Chap. 2:1–3. And You Hath He Quickened, Who Were Dead In Trespasses And Sins, Wherein In Time Past Ye Walked, According
HOMILY IV
CHAP. 2:1–3. AND YOU HATH HE QUICKENED, WHO WERE DEAD IN TRESPASSES AND SINS, WHEREIN IN TIME PAST YE WALKED, ACCORDING TO THE COURSE OF THIS WORLD, ACCORDING TO THE PRINCE OF THE POWER OF THE AIR, THE SPIRIT THAT NOW WORKETH IN THE CHILDREN OF DISOBEDIENCE; AMONG WHOM ALSO WE ALL HAD OUR CONVERSATION IN TIMES PAST, IN THE LUSTS OF OUR FLESH, FULFILLING THE DESIRES OF THE FLESH, AND OF THE MIND; AND WERE BY NATURE THE CHILDREN OF WRATH EVEN AS OTHERS.
There is, we know, a corporal, and there is also a spiritual, dying. Of the first it is no crime to partake, nor is there any penalty incurred in it; inasmuch as it is a matter of nature, not of deliberate choice. It had its origin in the transgression of the first-created man, and thenceforward in its issue it passed into a nature, and, at all events, will quickly be brought to a termination; whereas this spiritual dying, here before us, being a matter of deliberate choice, has criminality, and has no termination. Observe then how Paul, having already shewn how exceedingly great a thing it is, in so much that to heal a deadened soul is a far greater thing than to raise the dead, so now again lays it down in all its real greatness.
And you, saith he, which were dead in trespasses and sins, wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience. You observe the gentleness of Paul, and how on all occasions he speaks in terms of encouragement to the hearer, and does not bear too hard upon him. For whereas he had said, Ye have arrived at the very last degree of wickedness, (for such is the meaning of becoming dead,) that he may not excessively distress them, (because men are put to shame when their former misdeeds are brought forward, cancelled though they be, and no longer attended with danger,) he gives them, as it were, an accomplice, that it may not be supposed that the work is all their own, and that accomplice a powerful one. And who then is this? The Devil. He does much the same also in the Epistle to the Corinthians, where, after saying, Be not deceived, neither fornicators, nor idolaters, and after enumerating all the other vices, and adding in conclusion, they shall not inherit the kingdom of God; he then adds, and such were some of you; he does not say absolutely, “were ye,” but “were some of you,” that is, thus in some sort were ye. Here the heretics fiercely set upon us. They tell us that these expressions are used with reference to God, and letting loose their unbridled tongue, they apply these things to God, which belong to the Devil alone. How then are we to put them to silence? By the very words they themselves use; for, if He is righteous, as ye yourselves allow, and yet hath done these things, this is no longer the act of a righteous being, but rather of a being most unrighteous and wicked; and wicked God cannot possibly be.
Further, why does he call the Devil the prince of the world? Because nearly the whole human race has surrendered itself to him, and all are his willing and deliberate slaves. And to Christ, though He promises unnumbered blessings, not any one so much as gives any heed; whilst to the other, though he not only holds out nothing of the sort, but even leads us on to hell, all yield themselves. His kingdom then is in this world, and he has, with few exceptions, more, and more obedient subjects, than God, in consequence of our indolence.
According to the power, saith he, of the air, the spirit.
Here again he means, that Satan occupies the space under Heaven, and that the incorporeal powers are spirits of the air, under his operation. For that his kingdom is secular, i.e. will cease with the present world, hear what he says at the end of the Epistle; We wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world; where, lest when you hear of rulers of the world, you should therefore say that the Devil is uncreated, he adds, of the darkness of this world. So elsewhere he calls a perverse time, an evil world, not of the creatures. For he seems to me, having had dominion beneath the sky, not to have fallen from his dominion, even after his transgression.
That now worketh, he says, in the children of disobedience.
You observe that it is not by force, nor by compulsion, but by persuasion, he wins us over; disobedience or untractableness is his word, as though one were to say, by guile and persuasion he draws all his votaries to himself. And not only in this way does he give them a word of encouragement, by telling them they have an associate, but also by ranking himself with them.
Among whom, saith he, we also all had our conversation in times past.
All, because he cannot say that any one is excepted.
In the lusts of our flesh, fulfilling the desires of the flesh, and of the mind, and were by nature the children of wrath, even as all others.
That is, having no spiritual affections. Yet, lest he should be suspected as saying these things to the disparagement of the flesh, or lest it should be supposed that the transgression was not great, observe how he guards the matter,
Fulfilling, he says, the desires of the flesh and of the mind.
That is, the pleasurable passions. We provoked God to anger, he saith, we provoked Him to wrath, we were wrath, and nothing else. For as he who is a child of man is by nature man, so also were we children of wrath even as others; i.e. no one was free, but we all did things worthy of wrath.
Ver. 4. But God, who is rich in mercy.
Not merely merciful, but rich in mercy; as it is said also in another place; In the multitude of thy mercies. And again, Have mercy upon me, according to the greatness of thy mercy.
Ver. 4. For His great love, wherewith He loved us.
He is pointing out whence it was that He loved us. For these things are not deserving of love, but of wrath, and of the sorest punishment. And thus it was of great mercy.
Ver. 5. Even when we were dead in trespasses and sins, hath quickened us together in Christ.
Again is Christ introduced, and it is a matter well worthy of our belief, because if the Firstfruits live, so do we also. He hath quickened both Him, and us. Seest thou that all this is said of Christ incarnate? Beholdest thou the exceeding greatness of His power to us-ward who believe? Them that were dead, them that were children of wrath, them hath he quickened. Beholdest thou the hope of his calling?
Ver. 6. He hath raised us up together, and made us sit together.
Beholdest thou the glory of His inheritance? Yea, will one say, that He hath raised us up together, is plain. But that He hath made us sit together in heavenly places in Christ Jesus, how does this hold? It holds as truly, as that He hath raised us together. For as yet no one is actually raised, excepting that inasmuch as the Head hath risen, we also are raised, just as in the history, when Jacob did obeisance, his wife also did obeisance to Joseph. And so in the same way hath He also made us to sit together. For since the Head sitteth, the body sitteth also, and therefore he adds in conclusion, in Christ Jesus. Or again, if it means, not this, but that by the laver of Baptism He hath raised us together, how then in that case hath He made us to sit together with Him? Because, saith he, if we suffer we shall also reign with Him, if we be dead with Him we shall also live with Him. And need then is there of the Spirit and of revelation, in order to understand the depth of these mysteries. And then that ye may have no distrust about the matter, observe what he adds further.
Ver. 7. That in the ages to come, He might shew the exceeding riches of His grace, in His kindness towards us, through Christ Jesus.
Whereas he had been speaking of the things which concerned Christ, and these might not in any way extend to us, (for what concern, it might be said, is that to us, suppose He hath risen,) therefore he shews that they do moreover extend to us, inasmuch as He is made one with us. Only that our concern in the matter he states separately. Us, saith he, who were dead in trespasses hath He raised up together, and made us sit together. Wherefore, as I was saying, be not unbelieving, take the demonstration he adduces both from former things, and from His Headship, and also from His desire to shew forth His goodness. For how will He shew it, unless this come to pass? And He will shew it in the ages to come. What? that the blessings are both great, and more certain than any other. Now indeed the things which are said may to the unbelievers seem to be foolishness; but then all shall know them. Wouldest thou understand too, how He hath made us sit together with Him? Hear what Christ Himself saith to the disciples, Ye shall sit on twelve thrones, judging the twelve tribes of Israel. And again, But to sit on My right hand and on My left is not Mine to give, but to them for whom it hath been prepared of My Father. So that it hath been prepared. And well saith he, in His kindness towards us through Christ Jesus, for to sit on His right hand is honour above all honour, it is that beyond which there is none other. This then he saith, that even we shall sit there. Truly this is surpassing riches, truly surpassing is the greatness of His power, to make us sit down with Christ. Yea, hadst thou ten thousand souls, wouldest thou not lose them for His sake? Yea, hadst thou to enter the flames, oughtest thou not readily to endure it? And He Himself too saith again, I will that where I am, there also My servants be. Why surely had ye to be cut to pieces every day, ought ye not, for the sake of these promises cheerfully to embrace it? Think, where He sitteth? above all principality and power. And with whom it is that thou sittest? With Him. And who thou art? A dead carcase, by nature a child of wrath. And what good hast thou done? Not any. Truly now it is high time to exclaim, Oh the depth of the riches both of the wisdom and of the knowledge of God!
8. For by grace, saith he, are ye saved.
In order then that the greatness of the benefits bestowed may not raise thee too high, observe how he brings thee down; by grace ye are saved, saith he,
Through faith;
Then, that, on the other hand, our free-will be not impaired, he adds also our part in the work, and yet again cancels it, and adds,
And this not of ourselves.
Neither is faith, he means, of ourselves. Because had He not come, had He not called us, how had we been able to believe? for how, saith he, shall they believe, unless they hear? So that the work of faith itself is not our own.
It is the gift, saith he, of God, it is not of works.
Was faith then, you will say, enough to save us? No; but God, saith he, hath required this, lest He should save us, barren and without work at all. His expression is, that faith saveth, but it is through God, forasmuch as it is because God so willeth, that faith saveth. Since, how, tell me, doth faith save, without works? This itself is the gift of God.
9. Lest any man should boast.
That he may excite in us proper feeling, touching this gift of grace. What then? saith a man, hath He Himself hindered our being justified by works? By no means. But no one, he saith, is justified by works, in order that the grace and loving-kindness of God may be shewn. He did not reject us as having works, but as abandoned of works He hath saved us by grace; so that no man thenceforth may have whereof to boast. And then, lest when thou hearest that the whole work is accomplished not of works but by faith, thou shouldest remain idle, observe how he continues,
10. For we are His workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.
Observe the words he uses. He here alludes to the regeneration, which is in reality a second creation. We have been brought from non-existence into being. As to what we were before, we are dead, that is, the old man. We are now become, what before we were not. Truly then is this work a creation, yea, and more noble than the first; for from that one, we have our being, but from this last, we have over and above our well being.
Unto good works, which God hath before ordained that we should walk in them.
Not merely that we should begin, but that we should walk in, for we need a virtue which shall last throughout, and may be extended on to our dying day. If we had to set out on a road leading to a royal city, and then when we had passed over the greater part of it, were to flag and sit down at the very close, it were of no use to us ever to have set out. So neither will the hope of our calling profit those who have been once put in possession of the blessing, unless we walk worthily of Him that called us.
MORAL. Called then as we are unto good works, let us abide in the practice of them all. For to this intent were we called, not that we should work one work, but all; for, as we have five senses, and ought to make use of all in their proper season, so ought we also the several virtues. Now were a man to be temperate and yet unmerciful, or were he to be merciful and yet grasping, or were he to abstain indeed from other people’s goods, and yet not part with his own, it will be all in vain. For a single virtue alone is not enough to present us with boldness before the judgment-seat of Christ; no, we require it to be great, and various, and universal, and entire. Hear what Christ saith to the disciples, Go, teach all nations,—teaching them to observe all things whatsoever I have commanded you. And again, Whosoever shall break one of these least commandments, shall be called least in the kingdom of Heaven, that is, in the resurrection; nay, he shall not enter into the kingdom; for He is wont to call the time also of the resurrection, the kingdom. If he break one, saith He, he shall be called least, so that we have need of all. And observe how it is not possible to enter without works of mercy; but if even this alone be wanting, we shall depart into the fire. For, saith He, Depart, ye cursed, into the everlasting fire, prepared for the Devil and his angels. Why and wherefore? For I was hungry, and ye gave me no meat; I was thirsty, and ye gave me no drink. Beholdest thou, how without any other charge laid against them, for this one alone they perished. And for this reason alone too were the virgins also excluded from the bride-chamber, though sobriety surely they did possess. But since they were destitute of the help to be derived from works of mercy, they entered not in with the bridegroom. Follow peace, saith the Apostle, with all men, and holiness, without which no man shall see the Lord. Consider then, that without sobriety, it is impossible to see the Lord; yet it does not necessarily follow that with sobriety it is possible to see Him, because oftentimes something else will stand in the way. Again, if we do all things ever so rightly, and yet do our neighbour no service, neither in that case shall we enter into the kingdom. Whence is this evident? From the parable of the servants entrusted with the talents. For, in that instance, the man’s virtue was in every point unimpaired, and there had been nothing lacking, but forasmuch as he was slothful in his business, he was rightly cast out. Nay, it is possible, even by railing only, to fall into Hell. For he, saith Christ, that shall say unto his brother, Thou fool, shall be in danger of Hell-fire. And if a man be ever so right in all things, and yet be injurious, he shall not enter.
And let no one impute cruelty to God, in that he excludes those who fail in this matter from the kingdom of Heaven. For even with men, if any one do any thing whatsoever contrary to the law, he is banished from the king’s presence. And if he transgresses so much as one of the established laws, if he lays a false accusation against another, he forfeits his office. And if he commits adultery, and is detected, he is disgraced, and even though he have done ten thousand right acts, he is undone; and if he commits murder, and is convicted, this again is enough to destroy him. Now if the laws of men are so carefully guarded, how much more should those of God be. But He is good, a man says. How long are we to be talking this foolish language? foolish, I say, not because He is good, but in that we keep thinking that His goodness will be available to us for these purposes, though I have again and again used ten thousand arguments on this subject. Listen to the Scripture, which saith, Say not, His mercy is great, He will be pacified for the multitude of my sins. He forbids us not to say, His mercy is great. God forbid! this is not what He enjoins; rather he would have us constantly say it, and with this object Paul raises all sorts of arguments, but his object is what follows. Do not, he means, admire the loving-kindness of God with this view, with a view to sinning, and saying, “His mercy will be pacified for the multude of my sins.” For it is with this object that I too discourse so much concerning His goodness, not that we may presume upon it, and do any thing we choose, because in that way this goodness will be to the prejudice of our salvation, but that we may not despair in our sins, but may repent. For the goodness of God leadeth thee to repentance, not to greater wickedness. And if thou become depraved, because of His goodness, thou art rather belying Him before men. I see many persons thus impugning the long-suffering of God; so that if thou use it not aright, thou shalt pay the penalty. Is God a God of loving-kindness? Yes, but He is also a righteous Judge. Is He one who maketh allowance for sins? True, yet rendereth He to every man according to his works. Doth He pass by iniquity and blot out transgressions? True, yet maketh He inquisition also. How then is it, that these things are not contradictions? Contradictions they are not, if we distinguish them by their times. He doeth away iniquity here, both by the laver of Baptism, and by penitence. There He maketh inquisition of what we have done by fire and torment. If then, a man may say, I have wrought a few evil deeds, and for one of them am cast out, and forfeit the kingdom, wherefore may I not do all sorts of evil deeds? It is the argument of an ungrateful servant; still nevertheless we will proceed to solve even this. Never do that which is evil in order to do thyself good; we shall, it is true, all alike fall short of the kingdom, yet in Hell we shall not all undergo the same punishment, but one a severer, another a milder one. For now, if thou and another have despised God’s goodness, the one in many instances, and the other in a few, ye will alike forfeit the kingdom. But if ye have not alike despised Him, but the one in a greater, the other in a less degree, in Hell ye shall perceive the difference.
Now then, why, it may be said, doth He threaten them, who perform not works of mercy, that they shall depart into the fire, and not simply into the fire, but into that which is prepared for the devil and his angels? Why and wherefore is this? Because nothing so provokes God to wrath as to injure friends; for if it is our duty to love our enemies, of what punishment shall not he be worthy, who turns away even from them that love him, and is in this respect worse than the heathen? So that in this case the greatness of the sin will rightly make such an one depart, and have his portion with the devil. Woe to him, it is said, who doeth not alms; and if this was the case under the Old Covenant, much more is it under the New. If, where the getting of wealth was allowed, and the enjoyment of it, and the care of it, there was such provision made for the succouring the poor, how much more in that Dispensation, where we are bidden to give up all? For what did not they of old do? They gave tithes, and tithes again upon tithes. They supported orphans, widows, and strangers; whereas some one was saying to me in astonishment at another, “Why, such an one gives tithes.” What a load of disgrace does this expression imply, that a matter which with the Jews were no matter of surprise, that this should have been surprising with Christians! If there was danger then in omitting tithes, think how great it must be now.
Again, drunkenness shall not inherit the kingdom. Yet what is the language of the generality? “Well, if both I and he are in the same case, that is some comfort.” What then are we to say? First of all, that thou and he shall not reap the same punishment; but were it otherwise, neither is that any comfort. Fellowship in sufferings has then comfort in it, when the miseries have any proportion in them; but when they exceed all proportion, and carry us beyond ourselves, they no longer allow of our receiving any comfort at all. For tell the man that is being tortured, and has entered into the flames, that such an one is undergoing the same, still he will be none the more sensible of the comfort. Did not all the Israelites perish together? What manner of comfort did that afford them? Was it not rather this very thing that distressed them? And this was why they kept saying, We are lost, we perish, we are consumed. What manner of comfort then is there here? In vain do we comfort ourselves with such hopes as these. There is but one only comfort, to avoid falling into that unquenchable fire; but it is not in the nature of things for one who has fallen into it to find comfort, where there is gnashing of teeth, where there is weeping, where is the worm that dieth not, and the fire that is not quenched. For shalt thou conceive any comfort at all, tell me, when thou art in so great tribulation and distress? Wilt thou then be any longer thyself? Let us not, I pray and entreat you, let us not vainly deceive ourselves and comfort ourselves with arguments like these; no, let us practise those virtues, which shall avail to save us. The object before us is to sit together with Christ, and art thou trifling about such matters as these? Why, were there no other sin at all, how great punishment ought we not to suffer for these very speeches themselves, because we are so insensate, so wretched, and so indolent, as, even with so vast a privilege before us, to talk thus? Oh! how much shalt thou have to lament, when thou shalt hear them that have done good called to the kingdom and rewarded! when thou shalt behold slaves and base-born who have laboured but a little here, there made for ever partakers of the royal throne! Will not these things be worse to thee than torment? For if even now, when thou seest any in high reputation, though thou art suffering no one evil, thou regardest this as worse than any punishment, and by this alone art consumed, and bemoanest thyself, and weepest, and judgest it to be as bad as ten thousand deaths; what shalt thou suffer then? Why, even were there no hell at all, the very idea of the kingdom, were it not enough to destroy and consume thee? And that such will be the case, we have enough in our own experience of things to teach us. Let us not then vainly flatter our own souls with speeches like these; no, let us be in earnest, let us have a regard for our own salvation, let us make virtue our care, let us rouse ourselves to the practice of good works, that we may be counted worthy to attain to this exceeding glory, in Jesus Christ our Lord.