The Sixth Sermon on the First Chapter - Ephesians 1:15-18

Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints, Cease not to give thanks for you, making mention of you in my prayers;  That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him:  The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints."- Ephesians 1:15-18

We have previously noted how St. Paul directed the Ephesians not only to the primary but also the exclusive source of their salvation. He made it clear that they must attribute their entire salvation to God without mixing in any foolish pride. They should not entertain the idea that they had contributed to God's grace in any manner, be it through their free will or good intentions.

Thus, St. Paul has shown that not only the Ephesians he addressed, but all who were part of God's church before them, must openly confess that their well-being originated solely from God's free benevolence. This was true not only because they were all redeemed through our Lord Jesus Christ, but also because God had called them to believe in the gospel, in accordance with His election of them before the creation of the world.

Now, he reaffirms this doctrine by bearing witness before God, emphasizing God's goodness even when he is seemingly separated from human sight and all witnesses. Certainly, the teaching of the gospel should not be esteemed any less when proclaimed openly before the entire world. Yet, the one who proclaims it must have it deeply imprinted on their heart, speaking the same message to themselves and before God and His angels as they do before people. Otherwise, it would amount to mere noise or, rather, a desecration of God's Word. If someone were to preach with eloquence but lacked personal conviction in what they preached, it would be better for them to be drowned a hundred times.

Therefore, it is not without reason that, after St. Paul had expounded on God's free benevolence in His election and calling, and after confirming His chosen ones with His strong hand, giving them unwavering constancy and steadfastness, he now adds that God knows his sincerity and earnestness in bearing witness to it. He testifies to his prayers, offered alone when no one could discern his thoughts or the words he uttered, confessing the same doctrine before God. Even then, he prays for God to bring to completion what He has initiated.

Here, it is imperative to begin by observing that those who aspire to be profitable in building up the church, and those who possess genuine zeal, should not only dedicate themselves to teaching but also fervently beseech God for His power and grace to work alongside them. Often, we find ourselves merely "beating the air," even if we possess the eloquence of angels, because we fail to pray for God to render our teaching effective. We are but unprofitable instruments, and God, having bestowed upon us the gift of speech, must infuse it with efficacy. As the adage goes, "He who plants is nothing, and he who waters is nothing, but it is God who gives the increase" [1 Cor. 3:7]. Therefore, those entrusted with instructing God's church should approach their duty with reverence and diligence. They must not only seek to guide people to God but also humbly acknowledge their own inadequacy. They are akin to mere echoes in the air, which would soon dissipate, if not for God's mysterious work of the Spirit alongside them. Such is the lesson we must glean from St. Paul's words here.

Furthermore, let each of us apply this principle to our own lives. When we come to study God's Word, or when any one of us reads it individually, we should not presume that our intellects are so discerning as to fully grasp all that Scripture imparts. Instead, we ought to admit our lack of understanding and entreat God to cause His doctrine to take root within us so that it may not slip away. St. Paul's approach in this passage can illuminate this concept if we carefully weigh the words he employs.

He declares that he "unceasingly thanks God" for the faith he heard of in the church at Ephesus "and for their love toward the saints." Yet, he continues to supplicate God, entreating Him to further illuminate them and lead them toward the perfection to which all the faithful should aspire until God has transported them from this world. In his assertion that he does not cease to offer thanks to God, we find an exemplar of how the faithful ought to spend their time. The primary offering that God requires and approves is the acknowledgment of His blessings and the rendering of the praise He deserves. This should not be an intermittent practice but an uninterrupted one. Just as God ceaselessly bestows His blessings, it is only fitting for each of us to labor tirelessly to bless and extol Him without end. St. Paul, in his blessing upon the Ephesians, extends the same sentiment to all other churches. It would be inconsiderate not to recognize the benefits conferred by God. We are all duty-bound to praise God for our brethren. If we become aware of God's blessings upon His church or His compassion toward His people, even if they are distant, our mouths should unfailingly open in praise.

If we are obligated to offer thanks for blessings we may not witness but which our distant neighbors enjoy, how much more are we obligated when God enriches us with spiritual gifts of grace that lead us far beyond the bounds of this world? Given the lavish abundance that God displays towards us, we have no valid reason if we fail to emulate St. Paul's example, dedicating our entire lives to the continuous exaltation of God's name.

St. Paul further illustrates that faith and love are divine gifts, not products of our own making, despite the misguided pride some harbor. He genuinely gives thanks to God for the faith and love demonstrated by the Ephesians. If faith and belief were attainable by every individual independently or through their own willpower, it would be unjust to acknowledge God for these gifts. Such acknowledgment would be a mockery if we claimed indebtedness to Him for what we obtained elsewhere. St. Paul extols God's name for illuminating the Ephesians in faith and molding their hearts with love. Therefore, every blessing ultimately originates from God.

Pagan belief often led them to attribute their good fortune solely to their own prowess and abilities, believing they owed nothing to God. While some among the papists might concede a role for God's grace, they still advocate for human effort in attaining faith. St. Paul firmly rejects these misguided ideas and asserts that whenever a church or a people embrace the gospel, God deserves the entirety of the glory because His hand must have been instrumental. Left to our own devices, we would not naturally incline towards goodness unless guided, directed, and sometimes even compelled by the Holy Spirit. Our inherent rebelliousness is so entrenched that we are not merely weak, as some papists claim, but entirely at odds with God until He transforms us. This is why, through His prophet Ezekiel, He speaks of changing hearts of stone into hearts of flesh, signifying the softening and submission to Him that is required.

Moreover, within these two fundamental concepts, faith and love, St. Paul encapsulates the entirety of Christian perfection. The primary objective of the first table of the law is to revere the one God, relying on Him for all things, acknowledging our dependence, seeking refuge solely in Him, and dedicating our lives in His service. This sums up the first table of the law. The second table, in contrast, focuses on living with justice and righteousness, treating our neighbors in a manner that seeks to assist all without causing harm to anyone. God has granted us a splendid and comprehensive guide for righteous living in His law, to which nothing can be added.

Hence, it is not without profound reason that St. Paul presents faith in Jesus Christ and love as a comprehensive summary of the entire Christian life, highlighting the path we should tread and the standards we should uphold. However, it is crucial to recognize that within the term 'faith,' St. Paul encompasses the entirety of our divine service. Once we come to grasp the boundless goodness of God, unveiled through His only Son, it becomes inevitable that we are consumed by love for our heavenly Father. God delivers us from the abyss of confusion and death, opening wide the gates to His celestial kingdom, declaring His intention to embrace us as His children. How can we hear such profound truths and believe without fully dedicating ourselves to Him, forsaking the world, and abhorring the darkness that separates us from His radiant presence? Thus, 'faith' implies wholehearted devotion to God.

Moreover, faith is not a passive state; it involves a profound turning towards God. When sin stains our souls, faith guides us to seek His healing through prayer. Every need we encounter serves as a divine nudge, urging us to draw near to Him. Therefore, faith encompasses prayer and supplication. It entails sanctifying the name of God by placing our unwavering trust in Him and offering the glory that inherently belongs to Him alone. We understand that everything flows from His boundless bounty, and He expects nothing from us but the humble offering of gratitude. Hence, faith encompasses the entirety of the principles laid out in the first table of the law.

Indeed, this is a part that symbolizes the whole, yet we must always remember that these elements are inseparable. We are also reminded that living righteously and justly with our fellow human beings is essential, as articulated in Psalm 15:2-3. We acknowledge our perpetual indebtedness to God for all His blessings and recognize that our best efforts can never truly repay Him. When we endeavor to bring an offering to God, it is of little significance in His eyes. What then does He truly desire? He yearns for us to engage in acts of benevolence toward His devoted people, a point explicitly emphasized by St. Paul in this passage.

While it is undeniable that we are called to practice love even towards our adversaries, for we cannot claim to be children of God without loving them and endeavoring to assist them, this does not diminish the importance of cultivating a fraternal affection for all of God's children. We share a unique bond with them. This is precisely why it is underscored in the sixteenth psalm and reiterated by St. Paul in this passage that we should nurture love for all the faithful. In another instance, St. Paul addresses the challenge posed by this commandment, instructing us to love all individuals in general, and especially those who are part of the household of faith. Therefore, God beckons us to emulate His likeness, following His example by performing acts of kindness to all, even those who may not seem deserving of it, to the extent that we actively seek the welfare of those who may harbor ill intentions toward us.

Furthermore, as God has imprinted His divine image on all the faithful and entrusted them to our care, it becomes our sacred duty to nurture a profound brotherly love towards them. Whenever we discern the divine gifts at work within them, we must hold them in the highest regard, in harmony with the wisdom of Psalm 15:4, which admonishes us to embrace those who revere God and shun those who walk the path of wickedness. When we bear witness to the unmistakable signs of God's presence in His devoted people, it is only fitting that we are stirred to love them deeply. Essentially, St. Paul encapsulates the complete framework of righteous and sanctified living here, emphasizing that we must first surrender ourselves entirely to God's divine sovereignty and cling resolutely to Him. Second, we must lead lives of honor and righteousness in our interactions with our fellow human beings, refraining from evil deeds and diligently striving to do good to all, to the utmost extent of our strength and capacity. How can we realize this noble endeavor? By recognizing our heavenly Father's infinite benevolence towards us, acknowledging His ceaseless blessings, and partaking in His divine favor each day. Our very existence hinges upon Him, and He alone is the wellspring of our eternal salvation, compelling us to continually call upon Him and offer up our heartfelt gratitude throughout the entirety of our earthly pilgrimage.

Furthermore, in relation to the second aspect, it is imperative to understand that we cannot genuinely love our neighbors unless we lead lives of temperance, eschewing harmful examples and conducting ourselves in a manner that leaves no room for reproach. What form of love can be found in the actions of an adulterer seeking to dishonor another person's marriage or a thief attempting to abscond with another's possessions? Given that our lives should be illuminated by honor and integrity, engaging in debauchery, blasphemy, or similar vices not only harms others but also leads to theft, extortion, and unrestrained self-indulgence. Thus, if we genuinely harbor love for our fellow human beings, we must lead lives characterized by righteousness and equity, governing our actions in such a way that we remain unentangled in frivolous pursuits. In contrast to the practices of the papists, who often engage in elaborate ceremonies and regard mindless babbling and pilgrimages as forms of divine worship, we must adhere to the path of virtuous living in accordance with God's divine calling. To avoid expending fruitless labor, we should diligently observe what God deems pleasing and faithfully adhere to it. There can be no deviation from the path when we consistently follow the course laid out in His Holy Word, particularly since the Lord succinctly outhnes His expectations for our lives in such a concise and straightforward manner. Were these requirements lengthy and complex, one might find excuse in a perceived lack of erudition or memory. However, as the Lord articulates His entire will in just a few words, we are compelled to acknowledge that our failure to remember such a brief, pithy, and unambiguous lesson results from our own obstinacy, cunning, and deliberate refusal to heed His divine counsel.

Lastly, it is worth noting that when St. Paul employs the term 'faith,' he intentionally specifies 'faith in Jesus Christ' for a profound reason. The patriarchs of old perpetually held the divine image of God before them, as they were required to offer sacrifices in the presence of the Ark of the Covenant, wherein the divine mercy was symbolically manifested. They had no reason to hope for divine audience or mercy through any other avenue, for they possessed the visible image of the Ark. However, we have been graced with Jesus Christ, who is the living image of God Himself, even though God's inherent nature remains invisible to mortal eyes. St. Paul, with great wisdom, asserts that God remains inscrutable until He chooses to unveil Himself through His beloved Son.

With Jesus Christ as our guide, the precise image of God, our gaze must be firmly fixed upon Him. This clarifies why He is aptly referred to as the 'express image of the power of God, His Father.' While we acknowledge the distinct persons of the Father and the Son, it is Christ who reveals to us the indispensable path to our salvation. As declared by St. John, knowing the Son inherently leads us to the Father, and those who turn away from the Son, despite any claims to approach the Father, find themselves in a state of rejection. Hence, as we are admonished here to place our faith in Jesus Christ, let us heed His own counsel to His disciples: 'Do you believe in God? Believe also in Me.' In doing so, He illuminates the understanding that the venerable fathers living under the Old Covenant possessed only dim shadows of divine revelation until His arrival in the world. They devoutly worshipped the living God but approached Him through intermediaries and symbols. They did not possess the radiant clarity that we now enjoy under the gospel. Thus, it is fitting to refer to Christ as the image of God, the inherently invisible deity, for we could not truly comprehend Him unless He chose to manifest Himself in this manner.

In summary, let us firmly grasp that our endeavors remain bereft of true value until our faith finds its unwavering foundation in Jesus Christ. This reality becomes all the more apparent when we scrutinize the myriad errors that continue to pervade the world. Papists may fervently profess their faith in God, much like Turks and Jews. The Jews, for instance, lay claim to the worship of the living God, the very God who delivered His law through Moses. Yet, what significance does this hold when they reject Jesus Christ, the culmination and essence of that very law? As for the papists, although they proclaim themselves Christians and acknowledge Jesus Christ as their Savior, it is evident that they stand at odds with His teachings. They have devised their own manner of serving God, crafting practices riddled with disorder. The Turks may boldly declare, "Almighty God, Creator of heaven and earth," yet can we genuinely believe that God would retract His own decree that no one may approach Him except through His beloved Son, whom He has ordained as the sole mediator between Himself and humanity? We bear witness to how the papists profess faith in God, yet persist in invoking patron saints and advocates as intermediaries on their behalf. Merely being redeemed by the blood of our Lord Jesus Christ does not suffice for them; they introduce their own merits and attempt to atone for their sins through self-effort. When they transgress against God, they resort to various means of reconciliation. A closer examination of the papist beliefs reveals a tapestry woven with their own fantasies, weaving whatever thoughts they please with Jesus Christ, even though He should stand supreme.

St. Paul guides us to the authentic measure of our faith, firmly rooted in resting upon Jesus Christ. We must wholeheartedly acknowledge our utter lack of righteousness and draw from His boundless abundance to be filled with all that is good, or else we shall face condemnation. Even if we were to have all the angels in paradise on our side (if such a notion were conceivable), it would yield naught but confusion unless we cling resolutely to the Head, as articulated by St. Paul in the first and second chapters of the Epistle to the Colossians. Thus, the profound lesson we ought to glean from this proclamation becomes resoundingly clear.

Now, as St. Paul offers his heartfelt gratitude to God for the manifestations of divine grace in the church at Ephesus, he also makes it known that he continually lifts up prayers to the Almighty. This serves as a poignant reminder that when we bear witness to the bountiful bestowal of God's excellent gifts upon His children, we are duty-bound to entreat Him for their perpetual augmentation. This is motivated by two paramount considerations. First, even those who stand firm today may stumble tomorrow, for our human nature remains prone to frailty. Second, the grace of God must be in a state of perpetual ascent, for the soul's growth and spiritual development demand a ceaseless outpouring of divine favor. In essence, even the most perfected souls among us would find ample cause for self-abasement if they were to undertake a scrupulous examination of their inner poverty. Hence, St. Paul encourages us to couple our gratitude with prayer when we extol God for the gracious gifts He has lavished upon His chosen ones. Why? Because it is befitting that the Lord brings to fruition what He has initiated, and we must unfailingly approach this conviction: the Lord will not abandon the work of His own hands, but rather, He shall perfect it.

What we are called to do on behalf of others is equally imperative for our own spiritual welfare. In essence, we are summoned here to magnify the goodness and endowments of God in such a manner that we become acutely aware of the insufficiency within ourselves. It is indispensable for our spiritual pilgrimage that God bestows upon us the gift of perseverance until the journey's culmination. Simultaneously, He must rectify the lingering imperfections that mar our souls while enhancing His grace within us until the day we attain consummate perfection—an accomplishment only realized upon liberation from this mortal vessel.

However, in spite of the paramount significance of this doctrine, we cannot overlook the disheartening reality that Satan has ensnared some souls into envisioning a flawed concept of spiritual perfection. In this misconception, they reduce the Lord's Prayer to a mere fragment, focusing solely on the initial three petitions—those seeking the hallowing of God's name, the arrival of His kingdom, and the fulfillment of His will. They disregard the remainder of the prayer, which our Lord Jesus Christ has graciously bequeathed to us. I possess written evidence from their own hands, and their disciples stand as witnesses to this lamentable fact. In committing this grievous error, they inadvertently withhold from God the honor and acknowledgment that we continue to bear the burden of our inherent frailties, grapple with numerous corruptions, and contend with multifarious vices. Thus, God must unfailingly cleanse us of these impurities, day by day, until He leads us to the pinnacle of perfection to which He has summoned us.

It is incumbent upon us to approach this doctrine with utmost care and discernment, for the Papists, despite their errors, have not plunged as deeply into falsehood as those who now disseminate their pernicious doctrines in clandestine gatherings and secluded enclaves. Therefore, let us be vigilant and attentive to the profound lesson the Holy Spirit imparts through St. Paul when he speaks of his ceaseless prayers to God. The query arises: Why did he embark upon this sacred endeavor? As I have earlier elucidated, the Ephesian congregation had flourished magnificently, with the gifts of God and His Holy Spirit abounding amongst them, as alluded to by St. Paul. In his concluding remarks, he beseeches the Almighty to grant them that which they currently lack and continue to require. Thus, we should discern that the more abundantly we have been blessed and prospered, the more earnestly we must humble ourselves and, with profound humility, beseech God to consummate that which He has initiated, increasing His divine gifts within us until we yearn for nothing more. This subject will be explored in greater depth during the forthcoming assembly mentioned in the fourth chapter.

Now, let us carefully contemplate the precise words employed by St. Paul. He begins with a powerful invocation, "the God of our Lord Jesus Christ, the Father of glory," or the glorious Father (for the term 'Father of glory' aligns with 'glorious Father' in the Hebrew language). He earnestly petitions the Almighty to grant us the spiritual enlightenment needed to comprehend Him fully. In directing our focus to Jesus Christ, St. Paul asserts that the God he invokes is the same God who stands as the Father of our Lord Jesus Christ, affirming his unwavering conviction that his prayers will be heard. His intention is to inspire the Ephesians to adopt the same approach and pattern of prayer. Whenever they approach God, they are encouraged to tread the same path he has taken—a path that adheres directly to our Lord Jesus Christ.

For those who may wonder about the position of God in relation to our Lord Jesus Christ, this question can be easily resolved by considering the role of the mediator. This mediator humbly descended on our behalf to bridge the gap between God and us. It is undeniably true that Jesus Christ is one with His Father, as unequivocally stated in John 10:30. When we invoke the name of the living God, it is of paramount importance to recognize that the fullness of the divine Godhead resides within Him, as eloquently affirmed in Colossians 2:9. Therefore, it is a grave error to attempt to separate our Lord Jesus Christ as if He were a distinct deity or something other than the God who has been revealed to humanity from time immemorial. Alas, in our present era, certain misguided individuals disseminate such abhorrent and blasphemous notions.

It is of utmost importance to comprehend that Jesus Christ is the same God —the only God—who has chosen to reveal Himself to us in the person of the Father. Consequently, when we seek to approach God, we do so through the mediation of Jesus Christ. Within this context, we must also consider the role of Jesus Christ as the mediator—a role in which He willingly humbled Himself. It is vital to understand that this act of humility did not entail the relinquishment of any aspect of His divine majesty or the diminishment of His eternal glory in any manner. None of this transpired. Instead, out of boundless love for humanity, He willingly humbled Himself and took on human form, as eloquently described by St. Paul in Philippians 2:7. Thus, when we speak of Jesus Christ submitting to God His Father, it signifies His voluntary assumption of our human nature and His profound identification with our humanity.

This profound union is illuminated by the words of Jesus Christ Himself, as recorded by St. John in his twentieth chapter (verse 17): "Go to my brethren and tell them, I go to my God and your God, to my Father and your Father." This declaration is indeed remarkable, as it underscores the intimate bond that Jesus Christ shares with His faithful followers, to the extent that He declares the same God as His and theirs. But how can this be? Is Jesus Christ not God Himself? Most assuredly, He is God, and yet, because He willingly assumed our humanity and condescended to become incarnate for our sake, He shares the same God with us. This is why the apostle appropriates the words from Isaiah and ascribes them to the person of Jesus Christ: "Behold, I and the children whom the Lord hath given me are for signs and for wonders" (Isaiah 8:18; Hebrews 2:13). In this context, Jesus Christ stands as the captain who presents Himself before His Sovereign and Prince, declaring, "Lo, here I am, together with the children whom thou hast bestowed upon me." In summation, Jesus Christ serves as the conduit through which we are drawn to God His Father, instilling in us the utmost confidence that our prayers shall find a welcoming audience. Without Jesus Christ, who is the way, the truth, and the life (John 14:6), who would dare to hope that their supplications would ascend to the divine throne, and what measure of grace could we hope to attain?

To gain a deeper insight into the necessity of guidance from our Lord Jesus Christ, St. Paul invites us to contemplate the boundless glory of God. How can we, in our audacity, approach God's presence without an advocate who secures a pathway for our access? Consider that when the sun, a mere creation, dazzles our eyes and scorches our skin from a distance, what fate awaits us when we draw near to the presence of God? The sun possesses but a fraction of the divine power instilled by God Himself. Should we not then fear being consumed when we approach the incomprehensible majesty of God? Yet, in having Jesus Christ as our advocate, we come to understand that God is not only the Father of glory but also the Father of mercy. He gazes upon those who are most wretched and despised by the world with compassion and grace. This is the assurance upon which we must rely as we approach God in prayer.

Here, St. Paul earnestly beseeches God to grant the Ephesians the spirit of wisdom and revelation. It is undeniably true that God had previously unveiled the truth of His gospel to them, as we have witnessed. Without the prior work of God within us, even a glimmer of faith or understanding would remain beyond our reach, as clearly expressed by Jesus in His words to Peter: "Flesh and blood has not revealed these things to you, but my Father who is in heaven" (Matthew 16:17). Nevertheless, although they had received some measure of knowledge, Peter, as we later observe, demonstrated a lack of comprehension regarding the spiritual kingdom of Christ. Thus, even the small taste of the gospel he possessed was a divine gift. This underscores the necessity for God to continually augment His gift within us. Our spiritual journey is aptly described as a "way" because it demands unceasing progress until our course is ultimately fulfilled. Anyone who harbors the illusion of attaining perfection in this earthly realm is deceived by the machinations of Satan and spurns the grace of God. Yet, it is crucial to understand that this in no way implies that God alters His divine purpose or permits His grace to be apportioned at the whims of human caprice. God has ordained an order in which we are to grow and mature daily, all the while maintaining a vigilant awareness of our imperfections, grieving over them, exercising self-discipline, and practicing restraint.

Thus, it becomes evident that the Ephesians had already been granted the spirit of revelation, and yet they were still in need of it to be bestowed upon them by God. Although there exists but one Spirit, the gifts He imparts are diverse and allocated to each of us according to His sovereign will and measure. Only Jesus Christ has received these gifts in their entirety; He alone stands as the inexhaustible wellspring from which they flow. The Spirit of God rests upon Him, allowing us all to partake in His abundant grace. Therefore, let us acknowledge that even the wisest among us must remain perpetual learners, continuing to acquire knowledge until the very end of our earthly sojourn. The term "revelation" in this context condemns the inherent spiritual blindness that afflicts every one of us. We may possess the ability to distinguish between black and white, perceive the sun and the moon, and render judgments concerning worldly matters without necessitating new revelation, for these capabilities are inherent within us. Nevertheless, St. Paul reveals our spiritual blindness, highlighting our incapacity to fathom God's grace unless He chooses to open our eyes, remove the veil that shrouds our understanding, and bestow upon us a new vision that we do not possess innately. In essence, until God illuminates our spiritual eyes with His Holy Spirit, we remain, in a sense, worse than blind —underscoring the paramount importance of divine intervention in our comprehension.

Furthermore, St. Paul continues to address a crucial aspect, which is to have the eyes of your understanding enlightened. Now, someone might ask, "If we already possess the spirit of revelation, why do we need more?" To this, I say, you speak as if your vision is unclouded. Indeed, you see in part, but your sight remains obscured. This is true for all of us, as we are told that in this world, we perceive things dimly, as if through a mirror. It is only when we are capable of beholding God in His heavenly glory that our vision will be perfected, and we shall be made like Him. St. Paul writes in this manner to prevent anyone from asserting that God must reveal things to us as if we were utterly incapable of seeing anything at all. Are we no better than beasts devoid of discretion or judgment? To this, I answer that although we possess some understanding, we are, nonetheless, blind due to the corruption of sin. Therefore, God must grant us new eyes, as I mentioned earlier.

The apostle also adds the term 'wisdom' to humble the foolish pride that often swells within us when we attempt to soar toward God without wings, thinking ourselves wise. While seeking true wisdom from God's hand is a commendable and righteous desire, we are often plagued by two faults. First, we desire to be wise in our own conceit, thinking, "Am I not wise enough to govern myself?" Second, we disregard God's Word, wishing to have complete autonomy and do as we please. Both of these excesses are detrimental. St. Paul here rectifies both errors. When he beseeches God to grant His faithful people the spirit of wisdom, he underscores that they lack discernment, similar to brute beasts, unless guided by our Lord Jesus Christ on their journey to the kingdom of heaven. Even in worldly matters, God bestows discernment only upon those whom He chooses.

Therefore, if God reserves His special gift of wisdom for Himself, granting it to whom He pleases for the governance of worldly affairs, then it is He who enables unbelievers to be wise. In matters of the heavenly life, however, there is no innate wisdom within us. Thus, St. Paul presupposes what I have already stated: we must be taught by God to know Him through the doctrine of truth, conveyed by the testimony of the gospel. Without this, we would be like those fanatics who fall into error under the pretext of possessing the revelation of God's Holy Spirit. However, St. Paul does not use the term 'revelation' in this manner when he prays for God to bestow it upon His children. For instance, when Jesus Christ speaks of His Spirit, He does not separate it from the doctrine He has preached. He declares, "When the Spirit comes, He shall tell you all truth." But how does this occur? Had not the apostles already received it? Yes, but He adds, "He shall show you that which you now hear from my mouth." In essence, it is the unique role of the Holy Spirit to instruct us in such a way that the words we hear may truly take root and be valued, enabling us to benefit from them.

Furthermore, St. Paul reveals the essence of all our light and knowledge, which is to know God through His only Son. This knowledge is what we should seek to possess. If we possess curious minds and an eagerness to explore matters beyond our capacity, we must reflect on the limitations of our weak and undeveloped understanding. If our hearts are weighed down and sluggish, how can we aspire to ascend beyond the confines of heaven and earth? Can we truly encompass all of this with our limited faculties? Yet, we often see people arrogantly delving into questions and disputes that exceed their grasp, challenging God. Thus, St. Paul reminds us here that true wisdom requires sobriety. Wisdom originates from God and our Lord Jesus Christ, as he will further elucidate later. Once we have reached this point, we possess everything we need. If we dare to go further, we only endanger ourselves needlessly.

St. Paul will expound on this matter at length later, but it should suffice for us to understand, both in this passage and throughout the Holy Scriptures, that we should learn about the God we must serve, His will, how to trust in Him, and how to approach Him in prayer and seek refuge in Him at all times. This should be our focus. However, it is only attainable through Jesus Christ, in whom God has revealed Himself. In essence, the majesty of God is beyond our reach, and we would be lost in our attempts to approach Him if He had not descended to us.

Yet, with Jesus Christ, we have a living image of God in which we can see everything necessary for our salvation. In Him, we understand that God is our Father, and through Him, we are cleansed of our sins and transformed into God's glory. Through Him, we recognize that God accepts us as righteous and reconciles us to Himself. Through Him, we realize that we are redeemed and will never be deprived of the grace of His Holy Spirit until we inherit our eternal reward. Therefore, we find all that we need to know in our Lord Jesus Christ.

This is why St. Paul says in another place that he desires to know nothing else but Jesus Christ and boasts only in Him. As we have seen before, he abandoned all worldly pursuits to remain under the cross of our Lord Jesus Christ. Although this may bring shame and reproach in the eyes of the world, he declares that he considers everything else he once valued as worthless and a hindrance, even as filth and dung, in comparison to his devotion to our Lord Jesus Christ. He emphasizes that those who cling to the misguided belief in their own merit separate themselves from our Lord Jesus Christ. To be united with Him, we must forsake our self-righteousness and present ourselves to Him, empty of our own goodness, ready to be filled by Him.

Now, consider why St. Paul expresses his willingness to arrive at the haven of salvation completely naked and destitute rather than remain in the perilous sea of worldly pride. Even if he were esteemed as a holy being or half an angel, he regarded these accolades as insignificant compared to sharing in the forgiveness of sins bestowed upon him through Jesus Christ and the grace extended to all His followers. Therefore, let us exalt God's grace to such a degree that we forsake the delusions that the devil uses to inflate the pride of unbelievers. Let us approach our Lord Jesus Christ with complete humility and emptiness, seeking His grace. We must acknowledge our utter unworthiness to receive even a single drop of it.

Now, let us prostrate ourselves before the majesty of our benevolent God, acknowledging our faults and praying for a heightened awareness of them. May this awareness humble us deeply, leading to a firm foundation in His grace. Let us strive to draw nearer and nearer to Him, humbling ourselves so that He may lift us up through His boundless mercy. Let us wholly depend on Him, turning to Him as our Father, and persist in doing so until He rescues us from the prison of sin, uniting us perfectly with Himself. May He grant this grace not only to us but to all people.