The Eighteenth Sermon, the Third on the Third Chapter - Ephesians 3:9-12

"And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God, According to the eternal purpose which he purposed in Christ Jesus our Lord: In whom we have boldness and access with confidence by the faith of him." - Ephesians 3:9-12

As I mentioned this morning, just as all of God's works deserve reverence from us because they bear marks of His infinite goodness, justice, power, and wisdom, there are certain works that stand out more prominently due to the way God operates in such a manner that people are compelled to be amazed and astounded by them. Among these is the doctrine of the Bible. Everything contained in the law and the gospel is a wisdom that we must honour, for without it, we would never understand anything. Thus, it is said that God teaches the humble and meek. Nevertheless, even the most unlearned and ignorant can grasp some parts of what is revealed in Scripture.

However, there are deeper and more profound matters, which St. Paul now refers to by calling the preaching of the Gospel a mystery or secret in comparison to all the rest. Although God had always intended to call the entire world to salvation, He kept the execution of His purpose hidden until the coming of our Lord Jesus Christ. When it finally happened, it appeared so novel that people were taken aback. Hence, we must consider this when St. Paul claims that he was an apostle to reveal the secret previously hidden in God. By these words, we understand that, although the preaching of the gospel seemed new and unexpected to human eyes, God had not acted suddenly or in haste. Instead, He revealed His preordained and predetermined purpose.

Therefore, when we observe God's works, we must refrain from thinking that He acted rashly or that things were hidden from us in the beginning and then suddenly revealed. Rather, we should respect God's secret purpose and understand that when we see events unfold, they occurred as God had planned. This serves to humble us, first, by making us aware of our limited capacity, prompting us to reverence things beyond our comprehension. Secondly, it keeps us from prematurely passing judgment on God's ordinances, as predicting future events without divine calling is foolish and leads to disgrace. Those who presumptuously prophesy without God's call are deserving of mockery.

Thus, we must temper our judgments concerning matters that our Lord has not yet revealed in practice. When we witness events come to pass, we must recognize that they were not randomly determined but were ordained by God beforehand. Similarly, we must evaluate the changes that occurred when our Lord Jesus was sent into the world. If one were to inquire why God delayed it for such a long time, it would be an excessive display of curiosity. If asked why the heathens were suddenly included on an equal footing with the Jews, despite having been previously excluded from God's church, we must also acknowledge God's secret ordinance.

Furthermore, we should understand that God had so decreed this long before. Therefore, if we possess this sobriety, we can profit far more from God's works than those who, with a heathenish mindset, bark at them without being able to harm them. Nowadays, we see many individuals filled with diabolical rage, murmuring against all of God's doings because they cannot comprehend the reasons behind His purposes. They spew forth their blasphemous rhetoric, as if to say that God should not keep anything hidden but must consult with humans and make Himself subordinate to them. Since many people arrogantly thrust God beneath their feet due to this wicked pride, it is all the more necessary for us to instill this doctrine within us. We must respect God's secret ordinances, accept the things that are revealed to us without dispute, deeming them good, right, and executed with such wisdom that no fault can be found. Furthermore, it is worth noting that St. Paul not only declares that God had His secret purpose hidden within Himself but also asserts that it was His will for the diverse kinds of wisdom to be known. We should pay careful attention to this point where he states that God's wisdom is diverse in many respects. This does not imply that God is changeable or fickle in His nature or that there is any complexity or confusion in His plans. There is no such thing in God, nor can there ever be. However, St. Paul's statement is relative to our understanding. If we were to attempt to comprehend God's wisdom, we would be bewildered and blinded by its infinity.

And besides that, it contains things that are capable of overwhelming all our senses, so much so that we would never truly comprehend anything. To put it plainly, this needs further elaboration for better understanding. Imagine you look into a mirror, thinking to see one hundred and eight, or rather an infinite number of images before you. When you see them, you become utterly bewildered. Similarly, St. Paul speaks of God's wisdom in this way, as a warning of the weakness and simplicity of our understanding, so that we do not become too inquisitive in probing matters that exceed our capacity. When it comes to God's secret purposes hidden within Himself, if we push ourselves to reach beyond what is lawful for us and proceed with foolish presumption, seeking to be privy to God's counsel and to inquire into what He has specifically determined, our intellects are bound to fail us. We will find so many things beyond our grasp that we will inevitably acknowledge it is not for us to fathom such a vast and profound abyss.

So, if someone were to ask, "How then can we confess God to be righteous, wise, and almighty, since we are daunted by His works?" For it is said that it is the wisdom of men to investigate God's works and to set their minds fully on them. He has also designed the world to be like a stage upon which we can witness His goodness, righteousness, power, and wisdom. Hence, there seems to be a contradiction between being diligent in considering God's works and yet having our wits dazzled by them. The answer is quite simple: if we wish to soberly understand what God has graciously revealed to us for our benefit, we will have sufficient understanding. We will realize that God did not reveal these things in His works to confuse us but rather to draw us closer to Him, to know how to call upon Him, to discern between good and evil, and to walk according to His will. If we do not yield to our foolish and excessive desires but instead listen as good students to what our Master teaches us, we will understand all things in God's works that are conducive to our well-being. This is why it is said in the book of Job that we have achieved much if we can merely grasp the limits of God's works. Thus, by contemplating the outermost bounds of God's works, we may taste God's wisdom, righteousness, power, and goodness. However, if we insist on plumbing their depths, we will find a profound chasm that can swallow up all our understanding.

First, it is important to understand that both God's word and His works are wonderful secrets to us, exceeding our comprehension. Even if we consider His everyday miracles, there are more marvels hidden within them than what we observe and experience. Similarly, in the Holy Scripture, there are profound points that are not easily understood. Therefore, we must first humble ourselves and pray for God to enlighten us with His Holy Spirit so that we may benefit from His works and words. Furthermore, we must accept the teachings God has provided us and be content with the measure He has assigned us, without coveting to know more than we can learn in His school. Now, consider what we should bear in mind.

When we approach God with such humility, the Lord will surely provide us with a point of rest. Although His attributes are incomprehensible and the doctrines of the law and the Gospel contain secrets beyond worldly understanding, we will be taught by them for our well-being and salvation. Thus, there will be no confusion, no mingling, and no entanglement, for God will guide us through His Holy Ghost, granting us wisdom and discernment to understand whatever is conducive to our welfare.

Now, let us address the question of why God wants us to be astounded by His works yet not be overwhelmed by them when we allow ourselves to be taught by Him. It should be noted that it is a sinful arrogance when some individuals, out of pride, reject anything they cannot understand the reason for. If someone were to explain to them that God orders all things according to His secret plan, and that what we call fortune, chance, hazard, accident, and the like have all been determined before the creation of the world, to the extent that even the hairs of our heads are numbered, and not a single bird falls to the ground without God's providence, they would object, "How can that be? If God tells us in His law that He wants this or that done, are we to say that He has more than one will? That would make God inconsistent and changeable."

And so it might seem that God is subject to all kinds of capriciousness like a mortal creature. However, as I mentioned before, such individuals misunderstand their own capabilities. They imagine that if God does not bind Himself in all aspects to the things He has revealed to us through His word, He is contradictory and possesses a dual will. This leads them to constantly speculate in such a manner. In short, God's will is always one and singular, consistent within itself. However, to our perception, it may appear diverse and exhibit many forms, as if we were confronted with numerous dazzling or entirely obscure shapes.

When Paul speaks of God's wisdom as diverse in many ways, it is as though a painting had a multitude of colours within it, making it difficult to distinguish one from another. Yet, Paul does not suggest that God's wisdom is divided within itself or contains any conflict or strife. He merely points out that although God always has a single intention and remains unwavering and unchanging, although there is no alteration or variability in Him, and though there is but one light with no darkness at all, when people dare to approach Him, their minds are often bewildered and dazzled. Should they continue boldly forward, they will eventually be confounded, and God will completely overwhelm them. Therefore, we must interpret the statements made in Holy Scripture concerning God's providence in this manner. This is the lesson we ought to draw from it.

When God instructs us not to trouble our neighbors, commit robbery, extortion, covetousness, deceit, or any form of wickedness, He is commanding us to live chastely and abstain from all violence. Now, when wars erupt in the world, blood is shed, countless atrocities and robberies are committed, should we claim that such things occur without God's foreknowledge? Do we believe that He has no concern or involvement, as though He were asleep in heaven or simply indulging in His pleasures? This is a blasphemous notion. Furthermore, consider what would become of us if this were the case. Satan, as a roaring lion, seeks to devour us like prey, and we would constantly find ourselves in his grasp, trapped between his teeth. Therefore, if God did not order all things in this world and restrain Satan and all the wicked, we would be lost and perish countless times every hour. Moreover, if we did not understand that such events, among others, are God's judgments through which He chastises us for our sins, we would never be inclined to repentance.

Therefore, let us learn, to the best of our limited ability, that God has only one will, and that it is certain and internally consistent, devoid of fickleness or inconstancy. However, we must approach His secret decrees with reverence, acknowledging that they are as high and profound as to be beyond our reach. If we cannot dispel all the doubts that the devil may sow in our minds, causing us to question how God can be free from sin and not the author of evil, given that He uses both Satan and the wicked to serve His purposes, allowing them to advance against one another, then let us arm ourselves with sobriety. Recognize that God's wisdom is diverse in many ways, and although His will may also appear diverse in various aspects, it remains consistently unified. This is the fundamental point to remember in this context.

Now, on this basis, Paul proceeds to the subject he has been addressing in general. That is, God created all things through our Lord Jesus Christ with the purpose that His wisdom should be known to the powers and principalities in the heavenly places through the Church. By stating that God created all things through Jesus Christ, he directs our attention back to the beginning of the world, where he speaks of the renewal that occurred when God restored what had decayed and fallen into disarray due to Adam's sin.

Therefore, there was nothing but confusion both in heaven and on earth until everything was set right again by Jesus Christ. Now, the restoration accomplished by our Lord Jesus Christ can indeed be likened to this second creation, as if, at His coming, God had restored the world to its former state, which had been somewhat fractured. Nevertheless, both of these, the first creation and the second, were brought about by Jesus Christ. The transition from one to the other is not improper, as illustrated by the analogy Simple provides here. It is imperative that we understand that all things were created in Jesus Christ when He was appointed to be the head of angels and humans alike. Moreover, even if we had not required a redeemer, Jesus Christ would still have been established as our head. All that remained was for Him to take on our nature and offer Himself in sacrifice for the redemption of sinners. However, He did not fail to fulfill His role of reconciling humans to God and uniting them with the angels of heaven. In this manner, then, were all things created in our Lord Jesus Christ.

Yet, this notion is specifically intended to lead us to the restoration that took place when Jesus Christ was given to us as our Redeemer. For even though the world did not cease to have some form, with the sun and moon shining brightly, and the earth yielding its fruits, we must recognize that, as St. Paul states in Romans 8, all creation groans and is in labor like a woman giving birth because it is subject to corruption due to Adam's transgression, for which he was cursed. Where God had previously appeared as our enemy, He became our Father. The things created for our benefit that had been diverted by Adam's sin were all restored at the coming of our Lord Jesus Christ. Through this means, He gathered together all that had been scattered before, and the world was changed in a remarkable way, just as the prophets had foretold. While the prophets did not intend to confine this renewal to a specific time frame, when they preached about the coming of our Lord Jesus Christ and the grace that would be bestowed upon the Church at that time, they used expressions like, "Behold, I make the heavens new and the earth new," as God spoke through the prophet Isaiah. This was not a solitary occurrence; it was, so to speak, a common expression among the prophets.

Therefore, St. Paul, following the customary language of Scripture, affirms that all things were made new in Jesus Christ, albeit, in regard to the Church. However, it may seem that the world itself was not renewed. Nevertheless, from our perspective, we have already shared in the restoration promised to us through our Lord Jesus Christ. For, through Him, we now enjoy God's creation, whereas before we were deprived. The sun and moon shine upon us, and we are nourished by the produce of the earth. We know that these things belong to us because we are God's children, and this is possible because He has adopted us in Jesus Christ. The words we have sung in the Psalm regarding mankind must be applied to the person of God's Son, as St. Paul explains. Not that he limits it to Him alone, but because what he speaks of regarding the incorruptibility of humanity is not found in us anymore; all is marred and corrupted. Therefore, we must look to our head, through whom we are once again established in goodness.

Thus, we cannot receive God's blessings, whether in our food, drink, or the enjoyment of any of His creations, were it not for the restoration accomplished by our Lord Jesus Christ, who has bequeathed the world to us as our inheritance. This enables us to enjoy all the gifts He has bestowed upon us with a clear conscience. So, you can see that the creation of all things in Jesus Christ is God's reformation of His Church and our participation in the acquired inheritance for His sake and through His means.

Now, having said that, we are created anew in the person of God's Son, and He is our head as long as we are united to Him through faith. He added that this is a wisdom which even the angels themselves did not fully comprehend. They benefit from our salvation and have cause to honor God for His preference. So, it seems that something had been hidden from them before. Some have been of the opinion that Simple was speaking about the devils, but he explicitly refers to the heavenly places here, making a distinction between the chosen angels and the castaways. It is pointless for the devils to know God's wisdom in our salvation. Some others, unable to dismiss this text of St. Paul's, have speculated that the angels are here among us as students, listening to the preaching of God's word. However, this notion is too naive and childlike. We know that both the doctrine and the use of the sacraments are specifically appointed for us by God because of our weaknesses. The angels in heaven have no connection to either baptism or the Lord's Supper. Why is that? Because the angels are purely spiritual beings, but we, as creatures of this earthly realm, require suitable means to draw closer to God due to our limitations. Therefore, the doctrine preached among us does not serve to instruct the angels. How then can it be understood that the angels are taught by the things they currently witness in the Church?

First and foremost, let us understand that even though the angels behold the face of God, it does not mean they have achieved the perfection promised to us. This will be fulfilled in the last days. The angels do not know everything as we do, but in part. It's true they are not bound by our limitations, but they are not completely informed either. This is evident when they have to veil their eyes, as demonstrated in Isaiah 6, to signify their limited understanding. Although the angels are heavenly spirits and are intimately acquainted with God, serving as household servants in His kingdom, they still need to cover their eyes, indicating that they do not yet understand everything fully. Their knowledge is limited. In fact, they do not know when the last day will come; that is hidden from them. Why? To humble human beings and prevent them from feeling ashamed of their ignorance regarding things that God has not revealed to us. The angels, who do not know everything either, are set up as an example for us in this regard.

Therefore, it is not without reason that it is said that they did not know what would happen at the coming of the Son of God. In other words, they did not know that all people, without exception, would be called to the truth of the gospel and adopted by God as the spiritual children of Abraham. The angels did know that Jesus Christ was the head of all mankind, but they were unaware of how this would be accomplished or when it would happen. This is what Simple means when he says they marveled at it. It was not enough to say that people should be amazed at this miracle, which involved God taking those who were previously His mortal enemies and allying Himself with them. He transformed them into His own image and raised them up to the kingdom of heaven, demonstrating His boundless mercy. Not only that, but God intends to make us partakers of His eternal glory and grant us the crown of life in His kingdom. We need to learn to marvel at this, so that we may receive these great, high, excellent, and worthy blessings with the reverence they deserve. St. Paul, in this passage and others, refers to the angels as principalities to emphasize that there is nothing we can devise that is higher and nobler than Jesus Christ, as he elaborates further in Colossians 1. Many people at that time were magnifying the angels in an attempt to diminish the majesty of our Lord Jesus Christ.

St. Paul makes it clear that even though angels are like God's powers, virtues, and instruments through which He carries out His works, and though they hold positions of dominion and power, Jesus Christ still holds supreme authority over them. Just as the brightness of the sun outshines that of the stars, all the dignity of the angels must be subordinated so that Jesus Christ is not obstructed from being visible to all and recognized as the sole guiding star. It is essential to understand this point because we often witness people today who exalt the virtues of the apostles, the Virgin Mary, or other saints to the point of making idols out of them. On the contrary, they believe that if people do not worship them, pray to them, and offer them the service that should only be given to God, they are utterly lost. They argue, "Why should the Virgin Mary not be our advocate, given that she lived in such righteousness and was a mirror of perfection, highly favored by God?" This argument suggests that the excellence God has placed in all His creatures might somehow diminish the position of Jesus Christ. Let us then understand that no matter how much is said or preached about the virtues and worthiness of the Virgin Mary, the apostles, other men, or even the angels of heaven, it should never diminish the majesty of our Lord Jesus Christ, deter us from Him, or cause His authority to be transferred to others. We must realize that virtues are distributed to all of God's children, but Jesus Christ is the only source of all goodness to whom we must turn. The creatures are not in any way diminished even when Jesus Christ surpasses them as their head. This is the essence of St. Paul's message. He teaches us not to endlessly exalt the angels. He concedes that they are powers, virtues, and principalities but emphasizes that our Lord Jesus Christ remains their head. They are so grounded in Him that they benefit from our salvation. Thus, it would be ungrateful for us to leave Jesus Christ and turn to the angels. Even they marvel at the riches of God's grace in uniting us with His Son's body and calling us to be His children. The angels' amazement at our salvation is meant to strengthen our attachment to Jesus Christ, keeping us firmly rooted in Him without any deviation. For this reason, it is stated that through Him, we have boldness and access with confidence through faith in Him. In this context, St. Paul gently reproves the ingratitude of those who are not content with having Jesus Christ alone and believe that He needs additional assistance. He asks, "What more do we desire than to be united with God? Is this not our complete happiness?" Through faith in Jesus Christ, we have confidence to pray to God, and access to Him is granted. Our trust or confidence is not unfounded, for we also have the boldness to approach Him with our heads held high, not presuming self-sufficiency but always remembering the words of the Psalm that although we rely on God's goodness, we must approach Him with reverence. Nevertheless, we can confidently come before God's throne, knowing that His Majesty will not be terrifying to us, for He has shown Himself to be a Father to us through His only Son. St. Paul's purpose is to encourage us to hold firmly to Jesus Christ. This also reveals our own instability because Simple's care and zeal in urging us to cling more firmly to the Son of God are born of the wisdom of the Holy Spirit. The Holy Spirit understands our weakness and instability. If we had even a drop of faith, it would be enough to make us understand that through the gospel, we can possess God's Son, who has given Himself to us. Having Him, we have all that we could ever desire. It would be sufficient to state this in a single word, as St. Paul has already demonstrated, but he repeats and reaffirms it as if to emphasize its truth. This is necessary because we are prone to doubt and unbelief.

Once again, it is not enough to believe for just one day; we are required to continue believing, which is a rare thing in this world. We often act as if we deliberately deprive ourselves of what has been given to us. Since the whole world is in a state of confusion and people are not easily persuaded to come to our Lord Jesus Christ and rely on Him, let us turn to the remedy outhned here.

First and foremost, we must understand that Jesus Christ is the gateway to heaven for us. At His death, the veil in the temple was torn, signifying that we can now enter the sanctuary of God, not a physical temple as before, but the heavenly realm itself. We can approach the presence of God and take refuge in Him, just as a child would seek the comfort of a parent's lap. It is certain that God surpasses all fathers and mothers in kindness and tenderness. Therefore, when we search for something better or more excellent than God, we will always come up empty. Whether above or below, nothing in all of creation compares to God.

So, given that God has given Himself to us in the person of our Lord Jesus Christ, and that the fullness of the Godhead dwells in Him, we should find complete satisfaction and rest in Him. Despite our fickle minds and affections, we must restrain them like prisoners, saying to ourselves, "Let us cleave to our guard." As David said, "All my happiness and joy come from being joined to my God." He is the wellspring of life and light. As we sang earlier, "He is my portion, and I cannot have a better lot. I must take all my delight in Him." This is the first point we must remember.

Secondly, we must carefully consider the steps. The first step is to have faith. Even though Jesus Christ has opened the way and passage through His blood, granting us entrance to God the Father, not everyone can benefit from it. Unbelievers cannot enjoy this blessing. Faith is the key that unlocks the door, and the door opens easily when we possess this key—receiving the gospel in true obedience of faith. This is why St. Paul emphasizes that it is not enough that Jesus Christ has laid out the treasures of God's infinite goodness and mercy. It is incumbent upon us to receive this faith—not that we can do it by our own power, nor can we partake in the benefits offered by the gospel unless we have faith in Him.

From belief, we must progress to trust. We must be fully convinced that God will always receive us, that we will find favor in His sight, and that despite our wretchedness and unworthiness, we will continually receive His favor when we come before Him. Trust is closely linked with faith. From trust, we move to a sound and bold mind, which is like the highest step.

Despite our natural feelings of dismay when considering our own unworthiness, we continue to offer ourselves to God with our heads held high. Why? Because He looks upon us in the person of His only Son. It is said that He is His well-beloved, not only for His sake but also for our sake, as we are members of His Body.

Thus, we can gather from this text that by receiving the gospel's doctrine with true obedience of faith, we possess our Lord Jesus Christ. Through Him, we are led to God the Father, attaining the fullness of life, light, and all goodness.

Moreover, we are advised to advance in faith until we are thoroughly convinced that we will prevail against all the temptations that may assail us through faith. In the end, we can boast, as St. Paul does in the eighth chapter of Romans, conquering both life and death, and all powers, whether above or below, and disregarding all hardships. We know full well that nothing can shake the love that Jesus Christ has shown us, which His Father God has also expressed toward us through Him. In this regard, we must anchor our prayers in unwavering certainty.

As St. James says, those who doubt should not expect to receive anything. Therefore, we must be confident in the promises of the gospel, knowing that God stands ready to show us mercy when we come to Him. This is why St. Paul reminds us that if we have faith, we should seek nothing beyond Jesus Christ. He must be our ultimate treasure, for in Him, we possess all that is necessary for our joy and comfort.

Now, let us humble ourselves before the majesty of our good God, acknowledging our sins and praying that He may enable us to feel them deeply so that we may detest them more and more. Yet, even in our sinfulness, let us rejoice in His boundless mercy, which He has revealed to us through His only Son. He has chosen to rescue us from the abyss of hell, granting us entry into His kingdom and bestowing upon us the grace to approach Him with true faith. May we turn away from worldly enticements that seek to divert us from Him and forsake all vain glory. Recognizing our own insufficiency, may we seek all our sufficiency in Him, the true foundation of all goodness, which can never run dry.

May it please Him to bestow this grace not only upon us but upon all people, and so forth.