The Thirty Eighth Sermon, the Sixth on the Fifth Chapter - Ephesians 5: 18:21

"And be not drunk with wine, wherein is excess; but be filled with the Spirit; Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord; Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ; Submitting yourselves one to another in the fear of God." - Ephesians 5:18-21

This morning, we observed how God is displeased when people misuse the blessings He intended to be used for the purposes He has revealed in His Word. Therefore, excess and drunkenness should be avoided by the faithful because they recognize God's paternal care in sustaining them in this world, even though they have only tasted a portion of His goodness. They are continually strengthened in the hope given to them through our Lord Jesus Christ. However, when people, instead of being drawn closer to God, become so bestial that they lose all reason and humanity, it disrupts the natural order and defies God's intentions for His blessings.

When drunkenness leads to a cascade of licentiousness, where people abandon all shame and their shamefulness becomes evident, the mischief is amplified. To maintain sobriety and orderly conduct, St. Paul advises us to refrain from being overcome and dominated by wine. Conversely, we should be filled with the Spirit. Those who indulge excessively in eating and drinking, without moderation, show that they lack an understanding of the kingdom of God and have not tasted the blessings of their heavenly life.

This remedy is apt for correcting the excesses and extravagance seen among those who are distant from God's grace and spiritual benefits. It is similar to a person who, when empty, gorges without restraint, overwhelming their stomach rather than taking nourishment and sustenance in a measured way. Inordinate desires are a sign of emptiness, indicating a lack of faith, the fear of God, and the joy found in the Holy Spirit. Such individuals may be ignorant of God's goodness and His favour towards them, as well as the grace revealed through our Lord Jesus Christ. If our faith, the fear of God, and the joy of the Holy Spirit filled us as they should, we would not engage in gluttony and excess, but would instead exercise moderation. Therefore, St. Paul's admonition to be filled with the Holy Spirit implies that those who disregard God and pursue a life of ease, delight, and pleasure are excessively indulgent beyond reason and measure.

This behaviour is a contemptuous attitude towards God's blessings and a disregard for the natural order, as I mentioned earlier. Therefore, if you are eager to understand who God is and what it means to grow in His Word, come and partake of it as someone who has not eaten for days. Do not fear consuming too much of this spiritual nourishment, for it will never harm your soul. Therefore, let us eagerly partake of the gift of God's Spirit and His spiritual blessings, which nourish us in the hope of heavenly life. In doing so, we cannot go wrong. However, when it comes to satisfying our bodily appetites with food, indulging our desires often leads to sin and offence.

The lesson we must take from this is that those who cannot restrain themselves and are never satisfied with material pleasures demonstrate a lack of faith, the fear of God, and true religion. They are enslaved by their desires and cravings, making these their primary focus. Therefore, let us hunger for the spiritual food of our souls, for God offers it to us generously every day, desiring that we have all we need for our salvation. Let us sharpen our appetites for this nourishment so that we will not be enticed by material pleasures to the point of becoming insatiable gluttons. We should be content with what is suitable and sufficient for our needs.

Furthermore, we should not find it strange when Paul suggests that we should drink our fill of God's Spirit. We know that the prophet Isaiah likened God's Spirit to water, milk, and wine, inviting us to come to God and partake of what is beneficial for us. Isaiah encourages us to take delight in milk, wine, and water without cost. This metaphor signifies that we will have an abundance of spiritual blessings and be fully satisfied if we are willing to receive them freely. We must not be so overwhelmed by our own sinful desires that we cannot bring ourselves to seek the primary source, which is the deeper meaning of Paul's metaphor.

Since this doctrine is emphasized so strongly, we should consider it a valuable lesson. If one contemplates the spiritual emptiness present in many who profess Christianity, they might struggle to openly confess their faith. However, if they truly believed in their hearts, their mouths would readily express it. According to Scripture, "We believe with the heart unto righteousness, and confess with the mouth unto salvation." Nevertheless, when we are eager to be spiritually nourished, we do not require counselling to seek the sustenance we need; we simply need to receive the nourishment that has been prepared for us. It is ironic that people often forget to draw near to God, even though He invites us to partake of what He offers, while we never forget to eat and drink for the sustenance of our bodies.

However, that is not enough for us. Even the more restrained among us still desire our regular meals, while others seek to consume food and drink four or five times a day. Yet, the wretched souls of these individuals remain hungry. Therefore, we should remember the admonition that Paul gives us here: to be temperate and use in moderation the blessings bestowed upon us. We must not neglect the soul but nourish it with spiritual gifts that lead us towards heavenly life and sustain our hope in it until the full possession and enjoyment of this life when our Lord Jesus Christ returns.

Moreover, Paul instructs us to speak to one another in songs and hymns, and to do so with heartfelt sincerity, as mere verbal expression without corresponding inner commitment would profane God's Word. When he mentions talking together in hymns and praises, it is to counteract frivolous conversation to which we are often inclined. We all have "itching ears," eagerly listening to trivial and senseless chatter, readily transmitting it from one to another. Thus, our days pass by in trivial pursuits, or our conversations become licentious and corrupt, offending God. This inclination is prevalent, and St. Paul provides a remedy by advising us to speak to one another in songs and hymns.

This means that our mouths should be filled with praises to God, as we maintain the similitude previously mentioned. Just as drunkards not only degrade themselves but also influence others, riotous behaviour tends to spread as individuals encourage each other in excessive eating and drinking. St. Paul, on the other hand, emphasizes that when we partake of the nourishment of God's Spirit, it should not be for our sole benefit but to provide refreshment and sustenance to those in need. Therefore, the true feast we should offer to one another is when someone who has gained knowledge of God's Word seeks to share a portion of it with their neighbours according to their own capacity.

Now, Paul introduces the idea of songs, psalms, and hymns, all of which are closely related. I need not delve into intricate distinctions among these expressions, for they all serve one purpose—to ensure that our joy is continually directed towards glorifying God. Indeed, if not for our own wickedness, we would derive ample pleasure from contemplating God's grace. It's astonishing how each person desires God to show His generosity and love, yearning to enjoy His blessings. Yet, paradoxically, we often neglect to remember and acknowledge them. We exert ourselves to the utmost, almost burying the memory of His benevolence underfoot. In our estimation, the time spent recognizing our numerous obligations to God seems wasted. However, this is the very task to which we should devote ourselves. It is the primary occupation of our lives.

If people were wise, they would find no mirth comparable to this, unmatched in its significance—acknowledging the multitude of ways in which God has displayed His goodness and love towards us. As I mentioned earlier, it strengthens our hope of attaining heavenly life. Undoubtedly, none of the blessings bestowed upon us by God carry true meaning unless we place our trust in Him, call upon His name, seek refuge in Him, and offer Him the praise that He justly deserves. Therefore, let us carefully heed what is stated here: when we engage in conversation with one another, we should always exalt God's name. While it is true that in this earthly life, we cannot achieve perfect holiness, and there is much interaction concerning various needs, relationships, and diverse matters, we must never neglect the paramount principle. That is, we should never delay in acknowledging the benefits for which we are indebted to God and thereby be stirred to extol Him. In this manner, each of us will not only fulfill our duty privately but also set an example for others, encouraging them to do likewise.

So, the crux of the matter is that we should remember the benefits bestowed upon us by God, and the remembrance of these blessings should kindle our love and devotion to serve Him wholeheartedly. We must seek Him and realise that cleaving to Him is our ultimate happiness. This is the core message that Paul imparts to us in this context.

On another note, St. Paul emphasises that when we sing to God, it should be done with a genuine spirit, so that we do not mimic hypocrites who merely use their tongues to magnify God while harbouring cold hearts within. Therefore, he associates singing to God and conversing with our neighbours, both directed towards the same goal: the commendation of God's blessings and the stirring of our hearts to love and serve Him, dedicating ourselves entirely to Him, seeking Him diligently, and acknowledging that cleaving to Him is our ultimate fulfilment. This serves as the foundation of the message conveyed by Paul in this passage.

First and foremost, it must be understood that singing unto God cannot be done without engaging the heart. We are aware that God accepts nothing that contradicts His own nature. Therefore, if we desire to sing in a manner acceptable to Him and that He may receive our songs, we must do so with heartfelt devotion. Counterfeiting in our actions, where we put on a grand show before others but lack sincerity in our hearts, is a profanation of God's name. For such actions, done merely for the sake of appearances, defile His name. This is why the prophet Isaiah declared that those who approached God with only their lips while their hearts were far from Him were in error. Hence, we must take note that to sing praises to God, the heart must lead and resonate deeply, creating a fervent inner melody. In this way, we align ourselves with the angels in heaven. Mere lip service, without the heart's sincere engagement, amounts to mere mockery. Although others may applaud such actions, God does not accept this shallow representation of Him, seeing it as a mere facade of folly and triviality.

Therefore, when we sing God's praises with genuine zeal, laying open our hearts before Him as our witness and judge, we must also fulfil our duty towards our neighbours. Our example should encourage and inspire every individual. Unfortunately, we witness little regard for God in our time. The way many people perform His praises is often nothing more than raucous noise and clamour. This represents one of the gravest abuses in religious practice, where people mistakenly believe that God should be pleased when they loudly recite prayers or engage in vocal demonstrations. In truth, this practice profanes and distorts the Holy Scriptures. Regrettably, there is no shortage of individuals who engage in such practices without truly understanding their significance. For them, it suffices that their voices have been raised. Even among us, those who claim to exalt God's praises often seek to glorify themselves instead, neglecting the essence of genuine worship while merely going through the motions of religious observance.

Let's reflect on how limited and lukewarm our practice of conversing with one another in songs, hymns, and praises of God has become among us. It seems that hardly a word is drawn from us that could edify. Lewd talk seems impossible to banish, and our songs often contain impurity and frivolity. Such matters cannot be easily erased from people's minds. However, regardless of the situation, people will have to answer to God for it, according to the judgment pronounced by St. Paul under the authority of God and the power of His Holy Spirit.

By the way, it's worth noting that the combination of three words here, all conveying a similar meaning, is not arbitrary. It serves to emphasize that we have more than enough material to engage one another if we acknowledge the numerous blessings bestowed upon us by God. If variety is what pleases people, let us contemplate the many ways God has lavished His goodness upon us. For each of these blessings, there is a song. Even if we had a hundred melodies to delight us in all our endeavours, it would pale in comparison to the immeasurable diversity of blessings we receive from God's hand. Thus, St. Paul corrects our ingratitude by including these diverse words to underscore that we would have to be exceedingly dull not to be moved by the multitude of ways in which the Lord blesses us. Since we cannot turn our minds to anything without His blessings coming into view, it is only fitting that we respond accordingly.

This is why he adds "always giving thanks," signifying that if we were truly wise, the continuous expression of praise for God's blessings should never tire us or become burdensome. Considering that God ceaselessly bestows His goodness upon us, it is only right that our response corresponds to His generosity. Not a single day passes without us receiving at least a hundred good things from the hand of God. Therefore, we must understand that when we have thanked Him two or three times for the multitude of blessings we receive throughout our lives, we should not consider ourselves done. As the Lord continues to refresh our memory of His goodness, it is fitting that we are stirred by it. Thus, it is our duty to constantly remind ourselves that we are utterly dependent on God for all good things, and that it is impossible for us to fulfill even a hundredth part of our duty. We echo David's words when he says, "What shall I render to the Lord for all His benefits toward me? I will take up the cup of salvation, and call upon the name of the Lord" (Psalm 116:12-13). In Psalm 40, he explicitly states that the wonders of God's providence in governing us are so numerous that they exceed the number of hairs on our heads, leaving us in awe.

Therefore, since we cannot fully comprehend the infinite goodness of God, even though we strive to dedicate all our faculties to it, let us at least aim towards it. Just as God tirelessly lavishes His blessings upon us, flowing continually like a fountain, providing us with abundant streams to satisfy our needs, let us also continually, without ceasing, acknowledge how much we are bound and indebted to such a good and kind-hearted Father.

Furthermore, St. Paul teaches us that we must thank God for all things, reminding us that people are often too sluggish to consider how God blesses them in countless ways. He implies that, my friends, given how much we owe God for both our bodies and souls, can we ever truly comprehend it? No, it is not possible, for our understanding is limited. Even when we have done our best to grasp the extent of God's blessings, we still lack the capacity to express adequately how much we are indebted to Him. So, why is it that we are so lukewarm, content with speaking just a single word of thanks, thinking it sufficient, and then postponing further gratitude for as long as possible, even as God continues to provide us with every reason to bless His holy name?

Now, when we are resolved to fulfil our duty in offering God the primary sacrifice He desires, which is the praise of His name, as I mentioned earlier, let us reflect on our true nature and condition. We are subject to numerous needs, and God must provide for us in countless ways. When we contemplate our wretchedness, both in body and soul, and consider how God cares for us, ensuring that we never lack essential provisions, even in times of hardship, we should find ample reason to continue praising His holy name incessantly. St. Paul urges us not only to thank God for the blessings we clearly perceive but also, even when He afflicts us or deals with us in ways we would not choose, to continue praising Him. He draws from the example of Job, who not only praised God when he had his children at his table, enjoying merriment and feasting, but also when he was deprived of his offspring, left desolate in his home, and when his possessions were taken away, partly by robbers and partly by a lightning strike from heaven. Even in the midst of misery, to the point where it seemed that he would be consumed by affliction, Job did not cease to proclaim, "The Lord gave, and the Lord has taken away; blessed be the name of the Lord." Therefore, St. Paul reminds us that, even in times of sorrow and when we receive chastisements that are painful and severe, we should not complain against God but rather persist in praising His name, as he encouraged us in another place, stating that in our prayers, we should always offer praise to Him.

Even though our prayers often include our desires, and in our petitions, we express our wants, pains, and anxieties, we must always blend thanksgiving with our prayers. Many people pray to God but fail to provoke His wrath because they intermingle their grievances, harbouring resentment and gnashing their teeth at Him. They may indeed say, "My God, help me," but if they could pluck God from heaven, they would do it wholeheartedly, just so He would have no more power over them. It is evident that some, while thinking they are praying to God, do not prevent God's anger because their requests are filled with pride, spitefulness, and defiance. Therefore, St. Paul instructs the Philippians that all our petitions and requests must be accompanied by thanksgiving, signifying our patient acceptance of God's providence.

In this passage, he emphasises that we should thank God for all things, not only during times of prosperity when everything aligns with our desires and we live in delight and pleasure. While God may discipline us, we should acknowledge that He does so for our salvation and welfare. Do we not have reason to bless God even in the midst of adversity? Certainly, we do. First, whatever befalls us, God is patient with us. If He were to strike us even once with His finger, we would be overwhelmed. Our endurance signifies His forbearance, and for this, we should thank Him.

Moreover, when He afflicts us, He does so for our benefit, to draw us nearer to Him continually and to lead us toward the kingdom of heaven. He seeks to elevate us, knowing that we are too attached to the world. Seeing all this, do we not have cause to praise our God, even in moments filled with grief, care, fear, and doubt? Indeed, we do. However, our ingratitude can hinder us. We must recognise the point St. Paul makes here, that we should praise God endlessly. Even if our mouths are sometimes silenced by grief and it seems we cannot freely express our thanks, it is a sign that God has never been so harsh or severe toward us that He does not alleviate the bitterness of our afflictions, all with the aim of drawing us closer to Him, so that we may thank and glorify Him.

Since we receive all grace through our Lord Jesus Christ, who turns our corrections into benefits, even when they are deserved punishments for our sins, it is stated that we should offer thanks to our God and Father, through our Lord Jesus Christ.

Firstly, he sets before us God the Father, and subsequently demonstrates how God is our Father in all respects, mediated through the means by which we are reconciled to Him. He has removed all our sins in such a way that whatever difficulties we endure in this world are all conducive to our salvation, as is mentioned in the Epistle to the Romans. Here, we must first note that without faith, we cannot truly praise God. Regardless of the praises we utter with our mouths, they amount to nothing but pretence and hypocrisy unless we are fully convinced that God is our Father.

It is essential to understand what is meant by faith. It is not as the papacy suggests, namely, to believe that there is a God in heaven while remaining ignorant of His will. Instead, St. Paul tells us that we must firmly believe that God accepts us as His children; otherwise, we will never be able to praise Him with a genuine and sincere heart. But how can this be achieved? It is only through being firmly grounded in the concept of free adoption, wherein God graciously receives us for the sake of our Lord Jesus Christ. It is not due to our merits or any virtue of ours that God is our Father and we are His children. Quite the contrary, we are referred to as the "children of wrath," and God must rightfully disown us because we are filled with sin and wickedness.

Therefore, until we come to our Lord Jesus Christ, we can be certain of neither God's favour nor His acceptance of our service. Thus, St. Paul, after stating that we must give thanks to God in and for all things because He is our Father, rightly adds that this is accomplished through our Lord Jesus Christ. It is important to understand that all those who fear God's majesty but cannot trust Him or rely on the promises of His favour, and cannot address Him as their Father, can never genuinely praise Him. While they may perform some ceremonies, it will all be superficial. Therefore, for anyone who prays to God and offers Him praise and thanks, faith must take precedence.

Furthermore, as previously mentioned, it is impossible for us to have a firm faith and consider God as our Father until we understand that we are made one with our Lord Jesus Christ. We become participants in the benefits He has acquired for us because we are members of His body. His death and passion constitute our righteousness, His holiness purifies us from our own defilements, and the sacrifice He offered redeems us from the damnation we were trapped in. Ultimately, it liberates us from the bondage of sin and secures our righteousness.

Since we possess all these things in our Lord Jesus Christ, we ought to express our gratitude to God through Him. This is why the papists cannot formulate a single request that God approves. In truth, their efforts are futile. While they may recite hymns and songs, they do not genuinely praise God with their actions. Even though they conclude everything with the phrase "by our Lord Jesus Christ," they lack the belief that God is merciful to them or that they are deserving of His mercy. They undermine our Lord Jesus Christ by creating patrons and advocates of their own making, making it nearly impossible to distinguish Him from others. They confine Him to a corner or push Him behind the scenes. Meanwhile, they pursue the merits and intercessions of saints, which is the root of their presumptuousness. They believe they can atone for their sins and redeem themselves.

As for us, when we are instructed to thank God in all things, it is so that we should continually humble ourselves. Thus, I previously mentioned that faith opens the way for us to pray to God and give thanks for the benefits we have received from Him. In this passage, St. Paul tells us that we must be subject to one another in the fear of Christ, or alternatively, in the fear of God, as both interpretations are appropriate for the text. By saying that we must be subject to one another, he reveals that just as God desires His children to engage in His praises, He also expects them to be useful to one another. Since we cannot benefit or harm God in any way, the least we can do is praise His name. It is an immeasurable kindness on His part that He credits us with all we owe Him. We find ourselves deeply indebted to Him, and by humbly acknowledging this, we fulfil His requirement. While He seeks no more from us, He still wants us to serve one another and not pursue our own gain to the extent that we forget our interconnectedness in a mutual bond of charity. This is the concept that he intends to convey in this text.

At first glance, one might find it strange that he states, "We ought to be subject to one another," for it may seem inappropriate for a father to be subjected to his children, a husband to his wife, or a magistrate to the people he governs. Even equals in status should not be subject to one another.

If we carefully consider all aspects, we will find that St. Paul has not without reason placed all Christians under this subjection. Even magistrates, who hold authority and glory above other men, are bound to those they govern. They are not ordained rulers for their own sake, but for the sake of the commonwealth. When God ordained principalities, kingdoms, and states, it was not to establish some with preeminence over others, but to provide a system where there is a bridle to hold us in obedience under laws, and some power and authority over us. We have magistrates to ensure such order, and we cannot deny this remedy. Therefore, since God has established magistrates in such a manner, it is clear that they are subject to those they should serve by governing over them.

The same applies to fathers. While fathers should be honoured by their children, it comes at a significant cost if they do not govern their households wisely. This governance also involves a degree of subjection. Similarly, in the relationship between husband and wife, the husband's bearing with the frailty of his wife and showing discretion in treating her as a companion, sharing her burdens in sickness and health, is a form of subjection. Indeed, subjection is present in all these cases. Therefore, it is rightly said here that all those who wish to prove themselves faithful must be subject to one another, each according to their state and degree.

Those who hold higher positions should recognise that God has elevated them to willingly accept the pains and responsibilities that come with their office. Inferiors should understand that they must humble themselves and bear the yoke placed upon their necks. Even equals and peers must bear with one another, for living together requires mutual forbearance. Surely, all forbearing implies a form of submission. We cannot coexist without it. This is why it is said elsewhere that we owe nothing to one another except the obligation of love.

In this context, we see the foolishness of anyone saying, "I owe you nothing." While people may indeed rebuke each other, stating that they owe no duty, they should go further. This is why St. Paul mentions the fear of our Lord Jesus Christ or of God. It is as if to say that if we were left unguarded and everyone sought their own interests, we might hold others in contempt, thinking we have no need for them. Yet, it is sheer folly to push away our neighbours in such a manner, under the pretext that they can neither assist nor harm us.

It is evident that we are too blind in our attitudes. Suppose we were to say, "I owe you nothing, and I do not care for you." Even so, we must come to God, who is our head. When He placed us in this world, He bound us together and intended us to serve one another in charity. We know that charity is the perfect bond of unity and it brings abundance with it. So, even if I owe nothing to a person in their own right, I owe something to them in respect of God. This thought should bring us back to humility.

Consider that you were not created and placed in this world without the condition that you should serve your neighbour. If you shun this responsibility and distance yourself from others, it is as if you are cutting the sinews of the body, causing it to fall apart. It's as if you want our Lord Jesus Christ, who is our head, to have no more to do with us. Those who choose to act like wild beasts and cannot find it in their hearts to show kindness to their neighbours should live in the wild woods, for they are not fit to live among humanity. God has joined us together, setting us apart from brute beasts, and bound us to one another. If we reject this yoke, it plainly indicates that we do not consider ourselves indebted to our Lord Jesus Christ. We are reluctant to be governed by His hand or to submit to the order He has established, which should be kept without disruption.

Therefore, since each of us is so attached to ourselves that we cannot submit to one another, let us remember what St. Paul has outlined for us here. This principle will help us appreciate the doctrine that if we fear God and are willing to submit ourselves quietly to His will, we should not find it grievous or strange to serve those whom we are bound to serve. By doing so, we maintain our respective roles and remain united under our head, Jesus Christ, as we strive for the heavenly glory He has purchased for us.

Now, let us humble ourselves before the majesty of our good God, acknowledging our faults. Let us pray that this awareness of our faults will lead us to genuine repentance and daily progress. Let us examine our miseries in a way that moves us to call upon God for His remedy, seeking His cleansing and protection until we attain the perfection of righteousness we ought to pursue, though we are far from it. In the meantime, may God bear with us and allow us the privilege of calling upon Him as His children, and may He grant us the grace to give thanks to Him through our Lord Jesus Christ. Through His Holy Spirit, He has sealed our adoption in our hearts, firmly uniting us to Him. May we continue in faith and hope, persistently acknowledging the manifold benefits He continually bestows upon us. Let us learn to receive these benefits from Him in faith and gratitude.

May it please Him to grant this peace not only to us but also to all the people and nations of the earth, etc.