third: "Let him who stole steal no longer, but rather let him labor, working with his hands what is good, that he may have something to give him who has need." (Eph. 4:28) It is not enough that the robber stops stealing, the works of the old man, but he has to practice the deeds of the new man by working hard and giving. “‘Let him who stole steal no longer.’ This does not remove sin, but how to remove it? If they work and do deeds of love with others! He does not ask that we work only, but that we work and toil and do good deeds with others for the robber too has deeds, but evil ones.” St. John Chrysostom 154 Fourth: "Let no corrupt communication proceed out of your mouth, but what is good for necessary edification, that it may impart grace to the hearers." (Eph. 4:29) Once more, he is not only asking to avoid the negative aspect by avoiding corrupt words, but rather being obliged to speak good words for the edification of others. “Let us ask for His help and let us open our mouth in the appropriate time, for the Wise Solomon said, ‘…A time to keep silence and a time to speak.’ (Ecc. 3:7) If we have to continually open our mouth, then there would have been no need to have a door for the mouth. And if the mouth has to be shut all the time, then there would have been no need to guard it. But the door and guard are for a purpose that everything is done in the appropriate time. In another place it is written, "let your words be balanced " (Sirach 28: 29), that is, we have to be careful and think before uttering any word.” St. John Chrysostom 155 “Speak what builds your brother, and do not utter more words. God granted you a mouth and a tongue so you may thank Him and build your brother. If you destroy that building, then it is better for you to be silent. The Psalmist David said, ‘May the Lord cut off all flattering lips, and the tongue that speaks proud things.’ (Ps.12:3) The mouth is the cause of all evils; it is not really the mouth but rather abusing it.” St. John Chrysostom 156 Since the holy mouth, sanctified by the Holy Spirit, builds the brothers, then the evil mouth destroys the divine building in them, and then it resists the work of the Holy Spirit. Therefore, St. Paul warns us by saying, "And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption." (Eph. 4:30) St. John Chrysostom said: “This matter is scary, for he said in the epistle to the Thessolonians, ‘Therefore, he who rejects this does not reject man, but God, who has also given us His Holy Spirit.’ (1 Thess. 4:8) If you say a cruel word to your brother and hit him, you did not only hit him, but you grieved the Holy Spirit. He rebuked us saying, "Do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption." He is the One who makes us a royal flock; He separates us from the earthly matters and does not allow us to fall in what grieves God. Do we still grieve Him? He is warning us, ‘He who rejects this does not reject man, but God who has also given us His Holy Spirit.’ Let this seal remain on your mouth and do not destroy its prints. The spiritual mouth cannot say, ‘What if I insult somebody?’ This is a great wickedness. You have a spiritual mouth, which calls God "My Father", so how can you at the same time with the same mouth insult your brother? May the God of peace preserve your mind and tongue with His fear, through Jesus Christ our Lord. Glory be to Him, forever and ever, Amen.” St. John Chrysostom 157 He reminds the believer that he has put on the new man by the Holy Spirit, who sealed him as a royal flock, so he became under the ownership of Christ and not the devil. Therefore, he cannot go back to the works of the old man, which are sealed by the devil. Therefore, he says, "Let all bitterness, wrath, anger, clamor, and evil speaking be put away from you, with all malice. And be kind to one another, tender hearted, forgiving one another, just as God in Christ also forgave you." (Eph. 4:31, 32) He put all kinds of evil pertaining to our relations with others especially through the mouth in one scale, and put kindness and forgiveness in the other scale. When the Holy Spirit works in us, the Lord Jesus, the desire of all nations, is manifested in us, then we carry inside us, sweetness not bitterness, and we live in the fellowship of the heavenly life instead of the bitter life. That is why it is mentioned, "Let all bitterness …be put away…" (Eph. 4:31) St. John Chrysostom mentioned in details that bitterness defiles the whole body, as well as the soul. Let us remove the deeds of the old man, so we may not carry any bitterness toward any man, then there are no roots to any anger, wrath or clamor or evil speaking, but on the contrary we are kind, compassionate, forgiving, as the Father forgave us through the blood of His Only Begotten Son. “St. Paul takes us away from sin and makes us enter into the life of virtue. For what is the use if we just pluck out all the thorns and do not sow good seeds? He who does not carry any bitterness does not mean that he is gentle and not hot tempered. Therefore, we are in dire need to struggle until we reach that level of kindness and compassion. The bad seeds were removed, now we have to plant good seeds ‘Be kind’ When the thorns are plucked; the field is still unproductive and will bring forth weeds. Hence, it has to be occupied with what is good. Anger is removed and is replaced by kindness; bitterness is removed to be replaced by compassion; evil speaking and malice are taken away to be replaced by forgiveness.” St. John Chrysostom 159 “Since Christ has forgiven your sins, which are more than seventy times seven, why do you neglect in forgiving your brother? Since Christ has forgiven you thousands of sins, you should forgive others too.” St. Augustine160 “‘"…Even as God in Christ also forgave you.’ (Eph. 4:32) St. Paul asked God to forgive us because of the sacrifice of His Son. In order for God to forgive you, He offered His Son as a Sacrifice. But in order for you to forgive others, you do not have to sacrifice or risk anything, so why don't you forgive?” St. John Chrysostom 161
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