The Tenth Sermon, the Second on on the Second Chapter – Ephesians 2:4-6

"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;) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus." – Ephesians 2:2-6

I began this morning to show you how Paul intended to extend God's goodness to all men, so that no one would have reason to boast about themselves as if they had individual worthiness. Indeed, if any nation in the world ever seemed superior to others, it was the Jews, as God had chosen them as His own people, calling them a holy lineage and His inheritance. In that regard, the Jews appeared worthy of preeminence over others. However, to ensure that no one diminishes the grace of our Lord Jesus Christ, Paul declares that they too were once children of wrath, emphasizing the necessity for them to be rescued from the pit of confusion, as I mentioned earlier. In short, Paul makes it clear here that even those who might be considered the most excellent have no grounds for boasting or earning themselves esteem before God. Instead, they are all recipients of grace, becoming heirs of eternal life through our Lord Jesus Christ.

Now, a question may arise as to why Paul places heathens on equal footing with Jews, given the distinctiveness God had established between them. It might seem that all God's promises were nullified, and that wrong was done not only to humanity but to God as well. If we acknowledge, as we must, that God's selection of Abraham's descendants was not in vain and that His declaration of them as His own people and church was not a deception, then they ought to be closer and more intimate with God. They should have some distinguishing mark by which they are drawn to Him. It might appear that Paul is undermining the Jews in this way. However, in another passage, he clarifies that this arrangement is entirely reasonable when we consider the Jews as God's chosen and special people on one hand, and on the other, consider their own state and their conduct before God. In the Epistle to the Romans, after Paul has passed judgment on the entire world, revealing that there is no one who is not condemned and lost, he raises a question. Given that God had chosen Abraham's descendants and dedicated them entirely to Himself, he wonders about their holiness. Does this imply that there is no sanctity in them? It would seem that God's statements in the Holy Scriptures, that He had not dealt in the same way with any other nation, were worthless. However, Paul asserts that people must acknowledge the grace that God graciously bestowed upon His people and therefore, to that extent, they are to be esteemed above the entire world. Yet, he immediately adds that since they are descended from Adam's race, they are sinners like all other human beings. There is nothing in their nature but corruption and weakness.

All men must humble themselves, and we must all acknowledge that none of us can be distinguished from another, as we have seen previously in the second chapter of Galatians. There, St. Paul told Peter, "Yes, we are Jews by nature, and it seems that we ought to separate ourselves, given that God is our King, and has sanctified us and chosen us to dwell among us. Well, at first glance, it might seem that we should reject the Gentiles as unclean and unfamiliar with God. But let us remember that there is not one among us who is not accountable to God and must recognize himself as a wretched sinner. Therefore, God must be the judge of all people, and we must all bow before His Majesty, seeking reconciliation with Him through our Lord Jesus Christ."

In short, Paul's intention in this passage is not to diminish God's grace but to emphasize that the Jews had no other means of attaining salvation and the heavenly inheritance except by being members of our Lord Jesus Christ. They must consider themselves, first and foremost, as cursed and condemned due to their inherent unworthiness. Their righteousness is like a windfall, and they are born in sin, just like all other people. However, God, in His mercy, has also chosen them.

By the way, we must note that under the term "nature," Paul is indicating not only that we are sinners by habit, inclined to follow evil more than good and often pushing each other aside, but also that there is a deeper aspect to it. Each of us carries sin from birth; eating and drinking accompany us, but sin is more deeply ingrained in us than all the things of this life. The pagans may find it strange that young babies, who cannot distinguish between good and evil, and lack discretion or will, should be considered sinners and damned before God, as Simple states when he calls them "children of wrath." Nevertheless, we must accept our condemnation, whether we like it or not. As soon as infants are capable of making any sign, they undoubtedly show enough, even too much, that they are deceitful and wicked, with a hidden poison within them. Although they may not immediately manifest it, they are like venomous serpents. Therefore, we should understand that Simple does not unjustly refer to us as "children of wrath," just as he does with the Jews, including even infants among them. To be fair, we should not rely on our own opinions or what we see before our eyes. Instead, we must give glory to God, who is the rightful judge, even when we find it incomprehensible.

No matter how the world may view us, we must always return to what is said in Psalm 51, namely, that we not only daily offend God in various ways but are also abhorrent to Him from the outset, even before we have done or thought anything, because we are conceived in sin and corruption. By the phrase "children of wrath," St. Paul means that we are heirs of death, and God must be our enemy, even as soon as we are conceived. Yet God is not cruel, nor does He hate His own creation. If we had the purity of our forefather Adam, as stated in the verse that all things God made were good, then God would not hate His own handiwork in us. However, we must conclude that we have deserved God's hatred, even if sin cannot be physically pointed out, as it were, yet God knows it well enough, and we must acknowledge our guilt.

In essence, this is the main message we can glean from this text and apply it to St. Paul's meaning. If the Jews, who seemed to have some unique privilege, are still included in the general state of humanity, what can we Gentiles claim? If we dare to present any form of boasting before God, we have ample reason to be ashamed, especially since even the Jews, in comparison to whom we are nothing, have no access to the kingdom of God except through God's free mercy and reconciliation through our Lord Jesus Christ.

However, there remains one more question or doubt: How could the Jews be considered enemies when God had already declared Himself to be their Father? Some may argue that this is due to the fact that the fulfillment of the figures and the truth and substance of them had yet to be accomplished. Yet we must also note that although God had adopted the Jews through Abraham, they were received into Jesus Christ, and this grace was established upon them, as indicated by the promise that "in your seed all the nations of the earth shall be blessed." We have seen in the Epistle to the Galatians that this seed refers to our Lord Jesus Christ, for without Him, there is no unity, but only dispersion. Therefore, it should not be surprising that the inclusion of Jews into the Church, just like the inclusion of Gentiles, is attributed here by St. Paul solely to God's free and generous goodness.

There is another point that should not be forgotten, which is that even though the Jews received such grace, they still had to wait for the coming of the Redeemer. We know that there can be no atonement with God without the shedding of blood. The sacrifices of the law could not remove sin or appease God's wrath and curse. Offering the blood of an ox or lamb had no power to make atonement with God; there was no such ability in these animals, as they are corruptible and unable to reach the soul. Therefore, it can be concluded that the Jews were God's children in hope, but they were still separated from Him until the atonement was made by the Redeemer. In this way, God showed favour to them, just as He did to the rest of the world. For this reason, Paul adds that God, rich in mercy, quickened them just as He did with the Gentiles, according to His great love for them.

As I mentioned earlier, the main point that St. Paul is addressing here is that we should learn to be ashamed of and detest our own wretchedness by considering our origins and recognizing the state in which God found us and from what dungeon He rescued us. The second point is that we should magnify God's goodness even more because it is incredible that He deigned to bring the doctrine of life down to our lowly condition to give us life. We had sunk to such depths that we must pay close attention to these words: "God, being rich in mercy, quickened us when we were dead, according to the great love which He bore for us." Indeed, this title may always suit God, as His riches and goodness do not diminish, and He remains ever richer in mercy. However, we must take into account the specific context and subject matter here, which is that God has lavished the immeasurable treasures of His mercy upon us in proportion to the greatness of our miseries. For this reason, Paul adds, "according to the great love with which He loved us." There must indeed be such goodness in God that it can ravish us, surpassing all our capacity to comprehend. Even if we were to fully devote ourselves to it, we would only taste a fraction of it.

But why does Paul say that God loved us? He speaks specifically of himself and others chosen from among that people, even though the majority of them have been cut off. Although the Jews had the privilege of being the firstborn and had preeminence over us, as rightful heirs, and we were like unseasonable birth, Paul speaks of himself as well as others who were chosen from among the Jews. We can see that they are now cast out from God's kingdom, becoming an example that should make us shudder when we witness God's wrath and vengeance upon them. Therefore, St. Paul, along with a small number of others chosen from among the Jews, can only attribute this to God's love, which was more prominently displayed towards them. Similarly, in the present day, if the Gospel were preached purely throughout the world, with faith given impartially to all, so that none would lack the immediate touch of the Holy Spirit, and if we were all equal, it might seem natural and commonplace. It would appear as though we possessed this through our own natural efforts, and that it was not a special grace from God. However, when we see many countries suffering from spiritual famine, with no drop of good doctrine to nourish them, but rather, the wretched people are fed with lies and delusions from Satan, while on the other hand, God has enlightened us here and watered us with His Word, we can only conclude that this is an effect of His great love. Once again, Paul states that many people have heard the Gospel, but it is evident that they have become hardened by it and grown worse over time. For one will not find such horrendous monsters as those found in the Papacy. Instead, we can witness them where the Gospel is preached and professed, for these individuals claim to be reformed but appear to be devils incarnate. We do not need to look far to see such examples. Therefore, we should observe that we should not assume that any of us possess anything more than our fellow human beings, nor should we presume to elevate ourselves. We should always acknowledge the infinite fountain of God's grace, rather than turning to pits that are full of holes and cannot hold water or, even worse, contain nothing but mud and filth, despite all the outward appearances and grandeur. All the glory and splendour of humanity is no better; it draws from the same wellspring of God's love. We must confess that God is not swayed or influenced by the actions of others but loves us freely, accepting us under His wing and enlightening us with His Holy Spirit through faith in the Gospel. This is what St. Paul intended to convey here.

Now, on the other hand, to prevent those who are always clever in seeking excuses and ways to avoid blame, from absolving themselves by claiming they are under the tyranny of the devil, and arguing that they should not be held accountable for it, Paul demonstrates that this bondage is not voluntary. I explained this earlier today: despite having free will and reason, we are inclined towards serving Satan, and we are inherently inclined towards evil. We are not naturally any better. Therefore, there are real thieves in the world. If God had not shown us mercy, as St. Paul explained, we would be just like those who are outside of God's grace and are driven by Satan to commit all kinds of wickedness. This shows that we would be the same as them if God had not been merciful to us.

However, many people resent God and even accuse Him of being the cause of their damnation. But to counter such accusations, Paul says that those who are under the bondage of Satan and sin are still rightly condemned by God. They are not compelled by external force but are subject to their own will. That is why he says that even those who have been brought back to our Lord Jesus Christ previously lived according to the lusts of the flesh. In other words, before God changed them and brought them under His obedience through His Holy Spirit, they followed their own wicked desires.

It is true that people acknowledge their sinful nature, but they still argue that they can be different. Everyone agrees that the will makes the difference between vice and virtue. But when philosophers spoke in this manner, they believed that we had a free and unhampered will, which is what deceived them because they did not understand that we were corrupted by Adam's fall. Yet, despite our corruption, we are still justly cursed by God because we sin willingly. Therefore, he adds that we do the desires of our flesh and thoughts, meaning that those who are in the grip of Satan and enslaved to sin cannot claim compulsion as an excuse, as it is their own will that drives them.

So, you can see how Paul intended to silence all those who speak falsely and avoid responsibility, so that they cannot claim they are not guilty for their wickedness, as they are naturally inclined towards it. Let us note, however, how Paul couples thoughts with the flesh so that we may understand that sin pervades our entire being, and there is nothing pure or clean within us. Our infection is not limited, and sin is not confined. Some may confess that they are corrupt due to Adam, but they argue that they can always tend towards good when tempted. They believe that if they listen to reason and control their desires, they can demonstrate their ability to do good. The opinion of the papacy is that human free will, while wounded and impaired, still retains some virtue. But as I explained earlier, the unequivocal statement of the Holy Spirit is broader: we are not only sick but dead until we are raised by Jesus Christ. St. Paul confirms this by stating that our wicked desires and affections, referred to as essential appetites, are not the only things that control us; it goes much deeper. All our thoughts, decisions, and anything deemed virtuous in man are described as wickedness. If God were to allow us to follow our own thoughts, it would lead to unimaginable chaos. Therefore, we must recognize that we are not only acknowledging our weakness and need for God's help but also admitting that we are utterly condemned before Him. Our thoughts are labelled as wicked and corrupt, and there is nothing in us that does not provoke God's wrath. So, we must confess on one hand that we are justly deprived of all God's graces in Adam, and on the other hand, we should not use this as an excuse to avoid responsibility by claiming we are not slaves to sin, or that we are not to blame because we have been ensnared and entangled since birth. Instead, we must always consider that each of us will find the source of our ailment within our own conscience. People can argue as much as they want, but when they turn inward and question their own conscience, they will find themselves condemned and confounded, with no room for argument. So, one word should suffice for those who claim they have no free will and no ability to resist God: What do they think is the cause of their inclination towards evil? Some may say it is the devil, but they should consider whether this fully excuses them.

Well, now, the word of God confronts us, driven by our own sinful inclinations. Do we not realize that the source and root of our wickedness lies within us? When we rebel against God to the extent that our thoughts are filled with falsehood and unbelief, and when they are completely opposed to God and His righteousness, even waging war against Him, we must recognize this. We should not seek excuses because we already carry an inner judge with us, namely our conscience. This is the main point emphasized in this passage. It also serves as a warning not to be too selfreliant but to restrain our senses, imaginations, and even our reasoning, which we often consider our own. Until we renounce ourselves in this way, we cannot fully devote ourselves to serving God.

Paul explicitly states that those whom God has quickened have become partners with our Lord Jesus Christ. It is in Him that they find their life. However, since understanding God's essence is beyond our reach, and we cannot comprehend it, Jesus Christ is referred to as the way. He offers Himself and does not hide from us but extends His arms to draw us towards Him. In His Gospel, He invites us, saying, "If anyone thirsts, let him come to Me and drink." This invitation is fulfilled in His person.

Therefore, take note of St. Paul's words when he says that those who were dead were made alive again by Jesus Christ. This highlights the point I briefly touched on this morning, namely that our death is not a visible one that can be judged by outward appearances. Instead, it pertains to the corruption within our souls, for we all share in this fault. Then, how can we attain to the heavenly life? How can we be resurrected and made alive again to inherit the promised heritage? On the contrary, we are subject to countless miseries.

It is essential to understand that this new life he speaks of is not yet perfect within us; it is only a small foretaste that guides us towards our ultimate destination. This perfection will be realized when we attain the full glory mentioned here. St. Paul uses himself as an example, stating that he has forsaken everything for the sake of our Lord Jesus Christ, even his former belief in his own righteousness. Although others may have esteemed him as almost angelic, he knew that his salvation came solely through God's grace in Jesus Christ. Despite the many honours and reproaches, torments, beatings, and imprisonments he has endured, he does not claim to have reached his goal. He acknowledges that he pushes forward, forgetting the past.

If he had dwelled on his past accomplishments, saying, "I have overcome so many challenges, I have preached the gospel tirelessly, I have borne much fruit, I have traveled across seas and preached among barbarous nations where God's message was previously unheard of, I have faced numerous obstacles and triumphed," he would have grown complacent. It is easy for us to become lax when we think we have done enough for our part, leaving the rest to others. Thus, each of us must heed the warning against complacency, recognizing that our ultimate glory will never be fully realized until the end. Therefore, we must continually acknowledge our wretchedness, grieve before God, and confess that we are indebted to His goodness for everything.

Now, regardless of our current situation, we can see that we are being renewed into a new way of life by the Holy Spirit of God. Even though we live among unbelievers and face numerous trials, and even though sin still dwells within us, none of us can deny that the gifts God has given us through His Holy Spirit are not in vain or unprofitable. When someone argues that before Jesus Christ worked in us, we had already sinned, as we can see, our response is clear: all that people have by nature cannot lead them to God; rather, it inclines them to rely on this world. So, even if people mock us from all sides, we are still dead, for when God restrains us and allows us to follow our own desires and inclinations, we are led astray. Man may have a reason, but what can it accomplish when it is still rooted in his sinful nature? It will always fight against God and truth. Therefore, we boldly conclude that we are spiritually dead until we become participants in the life of our Lord Jesus Christ and receive the Spirit to the extent that He determines. Just as God's Spirit rested upon Him and was abundantly given to Him, He now distributes it to each of His faithful followers. Consequently, as our Lord Jesus Christ allows us to taste His Holy Spirit and provides strength through it, we are made alive in Him and with Him.

Furthermore, Paul adds that God has seated us in the heavenly realms with our Lord Jesus Christ to emphasise the grace we have been discussing. This serves as a reminder, especially since we are prone to being cold and lazy, that on one hand, we were dead and enslaved under Satan's dominion. These are truly terrifying conditions. On the other hand, God has not only loved us but also glorified us in Him. He has raised us from the depths to the heights of heaven, where He has positioned us alongside His angels. Considering this, we must not fail to glorify the immeasurable goodness of our God. We must recognise how deeply we are indebted and bound to Him. Even if we spent our entire lives preaching about the grace we have experienced at His hand, it would still not be enough.

In conclusion, St. Paul purposely states that we are already exalted to heaven with Jesus Christ. While this may not be apparent to our eyes, we should let our hope and faith guide us. We should remember that our life is hidden, and we must patiently await the coming of our Lord Jesus Christ.

Thus, we must understand the various states of God's children after they have been called to the faith of the gospel. However, we must not expect an earthly paradise in this world where we will experience no trouble or grief. Instead, we must make room for faith, as mentioned earlier. When the Holy Spirit, through St. Paul, tells us that we will be exalted on high, we must be prepared to endure trials, oppression by enemies, and even being overpowered by them with humility. Nevertheless, we should remain fully convinced and resolved that, despite these hardships, we will ultimately inherit the kingdom of heaven. The head cannot be separated from the body, and our Lord Jesus Christ did not ascend for His sake alone. We must always return to the foundational truth that Jesus Christ has risen from the dead and ascended into heaven, and this confession not only glorifies Him but is also a precursor to every knee bowing before Him and every creature, both in heaven and on earth, giving Him homage.

However, the union we have discussed is fulfilled in this way: Jesus Christ, by gathering us into His body, has initiated what He intends to accomplish in us at the appropriate time. Thus, Jesus Christ ascended into heaven to open the gates for us in these days, which were closed to us due to Adam's sin. This is the essence of our present seating with Him. To put it simply, it can be summarised in one word: we are saved by grace, and no one can claim anything of their own.

Nevertheless, merely confessing in a single word that our salvation comes from God's free favour and experiencing it within ourselves is not enough. We must also be deeply moved by the infinite greatness of this grace. We must reflect on our own sinful state and realise that we are entirely at fault.

Our many faults convict us, to the extent that if God were to deal with us a hundred times more severely than He has, we could not argue or dispute with Him. Our consciences would always bear witness that we are deserving of death and that it is our due punishment.

Therefore, let us hold firmly to this doctrine. It will greatly benefit our lives. Once we understand that there isn't just one flaw but an infinite number of evils within us, we can learn to humble ourselves, hate and abhor our sinful nature. Then, when we contemplate the grace shown to us through our Lord Jesus Christ, we realise that without it, the devil would hold complete sway over us, as he had done before. We should also recognise that we are enriched by this grace, allowing us to abandon our old ways. Rest assured that not only will our miseries be turned into blessings through our Lord Jesus Christ, but He will also grant us the strength to glorify in our state. Even though we must contend with many temptations and are frail in ourselves, we will overcome them. We will have cause to thank God through our Lord Jesus Christ because, joined to Him, we cannot fail to attain the full perfection of all good things.

Now, let us humble ourselves before the majesty of our gracious God, confess our faults, and pray that He makes us fully aware of them. May we not only confess a few but go back even to our birth and acknowledge that sin pervades us entirely. We must understand that the only way to reconcile with God is through the blood, death, and passion of our Lord Jesus Christ. Whenever we feel condemned or drawn away from God's grace, let us have no refuge other than the sacrifice made by our Lord Jesus Christ. Even in our weakness, let us desire the Holy Spirit to strengthen us, the means ordained by God to partake in His gracious gifts. Let us continue in this manner and set an example for others, labouring to draw them to faith and unity in our doctrine. Through our lives and good conduct, let us demonstrate that we have not studied in vain but have learned in the excellent school of the Son of God. May it please Him to bestow this grace not only upon us but also upon all people, etc.