The Second Sermon on the First Chapter - Ephesians 1:3-4

"Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love." - Ephesians 1:3-4

We have previously discussed how St. Paul exhorts us to extol and magnify God for His blessings, which are not of an earthly nature but are imbued with spiritual significance. We should discover our contentment in God's revelation of His paternal benevolence and affection toward us, a revelation that unfolds the gates of the heavenly kingdom through hope. Despite the manifold tribulations we encounter in this temporal realm, there is substantial cause for us to be content with God's choice of us and His summons to unite with Him. This truth resonates within the gospel, which proclaims Him as our Father [Matthew 6:9; Luke 11:2], having united us with our Lord Jesus Christ as the members are united to their Head.

Now, St. Paul guides us to the origin, the fount, or more accurately, the primary impetus that compelled God to extend His favor toward us. It is not enough that God has unveiled the treasures of His benevolence and mercy to beckon us towards the hope of celestial life through the gospel, though this is profoundly significant. Absent the forthcoming revelation by St. Paul, one might entertain the notion that God's grace is a universal bestowal upon all, that it is extended to every soul without distinction, and that each possesses the free will to accept or reject it, implying an element of merit on our part. Were there no differentiation among individuals beyond some embracing God's grace while others spurn it, one could suppose that God has displayed generosity to all of humanity. However, those who partake in the grace of our Lord Jesus Christ do so through faith. It is in this context that the true essence of grace comes to light. To obliterate all semblance of human merit and accentuate that everything emanates from God's pure benevolence and grace, St. Paul asserts that we have been blessed in accordance with His antecedent election. In other words, to exalt God's grace as it deserves, we must acknowledge the diversity that exists among individuals. The gospel is proclaimed to some, while others remain unacquainted with it, akin to God sending rain upon one region while leaving another utterly parched.

When we inquire as to why God takes pity on certain souls while seemingly forsaking or disregarding others, the answer is unequivocally that it is His sovereign pleasure to do so. When the gospel is proclaimed in one locale, some are profoundly moved and embrace it with unwavering faith, whereas others remain impervious or harden their hearts against God, manifesting the obstinacy that already resides within them. What distinguishes these two groups? It is the hand of God leading the former through His Holy Spirit while permitting the latter to persist in their innate corruption.

Hence, the most remarkable facet of God's benevolence toward us manifests through the proclamation of the gospel, where He extends His compassion, love, and a summons to draw us nearer to Him. Nevertheless, when the doctrine conveyed to us is embraced with an open heart and genuine affection, it becomes an even more distinctive sign that God intends to be our Father and has adopted us as His beloved offspring. In this light, St.

Paul aptly articulates in this passage that we are blessed by God in accordance with His prior election. We have not actively sought Him out, nor have we initiated the quest. Instead, we find ourselves irresistibly drawn to Him through His gracious revelation, as if God declares, "Here I am, here I am. Even though you have turned away from Me, I am willing to approach you because your salvation concerns Me deeply." Thus, we discern the profound purpose underlying St. Paul's message in this passage.

To sum it up, we must come to realize that we will never fully fathom the wellspring of our salvation until we elevate our contemplation to God's timeless design, in which He chose whomever He willed and allowed others to follow their own paths, leading to confusion and ruin. It is understandable that some individuals find this doctrine perplexing and foreign, for it runs counter to human logic. If you were to consult with philosophers, they would often contend that God favors those who merit His love, selecting as His people those naturally inclined to virtue. From our limited human perspective, it might seem that God discriminates among individuals based on their worthiness and merit. However, we must bear in mind that our own comprehension is inherently flawed, and it is not within our purview to pass judgment on God through the lens of our limited understanding. The audacity of superimposing our human standards upon God, insisting that His actions must conform to our notions of justice, reflects an unwarranted presumption. Thus, the crux of the matter revolves around reverencing the unfathomable mysteries of God, for failure to do so will impede our grasp of the tenets of faith. The foundation of our wisdom must eternally reside in humility, recognizing that we should not appraise God's judgments by our own criteria or appoint ourselves as assessors and arbiters of His deeds. We must exercise restraint in light of the constraints of our intellect and, acknowledging our own feebleness and inadequacy, extol the greatness of God. As holy Scripture instructs us [Psalm 36:6], "Lord, your plans are as unfathomable as the great deep, and no one can fully comprehend them."

It becomes evident that the reason some individuals struggle with this doctrine lies in their unwavering attachment to their own convictions, rendering them unable to humbly yield to God's wisdom and receive His teachings with sobriety and modesty. We should heed St. Paul's admonition: the natural disposition of humans fails to grasp God's hidden truths and dismisses them as utter folly [1 Cor. 2:14]. Why does this happen? Because we do not serve as His advisors; we rely upon His Holy Spirit to unveil His secrets to us, as otherwise, we would remain incapable of comprehending them. Moreover, we must accept these revelations in the measure and manner He chooses to bestow them upon us.

St. Paul addresses matters that we can only grasp through experience: our identity as God's children, His guidance through the Holy Spirit, the solace He provides in our tribulations, and the fortitude He instills within us. None of these revelations can be comprehended without the enlightenment of the Holy Spirit. Given this, let us cultivate a disposition to set aside our preconceptions and remain receptive to whatever God imparts to us. We should relinquish our own judgments, firmly acknowledging that our contribution amounts to sheer ignorance. This is the perspective we must maintain.

Indeed, we can discern how St. Paul encourages us to reach this perspective. "Who are you, O mortal?" he inquires, "to dispute with your God?" [Rom. 9:20]. After enumerating the myriad arguments we often muster, he employs the term "mortal" to highlight our inherent fragility, likening us to lowly earthworms destined for decay [Psalm 103:14]. Therefore, it is audacious for us to engage in disputes with God. Is it not a reversal of the natural order? Do we possess the capacity to pluck the sun from the sky or cradle the moon between our teeth, as the saying goes? Even more unthinkable is our attempt to challenge God's judgments, which lie beyond our comprehension.

There are those who may reluctantly acknowledge the validity of this doctrine of predestination, as expounded by St. Paul here, out of deference to the Holy Spirit. However, they secretly wish it were never mentioned. Yet, in their efforts to suppress the Holy Spirit's proclamation of this truth through prophets, apostles, and even God's only Son, they reveal their folly. When our Lord seeks to assure us of our salvation, He directs our attention to this eternal election, underscoring it in the tenth and sixth chapters of John. Therefore, those who endeavor to stifle God's message and expunge what is presented in Holy Scripture are too late. The entirety of Scripture is valuable [2 Tim. 3:16], as St. Paul declared concerning the Law and the Prophets. Consequently, we can conclude that nothing in the gospel is redundant or inconsequential, for it serves to edify us in matters of faith and the reverence of God.

This doctrine is undeniably enshrined within the gospel, and the Holy Spirit proclaims it resoundingly. Those who seek to bury or silence it do so foolishly, attempting to sever what should remain inseparably united, displaying a devilish obstinacy against God. When God presents us with the boundless treasure of His mercies, it is far more fitting for these mercies to be proclaimed rather than discarded.

Two additional reasons underscore the vital importance of preaching this doctrine and the immense benefits it imparts. It would be preferable for us never to have been born than to remain ignorant of what St. Paul unfolds here. Two overarching objectives must guide our every endeavor and study, encompassing the entirety of God's teachings through Holy Scripture. Firstly, we must exalt God in a manner befitting His glory, and secondly, we must possess unwavering assurance of our salvation, granting us the liberty to address Him as our Father without reservation [Rom. 8:15]. Lacking these two foundations, true faith and genuine religion cannot take root within us, rendering our words about God mere falsehood.

Regarding the first point, as previously elucidated, the true nature of God's grace is only discerned when we contemplate His election. Were God to draw all individuals with perfect equality, and were salvation contingent upon each person's autonomous will, then it would be logical to conclude that we merit acceptance before God based on our own deserving. However, the magnificence of God's benevolence shines forth in a different manner: He precedes us with pure bounty, loving us unconditionally, absent any cause to love us in ourselves or in our deeds. To facilitate this, election is indisputably necessary: God selects some according to His sovereign pleasure while passing over others. Hence, God's glory remains incomplete until we acknowledge that He bestows His benevolence and love as He pleases.

As previously mentioned, the preaching of His Word constitutes an extraordinary blessing for us. This is why it is frequently underscored in the Law and the Prophets that God treated the descendants of Abraham distinctly by choosing and adopting them, as is attested by the law. The children of Israel were urged to extol God because He imparted His law to them [Deuteronomy 4:7], whereas the Gentiles were left as a people whose relationship with Him differed. Nevertheless, an even more extraordinary and unique privilege emerges when He permits us to benefit from His Word. Our ears may encounter these teachings daily, yet we would remain bereft unless God communicates with us through His Holy Spirit dwelling within us.

In this realm, God manifests a twofold grace. The first instance occurs when He appoints individuals to proclaim the gospel to us, for none are competent to do so in their own right. It is essential for God to dispatch those who beckon us toward Him, extending to us the promise of salvation. However, it is crucial to grasp that belief is unattainable unless God unveils Himself to us through His Holy Spirit and speaks directly to our hearts, in addition to addressing our ears through human voices. This is why the prophet Isaiah inquires, "Who has believed our message? And to whom has the arm of the Lord been revealed?" [Isaiah 53:1], underscoring that faith cannot exist unless God operates within the thoughts and sentiments of individuals by the power of His Holy Spirit. Likewise, our Lord Jesus Christ asserts that no one comes to Him unless drawn by the Father, and those who have been taught by the Father willingly submit to Him [John 6:44]. In summary, it becomes manifestly evident that God extends His mercy to us by illumining our understanding through His Holy Spirit, thereby drawing us toward faith in His gospel.

If such grace were indiscriminately conferred upon all without distinction, it would still be cause for us to extol God. However, when we witness some hardening their hearts, others wavering, some remaining steeped in unbelief, and others displaying utter indifference, the magnificence of God's grace shines even more brightly. As recounted by St. Luke, at the preaching of St. Paul, those who believed were appointed to receive salvation [Acts 13:48]. Although a multitude heard St. Paul's sermon, he possessed the grace that could have softened even the hardest of hearts. Nonetheless, many persisted in unbelief and obstinacy, while others embraced faith. St. Luke explicitly emphasizes that this disparity was not due to differing intelligence or virtue among individuals but rather because God had singled them out for salvation. Therefore, all human merits must be set aside, lest God's due praise be withheld. We must also apprehend that faith does not originate from within ourselves, for if it did, there would exist some merit in our deeds. Even as, through faith, we acknowledge our own wretchedness, damnation, and sins, faith itself would still be a meritorious work if it were initiated by our own volition. Consequently, we must unequivocally affirm that individuals cannot believe unless such a gift is bestowed from above.

Certainly, St. Paul proclaims something profoundly significant when he utters, "Blessed be God." And for what cause? Because He has enriched us in Jesus Christ to such an extent that our lives are filled with happiness and blessedness. Furthermore, he appends, "according to His election of us." Does faith not stand among the spiritual riches St. Paul enumerates? Indeed, it ranks supreme among them all. Through faith, we receive the Holy Spirit; through faith, we find fortitude amidst life's adversities; through faith, we become obedient to God's will; through faith, we are sanctified for His divine service. In summation, faith claims the preeminent position among the spiritual benefits lavished upon us by God.

Let us keep in mind the sequence delineated by St. Paul. He asserts that God has bequeathed us faith, along with these other blessings, in accordance with His choice of us. Hence, we discern that faith is contingent upon God's sovereign election; to suggest otherwise would be to impugn the veracity of St. Paul's teaching. On the first note, it is evident that those who recoil from open discussions on predestination manifest a vehement antagonism to God's grace and endeavor to shroud it in obscurity. Concealing it equates to undermining the very core of all true religion.

The second note pertains to the assurance of our salvation. Some contend that we should harbor doubt, approaching God with a mere hope that He may deign to accept us. To possess unwavering assurance is deemed presumptuous. However, when we approach God in prayer, we must address Him as Father, at least if we are disciples of our Lord Jesus Christ, for He has explicitly instructed us to do so.

Now, when we address Him as Father, is it a mere formality, or do we truly believe that He is our Father? Without genuine conviction, our prayers become hollow, mere acts of hypocrisy. Papists, in this regard, fail to grasp the essence of praying to God because they lack the certainty of their salvation. In stark contrast, as we shall discern, particularly in the third chapter, Scripture instructs us that to approach God in prayer with sincerity, we must possess faith in Jesus Christ. It is this faith that imbues us with confidence, granting us boldness in our communion with Him. Thus, we must not waver or harbor doubts but be firmly persuaded and assured within our hearts that God regards us as His children. How can we achieve this conviction? By embracing His mercy through faith as extended in His gospel, and by anchoring ourselves in His eternal election. Were our faith reliant solely on our own strength, it might easily falter and be shaken. While we are indeed preserved by faith, as St. Peter attests [1 Peter 1:5], it is God who upholds us. Therefore, if our faith were not rooted in God's eternal election, it could be vulnerable to the snares of Satan. Our Lord Jesus provides the remedy to fortify us against all temptations when He declares, "You did not choose me, but I chose you and appointed you that you should go and bear fruit and that your fruit should abide, so that whatever you ask the Father in my name, he may give it to you." [John 15:16] Thus, we discern that God's eternal predestination not only glorifies Him but also secures our salvation, providing ample reason to reflect upon the profound wisdom St. Paul imparts in this passage.

It is true, as previously stated, that many raise objections upon hearing that God has chosen some according to His divine will while leaving others aside. They question why the majority has been seemingly rejected by God. However, it is akin to arguing that God's sovereign will should be subject to our own preferences. First and foremost, we must grasp that God is beholden to no one. Should we entertain the notion that He owes even the slightest concession to anyone, we would undermine His very sovereignty. Since God does not owe us anything, we should ponder the implications of our objections. If we were to insist that God treat all individuals alike, His freedom would be more constrained than that of finite beings. Consider this analogy: a wealthy person possesses the liberty to dispose of their wealth as they see fit. If they choose to bestow a gift upon one person, should they be dragged to court, with every individual demanding an equal share? Similarly, a loving parent may decide to elevate one of their children. Yet, if every needy child were to approach and demand the same treatment as a matter of entitlement, it would be absurd. Hence, a person has the prerogative to adopt even the most distant stranger in the world as their own child and heir. By the same token, God extends His benevolence to all, causing His sun to shine on both the righteous and the unrighteous [Matthew 5:45]. However, He selects a specific number of individuals to confer the special privilege of adoption as His children. What then do we gain by challenging His divine wisdom? Some may contend that He appears to be showing favoritism, but this is not the case [Colossians 3:25]. He does not favor the rich over the poor or the noble over the humble [1 Corinthians 1:26]. Thus, it is fallacious to accuse God of partiality; rather, in choosing those who are undeserving, He reveals His unfettered goodness. He does not deem one person more worthy than another; He simply selects whomsoever He pleases.

What more could we possibly desire? It is only fitting that we find our contentment in God's sovereign will and exercise restraint, leaving Him to choose whomsoever He pleases. His divine will stands as the ultimate standard of justice and righteousness, silencing the mouths of the entire world [Romans 3:19]. Even though the wicked and the profane may grumble, complain, or even blaspheme, the Almighty is more than capable of upholding His righteousness and infinite wisdom. In due time, those who have raised their voices against Him will be utterly confounded. As for us, the profound teaching of St. Paul becomes clear. It is by no means a mysterious doctrine when he declares that God has blessed us. Indeed, by enlightening us with the faith of the gospel through His Holy Spirit and granting us a share in the grace of our Lord Jesus Christ, He has unequivocally demonstrated that He chose us before the foundation of the world. Therefore, it is imperative that we comprehend that to truly magnify God's grace, we must, as previously elucidated, trace it to its source and original cause, which is His divine election.

Now, we must further investigate this matter to completely dispel any notion of human merit or worthiness that some may attempt to assert. Human nature tends to attribute some semblance of merit to itself and struggles with the idea of being rendered utterly insignificant. Hence, St. Paul emphasizes the phrase, "before the foundation of the world," thereby dismanthng such futile notions. He reminds us that we could not have presented ourselves at that time since we had not even come into existence. In reality, God chose us before the world's creation. What, then, could we have possibly offered Him at that point? Some individuals, particularly those who hold to the papal teachings, employ subtle arguments in this matter. They concede that God elected certain individuals unto salvation who had not yet merited it but argue that He foresaw their future worthiness. While they acknowledge that there was no merit before election in terms of order or time, they contend that God (as the omniscient one to whom all things are known) foresaw those who would become worthy. In making this assertion, they do not deny the concept of God's election. Consequently, to reveal that those who now vehemently reject it are acting in a manner akin to incarnate devils, engaging in more egregious and vile wickedness than even the papists, we must take into account that the papal adherents indeed affirm the idea of God's election and predestination, even before the creation of the world. They hold to this doctrine, whereas these dissenters deny it and seek to obliterate God's majesty by overturning His divine counsel.

The papal theologians, particularly the scholastic monks and friars, delve even deeper into this matter, acknowledging that this election is purely at the discretion of God, as He chooses individuals solely because it pleases Him. However, they subsequently convolute the issue, asserting that when God chose whom He pleased, it was in anticipation of their future worthiness. They base all their merits upon this notion, to the extent that they conclude individuals can earn their place in the heavenly kingdom through their own efforts. While they concede that election is a free gift, they perpetually revert to the erroneous assumption that God foreknew those who would perform good deeds.

Yet, how could God foresee something that was utterly impossible? We know that all descendants of Adam are inherently corrupted and lack the capacity to conceive a single virtuous thought, let alone engage in righteous actions. Even if God were to tarry for a hundred thousand years for us, assuming we were to live that long, we would never draw nearer to Him or do anything other than perpetuate our wickedness, sealing our own condemnation. In brief, the more time people spend in this world, the deeper they sink into their own damnation. Thus, God could not have foreseen anything virtuous within us unless He Himself instilled it within us.

So, how do we draw near to God? How do we obey His divine will? How do we attain a tranquil heart that yields in accordance with faith? All these things have their origin in God Himself, meaning He must accomplish them entirely on His own. Therefore, when St. Paul affirms that God elected us before the foundation of the world, he presupposes a profound truth – namely, that God could not perceive any inherent goodness within us apart from the prevailing sinfulness. There was not even a hint of virtue for Him to discover. Hence, the fact that He chose us stands as irrefutable evidence of His unfettered grace. This same principle is illuminated in Romans 9, where St. Paul discusses the twins Jacob and Esau while still in their mother's womb, prior to any acts of good or evil. It is explicitly stated that the elder shall serve the younger, demonstrating that everything is determined by the One who calls, rather than by human deeds [Romans 9:11–12].

We can see, then, how St. Paul expounds upon this more extensively elsewhere but briefly alludes to it here. He underscores that since God elected us before the world's foundation, it is crystal clear that no individual is inherently more deserving or virtuous than another, and God's choice was not contingent upon any inherent worthiness. Consequently, all adoration and praise must be directed solely toward God, with nothing attributed to humanity. This is the central point to grasp when St. Paul mentions our predestination before the creation of the world.

He further reinforces this truth by asserting that the same choice was made in Jesus Christ. If our election had been based on our own merit, one might argue that God found some hidden goodness within us, known only to Him. However, this is not the case, as He chose us apart from ourselves, loving us independently of any inherent qualities. How, then, should we respond to this divine reality? When I do good to someone, it is because I love them. If asked the reason for my affection, it might be attributed to shared qualities or some other valid rationale. However, we must not attempt to apply this human logic to God. St. Paul unequivocally informs us that we have been chosen in Jesus Christ. Did God have us in His thoughts when He decided to love us? No, for if that were the case, He would have utterly rejected us. True, He had compassion on us when considering our wretchedness, but that was because He had already loved us in Jesus Christ. Thus, God must have had Jesus Christ before Him as the model and mirror to behold us, signifying that He first beheld our Lord Jesus Christ before choosing and calling us.

In summary, after St. Paul vividly illustrated our incapacity to offer anything to God and how He acted out of His unmerited grace by choosing us before the creation of the world, he provides an even more compelling confirmation of this truth. This divine election occurred within our Lord Jesus Christ, who can be likened to the authentic registry. When God elected us from all eternity, it was as if He inscribed our names in the book of life. Jesus Christ serves as this registry, where we are recorded and acknowledged by God as His beloved children. Since God had us in view through Jesus Christ, it naturally follows that He did not find anything within us upon which to base His choice. This is the eternal reality that we must etch deeply into our hearts and minds.

Furthermore, it is stated that this divine election is "so that we should be pure and blameless before God in love." The term "love" might be interpreted as pertaining to God, signifying that the sole reason for God choosing us as His children is His boundless love. Alternatively, and perhaps more likely, St. Paul is unveiling the genuine condition of righteousness and perfection within the faithful, which is to lead lives of righteousness in the presence of God. We cannot delve exhaustively into its full meaning here, but in essence, St. Paul is conveying that while God's election is free and nullifies any human worthiness, deeds, or virtues, it does not grant us a license to engage in wrongdoing or live a disorderly life. Instead, it serves to rescue us from the evil in which we were once ensnared. By our very nature, we can do nothing but provoke the wrath of God, wickedness holds sway within us, and we are ensnared under the dominion of Satan. Thus, it is incumbent upon God to work in us and effect a transformation, for all goodness springs forth from His divine election, as St. Paul has so clearly articulated.

So, you discern that what St. Paul aimed to convey to the faithful is that just as God elected them through His boundless grace, He does not grant them permission to indulge in wickedness. Rather, His purpose is to preserve and safeguard them in a state of purity, set apart for Himself. God's election of us and His call to holiness are intimately intertwined, as St. Paul elucidates in another passage, affirming that we are called not to impurity and filthiness but to a life of consecration to God in all piety and holiness [1 Thessalonians 4:7].

Now, as we stand on the brink of partaking in the supper of our Lord Jesus Christ—a sacred moment that serves both as a seal of our divine election and the anchor of our hope for salvation, and as the source of all spiritual blessings emanating from God's unfailing love—let us acknowledge that God bestows His abundant riches upon us not for our misuse but with the intention of receiving glory from us. Our praise of Him should not be confined merely to words, but it should resonate in the entirety of our lives. In light of the fact that we receive all things from Him, let us also learn to belong wholly to Him and willingly submit ourselves to His divine authority so that He may possess us in perfect peace. Our primary aim should always be to earn His favor, to bear the distinctive marks of His children, and to authentically walk under the guidance of His Holy Spirit, all while addressing Him as our loving Father. This, essentially, is the profound lesson we should glean from this passage until we proceed further.

Now, let us humbly bow before the majesty of our benevolent God, acknowledging our faults and limitations. May we beseech Him to grant us a deep awareness of our shortcomings, a revelation that continually propels us toward a growing reverence for Him, and a steadfast commitment to increasing in the fear of the Lord. In the interim, may we patiently bear our weaknesses while steadfastly rejoicing in His boundless grace, trusting that He will fully forgive and wipe away all our sins for the sake of our Lord Jesus Christ. With these thoughts in our hearts, let us collectively affirm, "Almighty God, Heavenly Father."