Part 5
In conclusion, we must grasp St. Paul's teaching that God has quickened us. This means we do not bring life from our mother's womb, as we are born into this world in a state of spiritual death due to sin. We must acknowledge our own corruption and wickedness. It is only through the grace of our Lord Jesus Christ that we can be renewed and brought to life. We must understand that God has rescued us from a wretched and cursed state,
setting us free from the tyranny of the devil. There is nothing more distressing than realising that the devil rules over us, not only over our bodies but also our souls and thoughts since he is a spirit that corrupts every aspect of our being with his poison.
Considering all this, we should also recognise that despite our wretchedness, God did not disdain us. He extended His mercy to us, seeing the countless miseries and confusion within us. Our wretchedness moved God to rescue us, not our own merit or ability to serve Him, for we are rebellious. Let us understand that God's motivation for saving us was solely the immense misery He found within us. Therefore, let every mouth be stopped in humility and gratitude.
Let us not presume to offer anything in this regard as if we had obligated God to us or had found something in us that merits His favor. Instead, we must understand that everything comes from His own infinite goodness. He bestows His grace upon us because He sees us as miserable, damned, and utterly lost. Let this realization motivate us to do good and seek remedies not only for our spiritual diseases but also for our spiritual death. If we were solely corrupted by sin and vice, the malady would already be incurable. Yet, beyond that, there is a spiritual death that cannot be healed by any worldly means or remedies. God must intervene miraculously to save us.
Now, let us humble ourselves before the majesty of our good God, confessing our sins. Let us pray that He enables us to feel our sins deeply so that we may forsake them and rid ourselves of them more and more each day. In the meantime, let His goodness be patient with us, not examining us too strictly. He should gently correct the wickedness that prevails in us, gradually liberating us from Satan's bondage through our Lord Jesus Christ. Through Him, we obtain all our spiritual freedom. Let us pray, saying, "Almighty God, Heavenly Father, etc."
The Tenth Sermon, the Second on the Second
Chapter
"Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others. But God, who is rich in mercy, for his great love wherewith he loved us, Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus." – Ephesians 2:2-6
I began this morning to show you how Paul intended to extend God's goodness to all men, so that no one would have reason to boast about themselves as if they had individual worthiness. Indeed, if any nation in the world ever seemed superior to others, it was the Jews, as God had chosen them as His own people, calling them a holy lineage and His inheritance. In that regard, the Jews appeared worthy of preeminence over others. However, to ensure that no one diminishes the grace of our Lord Jesus Christ, Paul declares that they too were once children of wrath, emphasizing the necessity for them to be rescued from the pit of confusion, as I mentioned earlier. In short, Paul makes it clear here that even those who might be considered the most excellent have no grounds for boasting or earning themselves esteem before God. Instead, they are all recipients of grace, becoming heirs of eternal life through our Lord Jesus Christ.
Now, a question may arise as to why Paul places heathens on equal footing with Jews, given the distinctiveness God had established between them. It
might seem that all God's promises were nullified, and that wrong was done not only to humanity but to God as well. If we acknowledge, as we must, that God's selection of Abraham's descendants was not in vain and that His declaration of them as His own people and church was not a deception, then they ought to be closer and more intimate with God. They should have some distinguishing mark by which they are drawn to Him. It might appear that Paul is undermining the Jews in this way. However, in another passage, he clarifies that this arrangement is entirely reasonable when we consider the Jews as God's chosen and special people on one hand, and on the other, consider their own state and their conduct before God. In the Epistle to the Romans, after Paul has passed judgment on the entire world, revealing that there is no one who is not condemned and lost, he raises a question. Given that God had chosen Abraham's descendants and dedicated them entirely to Himself, he wonders about their holiness. Does this imply that there is no sanctity in them? It would seem that God's statements in the Holy Scriptures, that He had not dealt in the same way with any other nation, were worthless. However, Paul asserts that people must acknowledge the grace that God graciously bestowed upon His people and therefore, to that extent, they are to be esteemed above the entire world. Yet, he immediately adds that since they are descended from Adam's race, they are sinners like all other human beings. There is nothing in their nature but corruption and weakness.
All men must humble themselves, and we must all acknowledge that none of us can be distinguished from another, as we have seen previously in the second chapter of Galatians. There, St. Paul told Peter, "Yes, we are Jews by nature, and it seems that we ought to separate ourselves, given that God is our King, and has sanctified us and chosen us to dwell among us. Well, at first glance, it might seem that we should reject the Gentiles as unclean and unfamiliar with God. But let us remember that there is not one among us who is not accountable to God and must recognize himself as a wretched sinner. Therefore, God must be the judge of all people, and we must all bow
before His Majesty, seeking reconciliation with Him through our Lord Jesus Christ."
In short, Paul's intention in this passage is not to diminish God's grace but to emphasize that the Jews had no other means of attaining salvation and the heavenly inheritance except by being members of our Lord Jesus Christ. They must consider themselves, first and foremost, as cursed and condemned due to their inherent unworthiness. Their righteousness is like a windfall, and they are born in sin, just like all other people. However, God, in His mercy, has also chosen them.
By the way, we must note that under the term "nature," Paul is indicating not only that we are sinners by habit, inclined to follow evil more than good and often pushing each other aside, but also that there is a deeper aspect to it. Each of us carries sin from birth; eating and drinking accompany us, but sin is more deeply ingrained in us than all the things of this life. The pagans may find it strange that young babies, who cannot distinguish between good and evil, and lack discretion or will, should be considered sinners and damned before God, as Simple states when he calls them "children of wrath." Nevertheless, we must accept our condemnation, whether we like it or not. As soon as infants are capable of making any sign, they undoubtedly show enough, even too much, that they are deceitful and wicked, with a hidden poison within them. Although they may not immediately manifest it, they are like venomous serpents. Therefore, we should understand that Simple does not unjustly refer to us as "children of wrath," just as he does with the Jews, including even infants among them. To be fair, we should not rely on our own opinions or what we see before our eyes. Instead, we must give glory to God, who is the rightful judge, even when we find it incomprehensible.
No matter how the world may view us, we must always return to what is said in Psalm 51, namely, that we not only daily offend God in various ways
but are also abhorrent to Him from the outset, even before we have done or thought anything, because we are conceived in sin and corruption. By the phrase "children of wrath," St. Paul means that we are heirs of death, and God must be our enemy, even as soon as we are conceived. Yet God is not cruel, nor does He hate His own creation. If we had the purity of our forefather Adam, as stated in the verse that all things God made were good, then God would not hate His own handiwork in us. However, we must conclude that we have deserved God's hatred, even if sin cannot be physically pointed out, as it were, yet God knows it well enough, and we must acknowledge our guilt.
In essence, this is the main message we can glean from this text and apply it to St. Paul's meaning. If the Jews, who seemed to have some unique privilege, are still included in the general state of humanity, what can we Gentiles claim? If we dare to present any form of boasting before God, we have ample reason to be ashamed, especially since even the Jews, in comparison to whom we are nothing, have no access to the kingdom of God except through God's free mercy and reconciliation through our Lord Jesus Christ.
However, there remains one more question or doubt: How could the Jews be considered enemies when God had already declared Himself to be their Father? Some may argue that this is due to the fact that the fulfillment of the figures and the truth and substance of them had yet to be accomplished. Yet we must also note that although God had adopted the Jews through Abraham, they were received into Jesus Christ, and this grace was established upon them, as indicated by the promise that "in your seed all the nations of the earth shall be blessed." We have seen in the Epistle to the Galatians that this seed refers to our Lord Jesus Christ, for without Him, there is no unity, but only dispersion. Therefore, it should not be surprising that the inclusion of Jews into the Church, just like the inclusion of
Gentiles, is attributed here by St. Paul solely to God's free and generous goodness.
There is another point that should not be forgotten, which is that even though the Jews received such grace, they still had to wait for the coming of the Redeemer. We know that there can be no atonement with God without the shedding of blood. The sacrifices of the law could not remove sin or appease God's wrath and curse. Offering the blood of an ox or lamb had no power to make atonement with God; there was no such ability in these animals, as they are corruptible and unable to reach the soul. Therefore, it can be concluded that the Jews were God's children in hope, but they were still separated from Him until the atonement was made by the Redeemer. In this way, God showed favour to them, just as He did to the rest of the world. For this reason, Paul adds that God, rich in mercy, quickened them just as He did with the Gentiles, according to His great love for them.
As I mentioned earlier, the main point that St. Paul is addressing here is that we should learn to be ashamed of and detest our own wretchedness by considering our origins and recognizing the state in which God found us and from what dungeon He rescued us. The second point is that we should magnify God's goodness even more because it is incredible that He deigned to bring the doctrine of life down to our lowly condition to give us life. We had sunk to such depths that we must pay close attention to these words: "God, being rich in mercy, quickened us when we were dead, according to the great love which He bore for us." Indeed, this title may always suit God, as His riches and goodness do not diminish, and He remains ever richer in mercy. However, we must take into account the specific context and subject matter here, which is that God has lavished the immeasurable treasures of His mercy upon us in proportion to the greatness of our miseries. For this reason, Paul adds, "according to the great love with which He loved us." There must indeed be such goodness in God that it can ravish us, surpassing
all our capacity to comprehend. Even if we were to fully devote ourselves to it, we would only taste a fraction of it.
But why does Paul say that God loved us? He speaks specifically of himself and others chosen from among that people, even though the majority of them have been cut off. Although the Jews had the privilege of being the firstborn and had preeminence over us, as rightful heirs, and we were like unseasonable birth, Paul speaks of himself as well as others who were chosen from among the Jews. We can see that they are now cast out from God's kingdom, becoming an example that should make us shudder when we witness God's wrath and vengeance upon them. Therefore, St. Paul, along with a small number of others chosen from among the Jews, can only attribute this to God's love, which was more prominently displayed towards them. Similarly, in the present day, if the Gospel were preached purely throughout the world, with faith given impartially to all, so that none would lack the immediate touch of the Holy Spirit, and if we were all equal, it might seem natural and commonplace. It would appear as though we possessed this through our own natural efforts, and that it was not a special grace from God. However, when we see many countries suffering from spiritual famine, with no drop of good doctrine to nourish them, but rather, the wretched people are fed with lies and delusions from Satan, while on the other hand, God has enlightened us here and watered us with His Word, we can only conclude that this is an effect of His great love. Once again, Paul states that many people have heard the Gospel, but it is evident that they have become hardened by it and grown worse over time. For one will not find such horrendous monsters as those found in the Papacy. Instead, we can witness them where the Gospel is preached and professed, for these individuals claim to be reformed but appear to be devils incarnate. We do not need to look far to see such examples. Therefore, we should observe that we should not assume that any of us possess anything more than our fellow human beings, nor should we presume to elevate ourselves. We should always acknowledge the infinite fountain of God's grace, rather than
turning to pits that are full of holes and cannot hold water or, even worse, contain nothing but mud and filth, despite all the outward appearances and grandeur. All the glory and splendour of humanity is no better; it draws from the same wellspring of God's love. We must confess that God is not swayed or influenced by the actions of others but loves us freely, accepting us under His wing and enlightening us with His Holy Spirit through faith in the Gospel. This is what St. Paul intended to convey here.
Now, on the other hand, to prevent those who are always clever in seeking excuses and ways to avoid blame, from absolving themselves by claiming they are under the tyranny of the devil, and arguing that they should not be held accountable for it, Paul demonstrates that this bondage is not voluntary. I explained this earlier today: despite having free will and reason, we are inclined towards serving Satan, and we are inherently inclined towards evil. We are not naturally any better. Therefore, there are real thieves in the world. If God had not shown us mercy, as St. Paul explained, we would be just like those who are outside of God's grace and are driven by Satan to commit all kinds of wickedness. This shows that we would be the same as them if God had not been merciful to us.
However, many people resent God and even accuse Him of being the cause of their damnation. But to counter such accusations, Paul says that those who are under the bondage of Satan and sin are still rightly condemned by God. They are not compelled by external force but are subject to their own will. That is why he says that even those who have been brought back to our Lord Jesus Christ previously lived according to the lusts of the flesh. In other words, before God changed them and brought them under His obedience through His Holy Spirit, they followed their own wicked desires.
It is true that people acknowledge their sinful nature, but they still argue that they can be different. Everyone agrees that the will makes the difference between vice and virtue. But when philosophers spoke in this
manner, they believed that we had a free and unhampered will, which is what deceived them because they did not understand that we were corrupted by Adam's fall. Yet, despite our corruption, we are still justly cursed by God because we sin willingly. Therefore, he adds that we do the desires of our flesh and thoughts, meaning that those who are in the grip of Satan and enslaved to sin cannot claim compulsion as an excuse, as it is their own will that drives them.
So, you can see how Paul intended to silence all those who speak falsely and avoid responsibility, so that they cannot claim they are not guilty for their wickedness, as they are naturally inclined towards it. Let us note, however, how Paul couples thoughts with the flesh so that we may understand that sin pervades our entire being, and there is nothing pure or clean within us. Our infection is not limited, and sin is not confined. Some may confess that they are corrupt due to Adam, but they argue that they can always tend towards good when tempted. They believe that if they listen to reason and control their desires, they can demonstrate their ability to do good. The opinion of the papacy is that human free will, while wounded and impaired, still retains some virtue. But as I explained earlier, the unequivocal statement of the Holy Spirit is broader: we are not only sick but dead until we are raised by Jesus Christ. St. Paul confirms this by stating that our wicked desires and affections, referred to as essential appetites, are not the only things that control us; it goes much deeper. All our thoughts, decisions, and anything deemed virtuous in man are described as wickedness. If God were to allow us to follow our own thoughts, it would lead to unimaginable chaos. Therefore, we must recognize that we are not only acknowledging our weakness and need for God's help but also admitting that we are utterly condemned before Him. Our thoughts are labelled as wicked and corrupt, and there is nothing in us that does not provoke God's wrath. So, we must confess on one hand that we are justly deprived of all God's graces in Adam, and on the other hand, we should not use this as an excuse to avoid responsibility by claiming we are not slaves
to sin, or that we are not to blame because we have been ensnared and entangled since birth. Instead, we must always consider that each of us will find the source of our ailment within our own conscience. People can argue as much as they want, but when they turn inward and question their own conscience, they will find themselves condemned and confounded, with no room for argument. So, one word should suffice for those who claim they have no free will and no ability to resist God: What do they think is the cause of their inclination towards evil? Some may say it is the devil, but they should consider whether this fully excuses them.
Well, now, the word of God confronts us, driven by our own sinful inclinations. Do we not realize that the source and root of our wickedness lies within us? When we rebel against God to the extent that our thoughts are filled with falsehood and unbelief, and when they are completely opposed to God and His righteousness, even waging war against Him, we must recognize this. We should not seek excuses because we already carry an inner judge with us, namely our conscience. This is the main point emphasized in this passage. It also serves as a warning not to be too selfreliant but to restrain our senses, imaginations, and even our reasoning, which we often consider our own. Until we renounce ourselves in this way, we cannot fully devote ourselves to serving God.
Paul explicitly states that those whom God has quickened have become partners with our Lord Jesus Christ. It is in Him that they find their life. However, since understanding God's essence is beyond our reach, and we cannot comprehend it, Jesus Christ is referred to as the way. He offers Himself and does not hide from us but extends His arms to draw us towards Him. In His Gospel, He invites us, saying, "If anyone thirsts, let him come to Me and drink." This invitation is fulfilled in His person.
Therefore, take note of St. Paul's words when he says that those who were dead were made alive again by Jesus Christ. This highlights the point I
briefly touched on this morning, namely that our death is not a visible one that can be judged by outward appearances. Instead, it pertains to the corruption within our souls, for we all share in this fault. Then, how can we attain to the heavenly life? How can we be resurrected and made alive again to inherit the promised heritage? On the contrary, we are subject to countless miseries.
It is essential to understand that this new life he speaks of is not yet perfect within us; it is only a small foretaste that guides us towards our ultimate destination. This perfection will be realized when we attain the full glory mentioned here. St. Paul uses himself as an example, stating that he has forsaken everything for the sake of our Lord Jesus Christ, even his former belief in his own righteousness. Although others may have esteemed him as almost angelic, he knew that his salvation came solely through God's grace in Jesus Christ. Despite the many honours and reproaches, torments, beatings, and imprisonments he has endured, he does not claim to have reached his goal. He acknowledges that he pushes forward, forgetting the past.
If he had dwelled on his past accomplishments, saying, "I have overcome so many challenges, I have preached the gospel tirelessly, I have borne much fruit, I have traveled across seas and preached among barbarous nations where God's message was previously unheard of, I have faced numerous obstacles and triumphed," he would have grown complacent. It is easy for us to become lax when we think we have done enough for our part, leaving the rest to others. Thus, each of us must heed the warning against complacency, recognizing that our ultimate glory will never be fully realized until the end. Therefore, we must continually acknowledge our wretchedness, grieve before God, and confess that we are indebted to His goodness for everything.
Now, regardless of our current situation, we can see that we are being renewed into a new way of life by the Holy Spirit of God. Even though we live among unbelievers and face numerous trials, and even though sin still dwells within us, none of us can deny that the gifts God has given us through His Holy Spirit are not in vain or unprofitable. When someone argues that before Jesus Christ worked in us, we had already sinned, as we can see, our response is clear: all that people have by nature cannot lead them to God; rather, it inclines them to rely on this world. So, even if people mock us from all sides, we are still dead, for when God restrains us and allows us to follow our own desires and inclinations, we are led astray. Man may have a reason, but what can it accomplish when it is still rooted in his sinful nature? It will always fight against God and truth. Therefore, we boldly conclude that we are spiritually dead until we become participants in the life of our Lord Jesus Christ and receive the Spirit to the extent that He determines. Just as God's Spirit rested upon Him and was abundantly given to Him, He now distributes it to each of His faithful followers. Consequently, as our Lord Jesus Christ allows us to taste His Holy Spirit and provides strength through it, we are made alive in Him and with Him.
Furthermore, Paul adds that God has seated us in the heavenly realms with our Lord Jesus Christ to emphasise the grace we have been discussing. This serves as a reminder, especially since we are prone to being cold and lazy, that on one hand, we were dead and enslaved under Satan's dominion. These are truly terrifying conditions. On the other hand, God has not only loved us but also glorified us in Him. He has raised us from the depths to the heights of heaven, where He has positioned us alongside His angels. Considering this, we must not fail to glorify the immeasurable goodness of our God. We must recognise how deeply we are indebted and bound to Him. Even if we spent our entire lives preaching about the grace we have experienced at His hand, it would still not be enough.
In conclusion, St. Paul purposely states that we are already exalted to heaven with Jesus Christ. While this may not be apparent to our eyes, we should let our hope and faith guide us. We should remember that our life is hidden, and we must patiently await the coming of our Lord Jesus Christ.
Thus, we must understand the various states of God's children after they have been called to the faith of the gospel. However, we must not expect an earthly paradise in this world where we will experience no trouble or grief. Instead, we must make room for faith, as mentioned earlier. When the Holy Spirit, through St. Paul, tells us that we will be exalted on high, we must be prepared to endure trials, oppression by enemies, and even being overpowered by them with humility. Nevertheless, we should remain fully convinced and resolved that, despite these hardships, we will ultimately inherit the kingdom of heaven. The head cannot be separated from the body, and our Lord Jesus Christ did not ascend for His sake alone. We must always return to the foundational truth that Jesus Christ has risen from the dead and ascended into heaven, and this confession not only glorifies Him but is also a precursor to every knee bowing before Him and every creature, both in heaven and on earth, giving Him homage.
However, the union we have discussed is fulfilled in this way: Jesus Christ, by gathering us into His body, has initiated what He intends to accomplish in us at the appropriate time. Thus, Jesus Christ ascended into heaven to open the gates for us in these days, which were closed to us due to Adam's sin. This is the essence of our present seating with Him. To put it simply, it can be summarised in one word: we are saved by grace, and no one can claim anything of their own.
Nevertheless, merely confessing in a single word that our salvation comes from God's free favour and experiencing it within ourselves is not enough. We must also be deeply moved by the infinite greatness of this grace. We must reflect on our own sinful state and realise that we are entirely at fault.
Our many faults convict us, to the extent that if God were to deal with us a hundred times more severely than He has, we could not argue or dispute with Him. Our consciences would always bear witness that we are deserving of death and that it is our due punishment.
Therefore, let us hold firmly to this doctrine. It will greatly benefit our lives. Once we understand that there isn't just one flaw but an infinite number of evils within us, we can learn to humble ourselves, hate and abhor our sinful nature. Then, when we contemplate the grace shown to us through our Lord Jesus Christ, we realise that without it, the devil would hold complete sway over us, as he had done before. We should also recognise that we are enriched by this grace, allowing us to abandon our old ways. Rest assured that not only will our miseries be turned into blessings through our Lord Jesus Christ, but He will also grant us the strength to glorify in our state. Even though we must contend with many temptations and are frail in ourselves, we will overcome them. We will have cause to thank God through our Lord Jesus Christ because, joined to Him, we cannot fail to attain the full perfection of all good things.
Now, let us humble ourselves before the majesty of our gracious God, confess our faults, and pray that He makes us fully aware of them. May we not only confess a few but go back even to our birth and acknowledge that sin pervades us entirely. We must understand that the only way to reconcile with God is through the blood, death, and passion of our Lord Jesus Christ. Whenever we feel condemned or drawn away from God's grace, let us have no refuge other than the sacrifice made by our Lord Jesus Christ. Even in our weakness, let us desire the Holy Spirit to strengthen us, the means ordained by God to partake in His gracious gifts. Let us continue in this manner and set an example for others, labouring to draw them to faith and unity in our doctrine. Through our lives and good conduct, let us demonstrate that we have not studied in vain but have learned in the
excellent school of the Son of God. May it please Him to bestow this grace not only upon us but also upon all people, etc.
The Eleventh Sermon, the Third on the Second
Chapter
"For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them." - Ephesians 2:8-10
St. Paul has previously shown us that our salvation serves as the true Mirror through which we may behold the boundless glory of God. It is His divine desire to be recognized primarily through His unfailing goodness. In pursuit of this, He revealed that God chose us even before the foundation of the world, not on account of any merit within us but to manifest His own boundless mercy. In this passage, St. Paul reinforces this concept, elucidating the profound meaning when he informed us that our adoption and God's selection of us within His eternal purpose serve to efface any semblance of self-glory. We are to acknowledge that whatever we are and any goodness we possess emanates solely from God and His benevolence.
Hence, he asserts that our salvation is a product of grace, a gift from God, and not the result of our own actions. This declaration serves to exclude any vestige of human achievement or virtue. Yet, because it is a challenging task to quell the pride that often besets us, he reiterates this point to enhance our comprehension and reaffirm its veracity. We must internalize the fact that whatever we possess or enjoy must be sought from the benevolent hand of
God. Faith, a potent humbling force, obliterates any pretense of human merit, as aptly expounded in the Epistle to the Galatians. In this passage, St. Paul illustrates that faith supplants works due to our collective state of condemnation. True righteousness entails perfect obedience to God's commandments, an unattainable feat for any human. Consequently, we all stand condemned before God. Therefore, we must rely on God's grace, and as we receive it through faith, we acknowledge our profound need for Jesus Christ, recognizing our intrinsic lack of inherent goodness.
Furthermore, when St. Paul emphasizes faith in this passage, he underscores the stark reality that when we stand in the presence of God, we appear utterly bare, devoid of anything but shame and humility, awaiting God's merciful embrace. To fortify this notion, he appends that we are God's handiwork, divinely crafted in Jesus Christ for the purpose of performing good deeds, which God has preordained for us. This signifies that God, out of His boundless grace, has breathed new life into us through the agency of His Holy Spirit, rescuing us from the state of decay akin to lifeless carcasses. Thus, for anyone seeking traces of goodness within themselves, the inquiry should not center on their inherent nature or former birth, for both are ensnared by corruption. God must undertake a profound transformation within us before even a solitary drop of goodness can find its dwelling place within our souls. Consequently, we must firmly conclude that the wellspring of our salvation originates solely from the well of God's mercy, for we are utterly incapable of self-redemption.
In essence, St. Paul's message transcends a mere acknowledgment of our reliance on God's grace to ameliorate our frailties and imperfections; it pronounces our fundamental unworthiness. Our salvation is not merely augmented by God; it is initiated, sustained, and perfected by His divine hand, with no contribution required from our end. This is precisely what he conveys when he proclaims, "You are saved by grace, not of yourselves." St. Paul seeks to firmly establish that all honor and merit belong exclusively
to God, cautioning against any human attempts to add to or claim credit for salvation, as such endeavors lead only to perplexity and emptiness. His ultimate aim is for us to grasp that God is the true Author of our salvation, deserving of every iota of glory and praise.
However, when he employs the term "grace," signifying God's unmerited favor, he clarifies that he seeks no rationale outside of God Himself. Thus, in the latter part of the sentence, he accentuates the word "gift," and conversely, he underscores that our endeavors contribute naught. It becomes evident, then, that since we stand impotent in isolation, it is God, in His sheer benevolence, who constitutes the fount of our salvation. Should we harbor the belief that we have made some meaningful contribution or assistance, we would unjustly strip God of His rightful domain, a grave injustice that merits forfeiture of the bounties bestowed upon us. In no manner can we offset our sins against God; at the very least, we should humbly acknowledge the blessings received as manifestations of His sheer kindness. His satisfaction lies in our humble and unadorned confession. However, should ingratitude pervade us to the extent of purloining His exclusive entitlement and acclaim, we justly warrant His total abandonment. Just as one who refuses to pay homage for his land forfeits rightful ownership. Whether in the transient realms of the world or in matters of profound import, the party that defaults on its obligation to the entity to which it is beholden incurs retribution. What then befits us when we endeavor to supplant God, usurping the credit for our salvation and arrogating His due glory? Is it not a blasphemous atrocity that renders us deserving of utter damnation? Hence, it assumes paramount significance to grasp the import of this passage: we are saved by grace, contributing nothing to it; God furnishes us with all the prerequisites for our redemption. Why, you may inquire? Because we are bereft of capacity. We possess neither virtuous deeds nor merits for self-vaunting. Furthermore, when he avers, "lest anyone should boast," we must comprehend that apportioning only a portion of our salvation to God falls short; we must extend to the
point of ascribing nothing to ourselves and willingly cede all honor, reserving sole preeminence for God. This echoes through other scriptural passages, particularly Jeremiah, where it bemoans that God is not glorified as befits Him. Should we deem ourselves possessed of any intrinsic goodness, we must abase ourselves, renouncing any notions of virtue, wisdom, capability, or righteousness. None of these warrants elevation, should we aspire to preserve God's domain inviolate and consecrated to Him. Hence, the myriad alliances the world endeavors with God, predicated upon delusions and Satan's wiles, which seek to persuade us of our capacity to act independently of God, prove futile. For so long as an individual believes even a modicum of inherent goodness, utter submission to God remains elusive, and they will inflate with baseless hubris and self-reliance. Thus, Satan exacts a heavy toll when persuading us that self-sufficiency or self-attainment of salvation holds promise. His aim is to divert us from the treasures God proffers, leaving us bereft, echoing the refrain in the Virgin Mary's canticle: "He has filled the hungry with good things but has sent the rich away empty." We can only embrace God's grace when we yearn for it and concede our own insufficiency, as affirmed in the Psalm: "Open your mouth wide, and I will fill it." It becomes imperative to understand that we are prepared to receive all essential for salvation from God solely when we withhold nothing for ourselves, acknowledging that every semblance of self-exaltation warrants abandonment.
As I alluded to earlier, the world's endeavors to forge alliances with God prove fruitless. People may concede their helplessness without God's intervention, acknowledging their vulnerability in the face of Satan's temptations, even recognizing their inability to merit anything without God's provision or their desperate need for forgiveness of their sins. However, they remain hesitant to relinquish their free will entirely. They persist in the belief that they can somehow contribute, perpetually clinging to the concept of their own deservingness. While they concede that God's grace initiates their salvation, they invariably blend in a measure of their
own exertion and goodwill. When they beseech God for forgiveness of sins, they come bearing their own recompense. Thus, individuals fail to accord God full and unreserved credit for their redemption. They withhold some portion, often a substantial share or more, for themselves. St. Paul advances a step further, demonstrating how we wrongfully deprive God of His due glory until we divest ourselves of all the fallacies with which the world beguiles itself. To extol God, we must acknowledge our inherent insignificance. Authentic humility or abasement does not involve the pretense, as some may misconstrue it, of designating oneself a wretched sinner and feigning utter feebleness to appease God. Instead, we must steadfastly affirm that any notions conceived within the human psyche regarding merit, free will, readiness, assistance, or atonement are utterly vacuous and diabolical delusions. Once we apprehend this verity, we can proffer the submission befitting us, and God will receive the reverence rightfully His. This transformation can transpire solely upon unequivocal abandonment of all considerations of good deeds as a means to merit God's favor.
Moreover, we must grasp that if we aspire to partake in God's proffered salvation, we must present nothing other than faith. As I have elucidated elsewhere, faith does not rely on good deeds, although it acknowledges the law. It does not proffer these as a means to bind God to us; instead, it attests to our utter emptiness, our sole reliance on His unfettered benevolence. Just as an individual in dire straits can scarcely raise a finger and possesses naught save their voice to cry out, "Help me, have mercy on me," faith dispels all self-assurance, that we may accept whatever God bestows. Thus, all adulation accrues to Him. We must remain vigilant, lest ingratitude deter us when God beckons and allures us with such gentleness. We should hasten toward Him as destitute, famished souls, eager to receive His succor because it pleases Him. Christ appeared as a prophet to many, yet their deaf ears precluded their approach to Him. Some are so immersed in the carnal pleasures of this world—wealth, honor, and indulgence in sin—that they
remain indifferent to heavenly life. Others labor under the delusion that they can place God in their debt, akin to numerous hypocrites who are unable to divest themselves of their bloated self-confidence and arrogance. To safeguard against the allure of worldly pleasures and comforts that may divert us from turning our hearts to God, we must exercise faith. It constitutes the anchor to heaven. We can scarcely savor the substantial joy of faith, as expounded by St. Paul, unless we promptly traverse this world, recognizing that our true inheritance and repose await us elsewhere. We must also cast aside all frivolous imaginings that could deflect us from Jesus Christ, preventing His entry into our lives. This constitutes the salient lesson to glean from this passage.
For a deeper understanding, let us contemplate the notion that we are God's handiwork. This does not imply that God merely fashioned us and placed us in this world. Rather, it signifies that, as individuals born in the lineage of Adam, we are inherently unfit for heavenly life. Anyone who believes they can achieve salvation through their own endeavors is gravely mistaken, for in our natural state, we are akin to lifeless, decaying creatures, tainted by sin and moral decay. This truth is eloquently elucidated in the passage where we are described as being "created in Jesus Christ."
Here, St. Paul draws a parallel between the dual births experienced by all believers. We all share a common origin, a universal creation that ushers us into this world. Yet, God performs a profound renewal within us when, through His boundless grace, He bestows upon us the gift of new life via His gospel. This spiritual transformation is imprinted upon our hearts and minds through His mysterious workings, for it cannot be attained by the mere proclamation of the Word. In this context, there exists no distinction between Jews, Gentiles, pagans, and ourselves when it comes to our initial creation. We all emerge from the same primordial source, all descendants of Adam, and all inheritors of God's righteous indignation. By nature, we are burdened by a curse, a topic we have previously explored in detail. A
thorough self-examination will reveal that our first birth offers nothing but a core of sin and iniquity. The wisdom we believe we possess is, in reality, folly, and the light we perceive as illuminating the path between good and evil is but obstinacy and rebellion against God's divine guidance. Our very souls are tainted and corrupted in every facet. Thus, we are compelled to ask, what can we do to earn God's favor and place Him in our debt when our every inclination is steeped in wickedness? Our helplessness merely fans the flames of His righteous wrath, and we are already deserving of eternal damnation from the moment of our birth. Even though we may perceive an infant as free from sin, the seeds of transgression dwell within them, and we are all justly condemned by our inherent guilt. Therefore, if a newborn can be rightfully condemned prior to ever glimpsing the light of this world, what judgment awaits us as we mature? St. Paul's intent in this passage is to underscore that we are the handiwork of God. In essence, he is conveying this message: "O humble creature, should you entertain the notion that you can present yourself as a valiant hero, laying claim to some measure of merit to approach God, believing that He is obligated to you, you are sorely mistaken." If you propose that your pursuit of God commenced prior to your birth, you essentially invite others to spurn you. If you argue that this pursuit occurred later, perhaps between the ages of seven and thirty, when you were illuminated by the gospel, you remain refuted, for you harbored no inclination toward goodness, and your thoughts and desires were entrenched in rebellion against God, akin to warriors waging war against His righteousness. Thus, you have contended against God from the moment of your birth. Should you trace your journey back to infancy, when you lacked the discernment to distinguish between right and wrong, yet were still a part of the cursed lineage of Adam, reason compels you to recognize your utter incapacity to turn toward God by your own volition. Consequently, any act conducted for your well-being or ascribed to your credit must be unequivocally attributed to God, devoid of any personal contribution. This is why St. Paul designates us as the handiwork of God in this passage, just as it is declared in the Psalms that those who belong to His
church are also His flock. The Prophet referred to the children of Israel, whom God had chosen solely out of His boundless mercy, setting them apart from other heathen nations. God's choice of them held no other motive or justification except His own mercy, and the same principle applies to us today. When St. Paul further elucidates that we were created in Jesus Christ, the significance becomes even more pronounced. He emphasizes that our creation in Adam inexorably leads to our downfall, underscoring the imperative need for us to be entirely re-fashioned and recreated anew, specifically in the likeness of Jesus Christ, who serves as the second Adam. This nomenclature is employed by St. Paul himself in his writings, notably in Romans 5 and 1 Corinthians 15. Therefore, the term "created" should serve as a resounding rebuttal to those who dare to boast of any inherent worthiness.
When individuals lay claim to their own self-determination and presume the capability to perform good deeds independently, they essentially position themselves as creators, inadvertently suggesting that they are self-made. This assertion is inherently blasphemous. Even those in the world who may be blind, unlearned, or physically feeble recognize the act of creation as sacred and divine, unanimously acknowledging God as the ultimate Creator and Maker of all things. Hypocrites may utter the same confession with their lips, but their true beliefs betray them as they secretly harbor the notion that their free will allows them to contribute to their own well-being and salvation. In doing so, they inadvertently deny the very first tenet of our faith, reducing God to a partial Creator. While they may verbally acknowledge God as the Creator, particularly concerning worldly life, they elevate their perceived role in securing heavenly life, imagining themselves as co-creators through their autonomous will. In essence, they arrogate the position of creatorship to themselves.
In response, some within the Papal tradition may vehemently protest that they have never harbored such blasphemous beliefs and would willingly
sacrifice their lives rather than articulate such notions. However, it is essential to contemplate the relative significance of the two scenarios: the act of self-creation as mortal beings in this worldly realm and the attainment of eternal life. St. Paul unequivocally conveys that if we claim any capacity for self-achievement through free will and personal power, God is not our sole Creator. He underscores that even in matters pertaining to heavenly life, we remain His handiwork. Therefore, if we aspire to partake in the grace procured for us by our Lord Jesus Christ, we must divest ourselves of all self-assurance and acknowledge that our capacity to initiate virtuous deeds originates in God's summons, emanating from His intrinsic benevolence.
St. Paul's message is unmistakable: anyone who believes they have earned God's favor is essentially claiming to possess exceptional abilities, arrogating to themselves the role of creators. This notion is profoundly misguided, for we exist in a state of spiritual death until God quickens us through faith and the transformative work of His Holy Spirit. In our state of spiritual death, we are utterly incapable of performing righteous deeds or preparing ourselves for salvation. The term "create" in this context signifies that every aspect of our being is the result of God's creative act. Much like God brought the world into existence from nothingness, our existence itself is a testament to His divine initiative. Therefore, as we initially amounted to nothing, how can we presume to bind God into granting us this or that? Such beliefs run counter to the very fabric of our existence.
To grasp the profound truth that our salvation rests entirely upon grace, where we receive all things as manifestations of God's unmerited benevolence, we must first acknowledge that it is God who has bestowed upon us the gift of existence itself. This is exemplified in the case of Abraham, as recounted in Romans 4, where, despite his and his wife's inability to conceive, they were blessed with a son through their unwavering faith in God's promise. Similarly, we can only partake in God's
grace when we openly recognize our innate inadequacy, humbly yielding to the Lord's initiation, sustenance, and ultimate perfection of our lives.
Furthermore, St. Paul's mention of being "in Jesus Christ" serves as a poignant reminder of our inherited corruption from Adam. We can only fully comprehend the weight of our guilt when we confront it within ourselves. This phrase also underscores that the divine favor is not indiscriminately dispensed but rather reserved for those whom God has personally chosen, as previously discussed. It accentuates the imperative need for a remedy, for we were already ensnared in a state of loss and damnation. Yet, through the redemptive work of Jesus Christ, God rescued us from our perilous condition. This underscores the inextricable link between faith and divine renewal, highlighting that faith itself is unattainable unless God graciously renews us from within.
Hence, we receive every heavenly blessing and all the spiritual riches from Him. Our creation in Jesus Christ signifies that every ounce of righteousness, wisdom, virtue, and goodness within us emanates from this divine source. God has not scattered these gifts randomly; instead, He has concentrated the entirety of what is essential for our salvation within Jesus Christ. Consequently, when we become part of His Body, we also partake in the full scope of His blessings. Apart from Him, we are severed from all dimensions of our salvation, resembling decayed and putrid branches, bearing nothing but impurity.
This underscores why Paul not only underscores that we are God's handiwork but also created in Jesus Christ for the express purpose of engaging in good works already ordained for us to walk in. In highlighting good works, Paul exposes the folly and absurdity of those who presume they can present their self-cultivated virtues and merits as if they themselves had fashioned them. Paul effectively challenges them, saying, "Go ahead, lay before God the virtues and merits you believe you have
produced, as your pride remains unshaken. Display whatever you think can aid your cause."
To this, they retort, "Shouldn't we be saved through our own merits and good works? Haven't we diligently cultivated them ourselves? Haven't we labored to acquire them? Can't we elevate ourselves through their merit?" Yet Paul counters, "No, you have not prepared these works by your own hands; rather, God has prepared them for you. Would it be reasonable for you to contend against Him after He has showered you with such kindness and generosity? Can you dare to claim that you have paid your Host, even though He has supplied everything for you? It is akin to Him generously hosting you and then declaring, 'To prevent any misconception that I made you dependent, I shall accept payment from you.' In truth, the payment originates from His own benevolence. Similarly, those who put forth their good works to suggest that God did not save them freely, but that they contributed to it, are mistaken. Where could they possibly acquire these good works?"
God prepares our conduct through the law, offering us a clear and righteous path to follow according to His divine will. It's as if He paves the way for us to walk upon. However, this guidance would be ineffective if we did not also receive the very ability to perform these good works from God. When God issues His commands, we may hear them, but they often do not penetrate our hearts, as our inner selves are often tainted with pride and obstinacy. In essence, we are unable to wholeheartedly obey God's commands until He tenderly transforms and renovates our hearts. This fundamental truth is evident throughout the words of the prophets and the pages of Holy Scripture. Thus, God must make yet another form of preparation, imparting to us the knowledge of what is good and just and then gently leading us through the work of His Holy Spirit to align our lives with His divine law.
In the absence of God's preparation of good works for us by revealing His divine will and empowering us to carry them out through His celestial strength, we remain utterly impotent. Therefore, it is imperative for us to humble ourselves before God, both for what has already transpired and what lies ahead. In retrospection, we ought to acknowledge that God has plucked us from the brink of damnation. By our very nature, we were condemned, yet God has chosen us to be His beloved children. We must not be so presumptuous as to assume that our salvation is the result of our own deeds. Instead, let us exalt Him as He rightfully deserves, understanding that He has saved us solely out of His boundless and gracious benevolence.
As we contemplate the future, we should recognize that without God's guidance and the bestowal of good works through His Holy Spirit, we are powerless to accomplish any righteous deeds. Therefore, whenever we are confronted by our own weaknesses, we should seek refuge in Him. Even when we manage to perform acts of goodness, we must remain vigilant against the poison of pride and continuously acknowledge our indebtedness to God. Those who perceive themselves as weaker should openly confess their profound reliance on God's forbearance, while those who might appear more righteous must recognize an even greater dependence on Him. In truth, they possess nothing intrinsically, receiving everything from the wellspring of God's boundless and unmerited goodness.
Throughout the course of our lives, it is imperative that we maintain this unwavering awareness, continually expressing our profound gratitude to God for His boundless kindness and generosity. We should consider ourselves forever indebted to Him for all that we have received. It is vital to emphasize that the purpose of this reflection is not to compile a comprehensive list of the causes of our salvation. Rather, it is to extinguish any seeds of pride that might tempt us into thinking that God is somehow obligated to us. Therefore, St. Paul's true intent is to silence any arguments
that might lead someone to believe they have earned or deserved anything from God.
God indeed showers us with good works, although they are born solely from His pure and abundant goodness. Nevertheless, these good works should never be perceived as a currency with which to purchase something from Him. Instead, our anchor should always be firmly set in the forgiveness of our sins. Our righteousness is a product of God's pardon, even though by all accounts, we rightly deserve condemnation. In essence, when we are told that human free will and any other attributes are utterly insufficient, it serves as a powerful reminder for us to channel all glory towards God and refrain from attributing anything to ourselves. This profound understanding should naturally lead us to acknowledge our perpetual reliance on God's grace and unwavering mercy.
In closing, we should eternally humble ourselves and feel a deep sense of contrition for our flaws, offering unceasing glory to God and openly confessing that, were it not for His ceaseless and boundless mercy, we would be plagued by perpetual doubt and inner turmoil. It is the death and passion of our Lord Jesus Christ that serves as the sacrificial offering reconciling us with God. This is the authentic path to exalt God as the true Savior of the world and to credit His grace for every blessing. We must divest ourselves of all pretensions to personal glory and wholeheartedly acknowledge that every ounce of goodness within us is a direct result of God's unwavering influence. Furthermore, we must readily admit our continual need for God's forbearance, especially considering our recurrent provocations of His righteous anger, until ultimate satisfaction is achieved through the death and passion of our Lord Jesus Christ.
Now, let us bow in humble reverence before the boundless majesty of our benevolent God. In this sacred moment, let us bare our souls, openly confess our transgressions, and implore Him to illuminate our
consciousness, revealing the depth of our sins. Through this selfexamination, may we be humbled to the point where sin finds no dwelling within us. In the interim, let us beseech the assistance and guidance of our Lord Jesus Christ, who has already graced us with His Holy Spirit. May His grace continue to flourish within us, saturating our very being. May His divine Spirit govern our every pursuit, ensuring that our existence aligns harmoniously with His divine law. Although we find ourselves entangled in a web of ceaseless transgressions, may His hidden strength restrain us, preserving us until that sacred day when He calls us forth from this earthly realm to unite us eternally with our Lord Jesus Christ, the wellspring of all perfection. In these profound moments, let us lift our voices in prayer: "Almighty God, Heavenly Father, etc."
The Twelfth Sermon, the Fourth on the Second
Chapter
"Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ.." - Ephesians 2:11-13
Although the general teachings about God's grace should inspire us to praise His name and acknowledge the blessings we have received from Him, when something is done specifically for us, we should be even more deeply moved. In the morning, we heard how Paul stripped away all aspects
of human nature to reveal only one foundation for salvation: the pure goodness of God. Now, he applies this principle directly to the Ephesians, urging them to reflect on their own condition when God found them. It's as though, after speaking about all of humanity, he directs each one of us to examine our own experiences.
Indeed, what he speaks to the Ephesians applies to us as well. Imagine someone telling us about the abundant blessings we inherited due to Adam's fall, and then asking us to consider what we were like and how we lived in our beastly ways before God called us to know Him. The key point here is that although the circumstances might differ from our time, Paul's message remains relevant and serves a meaningful purpose. While we may have been baptized since infancy, we must acknowledge that we, like the Jews who were set apart as God's chosen people, were once heathens in terms of our forefathers, before the gospel was preached to the world.
However, the confusion that has arisen among us through the ungratefulness of those called to the truth of the gospel is evident. Many have strayed from the path and, in essence, have been cut off from God's church. Our childhood baptism did not save us from double guilt, for those who fell into the superstitions of popery essentially renounced their baptism and became renegades. We cannot excuse ourselves by claiming we were forced to swear to God when we strayed from His commandments. Instead, we must humbly confess that we were once God's deadly enemies, deserving to be wholly abandoned by Him. His reaching out to bring us back onto the path of salvation is a testament to His mercy. Therefore, we should refrain from boasting or seeking excuses to mask our wretchedness but freely admit that we were unworthy enemies of God, saved only by His outstretched hand. Thus, we first apply this text to the Ephesians and then extract its lessons for ourselves.
Now, let's delve into the content and essence of these words: "Remember how you were sometimes Gentiles." Firstly, Paul draws a distinction between the Jews and those whom God allowed to continue in their ignorance. It was a unique privilege for Abraham's descendants when God adopted them, saying, "You shall be My people, as though you were of My own household." Those who did not come from Abraham's lineage were effectively exiled from God's kingdom and church. Paul goes on to emphasise that this separation was not merely a spiritual one; it was also visibly evident. Circumcision served as a ritual to cleanse people of their impurity and highlighted that all human seed was cursed. It demonstrated that true holiness and purity could only be attained by cutting away the natural elements. In essence, just as baptism today teaches us to renounce our natural state, circumcision was a sign that everyone was unclean and impure until they rejected their inherent nature. Paul's message is clear: this physical sign made it evident to all heathens that they were unworthy to approach God and that He did not receive them into the community of believers. The Jews had not created circumcision on their own; it was instituted by God to distinguish them from the rest of the world. This separation was due solely to God's grace and goodness.
Paul adds that at that time, they were without Christ, underscoring that mankind was lost and helpless until God united them in the body of His Son and adopted them as His children. For Jesus Christ is the light of the world, the source of all righteousness, and our redemption and life.
As long as we remain unfamiliar with God, we are like blind individuals stumbling in the dark, akin to the spiritually dead, stripped of all holiness, righteousness, power, and goodness. Since our freedom depends on Him, we are subjected to the tyranny of the devil and sin until He redeems us. This is why both Paul and I implore you through the voice of the Ephesians to turn to Jesus Christ. Those who are not partakers of God's Son should understand that it would be better for them to be drowned a hundred times
than to persist in such a state. Why is this so? Because we can possess neither life nor spiritual well-being, righteousness, nor anything commendable apart from Jesus Christ. In essence, we possess nothing but sinfulness and destruction within ourselves.
Furthermore, he alludes to the commonwealth of Israel, underscoring that all the promises made to the Jews were rooted in Jesus Christ. Consequently, those who do not belong to His body are immediately excluded from God's promises and cannot harbor hope of life except through delusion, which only deceives them. He also mentions the instruments, covenants, and conveyances of these promises, signifying that God did not choose the Jews haphazardly; rather, He established a formal covenant, a binding document, which placed all others under condemnation. Thus, when God exalted the lineage of Abraham, it necessarily meant that the rest of the world was left in greater confusion. It is as if some princes or cities were to form an alliance, leaving all others outside, effectively depriving them of the benefits contained within.
When God declared that the Jews were His chosen people, His flock, and that He would be their Father and Saviour, He simultaneously conveyed that no part of this privilege extended to the Gentiles, whom He had forsaken and not shown a similar mercy. Lastly, He states that they were without God, the ultimate measure of all calamity. When one's God has cast them off to the point of no return, they descend further into the abyss of hell, waging war against God as if in defiance. This rebellion arises from their stubborn and rebellious nature, opposing all that is good. Thus, what St. Paul emphasises here, to aid the Ephesians in benefiting from his morning discourse regarding the sole cause of our salvation, is that there is nothing for us to rely upon except God's sheer grace.
Now, let us turn our attention to ourselves. I've already briefly stated that our forefathers were in the same condition that St. Paul describes here.
Therefore, we have no reason to boast, considering our lowly origins. If the Jews, who were chosen by God, stand as a testament to His wrath and terrible vengeance for their unbelief, then we, as those grafted into their place, should have even greater cause for humility. If God did not spare the natural branches, how much more should we, who have been grafted in contrary to nature, humble ourselves? Paul encourages us to humility so that we may always submit ourselves to God's goodness and freely acknowledge that our well-being depends on it.
I also mentioned earlier that not only were our forefathers estranged from the hope of salvation because they were not adopted like the Jews, but also the widespread scattering of humanity, which still persists today, was intended to crush all pride and presumption. This allows God's grace to shine more brightly upon us. Therefore, although we have been baptised and bear the mark of God's goodness and free adoption, we have been wretched idolaters who strayed from our Lord Jesus Christ. The things we held in high regard turned into our greater damnation rather than contributing to our welfare. Hence, we have ample reason to consider ourselves further. Even though we may lack the wisdom to fully magnify God's grace, let us carefully ponder the word that St. Paul uses here to remind us of what we might forget.
When we are endowed with God's grace, when He grants us good desires to walk in His fear, and when He works in us through His Holy Spirit, demonstrating some goodness within us, we may quickly forget what we were before. This can bury God's grace, preventing us from continually praising and appreciating His goodness and grace as they deserve. Despite the transformation in our present state, reducing us to mere mortals, we must always remember that before God had mercy on us, we were like lost sheep and utterly doomed creatures. Without His intervention and the remedy He provided for our cursed state, we would have been damned countless times. Therefore, we should reflect on St. Paul's words, which he
used to remind the Ephesians of their past, because even though God has removed the cause for their shame and marked them with His Holy Spirit, making them as precious pearls, He still wants them to remember their former sins.
This remembrance is a sign of repentance, as Scripture emphasizes that when God reaches out to us and brings us back from our straying, we should continue to recall our past sins, feeling sorrow, shame, and remorse for them. When he mentions that the Gentiles had good reason to lower their heads because they were once without assurance of God's goodness and love, he reminds us that we receive a unique blessing from God when we partake in His sacraments. These sacraments serve as tokens that God acknowledges and accepts us as part of His household and church. It is true that if we misuse them, we will pay a heavy price, but the outcome of this is yet to be determined.
When the sacraments are administered for their intended purpose, they are truly invaluable treasures. As I mentioned before, although God has promised to consider us His children from the moment we emerge from our mothers' wombs, our flesh remains tainted with impurity. Baptism, however, reveals that God washes and purifies us from all our filthiness, rescuing us from the confusion in which we existed in Adam and clothing us with Jesus Christ, allowing us to share in all His blessings as if they were our own. Therefore, we must recognise the importance of baptism and how greatly we should esteem this gracious act of God's approach to us. The same applies to the Lord's Supper, where it is visibly demonstrated that Jesus Christ is the true sustenance of our souls, just as our bodies are nourished by bread and wine. We find our spiritual life in the very substance of God's Son, as our Lord Jesus presents His body and blood to us as spiritual food and drink. Is this not far more valuable than all the things in this world?
Unfortunately, many people are ignorant or malicious when it comes to the Lord's Supper. Some approach it thoughtlessly, not understanding its purpose, while others treat it as a mere custom. Even if they have been taught its significance, they do not fully comprehend it, treating it lightly once it is over. Some even profane it deliberately. As for baptism, it is similarly disregarded. Instead of meditating on it daily, or even hourly, and using it to strengthen ourselves in God's grace, people rarely think about it. When baptism is administered in the church, it hardly registers with most. It is difficult to find even one person among a hundred who can properly articulate the significance of this sign of our adoption. This disdain and ignorance should not go uncorrected. God, in His patience and longsuffering, cannot tolerate such dishonour when His grace is treated so lightly among us. Therefore, it is crucial for us to pay close attention to what St. Paul tells us here – that the Gentiles, deprived of the sacraments given to God's children as tokens of His goodness and love, are in a pitiable condition. This should prompt us to cherish the privilege we have been granted, not to boast arrogantly, as hypocrites often do when they misuse God's name, but to encourage us to better appreciate this invaluable gift. We should recognise that we are no better than those poor, starving souls against whom God has closed the gates and to whom He has not given these tokens of His grace and witness that He will be our Father.
Consider that the Turks also practice circumcision, just as the Jews did, yet it holds no value because it lacks the accompanying promise of God. Despite our common ancestry with them, we have baptism, but only because God intended to demonstrate greater compassion towards us and display the abundance of His goodness. Similarly, there are others, like the Papists, who are called Christians and also have baptism, yet they have rejected the death and passion of our Lord Jesus Christ in favour of an abominable mess. What sets us apart from them? It is because God intended us to be mirrors of His boundless mercy. Therefore, we should walk in reverence and awareness and hold in high regard the things that God has