Part 2
It is imperative that we eternally bear in mind that God has chosen us not to permit us to live in unrighteousness, but rather to beckon us toward lives of holiness. Had He not extended His grace to us, we would remain as wretched outcasts, captives to our own corrupt inclinations, persistently drawn toward evil. Our inclination toward righteous living is the direct result of God's unfettered mercy, a divine benevolence manifested long before our birth and the inception of the world. This passage soundly refutes the blasphemous assertions of those who seek to disentangle God's sovereign election from a life characterized by righteousness, arguing that, by virtue of being divinely chosen, we are immune to the consequences of our actions. The answer is straightforward: deprived of God's predestination, rebellion against righteousness would inevitably dominate our lives, given the natural tendencies of our fallen human nature. We engage in acts of righteousness because God guides and directs us through His Holy Spirit, all owing to His gracious election. Therefore, let us remain steadfast in preserving the inseparable union ordained by God.
Moreover, it is crucial for us to grasp that God's transformative work in us and His guidance toward the righteous path does not signify instantaneous or lifelong perfection. St. Paul does not assert that God leads His chosen ones to a state of flawless perfection but rather that He steers them in that direction. Our journey towards perfection extends throughout our entire earthly existence, and even until our last breath, we remain in the process of growth and learning. We must continuously acknowledge the presence of many faults within ourselves. Those who believe they have reached perfection are either ensnared by the deceits of hypocrisy and the snare of pride, or they lack the true fear of God in their hearts, thus becoming nothing more than empty pretenders. Those who engage in honest self-
examination will invariably discover a reservoir of vices within, leading them to humility and deep introspection.
Individuals who proclaim that we can attain perfection while inhabiting these mortal bodies are either ensnared by the treacherous grip of pride or stand as irreligious and impious souls bereft of true piety. For us, it is paramount to recognize that God has elected us to be blameless, but such a state remains beyond our reach until we are liberated entirely from our inherent weaknesses and have departed from this sinful prison in which we are presently ensnared. Consequently, when we encounter blemishes within ourselves, we should confront them with unwavering courage, unyielding in the face of discouragement that might lead us to question whether we are indeed children of God, simply because we have yet to achieve faultlessness in His sight. Our sins, which render us blameworthy, always remain in our consciousness.
Even as we encounter numerous inner struggles that may seem to divert us from the righteous path, we must persevere, ever conscious of the enduring journey that accompanies our sojourn in this earthly realm. We must continue our onward progress, cognizant that we have not yet arrived at our journey's end. Such understanding should fortify the hearts of the faithful, leading us to sigh and groan beneath the weight we carry. The perfection of the faithful and God's children is found in our recognition of our own frailty and in our entreaties to God, not only for the correction of our misdeeds but also for His enduring forbearance, appealing for mercy rather than facing the full brunt of His severity. Thus, our refuge and aid rest in God's boundless mercy, which veils and pardons all our transgressions. We have not yet attained the pinnacle of holiness and blamelessness to which He summons us. Nevertheless, we must press onward, unwavering in our course.
If, in this context, the term 'love' pertains to our fellow human beings, then St. Paul seeks to underscore the essence of genuine righteousness for Christians. This essence resides in walking the path of faithfulness and uprightness. Many hypocrites endeavor to appease God with ostentatious ceremonies and outward displays of piety while simultaneously engaging in deeds of wickedness: acts of thievery, envy, malice, cruelty, treachery, intemperance, and licentiousness. St. Paul decisively rebukes such hypocrisy by asserting that true Christians should tread the path of love, which serves as the bond of perfection and the embodiment of God's law. Only in this way can our lives gain God's approval. This is the profound lesson we should draw from this passage.
Moreover, let us humbly acknowledge that every virtue and goodness dwelling within us originates from God. Whether we exhibit zeal, strive against our vices, or obediently follow the path of the Divine, it is because God ordained it so – an outcome of His prior election. We must firmly grasp that the credit for our righteous actions belongs to God, and we should never withhold from Him the praise rightfully His. Even if we were to lead lives as virtuous as angels, ascribing such righteousness to our own willpower and endeavors would be grievous error, missing the essential truth. All our virtuous deeds ought to resound with the glory of God, not ourselves. St. Paul's intent in this passage is to continually remind us of God's gratuitous choice, underscoring that all goodness springs forth from this divine source.
He promptly adds that "we are predestined by adoption to himself through Jesus Christ, according to the good pleasure of his will." When St. Paul asserts that God has predestined us through adoption, he underscores that our status as God's children arises not from our inherent nature but solely from His boundless grace. This grace is not contingent upon anything God foresees in us, as previously elucidated, but solely because He predetermined and designated us for such adoption. The cause of this
adoption resides entirely within God Himself. St. Paul underscores that all of this unfolds in and through Jesus Christ. Therefore, the pivotal message in this passage is that we attain the status of God's children solely through His selection of us in Himself. Our origin is not derived from human lineage or inheritance, and it is not a consequence of flesh and blood. This serves as a poignant reminder that absent divine intervention, humanity remains disconnected from God's kingdom.
While it is true that our forefather Adam was originally created in the image of God [Genesis 1:26] and possessed inherent excellence, the advent of sin rendered us all entirely helpless. Even Adam himself, after the onset of sin, was utterly devoid of strength. His free will, initially bestowed upon him, merely rendered him more culpable, as he fell willingly through his own disobedience. This underscores his inherent instability, for though meticulously formed, he fell from grace and thereby brought ruin upon himself and all of us. Consequently, we are all born as children of divine wrath, bearing God's curse [Ephesians 2:3].
As long as we persist in our fallen state, we are marred by nothing but eternal death. Thus, it is incumbent upon God to graciously beckon us to Himself, for we are entirely incapable of purchasing such a lofty calling. We lack the gold, silver, or virtues to reciprocate God for such a profound and magnificent privilege. In essence, this divine calling does not derive from any earthly source but solely from God's act of adoption [John 1:13]. Here, St. Paul employs the term "adoption" to signify God's selection of us as His children. When a person adopts a child, they choose that child as their heir, and all their possessions subsequently pass to the child under that title. Similarly, we, as heirs of heavenly life, are divinely chosen and adopted by God as His cherished children. What's more, St. Paul does not merely extol God's grace but also declares that God has preordained and predestined this divine arrangement.
St. Paul has masterfully gathered all elements that might debunk the misguided beliefs suggesting that we could somehow contribute to God or raise ourselves to a level where we become acceptable to Him. Every pretense must be shattered, leaving only God's grace to be recognized in this matter. Hence, he reiterates "through Jesus Christ." If someone inquires why and how God predestined us to be His children, it is purely because He took delight in considering us in Christ. As elucidated earlier, Jesus Christ serves as a mirror that brings God pleasure. The distinction lies in this truth. Furthermore, St. Paul underscores that God's selection of us was "in Himself." Though God is the author of all goodness, St. Paul aims to emphasize that no other cause influenced Him to choose us apart from His own sovereign will. St. Paul eliminates any room for partiality by stating that God elected us in Himself. If God had discovered merit, worthiness, disposition, goodness, virtue, or anything in us that pleased or met His approval, we would not have been chosen in Himself; our role would have been a part of the process.
Hence, St. Paul implies that individuals gravely deceive themselves when they assume they possess any intrinsic worth or have readied themselves to receive such grace. To genuinely comprehend the foundation and origin of our salvation and its supreme and exclusive source, we must direct our gaze to God's divine plan. This is precisely what St. Paul conveys when he declares that God accomplished it in Himself.
Nevertheless, St. Paul takes this even further by appending, "according to the good pleasure of His own will." Had he only employed the word "will," it would have sufficed, as we have already witnessed and elucidated, to convey that St. Paul was chosen according to God's will. Why? Because he was neither fit nor deserving of apostleship, except that it pleased God to designate him. Thus, St. Paul does not boast of having earned his apostleship but humbly recognizes it as a gracious gift from God. This underscores the significance of the term "will," not in one instance alone
but consistently throughout the sacred Scriptures. Whenever God's will is mentioned, it serves to emphasize that humanity cannot contribute anything of their own. However, St. Paul employs an even more robust term here, declaring, "according to the good pleasure." Essentially, he conveys that God's will is the cause of our salvation, and we should not seek other explanations or avenues. Yet, owing to human ingratitude and wickedness, which frequently obscure God's glory, it is imperative for us to grasp that it emanates from the good pleasure of His will. This signifies an independent will that relies solely on itself, regardless of external factors. God graciously selects us because it pleases Him.
Now we can grasp why those who attempt to ascertain the cause of God's election of us would, if given the chance, undermine His eternal purpose, for the two are inseparably entwined. If God has indeed chosen us, as this passage reveals, then nothing hinges upon our merits or anything we might proffer. God acted in accordance with His own free will, without discovering any rationale other than His good pleasure. Some may find this perplexing because they strive to approach God too familiarly. This audacious disposition demonstrates their disregard for God's sovereignty in pure freedom, where what pleases Him is received as good, just, and right without contradiction. Nevertheless, regardless of how vociferously individuals may protest, this decree, delivered by the Holy Spirit through St. Paul, remains unalterable. It unequivocally asserts that we should not search for any deeper cause of our election than the good pleasure of God, which emanates from His own free will. He chose us when we were utterly undeserving, and His solitary impetus lies encapsulated in the phrase, "it pleased me." This elucidates the vital lesson we should draw from St. Paul's words.
St. Paul promptly appends that this election is "to the praise of the glory of His grace." In this declaration, he unveils the ultimate motive that impelled God to select us: that His grace might be extolled, not in an ordinary or
commonplace manner, but with a particular brilliance. He intertwines these two elements to evoke profound reflection when contemplating how God has plucked us from the abyss of damnation, flung wide the gates of His kingdom for us, and summoned us to the inheritance of salvation. This reaffirms the point I previously underscored: those who attempt to erase or sidestep discussions of God's predestination expose themselves as fierce adversaries of God's adoration. They mistakenly assume that such adulation fades into obscurity. But who possesses the authority to make such a judgment? Do they believe themselves wiser than God, who unmistakably refutes their assertions? It is undeniable that the wicked will invariably unearth reasons to blaspheme, and they cannot be deterred. Nevertheless, God has ample justification to vindicate Himself, and those who oppose Him and His righteousness shall be disconcerted.
With that said, it is not without justification that St. Paul proclaims that God is justly glorified, and His exalted praise is upheld when we acknowledge that He freely selected whomever He willed. There exists no other rationale for the distinction between individuals: those who are reprobate perish because they merit it, while those called to salvation ought not to seek an alternative cause but rather recognize it in this gratuitous adoption.
Furthermore, through these words, St. Paul also kindles within us a fervent and zealous praise for God. Mere confession of our salvation as a product of God's pure liberality is insufficient if it remains tepid and detached. Rather, we should be ignited with an ardent dedication to His praise, as if our entire being were wholly consecrated to this purpose. St. Peter underscores that, having been rescued from the abyss of death, we possess every reason to extol the indescribable praises of God. By this, he conveys that even when the faithful exert their utmost efforts to extol God's benevolence, they will never fully achieve it, for it is beyond comprehension. Thus, we must grasp that humanity will never ascribe to God His rightful glory until every reason for boasting is utterly
extinguished. Even if we were to disregard God's election, He would still be deserving of praise. When we contemplate the wonders He unveils to us in His creation, there exists abundant cause to engage in continuous praise throughout our lives. Similarly, when His gospel is proclaimed, we find reason for praise, even without explicit mention of His election. However, people would deprive God of His primary praise, erroneously believing they had faith through their own initiative and free will. As I previously emphasized, faith is a fruit of election. The sole distinction between us and unbelievers lies in God's outstretched hand, drawing us to Himself through hidden means while we were turning away and estranged. In summation, St. Paul asserts that God's praise will never receive the honor it deserves until we acknowledge His election as the cause of all the blessings He lavishes upon us. Devoid of this acknowledgment, we would steal a portion of the praise for ourselves, robbing God of His rightful glory. To conclude, this passage instructs us that we must wholly humble ourselves, ensuring that God receives His due praise, with none sharing in His glory. All must confess that He is both the origin and the culmination of our salvation.
We must also carefully contemplate how St. Paul adds that 'of his own grace he has accepted us in his well-beloved.' This further elucidates why our salvation rests exclusively upon God's election and free grace. Men will not relinquish their foolish presumption unless they are so utterly overwhelmed that words fail them. Therefore, St. Paul makes it clear that we are condemned and lost within ourselves. When such a thunderbolt descends upon us, we ought not to display insolence. If individuals persist in fruitlessly searching for something within themselves apart from God's grace, this declaration should suffice to dissuade them. We were not within God's favor until we were enveloped in Jesus Christ, for we stand wholly condemned and accursed in our natural state. This matter has been expounded sufficiently, yet our sluggish understanding and hypocrisy often obstruct our comprehension of what should be plain to us. In truth, our own experience should instruct us in this matter. Were it not for hypocrisy
clouding our vision, we would discern the wickedness within us, and God's wrath would strike us with fear. Nevertheless, God must compel us to obedience, for we are incapable of entirely relinquishing self-praise to Him on our own. Therefore, let us grasp the significance of this statement, affirming that we were received into favor in Jesus Christ because He is the beloved of God. Why is Jesus Christ designated as God's beloved, as evident in the seventeenth chapter of Matthew and other passages, as elucidated by the prophet Isaiah? This title signifies that God justly despises and abhors us while we remain in our natural condition.
If this title were not exclusively reserved for Jesus Christ, then it would have been in vain for God to declare, 'This is my well-beloved Son in whom I am well pleased.' If this title is unique to Jesus Christ, then no other creature can rightfully claim it. While God indeed loves His angels, they cannot attain perfect favor from Him without Jesus Christ. As for us, a profound consideration arises. Sin has estranged us from God, causing Him to regard us as His adversaries and turning away from us. Therefore, among humanity, Jesus Christ alone is beloved, while the rest of us are rejected and disowned by God to the extent that He repented of having made humankind. This implies that we are not even worthy to be counted among the lowliest creatures such as donkeys or dogs. Despite any boasting or selfaggrandizement, the Holy Spirit debunks the pride of those who presume themselves worthy. Thus, let us recognize that if we are counted as enemies of God, we are in a far worse state than if we had never been created.
However, St. Paul reassures us that 'God has accepted us in His wellbeloved.' Just as our Lord Jesus Christ is received by God the Father as the beloved, not only in His own person but also extending to all the members of His body, we are reconciled and God embraces us as His children, even though we were once His enemies and utterly detestable to Him. Nevertheless, we must consistently revisit the topic of election, as the
graces bestowed upon us through our Lord Jesus Christ also originate from the same divine source.
Continuing on the subject I have previously touched upon, St. Paul highlights our great need to be beloved in Jesus Christ. Without God's persuasion, we would never genuinely recognize that we owe everything to Him. Our natural inclination is always to seek self-advancement, and everyone seeks to reserve something for themselves, even if it amounts to no more than a trivial token.
However, St. Paul, in contrast, reveals that God must truly love us apart from any merit within ourselves, and our acceptability to Him cannot be based on our own qualities. Why? Because we are captives and slaves to sin, held under the oppressive yoke of Satan, ensnared in the shackles of death until we are ransomed by our Lord Jesus Christ. The essence of this teaching lies in urging humanity to look beyond themselves and find their salvation in the pure goodness of God, particularly through the means presented here, which involves turning to our Lord Jesus Christ.
Two harmful extremes must be vigilantly avoided. Firstly, when approaching our Lord Jesus Christ, we should never entertain the notion that there is any inherent worthiness in us that merits His bestowal of benefits. How can we correct this vice? By acknowledging God's gratuitous election. Men often overestimate the capabilities of their free will and form inflated opinions about their own merits and worthiness, failing to grasp that their value is derived solely from God's acceptance, driven by His innate goodness and grace through His prior election in His eternal counsel.
Hence, we cannot attribute the commencement of our salvation to God unless we confess that we were utterly condemned and accursed when He adopted us, and that the inception of His adoption of us can be traced to His predestination before the dawn of creation.
The second perilous extreme we must guard against is the realm of speculation. There are those whose imagination leads them to say, "Since I may never ascertain if God has chosen me, I shall remain in my state of perdition." Yet, this stems from their failure to approach Jesus Christ. How can we come to know that God selected us before the world's inception? It is through our faith in Jesus Christ. As previously mentioned, faith is the fruit of election, with the root concealed within. Whoever believes is thereby assured that God has been at work within them, and faith serves as an authentic duplicate of the original document of our adoption, graciously granted to us by God.
I express these matters in terms familiar to humanity, for we understand that God does not employ paper or parchment to inscribe our names. As mentioned before, the ledger in which we are inscribed is our Lord Jesus Christ. Nevertheless, God reserves knowledge of our election unto Himself, akin to a prince safeguarding the chief and original document. However, He furnishes us with sufficiently reliable copies or deeds, imprinting them upon our hearts through His Holy Spirit to demonstrate that we are indeed His children.
You can discern that the faith we hold in our Lord Jesus Christ is ample to secure our confidence in our election. What more could we require? I previously elucidated that Jesus Christ serves as the mirror in which God perceives us when He seeks to find us pleasing in His sight. From our perspective, He is the mirror upon which we must fix our gaze to ascertain our election. For anyone who believes in Jesus Christ is unmistakably a child of God and, consequently, an heir, as I have proclaimed before. The conclusion, therefore, is that if we possess faith, we are also recipients of divine adoption. Why does God grant us faith? It is because He elected us prior to the world's inception. This establishes an unerring sequence: the faithful receive God's grace, embrace His mercy, acknowledge Jesus Christ
as their Head to attain salvation in His path, and in this way, they possess the sure knowledge that God has adopted them.
Indeed, election, in its essence, remains shrouded in secrecy. It is a purpose so profound and concealed that we can only marvel at its mystery. Yet, notwithstanding its enigmatic nature, God reveals it to us when necessary, understanding that it is for our welfare and salvation. He does so when He illuminates us with the faith that emanates from the gospel. Thus, you can discern why, after St. Paul expounded on God's eternal election, he presented Jesus Christ as the One to whom we must turn in order to obtain assurance of God's love for us and His acknowledgment of us as His children. Consequently, He adopted us before we knew Him and even before the world's inception.
Furthermore, it is crucial for us to grasp from this passage that the doctrine of predestination should not serve as fuel for extravagant and unproductive speculations. Rather, it is a doctrine designed to humble us and dispel the erroneous belief in our inherent worthiness and merits. It underscores God's absolute power, privilege, and sovereign dominion over us. He possesses the authority to reprobate whom He deems fit and to elect whom He pleases. This realization should lead us to exalt and glorify Him, acknowledging that He chose us in Jesus Christ, thereby securing us firmly through the unwavering faith we place in His gospel. As members of His divine family, with Jesus as our Head, we are bound together in a sacred union that can never be severed as long as we remain steadfast in our belief in His gospel. It is to Him that we must turn for the assurance of our salvation.
Through our experiences, we discern that God has indeed adopted and chosen us. He calls us, offering assurance through His gospel that He will be our Father. This assurance is indelibly etched upon our hearts by His Holy Spirit and is utterly truthful. Although the gospel may be proclaimed
to all, even to those who are ultimately reprobate, God does not extend to them the special grace of granting them spiritual life.
Hence, when we find our adoption deeply engraved in our hearts, it serves as a trustworthy and unwavering pledge that God will guide us to the very end. He has initiated our journey toward salvation and will lead us to the perfection to which He beckons us. Without His divine guidance, we could not even take a single step along this path.
Therefore, let us approach the majesty of our benevolent God with humility, confessing our shortcomings and faults. May we beseech Him to deepen our awareness of our own imperfections, leading us to abhor our vices and sinful ways. In our pursuit of healing, we must never stray from Him as He reveals Himself to us through our Lord Jesus Christ. We must remain steadfast on this path, fully aware that we are chosen in Him, sustained, and preserved for His name's sake. He will continue to work within us until we have completed our earthly journey and arrived at the heavenly inheritance that awaits us. We earnestly implore Him to grant us unwavering strength to persevere, even when our destination seems distant. May He continually renew us in His image until His divine likeness shines brilliantly within us, making us partakers of the glorious immortality that He has lovingly secured for us. In our prayers, we extend our heartfelt pleas for His grace not only to ourselves but to all peoples and nations.
The Fourth Sermon on the First Chapter
"In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; Wherein he hath abounded
toward us in all wisdom and prudence; Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself: That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him." - Ephesians 1:7-10
I have previously explained that our reception of God's love hinges entirely upon His only Son. Even the angels in heaven are not deemed worthy of God's children without a head and mediator. So, where does that leave us, who continually provoke God's anger with our daily iniquities (Isaiah 59:2)? In fact, we find ourselves in direct opposition to Him! Therefore, God must, by necessity, look upon us through the lens of His only Son, or else He is compelled to harbor hatred and abhorrence toward us. In summary, our sins create such an impassable chasm between God and us that approaching Him without immediately sensing His majestic wrath upon us would be impossible, as if He were poised to obliterate us entirely.
Now, we must delve into how God graciously welcomes us into His favor through our Lord Jesus Christ. This is precisely what St. Paul conveys by adding that "in Him, we have redemption through His blood, that is, the forgiveness of our sins, according to the riches of God's grace" (Ephesians 1:7). First and foremost, we must comprehend that God's enmity towards us does not stem from our intrinsic nature but rather from our corruption. I say it is not a matter of our nature because, since God has fashioned us, it is indisputable that He cannot harbor hatred towards our very being. However, humanity has become deeply tainted and is ensnared in all forms of wickedness, compelling God to be a fierce adversary to us and stand in opposition until the remembrance of our sins is effaced from His sight. For we remain deserving of eternal damnation until we are restored, since God, the source of all justice and righteousness, must naturally abhor the evil He perceives in us. Thus, until our sins are erased, it is impossible for us to entertain the hope that God will extend His favor or affection towards us.
But let us carefully consider how St. Paul employs two pivotal words to elucidate how we are reconciled with God. Firstly, he introduces the concept of ransom or redemption, which essentially signifies the same idea. Subsequently, he presents the forgiveness of sins. So, how does the soothing of God's wrath, the reconciliation between us and Him, and His gracious acceptance and recognition of us as His children come to pass? According to St. Paul, it is through the pardoning of our sins. Moreover, as pardon inherently entails redemption, he wisely intertwines these two concepts.
In truth, God blotted out our sins through His own boundless benevolence and revealed His abundant generosity, without seeking any recompense from us. Indeed, can any mortal ever make amends for the slightest misdeed they have committed? Even if each of us were to devote our entire lifetime to rectifying a single transgression, striving to earn favor from God through such efforts, it is undeniably clear that this undertaking far surpasses our capacities. Thus, God must extend His mercy to us without demanding reparation or satisfaction. Nevertheless, this pardon, bestowed upon us gratuitously, came at a great cost to the Son of God (1 Peter 1:19). He found no other currency than the shedding of His own blood, offering Himself as our guarantor both in body and soul, representing us before God's judgment to secure our absolution. Our Lord Jesus Christ wholeheartedly embraced this mission, bearing the immense anguish not only outwardly, through a cruel and ignominious death in the eyes of humanity but also inwardly, as if God Himself were His judge. He presented Himself on behalf of sinners to provide complete atonement. This is why St. Paul has united these two terms in this passage.
Hence, we must first recognize that we can receive no grace from God or be welcomed by Him until our sins are erased, and their memory completely obliterated. As previously noted, God detests sin wherever it resides. Thus, as long as He perceives us as sinners, He must naturally abhor us, for within us and our very nature lie nothing but various forms of evil and turmoil.
Consequently, we remain His adversaries, and He stands opposed to us until we turn to the remedy presented by St. Paul here, which is the forgiveness of our sins. From this, we glean that no one can garner God's love based on inherent merit. As elucidated before, God must be inclined to fix His gaze on our Lord Jesus Christ and not on us at all. Moreover, it is unmistakable that we are unworthy of God's acceptance until He has pardoned our debts and adopted us, despite our standing as worthy of death in His presence. Thus, we perceive that our understanding of salvation, as Zacharias' song tells us, is rooted in God's mercy and the remission of our sins, which render us His adversaries (Luke 1:77).
Nevertheless, we must bear in mind that the full remission of our sins through God's gratuitous goodness is not extended without the ransom paid by our Lord Jesus Christ. This ransom is not in gold or silver, as St. Peter mentions in his first epistle (1:18), but it was imperative for the immaculate Lamb to offer Himself for this purpose. Therefore, whenever we seek God's favor and mercy, let us fix our entire focus on the death and passion of our Lord Jesus Christ, where we find the means to placate God's wrath. Furthermore, since our sins are blotted out through such payment and satisfaction, we must grasp that we cannot contribute anything of our own to reconcile ourselves with God. In this, we discern how the adversary, through cunning, has undermined all hope of salvation in the world by promoting the belief that every individual must redeem themselves and make amends with God. This is precisely what people term as good works, merits, and virtues within papal teachings. What, then, is the purpose of all the elaborate inventions they have concocted? Why do they engage in ceaseless self-mortification, tirelessly performing various acts and rituals? The objective of all these endeavors is to appease God. Therefore, all the virtuous deeds upheld in papal doctrine are naught but methods to atone for sins.
However, such a mindset effectively nullifies the very ransom St. Paul speaks of here. These two aspects, the act of God erasing our sins from His memory and casting them into the depths of the sea, and His acceptance of the payment made in the person of His only Son, are intimately intertwined. We cannot obtain one without the other. Thus, if we yearn for God's favor, we must acknowledge our status as His adversaries until He, in His boundless mercy, forgives all our debts. Additionally, we must recognize the pivotal role our Lord Jesus Christ plays as the mediator between Him and us. Through His sacrificial death, He secures an everlasting atonement for us, and it is in this atonement that we must perpetually seek refuge.
Indeed, the entirety of our Lord Jesus Christ's life serves as our ransom because the obedience He demonstrated in this world to God His Father compensated for Adam's transgression and all the iniquities for which we stand indebted. However, St. Paul specifically mentions His blood here, for we are obligated to turn our focus to His death and passion as the means by which all our sins are washed away. It is for this reason that God, in the ordinances of the law, established that reconciliation with Him could only be attained through this avenue.
It is true that Jesus Christ not only shed His blood through His death but also endured the fears and terrors that rightfully belonged to us. Nevertheless, St. Paul encompasses the entirety of this concept under a single heading, as is customary in holy Scripture. In sum, we must learn to discover our righteousness solely in God's manifestation of His mercy, freely extended to us by His own benevolence. We must not presume to present any of our virtues before Him to claim a debt. It should suffice for us that He welcomes us into His love, not on account of our own worthiness but because the memory of our sins is forever removed from His presence. We must recognize that this can only be achieved through the death and passion of our Lord Jesus Christ, and it is upon this foundation that we must entirely rely.
Furthermore, St. Paul emphasizes that "all is done according to the riches of God's grace." He has a compelling reason for underscoring God's mercy in accepting us favorably. On one hand, we witness how individuals deceive themselves with their foolish self-assurance. Most people have perpetually harbored the belief that they could make amends for their sins through their own acts of satisfaction and an array of other maneuvers. In response to this human inclination toward self-deception, St. Paul, to dispel these misconceptions, asserts that we must be overwhelmed by the boundless wealth of God's grace. He could have simply stated that God accomplishes everything through His grace, but by invoking great treasures, he aims to dissuade people from the erroneous notion that they can bring mere pennies when their needs amount to millions. In reality, when adherents of papal doctrine speak of their acts of satisfaction, they do not claim to be comprehensive in every aspect. Instead, they hold the erroneous belief that, in addition to the death and passion of our Lord Jesus Christ, they can supplement it with their own contributions. They erroneously believe they can perform various deeds, bit by bit, to satisfy and appease God. Thus, we witness this deceptive perspective prevalent in papal teachings, where they rely on masses, recite numerous prayers, embark on pilgrimages, observe various feasts, partake in diverse devotions, and even wear hair-shirts, all with the misguided intent of complementing the death and passion of our Lord Jesus Christ, as if it were insufficient.
Still, St. Paul reminds us that the goodness of God, as revealed in Jesus Christ, is an immeasurable treasure that eclipses all else. When we contemplate the immense kindness God bestows upon us, it becomes audacious to think that our humble deeds, like pilgrimages and other devotions, hold any value or merit. Is it as if the blood of Jesus Christ is insufficient to be the price and ransom for our salvation? On one hand, St. Paul aimed to eliminate vain notions where people believe they can appease God's wrath through acts of self-satisfaction and payments. On the other hand, he sought to aid our weakness. Although we are prone to harbor
grandiose beliefs about our own virtues and deceive ourselves into thinking God owes us greatly, in moments of earnest prayer and trust in God, Satan may tempt us to despair. We may be assailed by trials and tribulations that leave us so disheartened that all the promises in Holy Scripture and all that is proclaimed to us about the death and passion of our Lord Jesus Christ fail to give us hope. Thus, St. Paul, to counteract this deeply rooted vice of unbelief, presents the vast treasures of God's goodness, so that our selfconceit may be entirely submerged. God condescends to display such boundless kindness toward us.
Furthermore, he adds that "He has made the same grace to abound toward us in all wisdom and understanding." With these words, he unveils the means by which we can attain what he previously mentioned. Our ultimate happiness and well-being hinge on reconciliation with God, allowing Him to recognize us as His children and enabling us to address Him as our Father with complete freedom. But how can we attain this when we are so distant from it? Although we are utterly unworthy and incapable of achieving anything, it is said that in Jesus Christ, we will find everything that is lacking in ourselves. His death and passion will suffice as a sacrifice to obliterate the memory of all our transgressions.
However, does it then follow that all individuals partake in this benefit secured for us by our Lord Jesus Christ? No, for unbelievers have no share in it. It is a unique privilege for those whom God gathers to Himself. St. Paul also underscores the indispensable role of faith, without which Christ's sacrifice will profit us naught [Gal. 5:4]. Thus, once we comprehend the blessings brought to us by Christ and offered to us daily through His gospel, we must unite with Him through faith. For Jews, Turks, Papists, and others of the like, are severed from Christ and languish in their own corruption because they presume to perform wonders themselves. It is a common principle among Papists, Jews, Turks, and all manner of heathens that they must appease God's wrath. And how do they seek to do this? Through a
multitude of means of their own invention, each person concocting their own ideas. Such individuals have no part in Christ. Therefore, if faith is the key to unlocking the door to access the treasure St. Paul has just described, then through faith, we shall be enriched sufficiently for our salvation, lacking nothing if we are joined to Christ.
Nevertheless, there is a significant reason why St. Paul has used these two words, 'wisdom' and 'understanding.' They signify that the teaching of the gospel is sufficient for our full growth, and anything added to it is mere waste, filth, and decay. In essence, St. Paul's reference to the gospel with these honorable terms implies that everyone should humbly listen to what God imparts through His only Son. We should be so receptive that we do not assume knowledge beyond what comes from His mouth. In all simplicity, we must accept whatever He teaches, even if the entire world rejects us and opposes us. We must not overly esteem worldly wisdom, as many are inclined to do, having itching ears and always seeking novelty. Therefore, to avoid becoming frivolous or harboring an unlawful desire for excessive knowledge, let us carefully note how St. Paul asserts here that if we have profited from the gospel, we will find all the wisdom we need within it. Consequently, we should reject all other teachings, not just as unnecessary but as detrimental because they can lead us away from the pure doctrine that God intends to unite us with Him. To summarize, St. Paul aims to show that God bestows an immeasurable favor upon us when He calls us to the knowledge of His only Son, Jesus Christ. Once we have Him, we must disregard all else and not be consumed by the foolish desire to know more, for the fullness of our knowledge is found in knowing our Lord Jesus Christ.
Now, consider why St. Paul declared himself a faithful teacher to the Colossians, aiming to bring them to the perfection of wisdom. Although he admitted that his speech was unrefined and plain [2 Cor. 11:6], lacking the worldly wisdom and eloquence praised in society, he asserted that if his
teachings were embraced, they would discover it brimming with substance for the complete nourishment of their souls, requiring no addition. When we hear these words today, we should heed the warning to restrain our insatiable and foolish curiosity, deeply ingrained within us. Instead, we should cling to the pure gospel doctrine and wholly rest upon it. This is the essential lesson to glean from this passage.
Furthermore, let us recognize what I have previously touched upon: every time the gospel is preached, God's grace is bestowed upon us. If we acknowledge His kindness and generosity, as evidenced by His provision of rain to make the earth fruitful for our physical nourishment, we should understand that when God sends us the message of salvation, He not only refreshes us for the well-being of our souls but also allows us to drink so deeply that we can be entirely satisfied. St. Paul doesn't merely suggest that the gospel brings us some relief when we are barren; he compares it to God showering an abundance of water upon us. Through this, we are not just refreshed but nourished, gaining strength to endure until the end. Therefore, we must highly esteem God's goodness when He draws us to Himself through the gospel, and we must realize that by this means, we come into possession of the benefits secured for us by our Lord Jesus Christ. He offers them to us through His Word, and He intends for us to receive them through faith.
For a more extensive exploration of this matter, St. Paul immediately adds that God's actions are guided by His revelation of the secret of His will, according to His own good pleasure and purpose predetermined within Himself. This should further enhance the value of the gospel, as it contains the once-hidden secrets of God. St. Paul consistently conveys this theme, not only in this letter but also throughout his writings, emphasizing how we should be deeply moved when the gospel is proclaimed. In the gospel, God unveils what was previously incomprehensible to all humanity, something no one could have believed or imagined. Initially, it appeared that God had
chosen only the line of Abraham, seemingly rejecting the rest of the world. Thus, it was a remarkable occurrence when His grace was poured out upon all people without distinction. We know that when Jesus Christ arrived in the world, the same people had fallen into degeneracy, and God's teachings had become corrupted with superstition among the Jews. At that point, it seemed hopeless, but unexpectedly, salvation was offered to all nations. Christ, who had been shrouded in profound obscurity, emerged as the sun of righteousness to illuminate the world.
For this reason, St. Paul asserts that in the gospel, we comprehend the secret of God's will. At first glance, the gospel may appear simple, and some scoffers consider its teachings suitable only for the unlearned. They pride themselves on devising more sophisticated ideas in their dreams than what Jesus Christ's doctrine contains. However, such individuals are unworthy to grasp the depths of what is revealed here, as their pride blinds them and makes them foolish. Nevertheless, the faithful clearly perceive the divine majesty within the gospel's teachings. St. Paul wants us to understand that when we approach the gospel, we are not coming to learn something ordinary but to transcend the worldly perspective. We can never be receptive to God's instruction or truly benefit from His school unless we rise above the world and show reverence for the words spoken by God Himself. In essence, the foundation and gateway to our faith is humility. However, genuine humility cannot exist unless we acknowledge that what God communicates far surpasses our own understanding and capacity. St. Paul's aim is for us to hold the gospel in reverence, firmly believing that it is not our place to judge whether God has spoken wisely or not. We must be fully convinced that everything originating from Him is characterized by infinite wisdom, devoid of any fault. Therefore, St. Paul intentionally introduces this concept to suppress all self-boasting, ensuring that we learn to respect the doctrine delivered to us in God's name with humility and modesty.
To emphasize our indebtedness to God, St. Paul reiterates the phrase "according to His good pleasure," which he had previously mentioned. This repetition serves to eliminate any notion of human worthiness. God's good pleasure can only come into play when we come to Him completely emptyhanded. When we presume to offer anything to God, it obscures His grace, depriving it of its beauty and prominence as it should have. Therefore, to curb all vain confidence, St. Paul redirects us to God's good pleasure, implying that the gospel is preached to the world solely because of God's generous and free goodness. To quell human audacity, he further states that "God had purposed the said decree and the said high incomprehensible counsel of His will beforehand in Himself." Why do many people take such liberties in questioning, debating, and challenging God? It's because they believe they are dealing with matters that should be open and wellunderstood. Recognizing our foolishness and rashness in presuming to inquire into God's counsel, St. Paul likens it to a sealed letter, with God's counsel residing within Himself, beyond the reach of creatures. Attempting to rise higher is a sure path to self-ruin and disaster.
It is true that we should earnestly seek to understand God's will, but we must not go beyond what is revealed in His Word, for His Word is our guiding light. Where God chooses to remain silent, He intends for us to restrain ourselves, as if we were captives, and not venture further. Trying to know more than what is granted to us, exceeding what we ought to know, or going beyond what His Word imparts leads us into a labyrinth or, rather, the depths of hell. Therefore, let us grasp St. Paul's intent in this passage: whenever God keeps His purpose to Himself, we should bow our heads and be content with our ignorance. It is a cursed wisdom and leads us down the path to hell when we presume to know more than what God has taught us. On the contrary, our ignorance is wiser than all the worldly wisdom when we do not attempt to know anything beyond the guidance of God's Word.
Indeed, there is but one single and simple will in God. However, He reveals it to us according to our capacity and in a manner that is expedient and beneficial for us. As we have come to understand, the forgiveness of sins is a matter we cannot overlook, which is why Zacharias refers to it as the knowledge of salvation. It is equally vital for us to know where we can find the forgiveness of our sins. Without Jesus Christ, we remain God's enemies, lacking atonement and inner peace, while God's judgment looms over us. Jesus Christ, on the other hand, is our source of peace. When we grasp the truths conveyed to us through God's Word, we must also revere the mysteries that remain hidden from us, as has been previously emphasized and will be revisited when discussing God's election. St. Paul once again employs the term 'foreordaining' here to emphasize that God predestined us before the creation of the world, though this was concealed until now. In essence, we must bear in mind that we are not called to understand the gospel through our own abilities, self-promotion, or by making God indebted to us through virtue. Rather, God, in His infinite goodness, has chosen to enlighten us. This was not a sudden whim on His part, as humans often make hasty resolutions, but a purpose established in His own counsel, even before time began.
If our restless spirits tempt us to inquire why God elected us beforehand and why He did not reveal it sooner, why it remained concealed until now, St. Paul clarifies that this purpose was, so to speak, hidden within God until it was disclosed to us. In short, we are not permitted to know more than what the gospel announces to us, and we are required to reverence it. For this reason, it is mentioned that this revelation occurred according to the dispensation of the truth in the fullness of time.
St. Paul illustrates that people may torment themselves, but they will fall short of their goal, and all their thoughts and speculations will fail if they persist in seeking to know more than God has allowed. If someone demands why God did not act more swiftly in this matter, they presume to be wiser
than God, displaying a devilish pride. Is the creature worthy of support from the earth when they exalt themselves so high? Therefore, St. Paul asserts that the arrangement of affairs belongs to God. Just as a person in their own home can dictate how their people are provided for, what they drink, eat, and how they sleep, how much more should we allow God to do so? Why should He have fewer privileges than the lowly earthworms? Let us, therefore, grant God the authority to govern His church and the salvation of His elect as He sees fit. For we are not meant to be judges or arbiters in this matter, measuring the times, years, months, or days. It should suffice us that God desires it to be this way.
Someone might argue and ask, "Why did God wait for four thousand years between the fall of Adam and the arrival of Christ? Could He not have sent the Redeemer earlier? During this time, countless people wandered in darkness, and a deluge engulfed the world, and yet Jesus Christ remained hidden. Moreover, only a small number of people experienced Him through types and shadows. Only the Jews, who awaited the Redeemer, found salvation through Him, and even they had to offer calves, sheep, and other animals to seek forgiveness for their sins and God's favor."
To understand this, let us turn to what is stated here in a single word: the time had not yet fully come. Why? Because God had ordained it so. This aligns with what we've already learned in the Epistle to the Galatians, where St. Paul refuted the misguided speculations of those who sought to exalt themselves beyond what is permitted. Therefore, let us recognize that it is God's special role to appoint times and seasons, and we must not consider any other time to be the appointed one than what He ordains. Even though we experience the changing seasons every year, if summer arrives late, we should restrain ourselves from murmuring against God. We can say, "If it pleases God to send us warmth, we will gladly welcome it." However, we must firmly believe that it is God who governs, and all sovereignty and authority belong to Him.
If we are expected to act with such humility regarding the natural order that is familiar to us, in which God reveals Himself, how much more should we humble ourselves when it comes to the secrets of the heavenly kingdom, the eternal salvation of our souls, and the profound mystery of the Son of God coming to restore what was lost and perishing? Should we not lower ourselves in this matter, humbly receiving whatever God imparts and conforming to His will? This is why St. Paul explicitly mentioned the "fulness of time." It signifies that we can only benefit from the gospel when we honor God enough to be content with His will alone, refraining from challenging Him or arguing against Him, but rather glorifying Him by acknowledging His counsel as the ultimate source of wisdom, righteousness, and equity.
To illustrate this further, St. Paul immediately adds that it was God's purpose "to gather all things together both in heaven and on earth, by Jesus Christ, in himself." The use of the word "gather" here serves as a reminder that we are all in a state of profound disarray until our Lord Jesus Christ restores us. This restoration applies not only to us but also to all of creation.
In essence, it's as if he is telling us that the entire natural order has been marred and all things have suffered decay and disorder due to Adam's sin until we find restoration in the person of our Lord Jesus Christ. While we can witness God's marvelous wisdom, power, goodness, justice, and righteousness in all His creations, there are still traces of sin at various levels, and all creatures are subject to corruption and disorder because of our fallen state, leading God to distance Himself from us [Rom. 8:22].
Therefore, it is Jesus Christ who must effect this restoration, as implied by the "gathering together" that St. Paul mentions here. We are thus called not only to recognize our own state of disarray but also to acknowledge that we have brought the entire world into the same state and perpetuate it daily
through our sins. The only remedy is for Jesus Christ to mend everything, to bring about a gathering and unity that will reunite us with our God.
This is the primary lesson to glean from this passage. While it may be expressed concisely, it warrants deep contemplation. It is a matter that should occupy our thoughts continually. When we reflect on ourselves, we should humbly acknowledge our wretched state, realizing that we are separated from our God from birth. We see that we are His enemies, deserving of His wrath, and that our inherent nature tends toward evil and perversity. However, it is not enough to recognize this disorder within ourselves alone; we must also understand that our perverseness has thrown the entire world into disarray.
Therefore, let us humble ourselves and feel a profound sense of shame. Simultaneously, let us openly acknowledge the immense debt we owe to God for His gracious act of gathering us together in the person of His only Son—us who have, by our sinful actions, torn asunder the order He so perfectly established.
It's essential to note that when St. Paul mentions "all things that are in heaven and earth," he encompasses even the angels in this gathering process [Col. 1:20]. Although the angels were never estranged from God and never fell from their original state, they too required this gathering through our Lord Jesus Christ, and for two significant reasons.
Firstly, while they remained steadfast and never strayed, God's righteousness always shone through them. They served as mirrors and exemplars of His righteousness. However, had God chosen to scrutinize them with severity, they would have fallen short of His perfect righteousness, as referenced in the book of Job [Job 4:18]. Secondly, it's vital to understand that the angels needed to be established by Jesus Christ in a way that ensured their unwavering constancy and stability. Without His intervention, they might have lacked the necessary firmness. This
underscores one aspect of their gathering. But the gathering St. Paul speaks of here also pertains to their reuniting with us.
We are aware that after our expulsion from God's kingdom, we were cut off from all hope of salvation. Consequently, the angels were immediately compelled to become our adversaries, a state they would still maintain if not for the connection we share with them through the common Head, who is Jesus Christ.
Consider, for instance, the symbolism in Jacob's ladder, as described in the Bible, where it is said that God stood at its top, touching both heaven and earth, while angels ascended and descended on it [Genesis 28:12]. In our Lord Jesus Christ, the true, living, and eternal God, heaven and earth are united. God has joined His divine essence with human nature in His person. Thus, the pathway to heaven is reopened, allowing angels to acquaint themselves with us, even becoming our servants, as mentioned in the Epistle to the Hebrews [Hebrews 1:14]. They are entrusted with the care of our souls and, as the thirty-fourth Psalm says, they encamp around us, watching over us and serving as our guardians.
This union with the angels of paradise is made possible through our Lord Jesus Christ. It is why He declared, "From now on, you shall see the heavens open and the Son of Man descending in His majesty with His angels" [John 1:51]. Through this statement, He signifies that heaven was previously closed to us, and we were unworthy of God's favor. However, He has now come as our Head, reconciling us with His Father, taking on the role of mediator, and becoming the Head not only of the faithful but also of the angels. He has gathered all together in such a way that, while the devils wage war against us and continually plot our destruction, the angels are armed with infinite power to support us [Colossians 2:10]. Although we may not see them with our eyes, we must undoubtedly believe that they watch over our salvation.
Consider the alternative. The devil is likened to a roaring lion seeking to devour us [1 Peter 5:8], and he employs numerous strategies to ensnare us. Therefore, the angels require immense power to defend us. It is also imperative that we remain under the protection of our Lord Jesus Christ, who serves as the Head for both us and the angels.
In essence, what St. Paul conveys in this passage is that we were previously scattered and alienated. Through the death and passion of our Lord Jesus Christ, we have not only been reconciled to God but also reunited with the angels. They have become our brethren and companions, entrusted by God to guide, support, and watch over us. They engage in ceaseless battle against all our adversaries until we are gathered into the heavenly rest [Psalm 91:13].
Now, let us humbly prostrate ourselves before the majesty of our gracious God, recognizing our faults and praying that He may lead us to genuine repentance, which we will maintain throughout our lives. As we do so, let us place unwavering trust in Him and boldly offer ourselves for His service, knowing that our sins are forgiven by the shed blood of Christ. Let us conform to this doctrine and acknowledge that, having been purchased at such a high price, we should devote ourselves entirely to His service. Since He has proven Himself as a compassionate Redeemer, we should have no doubt that His goodness will continue to sustain us through all trials until He rescues us from the clutches of Satan and all his allies, ultimately ushering us into the blessedness He calls us to.
May He extend this grace not only to us but to people of all nations.
The Fifth Sermon on the First Chapter
"In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory."- Ephesians 1:13-14
We have thus far observed how St. Paul unequivocally declares that the foundation of our salvation rests solely on God's boundless goodness. We must not seek elsewhere for the cause of His choice, why He selects one and not another. It is incumbent upon us to be content with His pure will, His unwavering purpose, and His unalterable decree. Those who venture beyond this boundary will inevitably fall into a perilous abyss through their own recklessness, discovering that those who do not honor God's majesty and His secret counsel with profound humility and reverence are ensnared in confusion. Therefore, when we seek the source of our salvation, we must learn to ascribe it entirely to God.
Certainly, to become God's children and heirs, we must belong to the body of our Lord Jesus Christ, which is attained through faith. However, we cannot have faith in the gospel unless God, through His Holy Spirit, draws us near. We can observe that God does not treat all individuals alike, as He could have easily illuminated the entire world and eradicated all unbelief, yet we see the contrary. Therefore, we must firmly believe that He chooses as He pleases. If someone were to inquire about the reason for His choice, it would be a grave error of pride. This is precisely why so many presumptuous individuals stumble into their own downfall, for they cannot bring themselves to acknowledge that God governs humanity according to His own will, a prerogative He rightfully possesses.
Furthermore, St. Paul has placed both Jews and Gentiles on an equal footing in our examination thus far, a topic that warrants more extensive consideration. While God chose the descendants of Abraham, it might be mistakenly inferred that they possessed some inherent merit. Indeed, if we contemplate the grace bestowed upon the Jews, they stand far above the rest of the world. However, if we assess them in their intrinsic state, we find them devoid of righteousness. The fundamental point to remember is that God is under no obligation to any individual, and His reception of the Jews through free adoption is not due to their greater worthiness or for them to boast in themselves. Hence, St. Paul explicitly asserts that those who believed in Jesus Christ in times past are included in God's election, just like the others. Therefore, no one can boast of being more deserving or having earned more than others. It is imperative to understand that both Jews and Gentiles were chosen by God as He saw fit, and that mercy alone should be considered in this regard. This serves to silence all objections and prevent anyone from asserting that they contributed anything of their own to this divine plan.
Now, as St. Paul delves into this comparison between the Jews and the Gentiles, he points out that if one considers God's choice of the Jews as His heritage, they were indeed a holy lineage. God had bestowed upon them His law and promises, elevating them above all others He had rejected and forsaken. However, when we direct our focus towards God Himself, all human boasting must cease. In that context, St. Paul specifically addresses the forgiveness of our sins and our acceptance of God's grace through faith. He emphasizes that these blessings cannot be attributed to anything other than God's profound compassion. As we've seen in the Epistle to the Galatians, St. Paul reminded Peter that they were Jews by birth. Yet, despite this, their only refuge and assurance of salvation lay in believing in Jesus Christ. St. Paul knew that humanity, by its nature, was utterly ruined and lost, bringing nothing but God's wrath and curse. Therefore, just as he previously demonstrated in other passages, St. Paul aims to dispel any
delusions of human merit or worthiness. To firmly establish this doctrine, eliminate disputes, and quell objections, he directs us to the source: God not only bestows faith upon whom He pleases but also elected and chose us before the world's creation. In essence, all individuals, from the greatest to the least, are indebted to God, and there is no one so holy or esteemed who can claim exemption from this universal condition.
Furthermore, St. Paul extols God's goodness in that the Ephesians, prior to their belief in the gospel, were brought together and united with those who were previously considered God's people and members of His church. Before their conversion, diversity prevailed among the Ephesians, as elaborated upon in the second chapter. The believing Jews, who had already embraced our Lord Jesus Christ, were as brethren to the angels of heaven, being part of the common Head. Meanwhile, the Ephesians, in their wretched state, were shut off from any hope of salvation, enemies of God, and destined for destruction. Despite these differences, God removed that diversity and incorporated them into one body. God's goodness was vividly displayed as He rescued those who had been steeped in the depths of despair, making them partakers and heirs of His heavenly kingdom alongside His own children. This is why St. Paul, after discussing those who had believed in Jesus Christ previously, explicitly emphasizes that God has gathered and established His church in such a way that it becomes evident that even the greatest among us entirely depend on His pure mercy. Those who were seemingly cast aside and hated now have reason to glorify Him, having been delivered from their state of confusion.
Additionally, St. Paul demonstrates that the truth of what he previously stated is evident through the effects of God's grace. Our election, as mentioned earlier, is a hidden and incomprehensible matter. When people attempt to investigate it to the fullest extent, they are inevitably overwhelmed by their own thoughts, realizing that they cannot fathom the eternal counsel of God. Therefore, we must not venture beyond where the
Scriptures guide us and reveal the way. Thus, God's choice of us remains concealed within Himself, yet He provides evidence of it through the gifts of grace He bestows, such as faith, a gift of the Holy Spirit.
Now, even if this were merely a gift similar to when He makes His sun shine upon both the good and the bad, or when He causes the earth to yield its fruit to all without exception, it would still be counted as one of God's gifts and blessings. However, faith is a unique gift that God does not grant to all in common but reserves as a treasure to be given according to His pleasure. Why does He do this? We all descend from Adam, sharing the same lineage. So, why does He illuminate some while leaving others in their spiritual blindness? There is no other explanation but His election. Hence, although we cannot comprehend through argument or reason how God chose us before the world's creation, we know it because He has revealed it to us. Experience itself strongly supports this when we are enlightened by faith.
Consider this: why do I embrace the gospel and adhere to it while others remain in a beastly stupor or even become hostile to the message of salvation? If I believe it's due to my own wisdom or efforts, I commit sacrilege. We must always return to what we have already recognized and acknowledge, "Who made you superior to others?" Therefore, St. Paul, in this statement, humbles all human pride, ensuring that no one exalts themselves or claims to possess anything of their own. We should not presume that we have inherent worthiness, but rather that everything comes from God. Thus, in this passage, St. Paul illustrates how the Ephesians were chosen by God through their experience. They should anchor their faith entirely on God's free goodness. The proof lies in the fact that they heard the gospel's doctrine and believed it. But how did this happen? St. Paul explains that they had to be sealed by the Holy Spirit. If they were sealed, it implies that the Holy Spirit worked beforehand. Therefore, delving too deeply into the intricate labyrinth of God's eternal counsel is futile. God, in
essence, points to how He chose us, provided we are not ungrateful but instead acknowledge the good He has bestowed upon us. We must be fully convinced and resolved within ourselves that the only reason for this is that He sealed us for Himself from all eternity, reserving us as His own children. St. Paul's intent is clear. Let us, therefore, refrain from lengthy preambles when it comes down to confessing that we all possess everything solely through God's pure mercy. Our faith bears witness to this truth, as it is not a product of our human understanding but a gift from above, bestowed only upon those whom He chooses.
Additionally, there are profound truths here that warrant our careful consideration. First and foremost, St. Paul seeks to exalt the grace of the Holy Spirit by emphasizing that we can have no share in our Lord Jesus Christ or in any of the countless blessings He has secured for us unless God imparts our salvation to us through His Holy Spirit. This is a crucial point. St. Paul also underscores the immeasurable benefit bestowed upon us by the gospel, labeling it as 'the word of truth' and 'the gospel of salvation.'
To begin with, he aims to provide us with unwavering assurance so that we may call upon God without hesitation or a troubled conscience. As long as we remain uncertain about whether God loves or despises us, we cannot genuinely and wholeheartedly pray to Him. Consequently, our salvation is jeopardized, as expressed by the prophet Joel. The Holy Scripture consistently teaches that we can only attain salvation by seeking refuge in God through prayer and supplication. This assurance is indispensable, as we will explore more deeply in the third chapter.
Therefore, it is crucial for us to be entirely convinced that God is our Father and that He embraces us as His beloved children. How can we attain such certainty if the gospel's doctrine is not unassailable in every aspect, leaving no room for doubt? This is why St. Paul refers to it as the "word of truth." While there are other truths as well, even when God issues warnings or
threats, they are not idle; both His promises and His warnings are faithfully fulfilled. Yet, in this context, the primary aim is to eradicate all unbelief in us, a tendency to which we are inclined. St. Paul designates the gospel as the doctrine of truth, essentially saying, "Dear friends, God is a trustworthy witness of His own will to you through the gospel. Therefore, place your unwavering trust in it." Furthermore, he emphasizes that our salvation is intertwined with the gospel, encouraging us to cherish and hold it dear. After all, who in their right mind would scorn their own well-being? He asserts that all of this flows from God's pure mercy and His eternal election, which remains distant and mysterious to us. Still, we gain knowledge of it through the gospel, which serves as its conduit and instrument.
Therefore, as St. Paul urges, let us firmly rest upon the gospel's doctrine in such a way that it feels as though God is manifestly revealing Himself to us, and the heavens are opening before our eyes. Remember always the words of our Lord Jesus Christ, who declared that when sins are forgiven to men through the proclamation of the gospel, this forgiveness is also ratified in heaven. This should leave us with no doubts regarding whether God will hear our prayers or not. As the gospel teaches us to believe, St. Paul reminds us to treasure it as an invaluable gift, for it is the very power of God unto salvation for all who believe, as he emphasizes in his letter to the Romans.