Part 3
Considering our own lost and helpless state, with no other means to draw us back to God but through the gospel, we must greatly cherish this treasure and ensure that we derive true benefit from it. In doing so, we should fearlessly reject both the devil himself and all his temptations, for God has called us and provided ample evidence of His fatherly love and goodwill towards us.
Now, let's turn to the second aspect I mentioned. St. Paul asserts that apart from God's willingness to have the gospel preached to us, it is imperative
for Him to work through His Holy Spirit and bestow special grace. Some may readily concede that God was motivated by His free grace alone to send us the gospel. However, they may still presume that the reason some accept it while others do not is due to the sway of their own free will, thus diminishing God's grace. God does not offer His grace to us like one would offer an apple to children, where the swiftest recipient claims it. Such a notion would imply that the majority of our salvation is the result of our own power and skill, with praise directed toward ourselves.
After demonstrating that God calls us, both presently and continually, to inherit His heavenly kingdom out of His pure, free grace, St. Paul further emphasizes the necessity of being influenced by His Holy Spirit. Although he discusses only one aspect of the Holy Spirit's grace here, it is because he previously explained the other part. He began by highlighting God's free goodness, from which we are all filled, and revealed that faith springs from the well of free election. Now, regarding the second aspect, he underscores that God's enlightenment of our hearts through His Holy Spirit, transforming us from blindness and inscribing His grace within us to bend our wills to obedience, is insufficient on its own. In addition, God must establish and strengthen us, granting unwavering perseverance to endure until the end.
You can perceive the direction in which St. Paul is guiding us. Beyond receiving faith from the Holy Spirit and the enlightenment by His grace, which I have discussed previously, God also ensures that we remain steadfast and do not fall away. To grasp this concept more deeply, we must first recall what has been explained in more detail before. When God leaves us to our own state and condition, we are like blind wanderers in darkness. No matter what is preached or conveyed to us, we remain unmoved in our ignorance. For the earthly-minded individual cannot comprehend matters related to God or salvation. You can see, therefore, how we are entirely shut out from heavenly light until God takes pity on us and bestows upon us the
spirit of enlightenment and understanding. This covers the first point, which has been addressed previously, and I shall not delve further into it.
Now, there is another facet to consider. Once we have embraced God's grace through faith, understanding that our Lord Jesus Christ is the source of all we need for perfect happiness, it becomes crucial for us to be firmly established in this truth. Why is that? We should observe how fickle human beings are. Even those most inclined to follow God will quickly stumble because we are so fragile that the devil seeks to overcome us at every moment. Without God's unwavering support, we would be continuously confounded, not just by a single setback, but by countless falls, as I mentioned earlier. As soon as we set foot on the path to salvation, our frailty, lightness, and inconstancy would promptly divert us if we were not restrained. It is said that God displays His power in upholding us once He has chosen us and entrusted us to our Lord Jesus Christ. Without God's intervention, what would become of us? We would be entirely overcome, not due to one setback alone, but facing an infinite number of falls. The moment we embark on the path of salvation, our own weakness would turn us away from it. It is only through God's work within us, through His Holy Spirit, that we can withstand all the assaults of the devil and the world. God's Spirit serves a dual role in our faith. Firstly, He enlightens us, helping us understand things that would otherwise remain hidden from us, enabling us to receive God's promises with complete obedience. This constitutes the first part of His work. The second part is that the same Spirit is pleased to abide within us, granting us perseverance so that we do not falter on our journey. This is what St. Paul is currently addressing.
It's as if he were saying, "My dear friends, you have experienced the grace of God, and He has drawn you to obey His gospel. You would never have come to it if He hadn't shown you His mercy. Be assured that He not only initiates His grace but also increases it by giving you the strength to
persevere. If you had continued for only three days, three years, or even longer, God would have had to sustain you; otherwise, you would have been tossed about like lost souls without any certainty. God has promised to care for you and guide you until you reach the end of your journey and complete your course. That's why he says here that you were sealed by the Holy Spirit. Let's carefully consider the metaphor St. Paul employs. Throughout history, people have endorsed deeds and documents with seals, often using a seal or ring instead of a signature. Wills, covenants, and other agreements were ratified this way.
In this context, St. Paul suggests that we must be sealed in our hearts. Strictly speaking, he should have said that the gospel was sealed. However, to emphasize that our doubt and inconsistency stem from us, and that the gospel is inherently authoritative, he wants to show that God's sealing of His truth is a response to our hard-heartedness. We are like wavering reeds, shaken by every wind, until God strengthens us. Therefore, understand that the Holy Spirit serves as the seal by which God confirms His truth to us.
As I've mentioned before, we are in great need of this assurance. Although we acknowledge that God's Word should be accepted without question or doubt, we often find ourselves wavering. Troubles and annoyances reveal our doubts. If we were truly convinced of God's goodness as He assures us, we wouldn't be so easily shaken by fear when difficulties arise. The trials that shake us demonstrate that we do not fully embrace the gospel as we should. Therefore, God empowers it through His Holy Spirit and engraves it in our hearts with such certainty that our faith remains unshaken by anything the devil may do to undermine it."
We can grasp this concept even more deeply by reflecting on our own weaknesses, as I mentioned earlier. Despite all the reasons in the world, we may never be as fully and perfectly assured as we should be of God's mercy and protection amidst the constant dangers of this world. It's as if we are in
a turbulent sea, where winds and storms assail us continually, and we are always at risk of being overwhelmed. How, then, can we stand firm against Satan when we are like defenseless sheep, lacking armor, weapons, or any means of help? How can we find joy in both life and death if we know that Satan can wreak havoc on us unless we are securely sealed? Therefore, in addition to heeding the warning in this text to cast off all presumption and pride so that only God may be praised and magnified, we can also infer from St. Paul's words that we possess the weapons needed to confront and withstand the adversary. Even though our enemy is formidable and resolute, he will never prevail against us as long as we take advantage of what St. Paul conveys here: that God's Spirit seals the truth and the certainty of the gospel's promises within us.
Furthermore, St. Paul employs another metaphor, likening God's Spirit to a deposit. It shouldn't surprise us that St. Paul reinforces this doctrine, as the devil has persistently endeavored, from the dawn of time, to inflate people with vain notions of their own wisdom and strength. Adam's fall occurred because he aspired to ascend beyond his rightful place, desiring to be wiser than God, a desire for which God granted no permission. The same holds true for us, and the devil continues his onslaught. Consider how he deceived humanity through cunning, and his ongoing effort is to convince us of our ability to achieve various things. Consequently, St. Paul had to strip away this false and accursed belief in human free will and self-righteousness, revealing that we are indebted to the Holy Spirit for everything.
Moreover, our dense and worldly nature necessitates that this doctrine be made tangible to us. We are incapable of grasping God's invisible, gracious gifts, just as we cannot perceive or touch them with our physical senses. Thus, St. Paul found it imperative to employ figurative language to illustrate that it is God's Holy Spirit who empowers us to possess the gospel and all its benefits and sustains us in them until the end.
We are familiar with the practice of confirming contracts by providing a deposit, often referred to as earnest money. When dealing with the purchase of lands, houses, inheritances, or goods, even though one's word should suffice, human wickedness is such that if individuals perceive any disadvantage in a matter, they may not hesitate to retract their promises. Therefore, this practice of making a deposit was introduced, serving as a guarantee that the transaction is settled and the contract is unalterable. In this context, St. Paul signifies that God's Spirit functions as an absolute assurance of our salvation. To what end, you may ask? "For your inheritance," he asserts, "until the day of your redemption." It is undeniable that we are already God's heirs, being His children. However, it is crucial to acknowledge what is stated in the eighth chapter of Romans [v. 24]: our salvation is held in hope. Hence, we cannot presently witness or fully relish it, as articulated in the third chapter of Colossians [v. 3], where it is noted that we are like deceased individuals, detached from this world, and our life remains concealed with God in Jesus Christ. Consequently, although we are indeed God's offspring, we do not currently apprehend its complete fruition.
This aligns perfectly with the teaching of St. John in his Epistle: "We know," he affirms, signifying that our faith is unwavering. Nevertheless, he adds that it is not yet realized, and we must await the day when we will be akin to God, a time when we will possess the clarity to fully perceive what we presently hold only in belief [1 John 3:2]. Furthermore, we have discerned how St. Paul expounded in his Second Epistle to the Corinthians that during our earthly sojourn, we are, in a sense, separated from God [2 Corinthians 5:6]. Why is this so? Because we tread the path of hope, not yet seeing the fulfillment as though it were present; instead, we apprehend it through faith. In short, although we have transitioned from death to life, as referenced in the fifth chapter of John [v. 24], we continue to contend against various forms of death besieging us.
St. Paul adeptly bridges both aspects in this passage. On the one hand, he asserts that we have not yet reached our redemption and inheritance; simultaneously, he underscores that we can hold absolute certainty of it and that only our ingratitude prevents us from gloriously embracing God to the fullest. We can confidently affirm that we harbor no doubts about attaining heavenly life because we possess a pledge of it through the Holy Spirit and are so intimately united with our Lord Jesus Christ that all His possessions become ours through faith.
Let us delve deeply into the wisdom conveyed by St. Paul in these words. He affirms that the Holy Spirit serves as our guarantee. Armed with this knowledge, we must foster unwavering confidence in our redemption, an experience that shall fully unfold on the ultimate day. The stark realities of our existence affirm this truth. We are but humble beings, ensnared by the relentless march of decay and corruption, enduring countless tribulations. The world often scorns and ridicules our simple faith. We grapple with hunger and thirst, and on occasion, it appears as if God has forsaken us, subjecting us to His divine silence. To the external eye, we seem utterly insignificant. Such is our outward plight. Thus, in the midst of trials and sorrows that seem ceaseless, we must find solace in the promise of the Holy Spirit as our pledge. Even when the world heaps contempt upon us and subjects us to the crucible of temptations and trials, we can offer praise, as echoed in Romans 8:15, for it assures us that, as confident children of God, we may continue to call upon Him. Though we may be beset by afflictions and torments, our unshaken conviction remains that He is our Father, leading us toward the celestial glory. Even amidst this trial, our hope endures.
Furthermore, we receive counsel to cultivate patience. Recognizing that God has granted us His Holy Spirit as a guarantee, we must quell the impatience that often plagues our hearts. When God deals sternly with us, we tend to murmur and resist suffering. Our human nature bears testimony
to our inherent tenderness and sensitivity. Nevertheless, we must patiently endure, for God does not intend for us to traverse the path to His kingdom in a single bound. He guides us through a world replete with thorns and thistles, and we shall encounter manifold trials and tribulations. With such a potent antidote at our disposal, invigorating us with unwavering fortitude through His Holy Spirit, we must be prepared to wage an unrelenting battle until we attain ultimate victory.
While it is true that our faith already exerts some influence, we have not yet fully savored its rewards or witnessed its complete fruition. Hence, we must steadfastly commit ourselves to continuous struggle and lamentation, all the while rejoicing in our hearts. Why, you may ask? Rejoicing in our hearts while echoing the cry of St. Paul, "Wretched man that I am! Who will deliver me from this body of death?" is not an inconsistency. Thus, let each of us mourn and grieve, acknowledging our profound entanglement with sinful desires and numerous vices. Nevertheless, let us never cease to render gratitude to God, contenting ourselves with the provision He has graciously offered, as we await His fulfillment and perfecting of the work He has initiated within us. With His Holy Spirit dwelling within us, bearing the promise that He shall never forsake us until the journey's end, we draw strength and encouragement to endure, triumphing over the manifold miseries of this world as we press onward toward our ultimate destination.
This is precisely why St. Paul speaks with intent about redemption. While it is undeniable that our Lord Jesus Christ is the source of our redemption, granted to us through other passages [1 Cor. 1:30; 1 Tim. 2:6], we have yet to fully experience its profound impact and ultimate realization. Redemption, therefore, comprises a dual aspect—one accomplished in the person of our Lord Jesus Christ and another that awaits unveiling upon His return. In the eighth chapter of Romans [v. 23], St. Paul emphasizes that, despite our groaning and suffering, we should not be disheartened or surprised, for all of creation shares in this state, akin to a woman in the
throes of childbirth. We witness how the entire world languishes in corruption due to Adam's transgression. In light of this, let us not waver in our sighs, but rather temper our desires, taking solace in the knowledge that our redemption has been assured through our Lord Jesus Christ. We must trust that He will accomplish in us and for us what He has already achieved in Himself. St. Paul's message is clear: God's Spirit acts as our assurance as we await liberation from this temporal existence and release from the shackles of all forms of suffering, with the burden of sin being the most grievous. Until we are delivered from these trials, we must place our reliance on the indwelling presence of God's Spirit.
Concerning the term 'redemption of purchase,' it can also be interpreted as 'purchased redemption,' a common manner of expression. In the same way that 'the Spirit of promise' signifies the Spirit who fulfills all promises or 'the Spirit of the fear of God' denotes the Spirit that leads us to obedience in His righteousness, 'redemption of purchase' conveys the idea of redemption procured on our behalf. This underscores the importance of experiencing its transformative effects within us, leaving no doubt about what Jesus Christ has accomplished for our benefit and delight. Indeed, His suffering would be utterly meaningless for us if it did not reach us to bring about our salvation and enjoyment. This, then, is the essence of what was achieved in the person of our Lord Jesus Christ.
Yet, during this interim period, we must practice self-restraint, guarding against ingratitude that might lead us to reject the precious gift God has extended—a gift that enables us to rejoice in the midst of our afflictions, for we are assured of our ultimate salvation. We must refrain from complaining against God or uttering blasphemous words. Instead, we should walk in steadfastness until we are liberated from our current state of bondage, ultimately being gathered together in our Lord Jesus Christ.
Now, let us bow before the majesty of our benevolent God, humbling ourselves and acknowledging our transgressions. Let us pray that He deepens our awareness of these failings to the point of genuine disgust for the corruption within us. As we recognize ourselves as nothing more than an abyss of iniquity, let us learn to seek His righteousness at its source. We must acknowledge that He has revealed Himself as a merciful Father to us. In doing so, we affirm our belief in His predestination of us before the world's inception, which should embolden us to call upon Him with unwavering perseverance, never ceasing in our supplications.
And so, let each of us utter the words, "Almighty God, heavenly Father."
The Sixth Sermon on the First Chapter
Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints, Cease not to give thanks for you, making mention of you in my prayers; That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him: The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints."- Ephesians 1:15-18
We have previously noted how St. Paul directed the Ephesians not only to the primary but also the exclusive source of their salvation. He made it clear that they must attribute their entire salvation to God without mixing in any foolish pride. They should not entertain the idea that they had contributed to God's grace in any manner, be it through their free will or good intentions.
Thus, St. Paul has shown that not only the Ephesians he addressed, but all who were part of God's church before them, must openly confess that their well-being originated solely from God's free benevolence. This was true not only because they were all redeemed through our Lord Jesus Christ, but also because God had called them to believe in the gospel, in accordance with His election of them before the creation of the world.
Now, he reaffirms this doctrine by bearing witness before God, emphasizing God's goodness even when he is seemingly separated from human sight and all witnesses. Certainly, the teaching of the gospel should not be esteemed any less when proclaimed openly before the entire world. Yet, the one who proclaims it must have it deeply imprinted on their heart, speaking the same message to themselves and before God and His angels as they do before people. Otherwise, it would amount to mere noise or, rather, a desecration of God's Word. If someone were to preach with eloquence but lacked personal conviction in what they preached, it would be better for them to be drowned a hundred times.
Therefore, it is not without reason that, after St. Paul had expounded on God's free benevolence in His election and calling, and after confirming His chosen ones with His strong hand, giving them unwavering constancy and steadfastness, he now adds that God knows his sincerity and earnestness in bearing witness to it. He testifies to his prayers, offered alone when no one could discern his thoughts or the words he uttered, confessing the same doctrine before God. Even then, he prays for God to bring to completion what He has initiated.
Here, it is imperative to begin by observing that those who aspire to be profitable in building up the church, and those who possess genuine zeal, should not only dedicate themselves to teaching but also fervently beseech God for His power and grace to work alongside them. Often, we find ourselves merely "beating the air," even if we possess the eloquence of
angels, because we fail to pray for God to render our teaching effective. We are but unprofitable instruments, and God, having bestowed upon us the gift of speech, must infuse it with efficacy. As the adage goes, "He who plants is nothing, and he who waters is nothing, but it is God who gives the increase" [1 Cor. 3:7]. Therefore, those entrusted with instructing God's church should approach their duty with reverence and diligence. They must not only seek to guide people to God but also humbly acknowledge their own inadequacy. They are akin to mere echoes in the air, which would soon dissipate, if not for God's mysterious work of the Spirit alongside them. Such is the lesson we must glean from St. Paul's words here.
Furthermore, let each of us apply this principle to our own lives. When we come to study God's Word, or when any one of us reads it individually, we should not presume that our intellects are so discerning as to fully grasp all that Scripture imparts. Instead, we ought to admit our lack of understanding and entreat God to cause His doctrine to take root within us so that it may not slip away. St. Paul's approach in this passage can illuminate this concept if we carefully weigh the words he employs.
He declares that he "unceasingly thanks God" for the faith he heard of in the church at Ephesus "and for their love toward the saints." Yet, he continues to supplicate God, entreating Him to further illuminate them and lead them toward the perfection to which all the faithful should aspire until God has transported them from this world. In his assertion that he does not cease to offer thanks to God, we find an exemplar of how the faithful ought to spend their time. The primary offering that God requires and approves is the acknowledgment of His blessings and the rendering of the praise He deserves. This should not be an intermittent practice but an uninterrupted one. Just as God ceaselessly bestows His blessings, it is only fitting for each of us to labor tirelessly to bless and extol Him without end. St. Paul, in his blessing upon the Ephesians, extends the same sentiment to all other churches. It would be inconsiderate not to recognize the benefits conferred
by God. We are all duty-bound to praise God for our brethren. If we become aware of God's blessings upon His church or His compassion toward His people, even if they are distant, our mouths should unfailingly open in praise.
If we are obligated to offer thanks for blessings we may not witness but which our distant neighbors enjoy, how much more are we obligated when God enriches us with spiritual gifts of grace that lead us far beyond the bounds of this world? Given the lavish abundance that God displays towards us, we have no valid reason if we fail to emulate St. Paul's example, dedicating our entire lives to the continuous exaltation of God's name.
St. Paul further illustrates that faith and love are divine gifts, not products of our own making, despite the misguided pride some harbor. He genuinely gives thanks to God for the faith and love demonstrated by the Ephesians. If faith and belief were attainable by every individual independently or through their own willpower, it would be unjust to acknowledge God for these gifts. Such acknowledgment would be a mockery if we claimed indebtedness to Him for what we obtained elsewhere. St. Paul extols God's name for illuminating the Ephesians in faith and molding their hearts with love. Therefore, every blessing ultimately originates from God.
Pagan belief often led them to attribute their good fortune solely to their own prowess and abilities, believing they owed nothing to God. While some among the papists might concede a role for God's grace, they still advocate for human effort in attaining faith. St. Paul firmly rejects these misguided ideas and asserts that whenever a church or a people embrace the gospel, God deserves the entirety of the glory because His hand must have been instrumental. Left to our own devices, we would not naturally incline towards goodness unless guided, directed, and sometimes even compelled by the Holy Spirit. Our inherent rebelliousness is so entrenched that we are
not merely weak, as some papists claim, but entirely at odds with God until He transforms us. This is why, through His prophet Ezekiel, He speaks of changing hearts of stone into hearts of flesh, signifying the softening and submission to Him that is required.
Moreover, within these two fundamental concepts, faith and love, St. Paul encapsulates the entirety of Christian perfection. The primary objective of the first table of the law is to revere the one God, relying on Him for all things, acknowledging our dependence, seeking refuge solely in Him, and dedicating our lives in His service. This sums up the first table of the law. The second table, in contrast, focuses on living with justice and righteousness, treating our neighbors in a manner that seeks to assist all without causing harm to anyone. God has granted us a splendid and comprehensive guide for righteous living in His law, to which nothing can be added.
Hence, it is not without profound reason that St. Paul presents faith in Jesus Christ and love as a comprehensive summary of the entire Christian life, highlighting the path we should tread and the standards we should uphold. However, it is crucial to recognize that within the term 'faith,' St. Paul encompasses the entirety of our divine service. Once we come to grasp the boundless goodness of God, unveiled through His only Son, it becomes inevitable that we are consumed by love for our heavenly Father. God delivers us from the abyss of confusion and death, opening wide the gates to His celestial kingdom, declaring His intention to embrace us as His children. How can we hear such profound truths and believe without fully dedicating ourselves to Him, forsaking the world, and abhorring the darkness that separates us from His radiant presence? Thus, 'faith' implies wholehearted devotion to God.
Moreover, faith is not a passive state; it involves a profound turning towards God. When sin stains our souls, faith guides us to seek His healing
through prayer. Every need we encounter serves as a divine nudge, urging us to draw near to Him. Therefore, faith encompasses prayer and supplication. It entails sanctifying the name of God by placing our unwavering trust in Him and offering the glory that inherently belongs to Him alone. We understand that everything flows from His boundless bounty, and He expects nothing from us but the humble offering of gratitude. Hence, faith encompasses the entirety of the principles laid out in the first table of the law.
Indeed, this is a part that symbolizes the whole, yet we must always remember that these elements are inseparable. We are also reminded that living righteously and justly with our fellow human beings is essential, as articulated in Psalm 15:2-3. We acknowledge our perpetual indebtedness to God for all His blessings and recognize that our best efforts can never truly repay Him. When we endeavor to bring an offering to God, it is of little significance in His eyes. What then does He truly desire? He yearns for us to engage in acts of benevolence toward His devoted people, a point explicitly emphasized by St. Paul in this passage.
While it is undeniable that we are called to practice love even towards our adversaries, for we cannot claim to be children of God without loving them and endeavoring to assist them, this does not diminish the importance of cultivating a fraternal affection for all of God's children. We share a unique bond with them. This is precisely why it is underscored in the sixteenth psalm and reiterated by St. Paul in this passage that we should nurture love for all the faithful. In another instance, St. Paul addresses the challenge posed by this commandment, instructing us to love all individuals in general, and especially those who are part of the household of faith. Therefore, God beckons us to emulate His likeness, following His example by performing acts of kindness to all, even those who may not seem deserving of it, to the extent that we actively seek the welfare of those who may harbor ill intentions toward us.
Furthermore, as God has imprinted His divine image on all the faithful and entrusted them to our care, it becomes our sacred duty to nurture a profound brotherly love towards them. Whenever we discern the divine gifts at work within them, we must hold them in the highest regard, in harmony with the wisdom of Psalm 15:4, which admonishes us to embrace those who revere God and shun those who walk the path of wickedness. When we bear witness to the unmistakable signs of God's presence in His devoted people, it is only fitting that we are stirred to love them deeply. Essentially, St. Paul encapsulates the complete framework of righteous and sanctified living here, emphasizing that we must first surrender ourselves entirely to God's divine sovereignty and cling resolutely to Him. Second, we must lead lives of honor and righteousness in our interactions with our fellow human beings, refraining from evil deeds and diligently striving to do good to all, to the utmost extent of our strength and capacity. How can we realize this noble endeavor? By recognizing our heavenly Father's infinite benevolence towards us, acknowledging His ceaseless blessings, and partaking in His divine favor each day. Our very existence hinges upon Him, and He alone is the wellspring of our eternal salvation, compelling us to continually call upon Him and offer up our heartfelt gratitude throughout the entirety of our earthly pilgrimage.
Furthermore, in relation to the second aspect, it is imperative to understand that we cannot genuinely love our neighbors unless we lead lives of temperance, eschewing harmful examples and conducting ourselves in a manner that leaves no room for reproach. What form of love can be found in the actions of an adulterer seeking to dishonor another person's marriage or a thief attempting to abscond with another's possessions? Given that our lives should be illuminated by honor and integrity, engaging in debauchery, blasphemy, or similar vices not only harms others but also leads to theft, extortion, and unrestrained self-indulgence. Thus, if we genuinely harbor love for our fellow human beings, we must lead lives characterized by righteousness and equity, governing our actions in such a way that we
remain unentangled in frivolous pursuits. In contrast to the practices of the papists, who often engage in elaborate ceremonies and regard mindless babbling and pilgrimages as forms of divine worship, we must adhere to the path of virtuous living in accordance with God's divine calling. To avoid expending fruitless labor, we should diligently observe what God deems pleasing and faithfully adhere to it. There can be no deviation from the path when we consistently follow the course laid out in His Holy Word, particularly since the Lord succinctly outlines His expectations for our lives in such a concise and straightforward manner. Were these requirements lengthy and complex, one might find excuse in a perceived lack of erudition or memory. However, as the Lord articulates His entire will in just a few words, we are compelled to acknowledge that our failure to remember such a brief, pithy, and unambiguous lesson results from our own obstinacy, cunning, and deliberate refusal to heed His divine counsel.
Lastly, it is worth noting that when St. Paul employs the term 'faith,' he intentionally specifies 'faith in Jesus Christ' for a profound reason. The patriarchs of old perpetually held the divine image of God before them, as they were required to offer sacrifices in the presence of the Ark of the Covenant, wherein the divine mercy was symbolically manifested. They had no reason to hope for divine audience or mercy through any other avenue, for they possessed the visible image of the Ark. However, we have been graced with Jesus Christ, who is the living image of God Himself, even though God's inherent nature remains invisible to mortal eyes. St. Paul, with great wisdom, asserts that God remains inscrutable until He chooses to unveil Himself through His beloved Son.
With Jesus Christ as our guide, the precise image of God, our gaze must be firmly fixed upon Him. This clarifies why He is aptly referred to as the 'express image of the power of God, His Father.' While we acknowledge the distinct persons of the Father and the Son, it is Christ who reveals to us the indispensable path to our salvation. As declared by St. John, knowing the
Son inherently leads us to the Father, and those who turn away from the Son, despite any claims to approach the Father, find themselves in a state of rejection. Hence, as we are admonished here to place our faith in Jesus Christ, let us heed His own counsel to His disciples: 'Do you believe in God? Believe also in Me.' In doing so, He illuminates the understanding that the venerable fathers living under the Old Covenant possessed only dim shadows of divine revelation until His arrival in the world. They devoutly worshipped the living God but approached Him through intermediaries and symbols. They did not possess the radiant clarity that we now enjoy under the gospel. Thus, it is fitting to refer to Christ as the image of God, the inherently invisible deity, for we could not truly comprehend Him unless He chose to manifest Himself in this manner.
In summary, let us firmly grasp that our endeavors remain bereft of true value until our faith finds its unwavering foundation in Jesus Christ. This reality becomes all the more apparent when we scrutinize the myriad errors that continue to pervade the world. Papists may fervently profess their faith in God, much like Turks and Jews. The Jews, for instance, lay claim to the worship of the living God, the very God who delivered His law through Moses. Yet, what significance does this hold when they reject Jesus Christ, the culmination and essence of that very law? As for the papists, although they proclaim themselves Christians and acknowledge Jesus Christ as their Savior, it is evident that they stand at odds with His teachings. They have devised their own manner of serving God, crafting practices riddled with disorder. The Turks may boldly declare, "Almighty God, Creator of heaven and earth," yet can we genuinely believe that God would retract His own decree that no one may approach Him except through His beloved Son, whom He has ordained as the sole mediator between Himself and humanity? We bear witness to how the papists profess faith in God, yet persist in invoking patron saints and advocates as intermediaries on their behalf. Merely being redeemed by the blood of our Lord Jesus Christ does not suffice for them; they introduce their own merits and attempt to atone
for their sins through self-effort. When they transgress against God, they resort to various means of reconciliation. A closer examination of the papist beliefs reveals a tapestry woven with their own fantasies, weaving whatever thoughts they please with Jesus Christ, even though He should stand supreme.
St. Paul guides us to the authentic measure of our faith, firmly rooted in resting upon Jesus Christ. We must wholeheartedly acknowledge our utter lack of righteousness and draw from His boundless abundance to be filled with all that is good, or else we shall face condemnation. Even if we were to have all the angels in paradise on our side (if such a notion were conceivable), it would yield naught but confusion unless we cling resolutely to the Head, as articulated by St. Paul in the first and second chapters of the Epistle to the Colossians. Thus, the profound lesson we ought to glean from this proclamation becomes resoundingly clear.
Now, as St. Paul offers his heartfelt gratitude to God for the manifestations of divine grace in the church at Ephesus, he also makes it known that he continually lifts up prayers to the Almighty. This serves as a poignant reminder that when we bear witness to the bountiful bestowal of God's excellent gifts upon His children, we are duty-bound to entreat Him for their perpetual augmentation. This is motivated by two paramount considerations. First, even those who stand firm today may stumble tomorrow, for our human nature remains prone to frailty. Second, the grace of God must be in a state of perpetual ascent, for the soul's growth and spiritual development demand a ceaseless outpouring of divine favor. In essence, even the most perfected souls among us would find ample cause for self-abasement if they were to undertake a scrupulous examination of their inner poverty. Hence, St. Paul encourages us to couple our gratitude with prayer when we extol God for the gracious gifts He has lavished upon His chosen ones. Why? Because it is befitting that the Lord brings to fruition what He has initiated, and we must unfailingly approach this
conviction: the Lord will not abandon the work of His own hands, but rather, He shall perfect it.
What we are called to do on behalf of others is equally imperative for our own spiritual welfare. In essence, we are summoned here to magnify the goodness and endowments of God in such a manner that we become acutely aware of the insufficiency within ourselves. It is indispensable for our spiritual pilgrimage that God bestows upon us the gift of perseverance until the journey's culmination. Simultaneously, He must rectify the lingering imperfections that mar our souls while enhancing His grace within us until the day we attain consummate perfection—an accomplishment only realized upon liberation from this mortal vessel.
However, in spite of the paramount significance of this doctrine, we cannot overlook the disheartening reality that Satan has ensnared some souls into envisioning a flawed concept of spiritual perfection. In this misconception, they reduce the Lord's Prayer to a mere fragment, focusing solely on the initial three petitions—those seeking the hallowing of God's name, the arrival of His kingdom, and the fulfillment of His will. They disregard the remainder of the prayer, which our Lord Jesus Christ has graciously bequeathed to us. I possess written evidence from their own hands, and their disciples stand as witnesses to this lamentable fact. In committing this grievous error, they inadvertently withhold from God the honor and acknowledgment that we continue to bear the burden of our inherent frailties, grapple with numerous corruptions, and contend with multifarious vices. Thus, God must unfailingly cleanse us of these impurities, day by day, until He leads us to the pinnacle of perfection to which He has summoned us.
It is incumbent upon us to approach this doctrine with utmost care and discernment, for the Papists, despite their errors, have not plunged as deeply into falsehood as those who now disseminate their pernicious doctrines in
clandestine gatherings and secluded enclaves. Therefore, let us be vigilant and attentive to the profound lesson the Holy Spirit imparts through St. Paul when he speaks of his ceaseless prayers to God. The query arises: Why did he embark upon this sacred endeavor? As I have earlier elucidated, the Ephesian congregation had flourished magnificently, with the gifts of God and His Holy Spirit abounding amongst them, as alluded to by St. Paul. In his concluding remarks, he beseeches the Almighty to grant them that which they currently lack and continue to require. Thus, we should discern that the more abundantly we have been blessed and prospered, the more earnestly we must humble ourselves and, with profound humility, beseech God to consummate that which He has initiated, increasing His divine gifts within us until we yearn for nothing more. This subject will be explored in greater depth during the forthcoming assembly mentioned in the fourth chapter.
Now, let us carefully contemplate the precise words employed by St. Paul. He begins with a powerful invocation, "the God of our Lord Jesus Christ, the Father of glory," or the glorious Father (for the term 'Father of glory' aligns with 'glorious Father' in the Hebrew language). He earnestly petitions the Almighty to grant us the spiritual enlightenment needed to comprehend Him fully. In directing our focus to Jesus Christ, St. Paul asserts that the God he invokes is the same God who stands as the Father of our Lord Jesus Christ, affirming his unwavering conviction that his prayers will be heard. His intention is to inspire the Ephesians to adopt the same approach and pattern of prayer. Whenever they approach God, they are encouraged to tread the same path he has taken—a path that adheres directly to our Lord Jesus Christ.
For those who may wonder about the position of God in relation to our Lord Jesus Christ, this question can be easily resolved by considering the role of the mediator. This mediator humbly descended on our behalf to bridge the gap between God and us. It is undeniably true that Jesus Christ is
one with His Father, as unequivocally stated in John 10:30. When we invoke the name of the living God, it is of paramount importance to recognize that the fullness of the divine Godhead resides within Him, as eloquently affirmed in Colossians 2:9. Therefore, it is a grave error to attempt to separate our Lord Jesus Christ as if He were a distinct deity or something other than the God who has been revealed to humanity from time immemorial. Alas, in our present era, certain misguided individuals disseminate such abhorrent and blasphemous notions.
It is of utmost importance to comprehend that Jesus Christ is the same God —the only God—who has chosen to reveal Himself to us in the person of the Father. Consequently, when we seek to approach God, we do so through the mediation of Jesus Christ. Within this context, we must also consider the role of Jesus Christ as the mediator—a role in which He willingly humbled Himself. It is vital to understand that this act of humility did not entail the relinquishment of any aspect of His divine majesty or the diminishment of His eternal glory in any manner. None of this transpired. Instead, out of boundless love for humanity, He willingly humbled Himself and took on human form, as eloquently described by St. Paul in Philippians 2:7. Thus, when we speak of Jesus Christ submitting to God His Father, it signifies His voluntary assumption of our human nature and His profound identification with our humanity.
This profound union is illuminated by the words of Jesus Christ Himself, as recorded by St. John in his twentieth chapter (verse 17): "Go to my brethren and tell them, I go to my God and your God, to my Father and your Father." This declaration is indeed remarkable, as it underscores the intimate bond that Jesus Christ shares with His faithful followers, to the extent that He declares the same God as His and theirs. But how can this be? Is Jesus Christ not God Himself? Most assuredly, He is God, and yet, because He willingly assumed our humanity and condescended to become incarnate for our sake, He shares the same God with us. This is why the apostle
appropriates the words from Isaiah and ascribes them to the person of Jesus Christ: "Behold, I and the children whom the Lord hath given me are for signs and for wonders" (Isaiah 8:18; Hebrews 2:13). In this context, Jesus Christ stands as the captain who presents Himself before His Sovereign and Prince, declaring, "Lo, here I am, together with the children whom thou hast bestowed upon me." In summation, Jesus Christ serves as the conduit through which we are drawn to God His Father, instilling in us the utmost confidence that our prayers shall find a welcoming audience. Without Jesus Christ, who is the way, the truth, and the life (John 14:6), who would dare to hope that their supplications would ascend to the divine throne, and what measure of grace could we hope to attain?
To gain a deeper insight into the necessity of guidance from our Lord Jesus Christ, St. Paul invites us to contemplate the boundless glory of God. How can we, in our audacity, approach God's presence without an advocate who secures a pathway for our access? Consider that when the sun, a mere creation, dazzles our eyes and scorches our skin from a distance, what fate awaits us when we draw near to the presence of God? The sun possesses but a fraction of the divine power instilled by God Himself. Should we not then fear being consumed when we approach the incomprehensible majesty of God? Yet, in having Jesus Christ as our advocate, we come to understand that God is not only the Father of glory but also the Father of mercy. He gazes upon those who are most wretched and despised by the world with compassion and grace. This is the assurance upon which we must rely as we approach God in prayer.
Here, St. Paul earnestly beseeches God to grant the Ephesians the spirit of wisdom and revelation. It is undeniably true that God had previously unveiled the truth of His gospel to them, as we have witnessed. Without the prior work of God within us, even a glimmer of faith or understanding would remain beyond our reach, as clearly expressed by Jesus in His words to Peter: "Flesh and blood has not revealed these things to you, but my
Father who is in heaven" (Matthew 16:17). Nevertheless, although they had received some measure of knowledge, Peter, as we later observe, demonstrated a lack of comprehension regarding the spiritual kingdom of Christ. Thus, even the small taste of the gospel he possessed was a divine gift. This underscores the necessity for God to continually augment His gift within us. Our spiritual journey is aptly described as a "way" because it demands unceasing progress until our course is ultimately fulfilled. Anyone who harbors the illusion of attaining perfection in this earthly realm is deceived by the machinations of Satan and spurns the grace of God. Yet, it is crucial to understand that this in no way implies that God alters His divine purpose or permits His grace to be apportioned at the whims of human caprice. God has ordained an order in which we are to grow and mature daily, all the while maintaining a vigilant awareness of our imperfections, grieving over them, exercising self-discipline, and practicing restraint.
Thus, it becomes evident that the Ephesians had already been granted the spirit of revelation, and yet they were still in need of it to be bestowed upon them by God. Although there exists but one Spirit, the gifts He imparts are diverse and allocated to each of us according to His sovereign will and measure. Only Jesus Christ has received these gifts in their entirety; He alone stands as the inexhaustible wellspring from which they flow. The Spirit of God rests upon Him, allowing us all to partake in His abundant grace. Therefore, let us acknowledge that even the wisest among us must remain perpetual learners, continuing to acquire knowledge until the very end of our earthly sojourn. The term "revelation" in this context condemns the inherent spiritual blindness that afflicts every one of us. We may possess the ability to distinguish between black and white, perceive the sun and the moon, and render judgments concerning worldly matters without necessitating new revelation, for these capabilities are inherent within us. Nevertheless, St. Paul reveals our spiritual blindness, highlighting our incapacity to fathom God's grace unless He chooses to open our eyes,
remove the veil that shrouds our understanding, and bestow upon us a new vision that we do not possess innately. In essence, until God illuminates our spiritual eyes with His Holy Spirit, we remain, in a sense, worse than blind —underscoring the paramount importance of divine intervention in our comprehension.
Furthermore, St. Paul continues to address a crucial aspect, which is to have the eyes of your understanding enlightened. Now, someone might ask, "If we already possess the spirit of revelation, why do we need more?" To this, I say, you speak as if your vision is unclouded. Indeed, you see in part, but your sight remains obscured. This is true for all of us, as we are told that in this world, we perceive things dimly, as if through a mirror. It is only when we are capable of beholding God in His heavenly glory that our vision will be perfected, and we shall be made like Him. St. Paul writes in this manner to prevent anyone from asserting that God must reveal things to us as if we were utterly incapable of seeing anything at all. Are we no better than beasts devoid of discretion or judgment? To this, I answer that although we possess some understanding, we are, nonetheless, blind due to the corruption of sin. Therefore, God must grant us new eyes, as I mentioned earlier.
The apostle also adds the term 'wisdom' to humble the foolish pride that often swells within us when we attempt to soar toward God without wings, thinking ourselves wise. While seeking true wisdom from God's hand is a commendable and righteous desire, we are often plagued by two faults. First, we desire to be wise in our own conceit, thinking, "Am I not wise enough to govern myself?" Second, we disregard God's Word, wishing to have complete autonomy and do as we please. Both of these excesses are detrimental. St. Paul here rectifies both errors. When he beseeches God to grant His faithful people the spirit of wisdom, he underscores that they lack discernment, similar to brute beasts, unless guided by our Lord Jesus Christ
on their journey to the kingdom of heaven. Even in worldly matters, God bestows discernment only upon those whom He chooses.
Therefore, if God reserves His special gift of wisdom for Himself, granting it to whom He pleases for the governance of worldly affairs, then it is He who enables unbelievers to be wise. In matters of the heavenly life, however, there is no innate wisdom within us. Thus, St. Paul presupposes what I have already stated: we must be taught by God to know Him through the doctrine of truth, conveyed by the testimony of the gospel. Without this, we would be like those fanatics who fall into error under the pretext of possessing the revelation of God's Holy Spirit. However, St. Paul does not use the term 'revelation' in this manner when he prays for God to bestow it upon His children. For instance, when Jesus Christ speaks of His Spirit, He does not separate it from the doctrine He has preached. He declares, "When the Spirit comes, He shall tell you all truth." But how does this occur? Had not the apostles already received it? Yes, but He adds, "He shall show you that which you now hear from my mouth." In essence, it is the unique role of the Holy Spirit to instruct us in such a way that the words we hear may truly take root and be valued, enabling us to benefit from them.
Furthermore, St. Paul reveals the essence of all our light and knowledge, which is to know God through His only Son. This knowledge is what we should seek to possess. If we possess curious minds and an eagerness to explore matters beyond our capacity, we must reflect on the limitations of our weak and undeveloped understanding. If our hearts are weighed down and sluggish, how can we aspire to ascend beyond the confines of heaven and earth? Can we truly encompass all of this with our limited faculties? Yet, we often see people arrogantly delving into questions and disputes that exceed their grasp, challenging God. Thus, St. Paul reminds us here that true wisdom requires sobriety. Wisdom originates from God and our Lord Jesus Christ, as he will further elucidate later. Once we have reached this
point, we possess everything we need. If we dare to go further, we only endanger ourselves needlessly.
St. Paul will expound on this matter at length later, but it should suffice for us to understand, both in this passage and throughout the Holy Scriptures, that we should learn about the God we must serve, His will, how to trust in Him, and how to approach Him in prayer and seek refuge in Him at all times. This should be our focus. However, it is only attainable through Jesus Christ, in whom God has revealed Himself. In essence, the majesty of God is beyond our reach, and we would be lost in our attempts to approach Him if He had not descended to us.
Yet, with Jesus Christ, we have a living image of God in which we can see everything necessary for our salvation. In Him, we understand that God is our Father, and through Him, we are cleansed of our sins and transformed into God's glory. Through Him, we recognize that God accepts us as righteous and reconciles us to Himself. Through Him, we realize that we are redeemed and will never be deprived of the grace of His Holy Spirit until we inherit our eternal reward. Therefore, we find all that we need to know in our Lord Jesus Christ.
This is why St. Paul says in another place that he desires to know nothing else but Jesus Christ and boasts only in Him. As we have seen before, he abandoned all worldly pursuits to remain under the cross of our Lord Jesus Christ. Although this may bring shame and reproach in the eyes of the world, he declares that he considers everything else he once valued as worthless and a hindrance, even as filth and dung, in comparison to his devotion to our Lord Jesus Christ. He emphasizes that those who cling to the misguided belief in their own merit separate themselves from our Lord Jesus Christ. To be united with Him, we must forsake our self-righteousness and present ourselves to Him, empty of our own goodness, ready to be filled by Him.
Now, consider why St. Paul expresses his willingness to arrive at the haven of salvation completely naked and destitute rather than remain in the perilous sea of worldly pride. Even if he were esteemed as a holy being or half an angel, he regarded these accolades as insignificant compared to sharing in the forgiveness of sins bestowed upon him through Jesus Christ and the grace extended to all His followers. Therefore, let us exalt God's grace to such a degree that we forsake the delusions that the devil uses to inflate the pride of unbelievers. Let us approach our Lord Jesus Christ with complete humility and emptiness, seeking His grace. We must acknowledge our utter unworthiness to receive even a single drop of it.
Now, let us prostrate ourselves before the majesty of our benevolent God, acknowledging our faults and praying for a heightened awareness of them. May this awareness humble us deeply, leading to a firm foundation in His grace. Let us strive to draw nearer and nearer to Him, humbling ourselves so that He may lift us up through His boundless mercy. Let us wholly depend on Him, turning to Him as our Father, and persist in doing so until He rescues us from the prison of sin, uniting us perfectly with Himself. May He grant this grace not only to us but to all people.
The Seventh Sermon on the First Chapter
"That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him: The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints." - Ephesians 1:17-18
By nature, all individuals possess a measure of understanding. This understanding does not immediately manifest at birth but is gradually acquired over time, allowing everyone to discern between good and evil, thus affirming their status as rational beings. However, the innate understanding we possess falls short when it comes to guiding us to the heavenly kingdom. In matters of heavenly life, we often find ourselves lacking. Many tend to focus on worldly concerns and personal interests. Even those who may wish to silence their conscience occasionally experience moments of moral reckoning, acknowledging the difference between good and evil. God has implanted this moral sense within our hearts, ensuring that all are left without excuse and compelled to serve as their own judges.
Nevertheless, as previously noted, this foundational understanding remains insufficient to lead us to God or unveil the kingdom of heaven in a manner that enables us to grasp the path to salvation or how to call upon God effectively. In this respect, we are profoundly blind, for our vision does not extend beyond the earthly realm. Consequently, it becomes incumbent upon God to work within us and bestow upon us new eyes capable of comprehending the essentials of our salvation. This is precisely why St. Paul entreats God for enlightened eyes in his prayer, presuming that humans already possess a rudimentary understanding—not enough to ascend to the loftiest heights required, yet adequate to have a seed of religious consciousness within them and to acknowledge the existence of God.
Moreover, God must bestow upon us a clarity of vision, a precious gift we utterly lack due to the original sin of Adam. We find ourselves immersed in such profound darkness that we instinctively wander from the right path, desperately needing God's divine intervention. It is crucial to understand that what is conveyed here is that God has done much more for us by granting us the eyes of understanding than merely creating us as human beings and placing us in this world. Through this profound gift, He not only
transforms us but also imparts to us clear and certain insight, particularly regarding His chosen ones. This privilege is reserved exclusively for His children; it is not a common experience for all of humanity. As we have observed, even when God performs miracles in plain sight, only those with enlightened eyes can truly grasp the depth of His power.
A poignant illustration of this truth can be found in the example of the Israelites during their sojourn in the wilderness. Despite bearing witness to astonishing miracles such as the parting of the Red Sea, water gushing from a rock, manna descending from the heavens, the guidance of a cloud by day and a pillar of fire by night, the abundant provision of meat, and the severe punishment of rebels and those who succumbed to their desires, the people remained spiritually blind. Moses admonished them, urging them to seek God, that they might be illuminated by His Spirit. Even after witnessing these wondrous signs, their hearts and eyes remained veiled to the truth. This illustrates that humans, by their very nature, are spiritually dull and unable to comprehend anything related to their salvation until God graciously works within them.
Therefore, it is of utmost importance to cast aside all pride and humbly implore God for understanding. We must acknowledge our innate incapacity to rightly discern the works of God and derive benefit from them until He bestows upon us the gift of spiritual insight from the heavenly realms. This forms the core message of this passage.
It is pertinent to observe how the world has been ensnared by the notion of free will that has been deeply ingrained in their minds. The Papists readily concede that without God's grace, we cannot conduct ourselves as we ought. Nevertheless, they also assert that we can enhance God's grace through our free will, amalgamating the two. When they attempt to define free will, they describe it as a complex faculty encompassing reason and prudence to choose the good and avoid evil, coupled with the power and
ability to execute our intentions. However, St. Paul's words here shed light on human reason, a faculty they exalt as the supreme authority governing all our thoughts and actions. St. Paul vividly illustrates that this human reason is utterly blind until God renews it. It is not a matter of us possessing some inherent ability, with God merely required to supplement our deficiencies. Had that been the case, St. Paul might have expressed that God assists or augments the light within us or adds what it lacks. However, his language differs significantly. He implores God to grant us enlightened eyes, emphasizing that it is a divine gift, not a mere patching up of our deficiencies. St. Paul unequivocally asserts that as blind beings, we are incapable of perceiving anything until God opens our eyes. We are guided and governed by the revelation of His Holy Spirit, as previously discussed.
Now, given that human nature is inclined toward extremes and often indulges in unproductive speculations, St. Paul wisely redirects our attention to what should fully occupy our hearts and minds – the pursuit of understanding the hope associated with our divine calling. As I've noted previously, humanity possesses an inherent curiosity, perpetually exploring and concocting various groundless ideas. This tendency often leads individuals to torment themselves, ceaselessly accumulating knowledge without ever attaining a genuine comprehension of the truth, as St. Paul astutely points out. Therefore, it is of paramount importance that we recognize that all knowledge we ought to seek is centered on the hope to which God has summoned us. The purpose of Scripture is not to inundate our minds with vacuous or extraneous information, but rather to edify us for our ultimate benefit. Its intent is to instill in us a profound appreciation of God's goodness, drawing us nearer to Him and unveiling our true happiness, which is found in His presence.
From this, it becomes evident that, without the illumination of the Lord through His Holy Spirit, we are utterly incapable of discovering the way or gaining access to the heavenly life, not even catching a glimpse of its
essence. Consequently, our most pressing need is for the Lord to bestow upon us the possession of our salvation by the power of His Holy Spirit. As I previously mentioned, faith serves as the conduit through which we access the kingdom of heaven and the inheritance secured for us by our Lord Jesus Christ. However, it is imperative that God imparts this faith to us through His Holy Spirit. Therefore, we require not only to have the gospel proclaimed to us but also for God to open our ears to hear and our eyes to perceive what He unveils. In essence, He must initiate and accomplish every aspect of our spiritual journey.
Nevertheless, as I have indicated before, due to humanity's proclivity for extremes, we often either take on more than we should or undervalue God's gracious gifts. St. Paul underscores the significance of the hope we mentioned earlier by describing it as "the riches of the glory of His inheritance among the saints." While we frequently acknowledge that matters pertaining to God and our Lord Jesus Christ are lofty, we often employ this as an excuse to keep our distance. If we could evade the responsibility of understanding religious matters, we would readily remain ignorant. We display an insatiable appetite for vanity and falsehood, yet when God calls us to seek knowledge, we resist as strenuously as possible, conveniently claiming simplicity, limited understanding, and the profound and inscrutable nature of God's Word as our reasons. We may know how to utter such excuses, but in reality, it is mere pretense and hypocrisy.
In demonstration of this, individuals invariably pass judgment according to their own preconceived notions. When presented with God's Word, they respond with queries such as, "Is that so? How can it be?" They reason and question, even when it is God who is speaking. They refuse to accept God's message without offering objections. Thus, it becomes evident that their professed dullness or lack of discernment is disingenuous, for they think quite the opposite. Even those who may be considered the most ignorant
and foolish among them often regard themselves as wiser than God Himself.
On the contrary, one of the reasons the gospel faces disdain is that many proud and fanciful individuals perceive it as a simplistic doctrine, lacking the complexity they crave. Thus, it is imperative for us to meditate upon what St. Paul presents here: the glorious inheritance to which God has summoned us is indescribably rich. Considering our humble origins and fallen state, and the fact that sin should have left us utterly devoid of hope, especially when we were once God's adversaries, what can we anticipate but utter destruction from His hand? Yet, it pleases Him to elevate us to a partnership with the angels of paradise, and even more astonishingly, to make us members of our Lord Jesus Christ, destined to share in His life and glory. These are treasures of unparalleled magnificence! When we contemplate these riches with all our hearts and minds, should we not be profoundly humbled? God has shown us such incomprehensible goodness. Therefore, St. Paul, seeking to rouse people from their spiritual slumber and rebuke their ingratitude, because they fail to acknowledge even a fraction of God's grace as they ought, tells us that by contemplating these truths, we should be prompted to pray for God's enlightenment. Without His divine illumination, we would never approach faith or any semblance of true knowledge.
Now, we can discern St. Paul's intended message, which he further elaborates by adding, 'what is the exceeding greatness of His power toward us who believe.' He also mentions, 'according to the working of His mighty power.' In these expressions, he essentially conveys the same profound truth. This serves as a correction for human wickedness, as people often strive to diminish the magnitude of God's goodness. When they cannot wholly obscure it, they endeavor to reduce it to a point where it appears trivial. As though God's grace were a mere spark, when it should shine brilliantly. However, it is crucial to understand that when St. Paul speaks of
saints and believers, he is referring to the faithful whom God has already called. By doing so, he illustrates that even when we possess faith, all our holiness originates from God's boundless mercy, and human beings contribute nothing of their own. While the designation 'saints' is highly honorable, it is imperative to trace the source of holiness. In ourselves, we are nothing but impurity. Though God's children must be holy, they must always ponder the origin of this holiness—whether it arises from their own efforts or is bestowed as a divine gift from God. St. Paul emphatically demonstrates that all praise for it should be directed solely toward God. This is manifest in the frequent affirmations of God's own holiness. Moreover, we acknowledge that Jesus Christ sanctified Himself for our sakes, purifying us from all our impurities.
Subsequently, St. Paul addresses the root of our faith: individuals cannot attain it unless they are drawn by a secret inner compulsion. As it has been stated, we must learn from God, not merely because His Word encompasses all wisdom and faithfully imparts what is beneficial, but also because our Lord Himself explicitly affirmed, 'Everyone who has heard and learned from the Father.' He, being the very embodiment of God's wisdom, conveyed this message while simultaneously underscoring that His spoken words could only take effect when God's Spirit worked within a person's heart. Now, if Jesus Christ, who personified God's wisdom, could not effect change in people through His teachings unless God's Spirit operated within their innermost being, how can the preaching of mere mortal men have any impact? We must recognize that while men may sow the seeds of truth and offer nourishment, it is God who grants the increase, as St. Paul articulates in the third chapter of the First Epistle to the Corinthians.
Moreover, as previously emphasized, we must derive our entire holiness from Jesus Christ, in whom we find its fullness. Additionally, we should grasp that this declaration serves as a warning against impurity and wrongdoing. Instead, it calls us to be set apart, dedicating ourselves wholly
to the service of God. Many may boast of being believers, and the term 'faith' may easily roll off the tongues of many. Nevertheless, faith holds greater significance than we might initially realize, for it purifies our hearts, as stated in the fifteenth chapter of Acts. It sets us apart, consecrating us to wholly dedicate ourselves to the service of God. This signifies that those who believe in our Lord Jesus Christ are, in a sense, drawn out from the world, as St. Peter also mentions in his First Epistle.
As mentioned earlier, we have already established that we are cleansed by the blood of Jesus Christ in order to be set apart from this world. This aligns with His prayer in the Gospel of St. John, where He implored God the Father not to remove us from this world and its fleeting life but to shield us from the world's corrupting influences and exempt us from their grasp. Therefore, it is essential to remember that holiness is the genuine evidence of our faith. Anyone bearing the name of a Christian should be consecrated to God and should avoid entanglement in, or defilement by, the impurities and filthiness of the world. While it is true that our holiness will never attain perfection while we dwell in this world, as we constantly battle our own weaknesses, sin may not reign over us. It resides within us, and we continually strive to overcome it. Nevertheless, once God has sanctified us, we must commit ourselves to His service, endeavoring to purify ourselves increasingly from all vices, and surrendering ourselves entirely to Him so that we no longer resemble the worldly individuals who follow their own desires. This is fundamentally what St. Paul intended to convey.
Furthermore, there is no doubt that in this passage, St. Paul draws a striking comparison between those who are steeped in total ignorance or so hardened that they have no inclination to submit to the obedience of the gospel but instead vehemently oppose it, and the faithful, who are akin to poor sheep following the voice of the good shepherd. Here, St. Paul condemns all scoffers who deride God and resemble dogs or brute animals devoid of any religious sensibility. When we encounter them, they serve as