The Ninth Sermon, the First on the Second Chapter - Ephesians 2: 1-5
"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. But God, who is rich in mercy, for his great love wherewith he loved us, Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;)." - Ephesians 2: 1-5
As we have seen before, to fully comprehend God's infinite goodness, we must always consider our own wretchedness and our state before God showed us His mercy. Until people examine themselves and recognize their wretchedness, they will never give God the fraction of the honor He truly deserves. Therefore, let us remember this lesson: to give God the praise He is due, each of us must reflect on what our condition would be if God had not extended His hand to us. In truth, our human nature tends towards all manner of evil. In the first chapter, we discussed this matter continually, emphasizing that we cannot adequately praise God, considering the mercy He has shown us. To further illustrate this point and deeply affect us, Paul paints a vivid picture of what we were like before God's grace reached us and brought us back to Him.
Paul portrays us as being trapped in such a horrifying dungeon that the very thought of it should humble us and make our hair stand on end. It is inevitable that upon hearing this, we are moved and compelled to praise God for seeking us even in the depths of hell to raise us up to the kingdom of heaven. Our Lord Jesus Christ, in His work, reveals the wretched state from which He rescues us. He is like the One who calls forth the dead with His voice. Thus, we see that the Son of God's role is to draw us from death to life through the teachings of His gospel. He emphasizes that those who believe in Him have transitioned from the state of death in which they were held and have entered into the promise of heavenly life. Although the faithful do not fully possess it in this world, they hold it with such assurance through hope that they consider it as good as obtained.
Now, when our Lord Jesus Christ says that His voice has the power to raise the dead, He uses a comparison to illustrate that no matter how much we may think of ourselves as alive, we are in a state of spiritual death if we are separated from God. Even though unbelievers may consider themselves fully alive in their own wisdom and virtue, they harden themselves and continue in their misguided ways.
Let us examine where the wellspring of life is. It is in God, and they are alienated from Him. Also, let us consider what constitutes the true life of humans. It is not about being subtle and clever, able to navigate worldly matters through cunning and strategy, or acquiring fame and the wisdom to counsel others. It is not about excelling in human sciences and arts or being esteemed and renowned for noble courage and other commendable virtues.
True life begins with knowing that God is our Father, and that we are protected and preserved by the light of His Word. It involves being enlightened by faith to understand the path of salvation and to be assured that our entire well-being lies in Him. We must seek it from Him with humility and recognise the means to attain it – through our Lord Jesus Christ, in whom the fullness of grace is offered to us.
This is the essence of spiritual life for humans – living in the light of God's Word and being transformed by His Holy Spirit to restore the image that was lost and utterly defaced in us by Adam's sin. Can such a life be found among worldly individuals, even among those highly honoured? No, it cannot. Therefore, when our Lord Jesus Christ states that we are raised from death through the gospel, we should understand that no matter how flourishing and impressive we may appear to be, in reality, we are filled with corruption and filthiness in the eyes of God. We are condemned, wretched, and detestable before Him. All creatures curse and reject us because we have defiled them with our sin.
The corruption within us is so deep that it taints Heaven and Earth until God transforms us. Our Lord's message is clear: until we are renewed by the gospel through faith, we are spiritually dead, devoid of true life. We are akin to being buried in our graves, signifying our separation from God's kingdom. Thus, it is crucial to acknowledge that there is nothing good in us, and we need God's grace to be united with those who trust in Him, which becomes our resurrection.
there is nothing in us but rottenness and filthiness. God regards us with condemnation, and we would be damned and forsaken before Him. The angels abhor us, and all creation curses and condemns us. Everything cries out for vengeance against us because we defile them. The corruption in humanity is so profound that it infects both Heaven and Earth until God transforms them.
The message that our Lord Jesus Christ conveys is essential: until we are renewed by the gospel through the preceding faith, we are like dead men with not a trace of true life in us. In essence, we are like the buried dead, and we must experience a resurrection. This signifies that we are separated from God's kingdom, and consequently, we are filled with nothing but filth. Nevertheless, despite our wretchedness, God graciously unites us with those who place their trust in Him and His goodness. This union is our resurrection.
In summary, we must always recognise that humanity carries death within itself from birth. This is not merely because of our mortality, but also because we are separated from God. We are mortal beings, not just in terms of our eventual passing from this world, but because we are inherently sinful. In us, there is neither thought nor inclination that does not tend towards evil. Everything in us resists and rebels against God and His righteous rule. When we entertain thoughts or desires, they invariably lead to sin and unrighteousness, just as it is stated in Genesis, where God acknowledges that every inclination of man's heart is inclined toward sin.
Given this condition, we should not be surprised that God, through His Word, declares that we are dead. Nevertheless, due to our own excessive pride, we often delude ourselves into thinking that there is some life in us. This is precisely what the simple Treatise is pointing out. The Ephesians, despite being dead in their sins and iniquities, were participants in the grace mentioned. It's as if to say, in order for you to better appreciate the value of God's grace and what it entails, consider not only your present state but also ponder what you were like by nature. You were dead, and there was no hope of being made alive again through the power of human free will once you were dead.
Therefore, acknowledge that God drew you out of the depths of utter destruction, indeed, out of the very pit of hell when He graciously chose to adopt you as His children and called you to the knowledge of His gospel. We can see that this statement by St. Paul aligns with the teachings and accounts of our Lord Jesus Christ. So, whenever we are tempted to boast about our own virtues and believe that we have achieved something to elevate ourselves, let us return to our true, natural state. Let us reflect on the fact that we were lost and would still be lost today if it weren't for God's infinite mercy, which rescued us from the confusion we were in and delivered us through our Lord Jesus Christ.
It's worth noting that St. Paul intentionally uses both "offenses" and "sins" to prevent anyone from escaping the gravity of our condition. No one should be able to separate themselves from this common state or think that anything is more serious than the corruption of our nature, which can only be rectified through death. If St. Paul had chosen only one of these words, "offenses" or "sins," there would have been debates and objections. Some might have claimed to be exempt from the common guilt, while others might have argued that even with some sin or fault, we are not entirely condemned or cursed by God.
By using both words together, St. Paul makes it abundantly clear that there is nothing in our nature but wickedness and sin. He emphasises that not even a drop of life can be found in our natural state. His intention is to accentuate the severity of our condition, which people tend to downplay. If we possess even the smallest fragment of virtue or a shadow of it, we immediately elevate ourselves above all the mountains of the world. Yet, if there are any vices in us, no matter how gross and evident, we tend to trivialise them. Thus, St. Paul and his fellow ministers diligently strive to shatter this misguided presumption of human righteousness and to show that we are entirely sinners.
Although St. Paul is addressing the Ephesians here, he is speaking generally to all people. In truth, he underscores this by saying that they "walked according to the course of the world." Evil remains concealed until it reveals itself through its deeds. The reason people cannot humble themselves before God as they should is that they deceive themselves until they are confronted and compelled to acknowledge their sins. We are often hypocritical, convincing ourselves that we are faultless as long as our wrongdoings remain hidden from our view, and no one confronts us about them. We think lightly of having wicked thoughts or being tempted to commit various sins.
St. Paul rightly states that the Ephesians walked in their sins to emphasize that he is not revealing something unknown to them. When they consider their own lives and the path they followed, they should be driven to confess that they were utterly lost and cursed before God. Therefore, whenever our hypocrisy prevents us from submitting ourselves to God and admitting our sins, we should examine our lives. Even if we recognize a multitude of faults we have committed, it pales in comparison to what God knows about us. To avoid deceiving ourselves, as we are prone to do, let us always judge a tree by its fruit.
Since we are guilty of offending God in countless ways, we must conclude that our nature is utterly corrupted. To emphasize that St. Paul is not speaking only of a particular group but of all humanity, he adds that it was "according to the course of the world." He uses this phrase to refer to the passage of time, as if to say that just as we witness the daily rising and setting of the sun and the changing of seasons, it is the habitual custom, even the nature of humanity, to be obstinate, spiteful, and rebellious against God. There is nothing in us but wickedness and corruption. People should not argue that evil customs have prevailed or that some are more sinful or stubborn than others. St. Paul's point is that all human beings, without exception, share this fallen nature.
Therefore, let us open our eyes and see what St. Paul is pointing out. We will realize that all our worthiness and nobility have been denied. Here are our true characteristics laid bare—that we are spiritually dead until God revives us by His grace. Furthermore, we should understand that this spiritual death is a consequence of our own sins. St. Paul states that we are all corrupt, filled with nothing but faults, sins, and offenses. Our entire lives bear witness to this, just as fruit reveals the nature of the tree. On the other hand, our inclination is not towards good, but rather towards evil. We are bent in that direction and driven with such intensity that we persistently oppose God until His Holy Spirit brings us under His subjection.
St. Paul believes that it's not enough to say this; he adds things that should make us tremble even more, stating that it is according to the prince of the air, who has all power in the world, and according to the spirit that rules all unbelievers. He speaks in this manner to emphasize that until God quickens us through our Lord Jesus Christ and gathers us to Him, the devil has dominion over us. Consider what the dignity of humanity is until Jesus Christ redeems them; they are spiritually dead and under the devil's rule. In short, he has complete authority over us and rules us with such tyranny that there's nothing preventing us from being subjected to him by force.
St. Paul uses the term "spirit" deliberately to demonstrate that the devil rules over all our thoughts, affections, and desires. He possesses us entirely, and we are utterly enslaved to him. We cannot move a finger or think a thought without the devil's influence, causing us to become deadly enemies of God. When we hear these things, it is no time to fall asleep or flatter ourselves. We should not be so presumptuous as to contend with God as if there were any goodness in us that He is bound to acknowledge. Those who continue in their hypocrisy after the Holy Spirit has proclaimed such a dreadful and horrible judgment upon us must be out of their minds.
So, when we consider humanity in its own nature, what can we say? Behold, a creature cursed by God, deserving to be cast out of the common order of all creatures. Even worms, flies, lice, and vermin have more worth than humanity. Man, originally created in God's image, has become so corrupted that there is nothing in him but sin. We are the devil's servants, and he not only rules over us but possesses us and is our prince. Once we are fully convinced of this in our hearts, we should have cause to run trembling to our Lord Jesus Christ and seek refuge under the shadow of His wings. On the other hand, we should not be so ungrateful as to fail to magnify God's goodness in drawing us out of such a pit to be fellow citizens and brethren not only of the angels in heaven but also of our Lord Jesus Christ, who is the Lord of Glory. This removes all reproach and transforms us from being hateful to all creatures to bearing His mark and being honoured and embraced by the angels as their brethren, members of Christ's body.
Now we understand St. Paul's intent. To prevent any objections, he shows us the power of the devil. He could have simply said, "You lived according to the ways of the world," meaning sinfully. But instead of naming the devil in one word, he says, "According to the prince who has his power in the air, and the spirit that now works in the rebellious children." By stating "the prince who has his power in the air," he removes any ambiguity. The devil is called the prince of the world, not because he reigns over the sun, moon, stars, skies, or earth, but because he holds us captive in his bonds, as we are not worthy to be governed by God.
Had Adam continued in the state in which God created him, we would have remained as God's children. But after our first father's fall, God left us, and Satan took possession of us. However, it's crucial to note that Satan cannot act without God's permission. When he is called the prince of the world, it doesn't imply that he fights against God in such a way that the outcome is uncertain – such an idea would be blasphemous. Some heretics have mistakenly interpreted such phrases in Scripture to suggest that the devil occasionally resists God, with God sometimes conceding to him. However, such notions are utter madness.
Nevertheless, this dominion of Satan is God's just punishment, as stated in the Bible when it mentions God delivering us into the hands of our enemies because we cannot endure His reign over us. This fate has befallen us all. Since God has imprinted His mark on us, we should be led by His Spirit. But our first father, in his pride, rebelled against God's rule. He was not content with his designated state and limits. Because he rebelled and could not accept God's sovereign dominion, he was handed over to the devil and made subject to him. Thus, the subjection of all humanity to the tyranny of the devil serves as a just consequence of their sin.
Therefore, we should not imagine that the devil has free rein or liberty to do as he pleases, independent of God's control. Instead, he operates under God's authority. To help us understand this subjection better, St. Paul mentions that the devil operates in the air. Although the devil is not confined to a specific location – as we witness demons entering people's bodies or even swine – St. Paul uses the term "air" to emphasize that the devil is above us, beyond our reach. If we have an enemy, we can try to overcome them. But if the enemy already has the upper hand, there's little we can do. Likewise, the devil holds us in bondage, as St. Paul underscores. To make this clearer, he adds, "according to the spirit." We often fail to perceive this state because we are too preoccupied with the physical world. We are so focused on the things that affect our earthly lives that we overlook our spiritual miseries. Thus, St. Paul instructs us to look beyond the visible world and recognize the devil for the spiritual tyrant that he is, even though we cannot see him physically. Despite lacking physical attributes to harm us, he is the worst tyrant imaginable, and we must be aware of this.
For if there were a man who could enter into the thoughts and affections of others without any physical means, a man with the power to take a hundred lives without anyone noticing, such an enemy would be far more formidable than those who come with great force and noise. Indeed, the devil possesses these attributes. He is a spirit, and so we should not be too focused on the physical realm or rely on our own limited understanding when discussing this spiritual enemy. Instead, we should be deeply aware that the devil can inflict far more harm upon us, invisibly, than if we could see how he approached us and entered our lives.
Once we have received faith and have been enlightened by God's Holy Spirit, it may seem that our desire to serve God is sufficient. However, if a faithful person were to examine themselves honestly, they would discover many areas where they fall short. Even St. Paul himself admitted his imperfections, crying out, "Who will deliver me from this prison of death?" So, despite our best intentions and God's goodness within us, we often fall short. Therefore, it is essential to remain humble and acknowledge our own shortcomings before God.
To help the faithful come to this realization, St. Paul offers further confirmation of his point. When we receive faith and are enlightened by God's Spirit, we may be inclined to believe that we are on the right path. But if we honestly look at ourselves, we will realize that there is still much to repent for. St. Paul advises us to look at the unbelieving world. In the world, we can see various sins, such as greed, theft, dishonesty, adultery, drunkenness, and other immoral behaviors. We witness corruption, poisonings, treachery, and wicked schemes. In short, we observe people rebelling against God and engaging in sinful actions that should trouble us.
Yet, St. Paul reminds us that we must apply this reflection to ourselves. We must not only consider the sins and troubles we see in the world but also recognize the same sinful tendencies within ourselves. Just as we feel compassion for those afflicted by terrible diseases, we should pray and say, "May God have mercy on them." We should acknowledge that we carry the seed of sin within us, both in our bodies and souls. While physical health may vary among individuals, the corruption of the soul is universal. Therefore, we should see the sins around us as warnings to humble ourselves, feel our wretchedness, and turn away from our sins in selfabhorrence.
St. Paul uses the word "now" to emphasize that we should not merely find fault with others. Instead, we should recognize that if we look at our current state, we will find the same sinful tendencies in ourselves. The behaviour of unbelievers serves as a mirror for us to reflect upon our own sins. It should lead us to say, "Is it possible that I could be like this?" and to consider the immense mercy God has shown us. We should refrain from condemning the sins we observe in others without acknowledging our own potential for sin. If God had not restrained us, we might have fallen just as deeply as we see others falling.
Let us be stirred to pray immediately that God does not lead us into temptation. Let us recognise God's infinite goodness in restraining us so that we do not fall into the terrible sins we witness around us. Even when we observe the most wicked in the world, or even those we consider monstrous, we must conclude that the same could befall us if God did not prevent it.
So, we should internalise this lesson. St. Paul specifically mentions rebellious children to illustrate that there will be no obedience in us unless God instils it in us and reforms us. He must change our wickedness and continue and increase the goodness He has begun. Satan has such a grip on us that he drags us like brute beasts. It is essential to understand that this applies not only to the heathen, in whom God's grace was evident, but also to the most excellent of men, including the Jews who considered themselves exempt from common human corruption until they were redeemed by our Lord Jesus Christ. This reinforces the point that the Holy Ghost's condemnation extends to all, from the least to the greatest.
In conclusion, we must grasp St. Paul's teaching that God has quickened us. This means we do not bring life from our mother's womb, as we are born into this world in a state of spiritual death due to sin. We must acknowledge our own corruption and wickedness. It is only through the grace of our Lord Jesus Christ that we can be renewed and brought to life. We must understand that God has rescued us from a wretched and cursed state, setting us free from the tyranny of the devil. There is nothing more distressing than realising that the devil rules over us, not only over our bodies but also our souls and thoughts since he is a spirit that corrupts every aspect of our being with his poison.
Considering all this, we should also recognise that despite our wretchedness, God did not disdain us. He extended His mercy to us, seeing the countless miseries and confusion within us. Our wretchedness moved God to rescue us, not our own merit or ability to serve Him, for we are rebellious. Let us understand that God's motivation for saving us was solely the immense misery He found within us. Therefore, let every mouth be stopped in humility and gratitude.
Let us not presume to offer anything in this regard as if we had obligated God to us or had found something in us that merits His favor. Instead, we must understand that everything comes from His own infinite goodness. He bestows His grace upon us because He sees us as miserable, damned, and utterly lost. Let this realization motivate us to do good and seek remedies not only for our spiritual diseases but also for our spiritual death. If we were solely corrupted by sin and vice, the malady would already be incurable. Yet, beyond that, there is a spiritual death that cannot be healed by any worldly means or remedies. God must intervene miraculously to save us.
Now, let us humble ourselves before the majesty of our good God, confessing our sins. Let us pray that He enables us to feel our sins deeply so that we may forsake them and rid ourselves of them more and more each day. In the meantime, let His goodness be patient with us, not examining us too strictly. He should gently correct the wickedness that prevails in us, gradually liberating us from Satan's bondage through our Lord Jesus Christ. Through Him, we obtain all our spiritual freedom. Let us pray, saying, "Almighty God, Heavenly Father, etc."