Part 20
For those who misuse His name, offering prayers veiled in hypocrisy and falsehood, bereft of substance or sincerity, St. Paul unequivocally asserts that we ought not to anticipate being heard or receiving anything from the Almighty unless our petitions are suffused with genuine intent - that is, unless we approach God with heartfelt devotion. This is a crucial point to grasp concerning St. Paul's admonitions. When he employs the phrases "steadfastly" and "holding out throughout to the end," he underscores the perennial nature of our need to call upon God. This emphasis arises because we are inclined to seek exemptions, revealing the imperfections and irrationality inherent in our human minds. Our well-being hinges upon our
proximity to God, our reliance on His assistance, and our unwavering belief in His care for us. Nevertheless, how often do we find ourselves hesitating to pray, approaching the act as an obligation rather than an outpouring of love, as I elucidated earlier?
Hence, the notion of indifference and detachment, where we only resort to prayer when coerced or compelled, requires correction. St. Paul admonishes us not to wait for necessity to be the impetus; instead, we should comprehend that every moment is opportune and fitting for turning to God. Indeed, the more fervent our yearning, the swifter our approach, recognizing that afflictions and trials ordained by God often act as a spur, much like a recalcitrant donkey requires a firm prod to move forward. God, discerning our reluctance to approach Him willingly, at times draws us near to Him almost as if by coercion. Nevertheless, each individual should muster their own resolve, even in the absence of pressing necessity. In sum, we ought to pray to our God in times of both prosperity and adversity. This is the essence encapsulated by the phrase "at all times."
And thus, St. Paul imparts the directive that we must maintain vigilance in our prayers, exercising unwavering diligence and interceding for all the saints. When he speaks of being watchful, he addresses a failing to which we are all too susceptible – the tendency to grow lethargic when it comes to communing with God through prayer. Frequently, we require a deliberate awakening from our slumber and torpor, and we are enjoined to remain alert, maintaining unceasing vigilance. This is to ensure that we do not allow the opportunity to turn to God in prayer to pass us by. Indeed, there is scarcely a soul free from the distraction of the mind during prayer. Numerous thoughts flit through our consciousness, leading our minds astray. We may ponder why, instead of concentrating wholeheartedly, our thoughts meander elsewhere.
Given our inherent inconstancy and proneness to distraction, it is imperative that we exercise vigilance. We must redirect ourselves when our thoughts wander, without yielding to the devil's machinations aimed at disrupting our prayers and undermining the continuity and steadfastness they demand. When we engage in prayer, we must do so with complete concentration and unwavering commitment, as if we were securely bound to it, held fast by unbreakable bonds. In essence, all our attention and contemplation should be singularly directed towards the task at hand. Even among pagans, in their rituals of idol worship, they grasped the significance of this principle. They would admonish themselves, saying, "Be wholly engrossed in the act of worship and let no other thought intrude." If such dedication was expected of them in their veneration of false deities, how much more resolute should we be when presenting the supreme offering that God cherishes above all else? It is during these moments that we acknowledge our absolute dependence on Him for every good thing.
Shall we, then, dilute the sanctity of prayer by intermingling it with our own vanities, offering petitions for the sake of mere tradition and fashion? Thus, the vigilance spoken of by our revered author is profoundly indispensable due to the frailty of our minds. Our thoughts tend to stray, especially when we endeavor to commune with God. Let us direct the entirety of our minds toward this sacred act, guarding against the entanglement of our thoughts in the web of worldly concerns and earthly affections. Our approach to prayer should be akin to severing all other bonds, which is why we are exhorted to "lift up" ourselves in our prayers and supplications. While it is true that when we present ourselves before God, we must do so with utmost humility, we must also lift up our hearts in a manner that places us in reverent awe before our Creator. This is what the phrase "diligent watchfulness" signifies.
Furthermore, he instructs us to pray "with all insistence," a reminder that if we desire to prepare ourselves adequately for prayer, we must not approach
it with lethargy. Indeed, should we follow the course of our natural inclinations, we would remain far from reaching God. Hence, each individual must exert themselves, as if to say, "My dear friends, within you lies a propensity towards spiritual coldness, a tendency that will hinder you from approaching God in prayer unless you actively provoke and compel yourselves. The adversary will continually cast a veil over your eyes, obscuring your recognition of the need to implore God. Idleness in prayer will lead you to appear ungrateful for His blessings and fail to honor Him for His benevolence. To truly acknowledge the gifts bestowed by God, we must recognize that all things come from His hand. Unless we grasp this truth and turn to Him both in our times of need and in expressions of gratitude for what we have already received, we negate His blessings.
Hence, let us learn to couple our watchfulness with insistence, and by "insistence," we mean unwavering persistence. It is insufficient to engage in sporadic prayer; we must cultivate a continuous habit of prayer. This unfolds in two dimensions: firstly, when we have prayed in the morning and evening, and throughout the day, we must persist in this practice as long as we live. Our faith must remain ceaselessly active, and prayer stands as the exercise of our faith. Secondly, in terms of persistence, when we petition God for assistance in a specific matter, we should not cease to reiterate our request, not merely two or three times, but as often as necessary, be it a hundred or a thousand times. Although God has pledged to aid us even before our pleas are uttered, He does not always manifest this openly to us. Hence, we must never falter in waiting for His assistance. Furthermore, it is not a prerequisite that our petitions be granted exactly as we desire, for God knows what is suitable and expedient for us. He governs us according to His sovereign will. Nonetheless, if we approach Him in prayer according to His will, He assures us that our requests shall be fulfilled even before we utter them aloud.
However, there may come moments when it appears that God is distant, seemingly asleep, or has turned His countenance away from us when we call upon Him. In these times, perseverance becomes an indispensable virtue. When we find ourselves in distress and seek solace from God, we must not do so in a single, fleeting entreaty, only to abandon it. Instead, we must return to Him persistently, with unrelenting fervor, akin to the widow in the parable shared by our Lord Jesus. She had to contend with a judge who neither revered God nor cared for the welfare of people. Yet, through her unwavering persistence, she obtained her request. Similarly, we must exhibit persistence in our supplications to God, not because He is slow to assist us, as I mentioned earlier, but to test the unwavering resolve of our faith.
Individuals who approach God in prayer, only to grow impatient, petulant, and restless, demanding instantaneous relief, are not truly engaged in prayer. Rather, they seek to command God to gratify their desires. We ought to cultivate the restraint of our passions and align our desires with the divine will. When we beseech Him for swift intervention, we should simultaneously nurture patience, prepared to await His timing, whether it be today, tomorrow, or as long as it pleases His sovereign wisdom. Thus, we must persist in prayer and supplication. We should pray today for the exigencies of the present moment and continue to pray tomorrow for those that may arise. Our prayers should become a daily practice. Moreover, if God does not promptly grant our petitions, we should not desist from renewing our entreaties until we witness the fulfillment of His promise.
Considering that it can be arduous for us to approach God with sincerity, Saint Paul, in this discourse, presents an argument grounded in our own frailty. We ought to recognize that our responsibility extends beyond individual self-interest to the care of our fellow beings and intercession on their behalf. If we contemplate our own vulnerabilities, the myriad sins that afflict us, and our dire dependence on God's succor, we would find ample
cause to dedicate our lives to unceasing prayer and supplication, even if this were our sole endeavor – to confess our sins before God and implore His aid in warding off the encroachments of Satan. However, we must broaden the scope of our prayers beyond our personal concerns to encompass the entirety of the Church of God. God desires us not only to be engrossed in our individual needs but also to remember His chosen ones, with whom He has bound us together. Consequently, we must strive to include them in our prayers to the best of our ability. With this awareness, our hearts should be stirred even more profoundly, and our ardor should blaze brighter as we uphold the care outlined in this exhortation, maintaining the same spirit of devotion.
While our revered author explicitly mentions praying for the saints or the faithful, this should not preclude us from lifting our petitions for all people, including those unfortunate unbelievers and the uninformed. These souls are in dire need of intercession before God, for they tread a perilous path toward their own ruin. Imagine if we were to encounter a helpless creature facing certain doom; our hearts would surely stir with compassion. How much more profound should our compassion and benevolence be when we behold a precious soul in jeopardy, a soul that God, in His divine wisdom, has deemed valuable enough to redeem through the precious blood of His own Son? When we witness a soul imperiled, we should be moved to beseech God's divine intervention and provision of redemption.
Thus, the true essence of St. Paul's message in this passage is not that we should neglect the unfortunate unbelievers but rather that we should extend our prayers to encompass all humanity. We must harbor a special concern for those to whom God has forged a close bond with us. In a parallel vein, when St. Paul speaks of acts of charity, his intent is that they should be extended to all individuals in need, leaving no one excluded. Nonetheless, he underscores the importance of rendering special assistance to those who belong to the household of faith.
This same principle extends to our prayers and supplications for the spiritual brotherhood within the Church. These individuals have been divinely placed in our midst, a reminder that we should remember the Church of God in our prayers. These words serve as a poignant reminder that our prayers should not be steeped in selfishness. None among us should declare, "My Father alone." Instead, we invoke "our Father," emphasizing that we must not become so engrossed in our own concerns that we overlook those who are connected to us and share in the bonds of our spiritual family, as I previously emphasized. Therefore, St. Paul explicitly states that we must offer our prayers for the saints.
If this profound understanding were to take root in our hearts, it would kindle within us an ardent desire to commune with God unceasingly. Let us contemplate the plight of the churches in these trying times. Despite the occasional respite granted to us by our Lord, our fellow brethren endure torment at the hands of tyrants and adversaries of the faith. Some are left weakened or forced into exile, while others have their worldly possessions seized. Many find themselves imprisoned, and, grievously, some face the ultimate sacrifice at the stake. These suffering souls are constantly immersed in distress, confronting new terrors with each passing moment. We bear witness to the relentless onslaught launched by the forces of evil against those who labor to uphold the teachings of the gospel. We observe the stumbling blocks strategically deployed by champions of Satan to disperse the faithful, as well as the concerted efforts to tarnish the gospel's message. Meanwhile, the dedicated servants of God, committed to His divine service, endure manifold trials and tribulations.
Considering the manifold miseries and adversities that afflict the Church, and pondering the distress of each of our brethren, we would be more insensible than brute beasts if our hearts were not stirred to earnest and persistent prayer before God. Even though I may be on my knees in prayer today, there exist countless thousands entangled in grievous perplexity. It
would be an act of spiritual isolation, a severance from the body of our Lord Jesus Christ, should I fail to extend compassion toward those members with whom I share profound connection.
With good reason, then, does St. Paul declare, "All the saints here are for us," as he aims to kindle within us the right disposition toward prayer, urging us to persevere in it unwaveringly. Additionally, he humbly beseeches others to intercede in prayer on his behalf. "Pray for me also," he entreats, "that God may grant me boldness in opening my mouth to proclaim the hidden truths of the gospel."
Hence, when St. Paul encourages the Ephesians to engage in such prayer, he not only issues an exhortation but also exhibits his own humility. He openly acknowledges, before God and His heavenly host, that he, too, stands in need of the prayers of others.
Now, let us assess ourselves in comparison to St. Paul. Is there any among us so self-sufficient that they can dispense with the prayers of their fellow believers, especially when the great Apostle Paul himself acknowledged his dependency on this sacred support? Therefore, in our communion with God through prayer, may each of us earnestly desire to partake in all the supplications offered throughout the Church, embracing both the general and specific petitions.
The enduring truth remains that God is always near to those who call upon Him. Even Jonah, while confined within the belly of the great fish, was not abandoned by the divine providence. Hence, when we feel forsaken by others and seemingly teetering on the precipice of despair, God does not cease to watch over us, extending His unfailing assistance. As the Scripture attests, "The eyes of the Lord are continually upon those who revere Him, and His ears are attentively inclined to those who seek His presence."
However, in His wisdom, the Lord seeks to humble us, emphasizing our mutual reliance on one another's assistance and fostering a profound sense of community among us. Moreover, He encourages us to actively manifest our love and charity by extending support through acts of kindness, offering counsel, and providing various forms of assistance. In this way, we come to recognize that none among us should fixate solely on our individual interests and gain.
Yet, as God has united us in this spiritual bond, each of us bears the responsibility to uphold and sustain our fellow believers, engaging fervently in shared prayers and supplications. Commending one another in this manner to the divine care is the loftiest expression of love, and it was with this very understanding that St. Paul earnestly implored the Ephesians for their prayers.
Should anyone raise an objection, contending that such a plea implies a deficiency in faith, as though the promise of obtaining our individual requests were insufficient, the answer is plain and straightforward. When God pledges His compassion to all who earnestly seek Him, He does not intend for us to disregard His command that we should maintain a steadfast regard for one another.
Moreover, we must grasp that obedience to God's Word can never be construed as an act of unbelief. It is when individuals venture beyond the limits established by God's Word that they tend to veer into the perilous territory of unbelief. For instance, some fashion an excessive multitude of mediators and advocates, rendering themselves unwilling to participate personally. Such actions betray a lack of trust in the sacred teachings contained within God's Word.
We are imparted with a universal lesson: "Call upon Me in your times of need, and I shall heed your plea." God encourages us to turn to Him, fixing our gaze solely upon His divine presence, secure in the knowledge that
when we approach Him in the name of His Son, our Lord Jesus Christ, He shall not withhold His favor. Our Lord Jesus Christ stands ever ready, extending Himself as a mediator on our behalf, assuring us that as long as we remain steadfast in this path, there is no cause for apprehension. We need not fear being denied access to His Father, nor shall we be met with anything but a warm reception.
However, there have been those among the clergy who have asserted that we require additional advocates to intercede on our behalf. While this assertion carries a measure of truth, we must bear in mind that God has appointed Jesus Christ alone for this purpose. Regrettably, certain members of the clergy have taken it upon themselves to appoint advocates in the celestial realm according to their own preferences, thereby undermining the exalted position bestowed upon Jesus Christ by God the Father. Their inventions have only served to perpetuate confusion, resulting in a lamentable state of affairs.
As for us, adhering to the teachings elucidated in God's Word ensures that we walk the path of faith without trepidation or suspicion of unbelief. Thus, the query arises: Is it indicative of distrust to seek the intercession of others in prayer, given that each individual possesses the capacity to pray for themselves? The answer is unequivocal: that which God has united, we ought not to presume to sever.
It is imperative that we bear in mind the command to engage in personal prayer and, moreover, to encourage our neighbors to partake in this sacred practice. By doing so, we fortify ourselves against any deviation from the path of faith. Should anyone contend that the inclusion of intercessory prayer amongst fellow believers diminishes the sole advocacy of our Lord Jesus Christ, the response is straightforward: Jesus Christ is undeniably the solitary mediator, and both the great and the humble alike must turn to Him to beseech the fulfillment of our supplications. Our prayers must be
sanctified by His divine holiness, lest they be found wanting and rejected by God.
Reflecting upon the prophet Isaiah's divine commission, we recall his heartfelt exclamation: "Alas, my God! I am but a mortal with impure lips, dwelling amongst a people similarly tainted. How, then, can I dare to converse with my God, as though in direct discourse, when I, too, am tainted by impurity and corruption?" Hence, we learn that all our prayers must be sanctified through the intercession of our Lord Jesus Christ, lest they fail to find favor in the sight of God.
It is undeniably true that Christ stands as the solitary advocate and intercessor—an unequivocal principle upheld by the ancient patriarchs, prophets, and apostles of their eras, a tradition we must continue. Nevertheless, this does not exclude us from offering prayers on behalf of one another, for we all share a common head, our Lord Jesus Christ. In Him, our prayers find unity, allowing us to bear witness unanimously and in perfect accord that our well-being hinges solely upon God's providential care. With this unwavering trust, we may boldly approach Him.
To safeguard our adherence to the right path and avoid any misrepresentation of our Lord Jesus Christ, we must regard Him as our exclusive advocate, resisting the inclination to follow our own desires, as regrettably seen in certain instances. We have observed how some individuals have not hesitated to employ this text to advocate for prayers to St. Peter, St. Paul, and even saints canonized by the Pope, or rather, the idols whispered into his ear by the devil.
Yet, we should bear in mind that we are enjoined to offer prayers for one another, as God has also instructed us to seek solace and support from our fellow believers. God has promised that in this manner, we shall find it. As James asserts, "Confess your sins to one another and pray for one another." This implies that when you are assailed by temptation, grappling with
myriad weaknesses and vices within you, you should open your heart to your brethren. Share your burdens with them, saying, "Alas, I am engaged in such a fierce struggle within myself. I have transgressed against my God in this manner." By doing so and revealing your vulnerabilities to one another, you will find inspiration to pray on each other's behalf.
However, is there any parallel between the departed saints and ourselves, or even St. Wilson, Peter, and St. Paul? Can we discern their sins so that we may beseech God on their behalf, or have they endured sufficient years to heed our petitions? Indeed, it is evident that mutual prayer was intended for those still residing in this world, engaged in the ongoing spiritual warfare. Therefore, those who stand in need of our prayers will also lift their voices in prayer for us, and we, in turn, should extend the same grace towards them.
Regarding those who have departed from this world, we must recognize that we lack the authority to appoint them as advocates before God. Just as in a legal case, we cannot designate an advocate for a matter of minor consequence; it is the prerogative of the judge to assign an advocate in such cases. How audacious it would be for us to assume the role of appointing advocates in heaven! Such an act would be steeped in pride and presumption, tantamount to usurping God's divine authority.
Therefore, let us cultivate the practice of praying for one another within the prescribed boundaries, refraining from straying into self-appointed roles. Let us take contentment in caring for all the members of the church, as it is our sacred duty to do so. Through this mutual communion, we bear witness to our membership in the body of our Lord Jesus Christ. Furthermore, let us collectively turn our attention to our Head, knowing that our prayers would be deemed unworthy unless sanctified by the perfect holiness of our Lord Jesus Christ.
With this awareness, let us never venture to approach God except in the name of our Mediator, being assured that it is His role to intercede on our behalf and secure an audience with God for us. In this manner, we may find God inclined to extend His assistance. This serves as the means for us to pray to God with boldness and confidence, as I have previously referenced in the texts from the eighth chapter of Romans and the epistle of St. James. Additionally, as elucidated in the third chapter of this epistle, we must call upon God through the faith we have in Jesus Christ, recognizing that He did not merely come into the world to shed His blood for the forgiveness of our sins once, but also continues to stand before God as our perpetual advocate, ceaselessly interceding on our behalf.
We must firmly believe that, despite our lowly and insignificant nature, He intercedes on our behalf, acknowledging us as His children through His mediation, and He will always be compassionate in heeding our prayers and supplications. These prayers are not offered in our own name or by virtue of our own merits, for that would be presumptuous. Rather, we pray because He has commanded us to do so and has shown us the way.
Therefore, let us humbly prostrate ourselves before the majesty of our benevolent God, confessing our transgressions and seeking His forgiveness, even though we are deserving of being entirely cut off from the hope of salvation. Since He has beckoned us to draw near to Him and promised us His mercy if we approach Him with faith and humility, let us pray that He prepares our hearts so that our petitions align with His divine will. May He also display patience toward our weaknesses, recognizing that our prayers may be riddled with imperfections. Thus, let us collectively utter, "Almighty God, Heavenly Father, and so on."
The Forty Eighth Sermon, the Sixth on the Sixth
Chapter
"For which I am an ambassador in bonds: that therein I may speak boldly, as I ought to speak. But that ye also may know my affairs, and how I do, Tychicus, a beloved brother and faithful minister in the Lord, shall make known to you all things: Whom I have sent unto you for the same purpose, that ye might know our affairs, and that he might comfort your hearts. Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ. Grace be with all them that love our Lord Jesus Christ in sincerity. Amen." - Ephesians 6:20-24
This morning, we discussed the importance of praying for one another and the resulting benefit, namely, that every member of the Church, being part of the Body of Christ, can rest assured that the entire Church is praying for them. It is a collective effort, and it signifies that both Jesus Christ and all His followers are united in prayer, with the understanding that they are entirely dependent on God.
However, we must also note that when Paul asks for prayers from the Church, he is not primarily concerned with his own physical well-being but with a much more significant matter. He is more focused on fulfilling the responsibilities and duties entrusted to him. When someone is sick or facing difficulties in the world, it is natural to cry out for help and seek assistance from others. In such situations, we expect everyone to come to our aid, driven by our natural concern for the well-being of our bodies.
Yet, when it comes to serving God, individuals often believe they can manage without the help of others. However, Paul's example here indicates that he does not consider himself self-sufficient to carry out his duty of preaching the gospel without divine assistance. Therefore, he requests the prayers of the Church. Furthermore, he demonstrates that he values the
advancement and execution of God's Word more highly than his own life, despite being imprisoned and facing the constant threat of death.
In this text, St. Paul is in prison, facing dire circumstances and the daily expectation of death. However, his primary concern is not his own life but the promotion and fulfillment of God's Word. He would rather die than be negligent in fulfilling the task assigned to him. This is the main lesson we should draw from this text.
In the Epistle to the Thessalonians, he provides additional insight into why he desires to be delivered from the wicked and unfaithful individuals who continuously plot against him and why he considers his life valuable. Nevertheless, he never places his own interests before the duty he has towards God, particularly in serving the Church by faithfully preaching the gospel.
Therefore, if the Lord assigns us any task, whatever it may be, we should first recognise our limitations and acknowledge our need for God's support. We should not rely on our own strength or wisdom but realise that God must sustain us. Just as St. Paul commended himself to the prayers of all the members of the Body of Christ, it is reasonable for us to mutually pray for others as well.
Finally, while it is appropriate to seek prayers from others when we are sick or facing adversity, we must not become so attached to this world and our transient lives that we cry out for help in times of need while neglecting what is of greater importance, namely, the advancement of God's kingdom and the glorification of His name.
Therefore, let us learn to be mindful of our way of life, ensuring above all else that God is glorified through our actions, whether in life or in death. The Apostle Paul sets an example for us in his letter to the Philippians. You can see what we need to remember first and foremost. He explicitly states
that he desires to be given the ability to open his mouth, which means God should grant him the courage and conviction to preach the gospel freely and openly. He should not hold back but boldly proclaim the grace of our Lord Jesus Christ and the countless benefits He has brought us. That's what "opening of his mouth" signifies.
Experience has shown that this request for an "opened mouth" was not without reason. Many who profess to preach the gospel often refrain from speaking openly or fearlessly about it. They may utter a few words but disguise the truth, speaking with such timidity that their message becomes unclear. Rather than boldly proclaiming who our Lord Jesus Christ is, the nature of true religion, and the concepts of faith and repentance, they touch on these topics briefly. They hesitate to delve deep and explore them thoroughly.
God's true servants must follow St. Paul's advice to Timothy, that they should not have a timid and fearful spirit but boldly pursue their calling. They must rise above the world's concerns and maintain unwavering confidence, even in the face of difficult battles and the enmity of many who oppose them. They should freely and fearlessly proclaim the grace of our Lord Jesus Christ. However, since we are naturally fearful and weak, we need God to work in us and grant us the boldness to speak as we should. It is not enough to be aware of our duty; we must also acknowledge our shortcomings and turn to God, seeking His help.
In general, let us understand that the task of preaching the gospel is too weighty and profound for us to handle on our own. We require the guidance of God's Spirit, as St. Paul exclaimed in his second letter to the Corinthians: "Who is sufficient for it?" He was referring to the preaching that reconciles men to God, assures them of their salvation, opens the gates of heaven, provides evidence of the forgiveness of sins, and offers the blood of our Lord Jesus Christ to cleanse us from all our stains. Who is capable of such a
task except by God's enabling? We cannot even think a good thought without God's gift. We are so helpless that we cannot do anything good unless God grants us the ability to do so.
Therefore, those called to the office of teaching in God's Church must recognise their own weakness and completely rely on God's guidance to fulfil their responsibilities. They must understand that they can never accomplish even a fraction of their duties without divine assistance from above. Therefore, everyone should pray for those ordained as teachers and ministers of the Word, as they are gifted by God to shepherd our souls effectively. It is crucial to maintain the Church in a healthy and sound state. Thus, both great and small should be aware that God must empower those who teach and lead, and it is the responsibility of all to pray for them. In doing so, everyone secures their own well-being and salvation. Neglecting this duty is a sign that one does not value their spiritual life or the collective welfare of the Church.
And here we see what we should think of those who claim to preach God's word today but are so fearful that they do not speak until they have carefully considered whether what they intend to say may offend or please the ears of the hearers. They are like merchants who want to appear pure but still taint the doctrine they proclaim, just as Simile uses this analogy when speaking of those who abuse God's Word to gain the world's favour and maintain it. These individuals argue that they must be cautious, avoid causing stumbling blocks, and not strive against the stream, implying that they are wiser than God. However, St. Paul tells us that Jesus Christ must be preached thoroughly without dissimulation, even if there is no persecution by sword or fire. Nowadays, some preachers who call themselves ministers of the gospel want to curry favour so much that they compromise the truth, forcing our Lord Jesus Christ to stoop and accommodate their liking.
When these preachers perceive that it is unpleasant to subject people to the yoke of our Lord Jesus Christ, they say, "Shall we offend the great and powerful? Shouldn't we win them over with gentleness?" Yet, they are like wild beasts opposing our Lord Jesus Christ and resisting church discipline, yet they demand that the gospel be preached to their liking. Such hypocrisy is evident, and there is no need to look far to find these unstable preachers who change their stance to please others.
It is crucial to pay close attention to this text, where Simile emphasises that the gospel is not truly preached unless it is proclaimed fully, openly, and with a clear voice. He speaks of the secrecy of the gospel to emphasise the importance of this doctrine, which would otherwise be despised by those who seek to appear clever and sophisticated. Some presumptuous individuals believe they are so wise that the gospel is not meant for them, as it appears simple. They attempt to soar above the clouds and engage in complex speculations that leave them and others bewildered, as they cannot comprehend the gospel's simplicity at first glance. God presents it this way to accommodate our simplicity, knowing that we are like little children. However, beneath the surface, the doctrine is deep and profound, beyond human wit. Even the angels marvel at it and are compelled to honour it, as stated elsewhere.
Let us understand that in the simplicity seen in the Gospel, there is such divine wisdom that is beyond our comprehension unless God, by His Holy Spirit, reveals it to us. Even if we were the most learned scholars in the world, we would not grasp it unless God enlightens our understanding, as mentioned in the first two chapters of the first Epistle to the Corinthians. St. Paul tells us that there are profound mysteries in the gospel, beyond our understanding, which God works within us, and no human tongue can express them unless God guides both the speaker and the listener. Therefore, it is crucial for all to be governed by His Holy Spirit. As St. Paul states, mere recitation of words is insufficient; God's Word must penetrate
people's hearts and lead them to obedience. The Kingdom of Heaven is not based on eloquent rhetoric but on the power of God.
To ensure that preachers are effective instruments in God's service, St. Paul requests that people pray for him. Therefore, let us understand that stepping into the pulpit to expound a Scripture text is not the entire duty. There must be a unique grace, which originates from God's extraordinary goodness and not human effort. As St. Paul emphasizes elsewhere, no one can fulfil the role of a good and faithful teacher unless sent by God. It is essential to implore God to provide what is necessary for fulfilling their role because they lack it on their own. Furthermore, St. Paul takes pride in being an ambassador of the gospel, even as a poor prisoner in chains. He uses the term "ambassador" to ensure that his imprisonment does not diminish the importance of God's message. He says, "If you have a problem with me as His ambassador, remember that my suffering and imprisonment do not undermine the office entrusted to me—preaching the gospel in His name." It is not only in this text that St. Paul emphasises the honourable dignity of his role, but he also reveals that nothing can diminish it. What is more, he greatly glorifies being held in iron chains and confined in prison. This serves as a testament that he had preached passionately, and people should accept his teaching without resistance.
Indeed, it is true that when we carry out God's work with a free heart and endure trials, we become His servants. However, the best proof of our commitment is when God tests us, such as when we are imprisoned, driven from place to place, or subjected to various troubles and vexations. When we are wrongly accused and torn apart, yet remain steadfast without swaying in any direction, this authenticates and confirms our calling. It demonstrates that God has appointed us as His servants.
Now then, since St. Paul was in prison and ready to deny himself, he could have left if he wanted, forsaking the truth of the gospel. However, he
remained steadfast, showing that his life meant nothing to him. His constant aim was to magnify the name of our Lord Jesus Christ. When such unwavering commitment was evident in St. Paul, it could be concluded that he had never been a counterfeit before. For when a person merely preaches and then, when the pressure comes, starts to backpedal and withdraw from their stance, it is evident that they were mere pretenders. They are like someone who, while playing a game, tries to snatch their coin back from the stake. Doesn't the world see that they are only actors and jesters? If a person is a great orator and an excellent teacher, but refuses to make even a small sacrifice when God calls them to it, revealing that the doctrine they carry is not truly their own, then it is clear that they are nothing more than mockers deserving of contempt and reproach, even more than an ignorant beast.
Therefore, St. Paul takes pride in his chains, declaring that even though the world held him in contempt and disdain, God had appointed him as His ambassador. Let us learn from this not to be scornful and dismissive of God's servants when we see them imprisoned. Let us understand that God often raises them to a much higher rank and honour than those who stand in lofty pulpits. A person who remains steadfast in their pure confession of the gospel while in prison holds a much more honourable position than all those who preach freely from pulpits. Remember this point.
In times of peace and leisure, let us prepare ourselves with courage and constancy so that we may be God's ambassadors when it pleases Him, whether in prison or amidst threats from enemies, or in the face of death's fury. This is the lesson we should take from this passage. So, let us not be discouraged, as many fickle people are, when they hear that someone is imprisoned in one place, and another is burned in another. These unstable individuals lose heart, and the gospel loses significance to them. Those who create such stumbling blocks for themselves demonstrate that they never had a deep-rooted faith.
On the contrary, when we see that our Lord Jesus Christ strengthens Himself through those whom He has chosen for trials, placing them in the hands of tyrants and enemies of His truth, and yet granting them invincible constancy, it strengthens our faith. We should be inspired by this, for it is certain that such strength is not possible in any person unless God is at work within them.
Therefore, we must pray to God to strengthen us when we need it, and also to show us that the doctrine of His gospel, which possesses sufficient authority by itself, must be further endorsed through a certain manner of provision. However, the blood of the martyrs and those whom God has sanctified for His glory serves this purpose because they act as His representatives before us. Paul adds that he has sent Tychicus to Ephesus so that the Ephesians might be informed about his situation. This, too, is mentioned for the common edification of the church. When St. Paul speaks of his condition and actions, he does not refer to matters concerning his physical health or anything related to this present life. Instead, he especially relates it to the confession of faith and his unwavering support for the gospel.
We know that when a person is in prison, especially someone of renown, people are concerned about them, fearing whether God will grant them steadfastness. Moreover, the devil does not rest during such times. Whenever a person of influence, who has edified God's Church, is imprisoned or accused, slanderous stories are circulated to disgrace them and cast them in a negative light. All of this is done to undo what God has accomplished through their efforts and to undermine their work. This is one of Satan's strategies. Therefore, St. Paul, knowing that many feeble souls could be affected by his situation, causing them confusion, and that others might be discouraged from embracing the gospel, wants his circumstances to be known. The devil's slanderous accusations must be refuted, and the mouths of all gossipers must be silenced.
This is especially important concerning those who seek only to disrupt the church, such as troublemakers and slanderers. St. Paul intends to address all these concerns by sending Tychicus.
We can see from this text how much care St. Paul had for the continued goodness of the churches. He could have claimed that he had enough to deal with himself, that he was overwhelmed by enemies, and that he had no time to think about others. He could have argued that, given his situation, it was sufficient not to waver even unto death. However, he did not content himself with merely being a faithful witness and martyr of our Lord Jesus Christ. He believed it was his duty to remove any stumbling blocks that the devil might set up to defame the gospel. He dedicated himself to this task, as we can see from this example.
Therefore, let us learn to serve God in such a way that we care for our neighbours and seek their welfare to the best of our abilities, as God has bound us to do. Let us serve God faithfully until our last breath, following St. Paul's example. He called Tychicus his brother and a faithful minister in Christ, giving him the credit he deserved. We should also strive to elevate those who can serve the church, acknowledge their qualities, and grant them the authority they need. St. Paul's example teaches us this, as he did not seek glory or favour but desired that Christ's faithful minister be known and accepted for the benefit of others.
To conclude his epistle, St. Paul prays that the brethren may receive peace, love, and faith from God and our Lord Jesus Christ. The word "peace" is often used by St. Paul to signify general welfare and prosperity, not just harmony. It signifies God's favour, mercy, and His prospering of all goodness. This text reminds us that all prosperity among the godly comes solely from God's goodness. St. Paul adds faith and charity, demonstrating that these spiritual gifts are gifts from God alone, even though many people believe they possess the ability to believe the gospel and discern good from
evil without God's intervention. We must acknowledge that faith and charity are singular gifts from God, and we are blind and in darkness without His enlightening through the Holy Spirit. We need God to soften our hearts and grant us obedience. Without His work, even if we hear good doctrine all our lives, it will be in vain.
It is not only in this text that it is said so, but one can scarcely find any passage in the Holy Scripture where God does not reserve to Himself the giving of faith. In all honesty, we can see for ourselves how utterly destitute we are of God's Spirit when we compare ourselves to faith and the blessings it brings. This is why there is just cause for us to pay homage to God for such a great and excellent gift. The Scriptures tell us that when God looked upon humanity, He found everyone given over to evil and steeped in filthiness, with not one seeking goodness.
Furthermore, when it comes to our reason and wisdom, it is considered ignorance, and we are called utterly brutish. We must become fools in our own eyes if we want to make progress in God's wisdom. As for our hearts, they are filled with wickedness and stubbornness from our childhood, as the Holy Scriptures frequently report. Since we are blind in our understanding and rebellious in our will, let us now consider what faith is.
Faith is an understanding of God's mysteries, allowing us to know His fatherly love for us, assure ourselves of it, and grasp the heavenly life, which is nevertheless incomprehensible to human understanding. In short, it acquaints us with the grace of our Lord Jesus Christ, which extends high, low, deep, and wide. So, if we, on one side, contemplate what faith is and, on the other side, examine ourselves honestly, acknowledging our complete lack of goodness, it is only right that we confess that without God's gift of faith, we have no faith at all. This is the lesson to be drawn from this text.
The same can be said of charity. It is evident that every person is inclined towards self-love, and our desires often lead us to seek our own gain at the
expense of others. Greed and covetousness often dominate our hearts, preventing us from truly loving our neighbours. Therefore, we must receive charity from an external source. God must break the cursed inclination within us, specifically the excessive love of ourselves.
Moreover, when we have renounced ourselves, we must understand that we are indebted to our neighbours, and we should strive to fulfil our duties towards them. Hence, faith and charity are rightly called special gifts from God. This is clearly expressed in this text when it says, "Charity and faith be unto you from God our Father." It is certain that this wish was not made casually but to remind us that we must receive these gifts from God's hand.
Let us, therefore, cast aside any foolish overconfidence and realise that all the spiritual benefits we possess are freely given by God to demonstrate His generosity towards us. The perfection of Christians resides in faith and charity. Therefore, we must acknowledge that everything related to the salvation of our souls, or anything worthy of esteem and commendation, is not of our own making but comes from above.
Regarding the confession of our faith, it is said that neither flesh nor blood reveals to us that Jesus Christ is the Son of God, but the Father reveals it to us. Our Lord Jesus Christ also thanks the Father for revealing His truths to the humble, not the wise. Therefore, we must become humble and fools in our own eyes to become recipients of God's wisdom. We should give honour to God according to the measure of the gifts we have received from Him and not be so wicked as to claim praise for ourselves, which rightfully belongs to Him.
Just as St. Paul unites us with our Lord Jesus Christ and God the Father to make us understand that we can obtain nothing except through Him, who reconciled us to God. The reason for our corrupt nature, our lack of goodness, and our fullness of vices, making us utterly abominable, is that we are estranged from our Lord Jesus Christ, who is the source of all
goodness. He is indeed filled with the fullness of grace, given to Him by the Father. Not in a limited portion, but in such a way that all of us can draw from Him without ever running dry. He is the unending source.
We cannot have even a single drop of spiritual gifts without them flowing down to us through our Lord Jesus Christ, who is the sole conduit. Our Lord Jesus Christ not only has the duty of providing us with whatever is necessary for our well-being as our mediator, as discussed in the fourth chapter, but St. Paul further emphasises that He gives us faith and charity through His own authority and power. Thus, He stands in equal authority with His Father.
Now, let us understand that the role of our Lord Jesus Christ in enlightening us with faith and reforming our hearts doesn't only pertain to Him as our mediator and God's minister but is also His very own. St. Paul's choice of words here would not make sense otherwise.
One might question St. Paul, as he prays for God to grant faith to the faithless and charity to those who are worldly, but not to the brethren - that is, the members of the church. If they belong to the church, they are already God's children, born again through the Holy Spirit, and therefore possess both faith and charity. However, St. Paul reveals that it's not enough for God to initiate faith in us; He must also nurture it continually. Just as we call faith a gift from God, He must make it grow and develop daily. This is the essence of the statement that we are not only given to believe in Jesus Christ but also to suffer for Him.
When God bestows faith upon us, it isn't just to prepare us so that we might believe the gospel if we choose to, and then rely on our own power to advance. No, once God has predisposed us to believe, He must also infuse us with a profound conviction that stirs us to action, propels us forward, and equips us to persevere. This enables us to make progress, be strengthened, and remain steadfast until the end. Hence, St. Paul emphasises that even
with the faithful, who have already embarked on the right path and have experienced God's grace, God continues to work in them, allowing their faith and love to grow and flourish.
This is why we should pray to God for an increase in faith and the intensification of charity. We should also ask Him to make us aware of our imperfections, so that we don't become proud or complacent, thinking that we have already attained full faith while others have not.
Therefore, let us be assured that we are still on our journey as long as we are in this world. Hence, we must strive to progress further. No matter how advanced we may be in faith or charity, it is certain that we fall short in many ways. How far have we really come? However much we may have grown in charity, one will struggle to find any of us who has completely subdued greed, ambition, and other tendencies that can lead us away from seeking our neighbour's well-being and serving them. Knowing this, we should acknowledge our imperfections in such a way that we are not content with ourselves, but are driven to improve. Even if others praise and commend us, we must humbly and meekly confess that we are still far from reaching our goal.
Now, returning to this point, St. Paul addresses those who love our Lord Jesus Christ with sincerity. Earlier, when he mentioned "the brethren," he did not refer to all who claim to follow the Gospel but specifically to those who love our Lord Jesus Christ genuinely. This means their affection for Him is untainted and enduring, not a passing emotion. St. Paul's choice of words here is deliberate because it is evident that there are very few who truly love Jesus Christ. While there is a great number who profess to embrace the Gospel, few genuinely love Christ. Many, after confessing Him with their words, renounce Him with their deeds. When examined closely, even those who initially show promise and live a decent life may falter and go astray when faced with trials or persecution.
And what causes this is that Satan often places new stumbling blocks in their path to lead them away from the right path. When everything is carefully considered, you will find very few who truly love Jesus Christ with sincerity, meaning that they possess unwavering steadfastness at their core. These individuals, when faced with trials like the fear of death or poverty, remain unwavering in their faith and continue in their calling, demonstrating that the Holy Spirit reigns in them, deep within their hearts, until they are completely free from the imperfections of their flesh. Without a doubt, even those who are considered perfect still have their share of imperfections. Just as a tree may appear completely withered from its branches outwardly, yet if the root remains vigorous, the tree will survive. It may shed some excess branches, but it will regrow, clearly showing that life still resides within. Similarly, we prune away the corruptions of our flesh day by day, which still reside within us, until we reach the fullness of our incomprehensible perfection, a goal we strive to attain daily.
Now, let us humble ourselves before the majesty of our good God, acknowledging our faults, and praying that He may open our eyes more and more so that we can recognise the weaknesses and vices within us. We should also acknowledge those vices from which God has delivered us and those from which He continues to lead us away day by day. We should mourn before Him, confessing ourselves as wretched sinners who would be well-deserving of condemnation if He did not show us mercy. As we study His Word, may it lead us to correct the things that are still amiss within us. In our pursuit of holiness, let us call upon the grace of His Holy Spirit, knowing how essential it is for us, given our recklessness, or rather, our rebelliousness. Yet, despite this, let us not cease our pursuit of heavenly perfection, seeking His guidance in achieving it not only for ourselves but also for all people and nations of the earth. Amen.
-----
MONERGISM BOOKS
Sermons on Ephesians, by John Calvin, Copyright © 2023
All rights reserved under International and Pan-American Copyright Conventions. By downloading this eBook, you have been granted the nonexclusive, non-transferable right to access and read the text of this e-book on-screen. No part of this text may be reproduced, transmitted, downloaded, decompiled, reverse engineered, or stored in or introduced into any information storage and retrieval system, in any form or by any means, whether electronic or mechanical, now known or hereinafter invented, without the express written permission of Monergism Books.
ePub, .mobi & .pdf Editions October 2023. Requests for information should be addressed to: Monergism Books, PO Box 491, West Linn, OR 97068
TABLE OF CONTENTS
Greeting and Argument
The Argument of St. Paul's Epistle to the Ephesians
The First Sermon on the First Chapter - Ephesians 1:1-3
The Second Sermon on the First Chapter - Ephesians 1:3-4
The Third Sermon on the First Chapter - Ephesians 1:4-6
The Fourth Sermon on the First Chapter - Ephesians 1:7-10
The Fifth Sermon on the First Chapter - Ephesians 1:13-14
The Sixth Sermon on the First Chapter - Ephesians 1:15-18
The Seventh Sermon on the First Chapter - Ephesians 1:17-18
The Eighth Sermon on the First Chapter - Ephesians 1:19-23
The Ninth Sermon, the First on the Second Chapter - Ephesians 2: 1-5
The Tenth Sermon, the Second on on the Second Chapter – Ephesians 2:4-6
The Eleventh Sermon. the Third on the Second Chapter - Ephsians 2:8-10
The Twelfth Sermon, the Fourth on the Second Chapter - Ephesians 2:11-13
The Thirteenth Sermon, the Fifth on the Second Chapter - - Ephesians 2:1315
The Fourteenth Sermon, the Sixth on the Second Chapter - Ephesians 2:1619
The Fifteenth Sermon, the Seventh on the Second Chapter - Ephesians 2:19-22
The Sixteenth Sermon, the First on the Third Chapter - Ephesians 3: 1-6
The Seventeenth Sermon, the Second of the Third Chapter - Ephesians 3:79
The Eighteenth Sermon, the Third on the Third Chapter - Ephesians 3:9-12
The Nineteenth Sermon, the Fourth on the Third Chapter - Ephesians 3:1416
The Twentieth Sermon, the Fifth on the Third Chapter - Ephesians 3:14-19
The Twenty-First Sermon, the Sixth on the Third Chapter, and the first on the Fourth - Ephesians 3:20-4:2
The Twenty Second Sermon, the Second on the Fourth Chapter - Ephesians 4:1-5
The Twenty Third Sermon, the Third on the Fourth Chapter - Ephesians 4:6-8
The Twenty Fourth Sermon, the Fourth on the Fourth Chapter - Ephesians 4:7-10
The Twenty Fifth Sermon, the Fifth on the Fourth Chapter - Ephesians 4:1112
The Twenty Sixth Sermon, the Sixth on the Fourth Chapter - Ephesians 4:11-14
The Twenty Seventh Sermon, the Seventh on the Fourth Chapter - Ephesians 4:15-16
The Twenty Eighth Sermon, the Eighth on the Fourth Chapter - Ephesians 4: 17-19
The Twenty Ninth Sermon, the Ninth on the Fourth Chapter - Ephesians 4:20-24
The Thirtieth Sermon, the Tenth on the Fourth Chapter - Ephesians 4: 23-26
The Thirty First Sermon, the Eleventh on the Fourth Chapter - Ephesians 4: 26-28
The Thirty Second Sermon, the Twelfth on the Fourth Chapter - Ephesians 4:29-30
The Thirty Third Sermon, the Thirteenth upon the Fouth Chapter and the First upon the Fifth Chapter
The Thirty Fourth Sermon, the Second on the Fifth Chapter
The Thirty Fifth Sermon, the Third on the Fifth Chapter - Ephesians 5:8-11
The Thirty Sixth Sermon, the Fourth on the Fifth Chapter - Ephesians 5: 1114
The Thirty Seventh Sermon, the Fifth on the Fifth Chapter - Ephesians 5
The Thirty Seventh Sermon, the Fifth on the Fifth Chapter - Ephesians 5: 15-18
The Thirty Eighth Sermon, the Sixth on the Fifth Chapter - Ephesians 5: 18:21
The Thirty Ninth Sermon, the Seventh on the Fifth Chapter - Ephesians 5:22-26
The Fortieth Sermon, the Seventh on the Fifth Chapter - Ephesians 5:25-26
The Forty First Sermon, the Eighth on the Fifth Chapter - Ephesians 5:2830
The Forty Third Sermon, the First on the Sixth Chapter - Ephesians 6:1-4
The Forty Fourth Sermon, the Second on the Sixth Chapter - Ephesians 6:59
The Forty Fifth Sermon, the Third on the Sixth Chapter - Ephesians 6: 1012
The Forty Sixth Sermon, the Fourth on the Sixth Chapter - Ephesians 6:1117
The Forty Seventh Sermon, the Fifth on the Sixth Chapter - Ephesians 6:1819
The Forty Eighth Sermon, the Sixth on the Sixth Chapter - Ephesians 6:2024