Part 16
Now, let's summarise the key points here. Firstly, it is important to understand that the days are filled with evil influences, which can hinder our spiritual growth. We face numerous corruptions and temptations that can divert us from the path to salvation. Therefore, we need to put in extraordinary effort to overcome these obstacles that Satan places in our way. Satan regards us as his captives because of our sinful nature, and we, in turn, often lead others into wrongdoing. We are easily swayed by various influences, and the devil exploits this to his advantage. Therefore, we must remain vigilant and cautious of his tactics. In today's world, sin and iniquity have reached alarming levels, with people engaging in all sorts of wickedness. There seems to be an increase in craftiness, malice, extravagance, robbery, cruelty, and extortion everywhere. This text and the guidance provided by the Holy Ghost in it are especially relevant in these times when the world is filled with such rampant wickedness.
And therefore, as Paul said, the days are evil, and in times when there was a hundred times more righteousness than today, we ought to be even more vigilant and watchful due to the increasing evil of our times. When there is a fear of war, each of us will take precautions and consider that we should not risk everything at once, but save something for later, both in terms of provisions and other necessities. Similarly, when facing other troubles, we tend to think ahead and prepare ourselves. We say to ourselves, "Let's be careful; necessity will drive us to it." But now, when we can clearly see the evilness of the days – when everything seems to be against us – and even if we were diligent and circumspect in the world, we still often find ourselves hindered from serving God, we simply passively let it all slip away without minding it at all. Therefore, let us be wise and learn to redeem the time. By this, I mean that the more opportunities there are to lead us into sin and away from God, the more each of us should strive to do good. Even when faced with the corruption of the times, we should not use it as an excuse to cover our own sloth and carelessness. We should not assume that it's permissible to engage in deceit or dishonesty in our daily lives just because it's common practice.
If someone tells us to live indifferently and uprightly, we may respond, "How can I do that when even buying a small item involves some form of deceit? How can I live modestly and avoid idleness when it's clear that everyone around me acts contrary to these principles?" Or when advised to be patient and gentle, we might think it's impossible since everyone else behaves in the opposite manner. This common behavior should not serve as our justification; rather, we must remember that it is our duty to resist the prevailing ungodliness and live according to God's standards. We need to be vigilant and prayerful, asking God for the strength to resist the devil's schemes. Our efforts to redeem the time should not be driven by a desire for temporal and worldly gain, as we are already inclined towards that by nature. Instead, when we see the devil attempting to lead us away from serving God, we should redeem the time by forsaking our own sinful
desires. This redemption does not always require the use of gold and silver, but rather, it involves forsaking our own sinful tendencies. When we notice that our worldly desires are pulling us away from following God's calling, we must redeem the time by casting those desires aside.
In essence, we should evaluate how the devil might lead us astray or cause us to waste our time on sinful pursuits and take steps to rectify our conduct. This means that considering the corruption and rampant vice in the world today, as well as the disorder prevailing in society, even those who strive for righteousness are somewhat affected by these vices and disorders. Instead of making weak excuses and claiming our inability to overcome the numerous obstacles that surround us, we must seize the opportunity to redeem the time.
The only means to do this is to understand that Satan's attempts to drag us down are not sufficient excuses before God. If we turn to Him, He will provide us with the armor and weapons to withstand the battle until we achieve victory. So, let us not hesitate to set aside other things we desire and to confine our sinful affections as if they were imprisoned. Then, it will become easier for us to heed what St. Paul is saying here, which is to be watchful and discerning, to walk with wisdom rather than foolishness.
As we have previously discussed, if we learn in God's school as we should, we will have a reliable guide and cannot be deceived or led astray. God knows what we need, and He has not neglected to instruct us in anything. Therefore, St. Paul assumes that even though we may be spiritually blind or overwhelmed by the darkness of this world, or even though the devil employs numerous cunning strategies against us, if we become good students of God's Word and allow ourselves to be governed by Him, we will possess sufficient wisdom. In such a case, we will not be able to claim that we sinned unknowingly because God is wise enough to direct our entire
lives, provided that we listen to all He says and willingly accept His guidance.
Therefore, we can indeed attain the wisdom St. Paul requires. He clarifies this by saying that we should not be foolish but rather be prudent and understand what the will of God is. He explains what kind of wisdom he means, distinct from worldly notions of wisdom. The world often regards a person as wise if they are crafty and shrewd, able to deceive others and protect their own interests through cunning and deceit. Worldly wisdom is often about securing personal gain by any means, irrespective of the fear of God, justice, or honesty. Those who act truthfully may be perceived as foolish, making themselves vulnerable to exploitation.
In contrast, true wisdom, according to Scripture, begins with the fear of God and finds its perfection in it. Therefore, St. Paul's intention in these words is to condemn all the cunning, deceit, and subtleties that people rely on, boasting of their worldly wisdom. He emphasizes that all such practices are detestable and unacceptable before God. So, what kind of wisdom should be in us? It is enough if we know and understand the will of God. However, in our interactions with the world, God will bless our simplicity in such a way that we will not fall into the snares of the wicked. As we learn from our Lord Jesus, He desires His disciples to be as innocent as doves, even though doves are simple creatures easily startled.
Nevertheless, we should also be as wise as serpents. God will not allow us to be exploited and devoured by the wicked, even if we live modestly and honestly without relying on worldly schemes to defend ourselves. We only need to entrust ourselves to His protection, and He will grant us sufficient wisdom. However, the primary matter is not merely acquiring the skill to protect ourselves in this world and thwart the wrongs and injustices of others. We must begin on a higher plane, namely, governing our lives in a way that God approves, understanding the purpose for which He has placed
us in this world, and recognizing the ultimate goal of our creation and redemption – to inherit heaven. This is the path to true wisdom.
Although this doctrine may seem foreign to those deeply immersed in the world and utterly pagan, without knowledge of their divine calling, upon closer examination, we find it is not unjustly said that the fear of God is the only true wisdom. Consider the actions of those who seek to advance themselves through greed, ambition, and other worldly pursuits. It is evident that they are openly provoking God's anger and often reap the consequences they deserve. Their pursuit of wealth and status, which they hoped would bring them prosperity, recognition, and a lasting legacy, often ends in disaster. God may curse their efforts to such an extent that the higher they rise, the more devastating their fall, turning the wealth they accumulated into their downfall. Even if, for the sake of argument, their prosperity remained stable, we must acknowledge that our true happiness does not reside in this fleeting life, which is as transitory as a vanishing shadow.
Now, consider a person who was created in the image of God, redeemed through the blood of our Lord Jesus Christ, and adopted to be a companion of angels. Yet, they willingly act like beasts, forgetting their own nature and the price paid for their salvation. If a person, who was created to inherit eternal life, contentedly indulges in a few days of pleasure here on Earth, forsaking the greater purpose, it would appear as if Satan has bewitched them, robbing them of understanding and reason, and rendering them like brute beasts. If a child abandons their father's home and the sustenance provided there, embarking on a reckless pursuit of a brief pleasure, whether in revelry or other debaucheries, and eventually becomes a beggar with nothing to eat, would not the world judge such a child as utterly blind, senseless, and worse than mad?
Now, let us compare the heavenly inheritance prepared for us and purchased at great cost to the world's wicked and cursed estate. Let's consider the fate of those who turn away from God and what awaits them when they distance themselves from the source of life, well-being, and joy. If we had a sound understanding, we would no longer find it strange that true wisdom for humanity lies in living in the fear of God, for that is where our well-being ultimately resides.
In essence, we must pay close attention to the lesson here, where St. Paul tells us that we will always be strangers to all forms of well-being as long as we do not seek to obey God. Additionally, we should not rely on our own understanding, nor should we become overly conceited, thinking, "This seems good to me, so it must be right." Let us guard against such arrogance and humbly offer ourselves to God's guidance, recognizing that we cannot go wrong by obeying Him, as our wisdom lies in seeking His will. Has the Lord hidden anything from us that would benefit us? No, for He has promised to show us the way of life, provided we are not stubborn but humbly submit ourselves to His Word.
This was previously declared in the law, which, though less clear than the gospel, still provided guidance. In the gospel, we have full and perfect insight. Therefore, let us not use the excuse of ignorance or claim we are not scholars, for God has condescended to teach all of us, from the greatest to the least, through His Word. We have no valid argument or resistance to offer, but rather, we should allow ourselves to be guided and governed by His will, which is clearly revealed to us, as proclaimed by the prophet Isaiah: "I have not spoken in secret; from the beginning, from the time it came to be, I have been there. And now the Lord God has sent me and His Spirit."
Paul assumed here, as he did in his letter to the Colossians, that when the gospel is preached to us, we will find a perfect wisdom by which we can
walk a sure path. Therefore, let us be cautious not to deviate from this path in any way.
It is true that not all individuals will be as well-informed as required. But upon whose fault and negligence can this be attributed, except our own? Additionally, even if many simple souls do not attain the knowledge that could guide them perfectly towards serving God according to their desires, those who humbly submit themselves to God's Word, receive it, and show the reverence it deserves will have a reliable guiding star leading them to the heavenly inheritance, even if they progress slowly and are not as wise as we might wish them to be. Thus, Paul rebukes all those who are ungrateful and obstinate when the gospel is preached to them, even if they are uncertain about God's will. For this rebuke applies as much to their benefit.
It is true that God will not satisfy our curiosity by indulging in speculation or entertaining our desire for constantly changing discourse to tickle our ears. He will teach us what is essential for our salvation and for drawing us closer to Him. Therefore, this is the point to remember from St. Paul's statement. No one should be surprised that the world is in such disarray, with everyone going their own way and confusion reigning everywhere. This can be seen among the misguided Papists who martyr themselves excessively yet fail to come closer to God due to their misguided and fanatical zeal. They do not wait for God's will; instead, each follows their own desires, all while excusing themselves under the pretense of good intentions. This has led to the perversion of the world, disorder in all things, and the removal of all certainty. All this has happened because men have chosen to follow their own inclinations instead of God's clear and evident will. Therefore, given the great extent to which God's will has been despised and men have been audaciously self-assured, behaving as they please, it has caused profound confusion. The disorder is so extensive that contemplating it should make us shudder. Consequently, it is all the more necessary for us to exercise great self-restraint and submission to God and
His pure Word. We should not be amazed that our entire wisdom comes down to this: acknowledging God's sole will as the complete rule for everything. But we cannot conform to it unless we relinquish our unstable desires and abandon what seems good in our own eyes. We must allow God to reign over us, with such dominion that we do not need to add or subtract anything from His pure Word. St. Paul could simply have said that we should walk wisely, but he added the opposite as well to emphasize that it is not a mere joke when people say, "I am uneducated; I lack the means to pursue knowledge to do good with it," or "I am a simple person, a farmer, a labourer, or a craftsman." To eliminate these excuses, it must be understood that even if such individuals consider themselves wise, they should, nevertheless, rely on God's remedy by submitting to His Word. However, let us note, as mentioned before, that people should not elevate themselves with pride, assuming that they can self-govern as required. The beginning of our wisdom is to consider ourselves foolish in our own eyes, as previously discussed in 1 Corinthians.
On one hand, there is presumption, and very few can humble themselves enough not to be constantly held back and hindered by their own opinions. On the other hand, some are so reckless that despite hearing God's word daily, they remain obstinate. Therefore, it is all the more important for us to pay close attention to the warning given here, which is that to be welltaught in God's school, we must not rely on our own reasoning or think our own ideas are good. Instead, we must empty ourselves of our own reasoning and make way for God's word, accepting without dispute whatever He proclaims.
St. Paul then returns to specific and special exhortations, as he had done before. First, he advises the faithful to avoid becoming drunk with wine, which leads to disorder. In other words, we must exercise self-control in our eating and drinking and use the good things God has provided for our sustenance moderately, not indulging in excess like beasts. To understand
and benefit from this teaching, we must first consider the purpose for which the Lord has given us food and other provisions. The lawful use of wine, water, bread, and all other foods is to nourish us according to our physical needs, sustaining our lives so that we may not live idly. Instead, we should honour God, the source of our life and sustenance, and express gratitude for His fatherly generosity. Secondly, we should engage in productive work according to our station and abilities. Thus, the lawful use of food and drink should lead us to God, remind us of His blessings, and motivate us to glorify Him in all things.
Therefore, while eating and drinking may seem to hinder our ability to do good at first glance, we must also consider the compensations. The time spent eating and drinking may temporarily limit our ability to serve our neighbours, but it can also serve as a reminder to turn to God. We should reflect on His goodness, which He continually bestows upon us, even as we partake of His provisions. It would be unbecoming to accept His blessings without acknowledging Him. So, while eating and drinking may seem to interfere with our worldly activities, they can also encourage us to seek God with greater joy and fervour.
Now, let us consider the consequences of excess. When a person overindulges to the point of becoming unwieldy, they undergo a transformation that defies God, nature, and all order. As I've mentioned before, food and drink are meant to strengthen us so that we can fulfil God's commandments and the requirements of our vocations. When a person indulges to the extent that they can no longer find sustenance from what God has provided, they debase themselves into a state resembling a beast and move further away from the image of God. Furthermore, they forget God, displaying ingratitude as though they were mixing heaven and earth together. Isn't this monstrous and unkind, akin to mingling the sacred and the profane?
St. Paul makes it clear that the culmination of all excess is found in drunkenness and riotous behaviour. In such a state, individuals cast aside all shame, forget all propriety, and behave like wild animals. We witness one of the consequences of drunkenness as it leads people into debauchery and a profound slumber where they remain oblivious to mockery and insults. Whatever comes out of their mouths, whether right or wrong, goes unchecked. They may even blaspheme God and speak unjustly of others, displaying a complete lack of discretion. When individuals are carried away by such behaviour, they transform from beings created in God's image, designed to be rational creatures with a superior status, into creatures resembling swine and dogs. It's evident that drunkenness is a reprehensible vice.
St. Paul intended to convey that even without the fear of God to restrain us or the discretion to recognise the proper and lawful use of God's blessings, we should still abstain from such behaviour due to societal shame. A drunken individual is a spectacle of confusion who disrupts all order. In this state, God's image is defaced, reason is extinguished, and all things fall into disorder. Therefore, since we can observe the extremities associated with drunkenness, we must abhor it. While St. Paul briefly mentions the enormities associated with drunkenness, we should recognise that he encompasses all excesses in general. The lesson here is that we must be temperate and exercise self-control in our eating and drinking. Even when there is an abundance before us, we must be prudent in our consumption, remembering that bread, wine, and food are meant to sustain us, not to make us gluttonous. The heathen understood this, and it is common knowledge that we should eat and drink to live, not live to eat and drink. These provisions are meant to give us strength and vitality to fulfil our duties, not to make us sluggish. It is certain that bread, wine, and meats are not meant to debilitate us but rather to strengthen us. As the Psalm says, "wine gladdens the heart of man and bread strengthens it." Therefore, let us remember to eat and drink in moderation, using these blessings as intended
by God's ordinance and the guidance provided by His Word and imprinted on our hearts.
Even without hearing a single word of the law or the gospel, we can be sufficiently convicted by observing the order of nature, a fact acknowledged even by the heathen. It is essential to remember that people gradually descend from one evil to another, which does not diminish their fault. Many resort to this as a final excuse when caught in their wrongdoing, saying, "Oh, you can see I was overtaken with wine, and my wits were intoxicated after I had a drink." They hope that their drunkenness will serve as an excuse before God. However, this will not absolve them; in fact, they become even more guilty. If the laws were properly structured, drunken individuals would face double punishment when committing an offense due to their inebriation. Firstly, they are deserving of punishment for misusing the benefits that God provided for our use. These benefits were meant to draw us closer to God as a testimony to His fatherly goodness, but the drunkard perverts them. Secondly, because they are drawn into wrongdoing as though they had conspired with Satan from afar, they should be punished again for their attempts to excuse and cover up their actions.
While not everyone may consider this, those who abandon themselves to such behaviour and indulge in all manner of licentiousness through their drunkenness will have to answer to God for defiling the things sanctified for His service. These things were marked by God's goodness to draw us closer to Him. When everything is perverted in our eating and drinking, we must answer to God for abusing the benefits He bestowed upon us, contrary to His intentions, as if we intentionally provoked His anger. Drunkenness makes people so bestial that they forget themselves, God's image is obscured in them, and they resemble dogs, swine, and asses. Considering this, we should each, at the very least, exercise caution and control our desires when God provides us with food and drink. We should not succumb to excess. So, in essence, we must remember to be moderate in our eating
and drinking, to honour God not only by thanking Him for our lives but also by allowing our meals to continually remind us to turn to Him.
We must understand that God gives us a taste of His love now so that we may learn to forsake the world and willingly serve Him. He is not only our master with all authority over us but also our father, desiring to win us over with His goodness. Let us humbly acknowledge our faults before the majesty of our good God, sincerely repent of them, and always turn to Him seeking forgiveness in the name of our Lord Jesus Christ. May He bear with us until He cleanses us from the corruptions of the world and our flesh, reforming us so that we seek only to attain perfect righteousness, as He has exhorted us. Let us all say, "Almighty God, Heavenly Father."
The Thirty Eighth Sermon, the Sixth on the Fifth
Chapter
"And be not drunk with wine, wherein is excess; but be filled with the Spirit; Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord; Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ; Submitting yourselves one to another in the fear of God." - Ephesians 5:18-21
This morning, we observed how God is displeased when people misuse the blessings He intended to be used for the purposes He has revealed in His Word. Therefore, excess and drunkenness should be avoided by the faithful because they recognize God's paternal care in sustaining them in this world, even though they have only tasted a portion of His goodness. They are
continually strengthened in the hope given to them through our Lord Jesus Christ. However, when people, instead of being drawn closer to God, become so bestial that they lose all reason and humanity, it disrupts the natural order and defies God's intentions for His blessings.
When drunkenness leads to a cascade of licentiousness, where people abandon all shame and their shamefulness becomes evident, the mischief is amplified. To maintain sobriety and orderly conduct, St. Paul advises us to refrain from being overcome and dominated by wine. Conversely, we should be filled with the Spirit. Those who indulge excessively in eating and drinking, without moderation, show that they lack an understanding of the kingdom of God and have not tasted the blessings of their heavenly life.
This remedy is apt for correcting the excesses and extravagance seen among those who are distant from God's grace and spiritual benefits. It is similar to a person who, when empty, gorges without restraint, overwhelming their stomach rather than taking nourishment and sustenance in a measured way. Inordinate desires are a sign of emptiness, indicating a lack of faith, the fear of God, and the joy found in the Holy Spirit. Such individuals may be ignorant of God's goodness and His favour towards them, as well as the grace revealed through our Lord Jesus Christ. If our faith, the fear of God, and the joy of the Holy Spirit filled us as they should, we would not engage in gluttony and excess, but would instead exercise moderation. Therefore, St. Paul's admonition to be filled with the Holy Spirit implies that those who disregard God and pursue a life of ease, delight, and pleasure are excessively indulgent beyond reason and measure.
This behaviour is a contemptuous attitude towards God's blessings and a disregard for the natural order, as I mentioned earlier. Therefore, if you are eager to understand who God is and what it means to grow in His Word, come and partake of it as someone who has not eaten for days. Do not fear consuming too much of this spiritual nourishment, for it will never harm
your soul. Therefore, let us eagerly partake of the gift of God's Spirit and His spiritual blessings, which nourish us in the hope of heavenly life. In doing so, we cannot go wrong. However, when it comes to satisfying our bodily appetites with food, indulging our desires often leads to sin and offence.
The lesson we must take from this is that those who cannot restrain themselves and are never satisfied with material pleasures demonstrate a lack of faith, the fear of God, and true religion. They are enslaved by their desires and cravings, making these their primary focus. Therefore, let us hunger for the spiritual food of our souls, for God offers it to us generously every day, desiring that we have all we need for our salvation. Let us sharpen our appetites for this nourishment so that we will not be enticed by material pleasures to the point of becoming insatiable gluttons. We should be content with what is suitable and sufficient for our needs.
Furthermore, we should not find it strange when Paul suggests that we should drink our fill of God's Spirit. We know that the prophet Isaiah likened God's Spirit to water, milk, and wine, inviting us to come to God and partake of what is beneficial for us. Isaiah encourages us to take delight in milk, wine, and water without cost. This metaphor signifies that we will have an abundance of spiritual blessings and be fully satisfied if we are willing to receive them freely. We must not be so overwhelmed by our own sinful desires that we cannot bring ourselves to seek the primary source, which is the deeper meaning of Paul's metaphor.
Since this doctrine is emphasized so strongly, we should consider it a valuable lesson. If one contemplates the spiritual emptiness present in many who profess Christianity, they might struggle to openly confess their faith. However, if they truly believed in their hearts, their mouths would readily express it. According to Scripture, "We believe with the heart unto righteousness, and confess with the mouth unto salvation." Nevertheless,
when we are eager to be spiritually nourished, we do not require counselling to seek the sustenance we need; we simply need to receive the nourishment that has been prepared for us. It is ironic that people often forget to draw near to God, even though He invites us to partake of what He offers, while we never forget to eat and drink for the sustenance of our bodies.
However, that is not enough for us. Even the more restrained among us still desire our regular meals, while others seek to consume food and drink four or five times a day. Yet, the wretched souls of these individuals remain hungry. Therefore, we should remember the admonition that Paul gives us here: to be temperate and use in moderation the blessings bestowed upon us. We must not neglect the soul but nourish it with spiritual gifts that lead us towards heavenly life and sustain our hope in it until the full possession and enjoyment of this life when our Lord Jesus Christ returns.
Moreover, Paul instructs us to speak to one another in songs and hymns, and to do so with heartfelt sincerity, as mere verbal expression without corresponding inner commitment would profane God's Word. When he mentions talking together in hymns and praises, it is to counteract frivolous conversation to which we are often inclined. We all have "itching ears," eagerly listening to trivial and senseless chatter, readily transmitting it from one to another. Thus, our days pass by in trivial pursuits, or our conversations become licentious and corrupt, offending God. This inclination is prevalent, and St. Paul provides a remedy by advising us to speak to one another in songs and hymns.
This means that our mouths should be filled with praises to God, as we maintain the similitude previously mentioned. Just as drunkards not only degrade themselves but also influence others, riotous behaviour tends to spread as individuals encourage each other in excessive eating and drinking. St. Paul, on the other hand, emphasizes that when we partake of the
nourishment of God's Spirit, it should not be for our sole benefit but to provide refreshment and sustenance to those in need. Therefore, the true feast we should offer to one another is when someone who has gained knowledge of God's Word seeks to share a portion of it with their neighbours according to their own capacity.
Now, Paul introduces the idea of songs, psalms, and hymns, all of which are closely related. I need not delve into intricate distinctions among these expressions, for they all serve one purpose—to ensure that our joy is continually directed towards glorifying God. Indeed, if not for our own wickedness, we would derive ample pleasure from contemplating God's grace. It's astonishing how each person desires God to show His generosity and love, yearning to enjoy His blessings. Yet, paradoxically, we often neglect to remember and acknowledge them. We exert ourselves to the utmost, almost burying the memory of His benevolence underfoot. In our estimation, the time spent recognizing our numerous obligations to God seems wasted. However, this is the very task to which we should devote ourselves. It is the primary occupation of our lives.
If people were wise, they would find no mirth comparable to this, unmatched in its significance—acknowledging the multitude of ways in which God has displayed His goodness and love towards us. As I mentioned earlier, it strengthens our hope of attaining heavenly life. Undoubtedly, none of the blessings bestowed upon us by God carry true meaning unless we place our trust in Him, call upon His name, seek refuge in Him, and offer Him the praise that He justly deserves. Therefore, let us carefully heed what is stated here: when we engage in conversation with one another, we should always exalt God's name. While it is true that in this earthly life, we cannot achieve perfect holiness, and there is much interaction concerning various needs, relationships, and diverse matters, we must never neglect the paramount principle. That is, we should never delay in acknowledging the benefits for which we are indebted to God and thereby be stirred to extol
Him. In this manner, each of us will not only fulfill our duty privately but also set an example for others, encouraging them to do likewise.
So, the crux of the matter is that we should remember the benefits bestowed upon us by God, and the remembrance of these blessings should kindle our love and devotion to serve Him wholeheartedly. We must seek Him and realise that cleaving to Him is our ultimate happiness. This is the core message that Paul imparts to us in this context.
On another note, St. Paul emphasises that when we sing to God, it should be done with a genuine spirit, so that we do not mimic hypocrites who merely use their tongues to magnify God while harbouring cold hearts within. Therefore, he associates singing to God and conversing with our neighbours, both directed towards the same goal: the commendation of God's blessings and the stirring of our hearts to love and serve Him, dedicating ourselves entirely to Him, seeking Him diligently, and acknowledging that cleaving to Him is our ultimate fulfilment. This serves as the foundation of the message conveyed by Paul in this passage.
First and foremost, it must be understood that singing unto God cannot be done without engaging the heart. We are aware that God accepts nothing that contradicts His own nature. Therefore, if we desire to sing in a manner acceptable to Him and that He may receive our songs, we must do so with heartfelt devotion. Counterfeiting in our actions, where we put on a grand show before others but lack sincerity in our hearts, is a profanation of God's name. For such actions, done merely for the sake of appearances, defile His name. This is why the prophet Isaiah declared that those who approached God with only their lips while their hearts were far from Him were in error. Hence, we must take note that to sing praises to God, the heart must lead and resonate deeply, creating a fervent inner melody. In this way, we align ourselves with the angels in heaven. Mere lip service, without the heart's sincere engagement, amounts to mere mockery. Although others may
applaud such actions, God does not accept this shallow representation of Him, seeing it as a mere facade of folly and triviality.
Therefore, when we sing God's praises with genuine zeal, laying open our hearts before Him as our witness and judge, we must also fulfil our duty towards our neighbours. Our example should encourage and inspire every individual. Unfortunately, we witness little regard for God in our time. The way many people perform His praises is often nothing more than raucous noise and clamour. This represents one of the gravest abuses in religious practice, where people mistakenly believe that God should be pleased when they loudly recite prayers or engage in vocal demonstrations. In truth, this practice profanes and distorts the Holy Scriptures. Regrettably, there is no shortage of individuals who engage in such practices without truly understanding their significance. For them, it suffices that their voices have been raised. Even among us, those who claim to exalt God's praises often seek to glorify themselves instead, neglecting the essence of genuine worship while merely going through the motions of religious observance.
Let's reflect on how limited and lukewarm our practice of conversing with one another in songs, hymns, and praises of God has become among us. It seems that hardly a word is drawn from us that could edify. Lewd talk seems impossible to banish, and our songs often contain impurity and frivolity. Such matters cannot be easily erased from people's minds. However, regardless of the situation, people will have to answer to God for it, according to the judgment pronounced by St. Paul under the authority of God and the power of His Holy Spirit.
By the way, it's worth noting that the combination of three words here, all conveying a similar meaning, is not arbitrary. It serves to emphasize that we have more than enough material to engage one another if we acknowledge the numerous blessings bestowed upon us by God. If variety is what pleases people, let us contemplate the many ways God has lavished His goodness
upon us. For each of these blessings, there is a song. Even if we had a hundred melodies to delight us in all our endeavours, it would pale in comparison to the immeasurable diversity of blessings we receive from God's hand. Thus, St. Paul corrects our ingratitude by including these diverse words to underscore that we would have to be exceedingly dull not to be moved by the multitude of ways in which the Lord blesses us. Since we cannot turn our minds to anything without His blessings coming into view, it is only fitting that we respond accordingly.
This is why he adds "always giving thanks," signifying that if we were truly wise, the continuous expression of praise for God's blessings should never tire us or become burdensome. Considering that God ceaselessly bestows His goodness upon us, it is only right that our response corresponds to His generosity. Not a single day passes without us receiving at least a hundred good things from the hand of God. Therefore, we must understand that when we have thanked Him two or three times for the multitude of blessings we receive throughout our lives, we should not consider ourselves done. As the Lord continues to refresh our memory of His goodness, it is fitting that we are stirred by it. Thus, it is our duty to constantly remind ourselves that we are utterly dependent on God for all good things, and that it is impossible for us to fulfill even a hundredth part of our duty. We echo David's words when he says, "What shall I render to the Lord for all His benefits toward me? I will take up the cup of salvation, and call upon the name of the Lord" (Psalm 116:12-13). In Psalm 40, he explicitly states that the wonders of God's providence in governing us are so numerous that they exceed the number of hairs on our heads, leaving us in awe.
Therefore, since we cannot fully comprehend the infinite goodness of God, even though we strive to dedicate all our faculties to it, let us at least aim towards it. Just as God tirelessly lavishes His blessings upon us, flowing continually like a fountain, providing us with abundant streams to satisfy
our needs, let us also continually, without ceasing, acknowledge how much we are bound and indebted to such a good and kind-hearted Father.
Furthermore, St. Paul teaches us that we must thank God for all things, reminding us that people are often too sluggish to consider how God blesses them in countless ways. He implies that, my friends, given how much we owe God for both our bodies and souls, can we ever truly comprehend it? No, it is not possible, for our understanding is limited. Even when we have done our best to grasp the extent of God's blessings, we still lack the capacity to express adequately how much we are indebted to Him. So, why is it that we are so lukewarm, content with speaking just a single word of thanks, thinking it sufficient, and then postponing further gratitude for as long as possible, even as God continues to provide us with every reason to bless His holy name?
Now, when we are resolved to fulfil our duty in offering God the primary sacrifice He desires, which is the praise of His name, as I mentioned earlier, let us reflect on our true nature and condition. We are subject to numerous needs, and God must provide for us in countless ways. When we contemplate our wretchedness, both in body and soul, and consider how God cares for us, ensuring that we never lack essential provisions, even in times of hardship, we should find ample reason to continue praising His holy name incessantly. St. Paul urges us not only to thank God for the blessings we clearly perceive but also, even when He afflicts us or deals with us in ways we would not choose, to continue praising Him. He draws from the example of Job, who not only praised God when he had his children at his table, enjoying merriment and feasting, but also when he was deprived of his offspring, left desolate in his home, and when his possessions were taken away, partly by robbers and partly by a lightning strike from heaven. Even in the midst of misery, to the point where it seemed that he would be consumed by affliction, Job did not cease to proclaim, "The Lord gave, and the Lord has taken away; blessed be the
name of the Lord." Therefore, St. Paul reminds us that, even in times of sorrow and when we receive chastisements that are painful and severe, we should not complain against God but rather persist in praising His name, as he encouraged us in another place, stating that in our prayers, we should always offer praise to Him.
Even though our prayers often include our desires, and in our petitions, we express our wants, pains, and anxieties, we must always blend thanksgiving with our prayers. Many people pray to God but fail to provoke His wrath because they intermingle their grievances, harbouring resentment and gnashing their teeth at Him. They may indeed say, "My God, help me," but if they could pluck God from heaven, they would do it wholeheartedly, just so He would have no more power over them. It is evident that some, while thinking they are praying to God, do not prevent God's anger because their requests are filled with pride, spitefulness, and defiance. Therefore, St. Paul instructs the Philippians that all our petitions and requests must be accompanied by thanksgiving, signifying our patient acceptance of God's providence.
In this passage, he emphasises that we should thank God for all things, not only during times of prosperity when everything aligns with our desires and we live in delight and pleasure. While God may discipline us, we should acknowledge that He does so for our salvation and welfare. Do we not have reason to bless God even in the midst of adversity? Certainly, we do. First, whatever befalls us, God is patient with us. If He were to strike us even once with His finger, we would be overwhelmed. Our endurance signifies His forbearance, and for this, we should thank Him.
Moreover, when He afflicts us, He does so for our benefit, to draw us nearer to Him continually and to lead us toward the kingdom of heaven. He seeks to elevate us, knowing that we are too attached to the world. Seeing all this, do we not have cause to praise our God, even in moments filled with grief,
care, fear, and doubt? Indeed, we do. However, our ingratitude can hinder us. We must recognise the point St. Paul makes here, that we should praise God endlessly. Even if our mouths are sometimes silenced by grief and it seems we cannot freely express our thanks, it is a sign that God has never been so harsh or severe toward us that He does not alleviate the bitterness of our afflictions, all with the aim of drawing us closer to Him, so that we may thank and glorify Him.
Since we receive all grace through our Lord Jesus Christ, who turns our corrections into benefits, even when they are deserved punishments for our sins, it is stated that we should offer thanks to our God and Father, through our Lord Jesus Christ.
Firstly, he sets before us God the Father, and subsequently demonstrates how God is our Father in all respects, mediated through the means by which we are reconciled to Him. He has removed all our sins in such a way that whatever difficulties we endure in this world are all conducive to our salvation, as is mentioned in the Epistle to the Romans. Here, we must first note that without faith, we cannot truly praise God. Regardless of the praises we utter with our mouths, they amount to nothing but pretence and hypocrisy unless we are fully convinced that God is our Father.
It is essential to understand what is meant by faith. It is not as the papacy suggests, namely, to believe that there is a God in heaven while remaining ignorant of His will. Instead, St. Paul tells us that we must firmly believe that God accepts us as His children; otherwise, we will never be able to praise Him with a genuine and sincere heart. But how can this be achieved? It is only through being firmly grounded in the concept of free adoption, wherein God graciously receives us for the sake of our Lord Jesus Christ. It is not due to our merits or any virtue of ours that God is our Father and we are His children. Quite the contrary, we are referred to as the "children of
wrath," and God must rightfully disown us because we are filled with sin and wickedness.
Therefore, until we come to our Lord Jesus Christ, we can be certain of neither God's favour nor His acceptance of our service. Thus, St. Paul, after stating that we must give thanks to God in and for all things because He is our Father, rightly adds that this is accomplished through our Lord Jesus Christ. It is important to understand that all those who fear God's majesty but cannot trust Him or rely on the promises of His favour, and cannot address Him as their Father, can never genuinely praise Him. While they may perform some ceremonies, it will all be superficial. Therefore, for anyone who prays to God and offers Him praise and thanks, faith must take precedence.
Furthermore, as previously mentioned, it is impossible for us to have a firm faith and consider God as our Father until we understand that we are made one with our Lord Jesus Christ. We become participants in the benefits He has acquired for us because we are members of His body. His death and passion constitute our righteousness, His holiness purifies us from our own defilements, and the sacrifice He offered redeems us from the damnation we were trapped in. Ultimately, it liberates us from the bondage of sin and secures our righteousness.
Since we possess all these things in our Lord Jesus Christ, we ought to express our gratitude to God through Him. This is why the papists cannot formulate a single request that God approves. In truth, their efforts are futile. While they may recite hymns and songs, they do not genuinely praise God with their actions. Even though they conclude everything with the phrase "by our Lord Jesus Christ," they lack the belief that God is merciful to them or that they are deserving of His mercy. They undermine our Lord Jesus Christ by creating patrons and advocates of their own making, making it nearly impossible to distinguish Him from others. They confine Him to a
corner or push Him behind the scenes. Meanwhile, they pursue the merits and intercessions of saints, which is the root of their presumptuousness. They believe they can atone for their sins and redeem themselves.
As for us, when we are instructed to thank God in all things, it is so that we should continually humble ourselves. Thus, I previously mentioned that faith opens the way for us to pray to God and give thanks for the benefits we have received from Him. In this passage, St. Paul tells us that we must be subject to one another in the fear of Christ, or alternatively, in the fear of God, as both interpretations are appropriate for the text. By saying that we must be subject to one another, he reveals that just as God desires His children to engage in His praises, He also expects them to be useful to one another. Since we cannot benefit or harm God in any way, the least we can do is praise His name. It is an immeasurable kindness on His part that He credits us with all we owe Him. We find ourselves deeply indebted to Him, and by humbly acknowledging this, we fulfil His requirement. While He seeks no more from us, He still wants us to serve one another and not pursue our own gain to the extent that we forget our interconnectedness in a mutual bond of charity. This is the concept that he intends to convey in this text.
At first glance, one might find it strange that he states, "We ought to be subject to one another," for it may seem inappropriate for a father to be subjected to his children, a husband to his wife, or a magistrate to the people he governs. Even equals in status should not be subject to one another.
If we carefully consider all aspects, we will find that St. Paul has not without reason placed all Christians under this subjection. Even magistrates, who hold authority and glory above other men, are bound to those they govern. They are not ordained rulers for their own sake, but for the sake of the commonwealth. When God ordained principalities, kingdoms, and
states, it was not to establish some with preeminence over others, but to provide a system where there is a bridle to hold us in obedience under laws, and some power and authority over us. We have magistrates to ensure such order, and we cannot deny this remedy. Therefore, since God has established magistrates in such a manner, it is clear that they are subject to those they should serve by governing over them.
The same applies to fathers. While fathers should be honoured by their children, it comes at a significant cost if they do not govern their households wisely. This governance also involves a degree of subjection. Similarly, in the relationship between husband and wife, the husband's bearing with the frailty of his wife and showing discretion in treating her as a companion, sharing her burdens in sickness and health, is a form of subjection. Indeed, subjection is present in all these cases. Therefore, it is rightly said here that all those who wish to prove themselves faithful must be subject to one another, each according to their state and degree.
Those who hold higher positions should recognise that God has elevated them to willingly accept the pains and responsibilities that come with their office. Inferiors should understand that they must humble themselves and bear the yoke placed upon their necks. Even equals and peers must bear with one another, for living together requires mutual forbearance. Surely, all forbearing implies a form of submission. We cannot coexist without it. This is why it is said elsewhere that we owe nothing to one another except the obligation of love.
In this context, we see the foolishness of anyone saying, "I owe you nothing." While people may indeed rebuke each other, stating that they owe no duty, they should go further. This is why St. Paul mentions the fear of our Lord Jesus Christ or of God. It is as if to say that if we were left unguarded and everyone sought their own interests, we might hold others in contempt, thinking we have no need for them. Yet, it is sheer folly to push
away our neighbours in such a manner, under the pretext that they can neither assist nor harm us.
It is evident that we are too blind in our attitudes. Suppose we were to say, "I owe you nothing, and I do not care for you." Even so, we must come to God, who is our head. When He placed us in this world, He bound us together and intended us to serve one another in charity. We know that charity is the perfect bond of unity and it brings abundance with it. So, even if I owe nothing to a person in their own right, I owe something to them in respect of God. This thought should bring us back to humility.
Consider that you were not created and placed in this world without the condition that you should serve your neighbour. If you shun this responsibility and distance yourself from others, it is as if you are cutting the sinews of the body, causing it to fall apart. It's as if you want our Lord Jesus Christ, who is our head, to have no more to do with us. Those who choose to act like wild beasts and cannot find it in their hearts to show kindness to their neighbours should live in the wild woods, for they are not fit to live among humanity. God has joined us together, setting us apart from brute beasts, and bound us to one another. If we reject this yoke, it plainly indicates that we do not consider ourselves indebted to our Lord Jesus Christ. We are reluctant to be governed by His hand or to submit to the order He has established, which should be kept without disruption.
Therefore, since each of us is so attached to ourselves that we cannot submit to one another, let us remember what St. Paul has outlined for us here. This principle will help us appreciate the doctrine that if we fear God and are willing to submit ourselves quietly to His will, we should not find it grievous or strange to serve those whom we are bound to serve. By doing so, we maintain our respective roles and remain united under our head, Jesus Christ, as we strive for the heavenly glory He has purchased for us.
Now, let us humble ourselves before the majesty of our good God, acknowledging our faults. Let us pray that this awareness of our faults will lead us to genuine repentance and daily progress. Let us examine our miseries in a way that moves us to call upon God for His remedy, seeking His cleansing and protection until we attain the perfection of righteousness we ought to pursue, though we are far from it. In the meantime, may God bear with us and allow us the privilege of calling upon Him as His children, and may He grant us the grace to give thanks to Him through our Lord Jesus Christ. Through His Holy Spirit, He has sealed our adoption in our hearts, firmly uniting us to Him. May we continue in faith and hope, persistently acknowledging the manifold benefits He continually bestows upon us. Let us learn to receive these benefits from Him in faith and gratitude.
May it please Him to grant this peace not only to us but also to all the people and nations of the earth, etc.
The Thirty Ninth Sermon, the Seventh on the
Fifth Chapter
"Wives, submit yourselves unto your own husbands, as unto the Lord. For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing. Husbands, love your wives, even as Christ also loved the church, and gave himself for it; That he might sanctify and cleanse it with the washing of water by the word." - Ephesians 5:22-26
We have observed how each of us is subject to our neighbours, and how we cannot live together without performing some duty of subjection. We tend to disapprove of others because each of us desires to be above our fellows, and we hold our pride in such high regard that it is difficult for us to humble ourselves. We have also seen that if we fear God, we should not find it strange to submit to our neighbours because God created us with this condition. In general, charity binds us so closely that we should neither disdain nor favour one person over another, nor consider a third person unworthy of service. For, in relation to God, we must either bow our necks or our stubbornness will lead to our downfall.
Now, let us delve deeper and understand that there are certain degrees among men. While the general rule stands that each of us must strive to fulfil our duty, there is also a greater subjection, particularly of the son to the father, the wife to her husband, and subordinates to their superiors, more so than is the case among all men in general. I have mentioned before that there is a brotherhood even among strangers on Earth because they share a common nature, and each must acknowledge their indebtedness to others. However, when God has joined people together in a closer and holier bond, they must pay more attention to themselves. When a wife is united to her husband, she is given to him as a help and becomes a part of his body. In this special subjection, even though the husband holds superior authority, he is also bound to his wife as she is his companion, both in life and death. The same principle applies to children and fathers, as well as subjects and their princes or superiors, and servants and their masters, each according to their role and station.
The main point we need to discuss now is that we must live in charity with one another, generally endeavouring to fulfil the duties that God has assigned to us to the best of our abilities. We should not despise the order established by God but rather be all the more motivated to do our duty, knowing that by rejecting this condition, we would be in conflict with God.
Now, let's turn to the topic of marriage, which is not a human invention but ordained by God. It is solemnized in His name, and the Scriptures describe it as a holy and divine covenant. Therefore, if a wife is obstinate and unwilling to bear the yoke, she wrongs not only her husband but also God Himself. Why? Because it is God's will that this bond should be inviolable, and yet a mortal creature wishes to break it and tear it asunder.
We see, then, that when a wife rebels against her husband, she rebels against God Himself. On the other hand, when a man insists on ruling as he pleases, despises his wife, or treats her cruelly and harshly, he openly defies and disobeys God. He should remember why he was created, the purpose of marriage, and the laws God has established. Therefore, St. Paul calls on us to consider God in all circumstances, especially when interacting with others. If we focus on the faults and excuses of those we associate with, we will always find reasons to exempt ourselves from following God's laws.
Husbands may argue that they have a stubborn or proud wife with a will of her own, or a talkative one. Some wives might have husbands who are temperamental, rowdy, or who frequent taverns and alehouses or engage in gambling and frivolous behaviour. Others might have husbands who are unfaithful, gluttonous, or drunkards. Every person could find excuses to avoid fulfilling their marital duties. However, when we come before God, we cannot justify ourselves by making excuses. Even if husbands and wives misbehave, God does not permit their marriage to be dissolved except in cases of divorce as explained by our Lord Jesus. The vices of one spouse should not hinder the submission and obedience of the other, and if a wife does not fulfill her duties as she should, the husband cannot cast her off. God's ordinances must always remain steadfast, and the bond created by His word must be inviolable.
It is evident that this lesson is often disregarded in the world. The root of the problem lies in the fact that few in marriage have their eyes on God.
While they may seek blessings and prosperity from God, they do not entrust themselves to His guidance or sincerely call upon Him. Some seek wealth and gain, others seek pleasure and indulgence, but few place God at the centre of their marriage. It is no wonder that when the beginning is so flawed, the end becomes disordered. When God is lightly esteemed and despised in marriage, He must take revenge. Therefore, let us heed St. Paul's lesson, recognizing that marriage was ordained by God, and those entering into it must wholly dedicate themselves to Him, making Him their refuge. This binding commitment between husband and wife is established by God, and both parties must fulfil their respective duties.
Regarding wives owing subjection to their husbands, we must note that this subjection is twofold. Even before Eve's creation and the fall of Adam and Eve, man was the head of woman. St. Paul uses the same reasoning to argue against the idea of wives having equal status with their husbands. He explains that man was not created from a woman, but woman from man. She is a part of his body. God could have created Eve from the earth just as He created Adam, but He chose to unite man and woman with such a condition that men would love their wives, knowing that they are of the same substance and flesh. Likewise, women, knowing that they have no other origin than man, should bear their subjection patiently and willingly. If a hand, which is a part of the body, were to refuse its place and insist on being on top of the head, what chaos would result?
If we reflect on the creation of man and woman, husbands should be encouraged to love and cherish their wives as they do themselves. Wives, being formed from the substance of man, should submit themselves willingly to their husbands as their head. However, there is another aspect to the wife's subjection. We know that she was deceived. Therefore, women must remember that in their submission to their husbands, they bear the mark of Eve's sin. They should consider that if marriage had remained pure and uncorrupted, it would have brought joy to both husbands and wives. All
things would have been blessed by God, and every aspect of life would have been filled with happiness and prosperity. Yet, because of the fall of Adam, there are now signs of God's curse in everything, including marriage.
Women should feel the consequences of their sins, and men experience them as well. If Adam and Eve had remained in the righteousness God had given them, life on Earth would have been like paradise, and marriage would have been so beautiful that husbands and wives would have lived in harmony, much like the angels in heaven who live in peace and brotherly love. Therefore, when a man has a troublesome and cursed wife whom he cannot control, he should reflect on the fruit of original sin and the corruption within himself. On her part, the wife should accept the consequences of her disobedience to God, recognizing that she did not submit to His will.
Regarding the word "subjection" mentioned here, St. Paul is not suggesting that men should be equated with God or our Lord Jesus Christ, for that would be a grave oversight. Instead, he emphasizes that the fear and reverence a woman should have for God and her subjection to her husband are inseparable. Just as he earlier encouraged mutual submission with the phrase "in the fear of God," he now illustrates that husbands and wives must submit to each other in obedience to God's divine order. Pretending to honour and obey God while rejecting and despising one's neighbour is sheer hypocrisy. Similarly, a wife who feigns great devotion but engages in strife and quarrels with her husband at home displays a lack of the fear of God.
It's essential to note that St. Paul uses this analogy not to equate mortal husbands with Jesus Christ but to emphasise that since our Lord Jesus has authority over marriage, everyone must look to Him. Every individual should submit willingly, knowing that refusing one's role would be to disregard Him, as He desires marriage to be maintained through mutual
duty. This means that husbands should love their wives, and wives should submit to their husbands – the core of the matter to remember in this context.
Now, let wives carefully consider their duties and understand that when they contend with their husbands, it is as if they were rejecting God. God created them with the condition that they should be subject to their husbands. Some may become so proud and haughty as to ask, "Should my husband have authority over me?" Yet, by doing so, they demonstrate that they are unwilling to recognise God's authority over them and are ready to trample God's law underfoot. Therefore, women must inevitably humble themselves and understand that the ruin and confusion of all humanity came about through them. Through their disobedience, we all fell into disgrace and were banished from the kingdom of heaven.
When women say, "I understand that all this came about because of the sin of womankind," as St. Paul explains in another place, they must humble themselves and patiently bear the subjection that God has placed upon them. This subjection is a reminder to remain humble and gentle. However, if they rise against their husbands and cannot submit to their authority, they are essentially confirming the sin of Adam and Eve and rejecting God's healing of that wound. When they make war against the grace of God in this manner, the result can only be utter confusion. Even if headstrong wives do not consider this, God takes note, and they will eventually have to answer for their actions to their own shame. Therefore, let us heed this warning so that every person may glorify God in their own household.
Husbands, on the other hand, must also consider their duties. While they are not subject to their wives in the strictest sense, because their wives have no authority over them, they are elevated to the honour of superiority with certain conditions. They should not be cruel to their wives or act as if everything is granted and permissible because they are in charge. Instead,
their authority should be a partnership rather than a dictatorship. Husbands are not the heads of their wives to oppress them or keep an account of their actions. Instead, they should recognise that their authority binds them all the more to their wives. As the head, they must use discretion and wisdom to guide their wives and households. The way to achieve this is through gentleness, kindness, and patience, considering the weaknesses in their wives.
Husbands must require obedience from their wives while fulfilling their own duties. They should realise that God will not tolerate them if they give their wives reasons to rebel. If husbands act wisely and uprightly, wives will submit willingly, and God will work in their hearts to bring peace to the household. However, the key is to call upon God, for human efforts alone will often prove futile. Husbands should pray for the grace and power to win their wives' agreement and humility. It is unfortunate that many husbands deal harshly with their wives, thinking that by force they can win them over, often causing physical harm. Such actions are inhumane and torturous and go against the purpose of the authority given by God.
On the other hand, many women do not reflect on God's teachings before marriage. It is rare to find a woman who prays fervently to God when considering marriage. Most hear that the husband must be the head, and they accept it as the way of the world. However, they often display stubbornness and pride, wishing to remove God from His seat. They believe that the teachings we read are merely derived from Scripture, and they resist being subject to them.
Furthermore, they often form alliances among themselves, declaring, "I assure you, I will hold my ground. If my husband tries to confront me, he will soon realize that I am not bothered, and I will keep him at bay until he sees that he is wasting his efforts and gives up." This is often how women approach their role in managing the household. So, it is challenging to find
even one among a hundred who has a different mindset or does not fully intend to act in this manner.
On the husband's side, they may think, "Leave her to me; I will handle her just fine." It is as if they believe they know better than God, who has provided guidance on how to handle this situation. Winning a wife is not about approaching her with stubbornness, playing the role of a tyrant, or using intimidation. None of these methods will work. Yet men often think so highly of themselves that they believe a stern look will suffice. They engage in debates and arguments, neglecting God as if He had nothing to teach them. They fail to recognize that they should turn to Him, praying for His guidance to soften their wives' hearts and lead them to obedience and gentleness.
Therefore, we should remember the valuable lessons provided to us here. For this reason, Paul applies the analogy of our Lord Jesus Christ to both sides of the marriage. He instructs women that it is for their own benefit to be submissive to their husbands. Why? Let us consider the spiritual state of the Church. How miserable would our condition be if we were separated from our Lord Jesus Christ? We would lose all hope of life and all of God's blessings. Even if we enjoyed many worldly gifts, they would all become a source of displeasure if we were not members of our Lord Jesus Christ. In short, without the Son of God, everything would be scattered and chaotic in this world.
Therefore, there must be a similar connection in marriage. Women must understand that since matrimony is an image of the spiritual union between us and the Son of God, it is to their advantage to be under their husbands and obedient to them. This arrangement will benefit them much more than if they were free to govern themselves without restraint. Although they may not fully grasp this concept, they should consider who is right in the end – God or women. If they insist that it is better for them to have no subjection
to their husbands, they are arguing against God's ordained plan, which is designed for their welfare. They need to acknowledge that Jesus Christ is set as the savior of the body so that wives may realize that God has provided for their needs more effectively than they could ever imagine, even after thorough contemplation and reasoning.
It is evident that women do not fully understand what is for their own benefit, as God Himself has placed them in subjection to their husbands, solely for their own welfare. On the other hand, Paul also addresses the husbands, so they do not misuse the authority given to them or disrupt the harmony that should prevail in marriage. He reminds them of the example set by our Lord Jesus Christ, asking how He loved His church. First and foremost, Christ gave Himself for it and did not spare Himself when He took on human flesh. Although He had all power and dominion, requiring all to bow before Him, even the Apostle Paul said that all, both great and small, must acknowledge Him. However, Christ did not reign in a way that exercised tyranny over us. On the contrary, He humbled Himself. Despite His sovereign dominion over the angels of heaven, He willingly subjected Himself to the law and became a servant, even emptying Himself for our sake.