Part 8
Furthermore, in this passage from the fourth chapter of 2 Corinthians, St. Paul directs our attention back to the very creation of the world. He suggests that if we find it astounding that God would illuminate those who were spiritually blind and lead those who wandered aimlessly to salvation through the teachings of the Gospel, we should reflect on the act of creation itself. What existed in the formless void, described as "the heavens and the earth," before God's creative intervention? There was no beauty, no order, and no light. Darkness shrouded everything, as described in the account by Moses. Yet, God spoke the command, and light emerged from the darkness.
In a similar vein, when the world was shrouded in spiritual darkness and the Gentiles were bereft of knowledge about salvation, God, through the advent of His only Son, fulfilled the promises He had made through His prophets regarding the gathering of all people unto Himself. This serves as a testament to the fact that His promises were not made in vain. It illustrates how God brought forth light from darkness once again.
Regardless of the circumstances, we must always return to this fundamental truth: the inclusion of the Gentiles in the hope of salvation through the teachings of the Gospel was a divine mystery, and it is referred to as such because God had concealed it. St. Paul emphasized that this mystery had remained hidden throughout all times and ages, veiled in God's own knowledge. When we hear about our salvation, this text should remind us to approach it with reverence and awe, recognizing that it is a work that transcends our finite understanding. To truly grasp it in a way that glorifies God, we must acknowledge its unfathomable nature and dedicate our lives to its study, as the text suggests. Regardless of our approach, the ultimate
conclusion remains the same: God did not tailor the work of our salvation to fit within the confines of our limited understanding and human weakness. Instead, He intended to humble us so that we would, in turn, humble ourselves and revere His eternal plan, which remains hidden from us, and commit all our strength and abilities to praise His holy name. This is the pivotal point to keep in mind.
Let us also apply what is conveyed here to each of us individually. St. Paul discussed the arrival of the Gospel to us, who are from the Gentile race, and affirmed that it was a divine secret. Therefore, if we each reflect upon our own paths and ask how we became partakers of the Gospel, how we were brought into the fellowship of the church, we will all confess, from the most prominent to the humblest among us, that the Lord has worked in an extraordinary manner. It is not within the ordinary course of nature for God to transform and recreate us, making us His children and bearers of His image. It is indeed a genuine miracle that should fill us with astonishment and wonder.
In conclusion, when we encounter God's mysteries, it is prudent for us to exercise restraint and acknowledge our limitations when it comes to matters that God has chosen to keep hidden from us. This perspective should be guided by the word "communicate." Even the most knowledgeable among us should recognize the boundaries of our curiosity and resist the temptation to unravel every one of God's secrets. Those who succumb to the arrogance of knowing it all will eventually find themselves bewildered. The higher they ascend in their pride, the more precipitous their fall, and God will ultimately humble them. Therefore, let us learn to embrace what God has chosen to reveal to us. It is fitting for Him to unveil as much of His power and purpose as He deems appropriate. When He opens to us what was once concealed, let us approach it with humility, seeking His Holy Spirit's guidance to comprehend what He intends to teach us through His Word. We should eagerly receive the lessons He imparts through His Holy Scriptures
and the preaching of His name. Yet, we should also patiently await His timing to unveil what He deems suitable. Let us not trust in our own understanding and yearn to know more than we should. Instead, let us be content with what He has unveiled, recognizing that His concealment of certain matters is for our benefit, providing us knowledge in measured portions. In this way, we come to understand St. Paul's message: that the gospel was revealed to him, and the Gentiles received their portion through his ministry, so that all people could grasp the truths that were once hidden until God illuminated them.
Similarly, let us grasp the significance of our current circumstances. When God raises up knowledgeable individuals gifted in teaching, it serves as a clear indication of His prevenient mercy towards us, signifying His intention to call us into the inheritance of salvation. Therefore, let us cultivate a teachable spirit. Let us willingly receive instruction through the preached word, without seeking to venture beyond its boundaries. Instead, let us rely on what God has graciously disclosed to us. The path to contentment lies in embracing the boundless goodness He has lavished upon us, as mentioned earlier, for His mercies extend beyond human capacity. Our ingratitude would be inexcusable if our desires and inclinations led us to seek knowledge beyond the divine revelations.
Now, let us collectively humble ourselves before the majesty of our benevolent God, acknowledging our shortcomings and seeking His forgiveness. Let us beseech His grace to shape our lives in accordance with His holy will and commandments, so that our actions may bear witness to the fact that since He has adopted us as His children, we also honor Him as our Father. Therefore, let us all say, "Almighty God, Heavenly Father, etc."
The Eighteenth Sermon, the Third on the Third
Chapter
"And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God, According to the eternal purpose which he purposed in Christ Jesus our Lord: In whom we have boldness and access with confidence by the faith of him." - Ephesians 3:9-12
As I mentioned this morning, just as all of God's works deserve reverence from us because they bear marks of His infinite goodness, justice, power, and wisdom, there are certain works that stand out more prominently due to the way God operates in such a manner that people are compelled to be amazed and astounded by them. Among these is the doctrine of the Bible. Everything contained in the law and the gospel is a wisdom that we must honour, for without it, we would never understand anything. Thus, it is said that God teaches the humble and meek. Nevertheless, even the most unlearned and ignorant can grasp some parts of what is revealed in Scripture.
However, there are deeper and more profound matters, which St. Paul now refers to by calling the preaching of the Gospel a mystery or secret in comparison to all the rest. Although God had always intended to call the entire world to salvation, He kept the execution of His purpose hidden until the coming of our Lord Jesus Christ. When it finally happened, it appeared so novel that people were taken aback. Hence, we must consider this when St. Paul claims that he was an apostle to reveal the secret previously hidden in God. By these words, we understand that, although the preaching of the gospel seemed new and unexpected to human eyes, God had not acted
suddenly or in haste. Instead, He revealed His preordained and predetermined purpose.
Therefore, when we observe God's works, we must refrain from thinking that He acted rashly or that things were hidden from us in the beginning and then suddenly revealed. Rather, we should respect God's secret purpose and understand that when we see events unfold, they occurred as God had planned. This serves to humble us, first, by making us aware of our limited capacity, prompting us to reverence things beyond our comprehension. Secondly, it keeps us from prematurely passing judgment on God's ordinances, as predicting future events without divine calling is foolish and leads to disgrace. Those who presumptuously prophesy without God's call are deserving of mockery.
Thus, we must temper our judgments concerning matters that our Lord has not yet revealed in practice. When we witness events come to pass, we must recognize that they were not randomly determined but were ordained by God beforehand. Similarly, we must evaluate the changes that occurred when our Lord Jesus was sent into the world. If one were to inquire why God delayed it for such a long time, it would be an excessive display of curiosity. If asked why the heathens were suddenly included on an equal footing with the Jews, despite having been previously excluded from God's church, we must also acknowledge God's secret ordinance.
Furthermore, we should understand that God had so decreed this long before. Therefore, if we possess this sobriety, we can profit far more from God's works than those who, with a heathenish mindset, bark at them without being able to harm them. Nowadays, we see many individuals filled with diabolical rage, murmuring against all of God's doings because they cannot comprehend the reasons behind His purposes. They spew forth their blasphemous rhetoric, as if to say that God should not keep anything hidden but must consult with humans and make Himself subordinate to them. Since
many people arrogantly thrust God beneath their feet due to this wicked pride, it is all the more necessary for us to instill this doctrine within us. We must respect God's secret ordinances, accept the things that are revealed to us without dispute, deeming them good, right, and executed with such wisdom that no fault can be found. Furthermore, it is worth noting that St. Paul not only declares that God had His secret purpose hidden within Himself but also asserts that it was His will for the diverse kinds of wisdom to be known. We should pay careful attention to this point where he states that God's wisdom is diverse in many respects. This does not imply that God is changeable or fickle in His nature or that there is any complexity or confusion in His plans. There is no such thing in God, nor can there ever be. However, St. Paul's statement is relative to our understanding. If we were to attempt to comprehend God's wisdom, we would be bewildered and blinded by its infinity.
And besides that, it contains things that are capable of overwhelming all our senses, so much so that we would never truly comprehend anything. To put it plainly, this needs further elaboration for better understanding. Imagine you look into a mirror, thinking to see one hundred and eight, or rather an infinite number of images before you. When you see them, you become utterly bewildered. Similarly, St. Paul speaks of God's wisdom in this way, as a warning of the weakness and simplicity of our understanding, so that we do not become too inquisitive in probing matters that exceed our capacity. When it comes to God's secret purposes hidden within Himself, if we push ourselves to reach beyond what is lawful for us and proceed with foolish presumption, seeking to be privy to God's counsel and to inquire into what He has specifically determined, our intellects are bound to fail us. We will find so many things beyond our grasp that we will inevitably acknowledge it is not for us to fathom such a vast and profound abyss.
So, if someone were to ask, "How then can we confess God to be righteous, wise, and almighty, since we are daunted by His works?" For it is said that
it is the wisdom of men to investigate God's works and to set their minds fully on them. He has also designed the world to be like a stage upon which we can witness His goodness, righteousness, power, and wisdom. Hence, there seems to be a contradiction between being diligent in considering God's works and yet having our wits dazzled by them. The answer is quite simple: if we wish to soberly understand what God has graciously revealed to us for our benefit, we will have sufficient understanding. We will realize that God did not reveal these things in His works to confuse us but rather to draw us closer to Him, to know how to call upon Him, to discern between good and evil, and to walk according to His will. If we do not yield to our foolish and excessive desires but instead listen as good students to what our Master teaches us, we will understand all things in God's works that are conducive to our well-being. This is why it is said in the book of Job that we have achieved much if we can merely grasp the limits of God's works. Thus, by contemplating the outermost bounds of God's works, we may taste God's wisdom, righteousness, power, and goodness. However, if we insist on plumbing their depths, we will find a profound chasm that can swallow up all our understanding.
First, it is important to understand that both God's word and His works are wonderful secrets to us, exceeding our comprehension. Even if we consider His everyday miracles, there are more marvels hidden within them than what we observe and experience. Similarly, in the Holy Scripture, there are profound points that are not easily understood. Therefore, we must first humble ourselves and pray for God to enlighten us with His Holy Spirit so that we may benefit from His works and words. Furthermore, we must accept the teachings God has provided us and be content with the measure He has assigned us, without coveting to know more than we can learn in His school. Now, consider what we should bear in mind.
When we approach God with such humility, the Lord will surely provide us with a point of rest. Although His attributes are incomprehensible and the
doctrines of the law and the Gospel contain secrets beyond worldly understanding, we will be taught by them for our well-being and salvation. Thus, there will be no confusion, no mingling, and no entanglement, for God will guide us through His Holy Ghost, granting us wisdom and discernment to understand whatever is conducive to our welfare.
Now, let us address the question of why God wants us to be astounded by His works yet not be overwhelmed by them when we allow ourselves to be taught by Him. It should be noted that it is a sinful arrogance when some individuals, out of pride, reject anything they cannot understand the reason for. If someone were to explain to them that God orders all things according to His secret plan, and that what we call fortune, chance, hazard, accident, and the like have all been determined before the creation of the world, to the extent that even the hairs of our heads are numbered, and not a single bird falls to the ground without God's providence, they would object, "How can that be? If God tells us in His law that He wants this or that done, are we to say that He has more than one will? That would make God inconsistent and changeable."
And so it might seem that God is subject to all kinds of capriciousness like a mortal creature. However, as I mentioned before, such individuals misunderstand their own capabilities. They imagine that if God does not bind Himself in all aspects to the things He has revealed to us through His word, He is contradictory and possesses a dual will. This leads them to constantly speculate in such a manner. In short, God's will is always one and singular, consistent within itself. However, to our perception, it may appear diverse and exhibit many forms, as if we were confronted with numerous dazzling or entirely obscure shapes.
When Paul speaks of God's wisdom as diverse in many ways, it is as though a painting had a multitude of colours within it, making it difficult to distinguish one from another. Yet, Paul does not suggest that God's wisdom
is divided within itself or contains any conflict or strife. He merely points out that although God always has a single intention and remains unwavering and unchanging, although there is no alteration or variability in Him, and though there is but one light with no darkness at all, when people dare to approach Him, their minds are often bewildered and dazzled. Should they continue boldly forward, they will eventually be confounded, and God will completely overwhelm them. Therefore, we must interpret the statements made in Holy Scripture concerning God's providence in this manner. This is the lesson we ought to draw from it.
When God instructs us not to trouble our neighbors, commit robbery, extortion, covetousness, deceit, or any form of wickedness, He is commanding us to live chastely and abstain from all violence. Now, when wars erupt in the world, blood is shed, countless atrocities and robberies are committed, should we claim that such things occur without God's foreknowledge? Do we believe that He has no concern or involvement, as though He were asleep in heaven or simply indulging in His pleasures? This is a blasphemous notion. Furthermore, consider what would become of us if this were the case. Satan, as a roaring lion, seeks to devour us like prey, and we would constantly find ourselves in his grasp, trapped between his teeth. Therefore, if God did not order all things in this world and restrain Satan and all the wicked, we would be lost and perish countless times every hour. Moreover, if we did not understand that such events, among others, are God's judgments through which He chastises us for our sins, we would never be inclined to repentance.
Therefore, let us learn, to the best of our limited ability, that God has only one will, and that it is certain and internally consistent, devoid of fickleness or inconstancy. However, we must approach His secret decrees with reverence, acknowledging that they are as high and profound as to be beyond our reach. If we cannot dispel all the doubts that the devil may sow in our minds, causing us to question how God can be free from sin and not
the author of evil, given that He uses both Satan and the wicked to serve His purposes, allowing them to advance against one another, then let us arm ourselves with sobriety. Recognize that God's wisdom is diverse in many ways, and although His will may also appear diverse in various aspects, it remains consistently unified. This is the fundamental point to remember in this context.
Now, on this basis, Paul proceeds to the subject he has been addressing in general. That is, God created all things through our Lord Jesus Christ with the purpose that His wisdom should be known to the powers and principalities in the heavenly places through the Church. By stating that God created all things through Jesus Christ, he directs our attention back to the beginning of the world, where he speaks of the renewal that occurred when God restored what had decayed and fallen into disarray due to Adam's sin.
Therefore, there was nothing but confusion both in heaven and on earth until everything was set right again by Jesus Christ. Now, the restoration accomplished by our Lord Jesus Christ can indeed be likened to this second creation, as if, at His coming, God had restored the world to its former state, which had been somewhat fractured. Nevertheless, both of these, the first creation and the second, were brought about by Jesus Christ. The transition from one to the other is not improper, as illustrated by the analogy Simple provides here. It is imperative that we understand that all things were created in Jesus Christ when He was appointed to be the head of angels and humans alike. Moreover, even if we had not required a redeemer, Jesus Christ would still have been established as our head. All that remained was for Him to take on our nature and offer Himself in sacrifice for the redemption of sinners. However, He did not fail to fulfill His role of reconciling humans to God and uniting them with the angels of heaven. In this manner, then, were all things created in our Lord Jesus Christ.
Yet, this notion is specifically intended to lead us to the restoration that took place when Jesus Christ was given to us as our Redeemer. For even though the world did not cease to have some form, with the sun and moon shining brightly, and the earth yielding its fruits, we must recognize that, as St. Paul states in Romans 8, all creation groans and is in labor like a woman giving birth because it is subject to corruption due to Adam's transgression, for which he was cursed. Where God had previously appeared as our enemy, He became our Father. The things created for our benefit that had been diverted by Adam's sin were all restored at the coming of our Lord Jesus Christ. Through this means, He gathered together all that had been scattered before, and the world was changed in a remarkable way, just as the prophets had foretold. While the prophets did not intend to confine this renewal to a specific time frame, when they preached about the coming of our Lord Jesus Christ and the grace that would be bestowed upon the Church at that time, they used expressions like, "Behold, I make the heavens new and the earth new," as God spoke through the prophet Isaiah. This was not a solitary occurrence; it was, so to speak, a common expression among the prophets.
Therefore, St. Paul, following the customary language of Scripture, affirms that all things were made new in Jesus Christ, albeit, in regard to the Church. However, it may seem that the world itself was not renewed. Nevertheless, from our perspective, we have already shared in the restoration promised to us through our Lord Jesus Christ. For, through Him, we now enjoy God's creation, whereas before we were deprived. The sun and moon shine upon us, and we are nourished by the produce of the earth. We know that these things belong to us because we are God's children, and this is possible because He has adopted us in Jesus Christ. The words we have sung in the Psalm regarding mankind must be applied to the person of God's Son, as St. Paul explains. Not that he limits it to Him alone, but because what he speaks of regarding the incorruptibility of humanity is not found in us anymore; all is marred and corrupted. Therefore, we must look to our head, through whom we are once again established in goodness.
Thus, we cannot receive God's blessings, whether in our food, drink, or the enjoyment of any of His creations, were it not for the restoration accomplished by our Lord Jesus Christ, who has bequeathed the world to us as our inheritance. This enables us to enjoy all the gifts He has bestowed upon us with a clear conscience. So, you can see that the creation of all things in Jesus Christ is God's reformation of His Church and our participation in the acquired inheritance for His sake and through His means.
Now, having said that, we are created anew in the person of God's Son, and He is our head as long as we are united to Him through faith. He added that this is a wisdom which even the angels themselves did not fully comprehend. They benefit from our salvation and have cause to honor God for His preference. So, it seems that something had been hidden from them before. Some have been of the opinion that Simple was speaking about the devils, but he explicitly refers to the heavenly places here, making a distinction between the chosen angels and the castaways. It is pointless for the devils to know God's wisdom in our salvation. Some others, unable to dismiss this text of St. Paul's, have speculated that the angels are here among us as students, listening to the preaching of God's word. However, this notion is too naive and childlike. We know that both the doctrine and the use of the sacraments are specifically appointed for us by God because of our weaknesses. The angels in heaven have no connection to either baptism or the Lord's Supper. Why is that? Because the angels are purely spiritual beings, but we, as creatures of this earthly realm, require suitable means to draw closer to God due to our limitations. Therefore, the doctrine preached among us does not serve to instruct the angels. How then can it be understood that the angels are taught by the things they currently witness in the Church?
First and foremost, let us understand that even though the angels behold the face of God, it does not mean they have achieved the perfection promised to
us. This will be fulfilled in the last days. The angels do not know everything as we do, but in part. It's true they are not bound by our limitations, but they are not completely informed either. This is evident when they have to veil their eyes, as demonstrated in Isaiah 6, to signify their limited understanding. Although the angels are heavenly spirits and are intimately acquainted with God, serving as household servants in His kingdom, they still need to cover their eyes, indicating that they do not yet understand everything fully. Their knowledge is limited. In fact, they do not know when the last day will come; that is hidden from them. Why? To humble human beings and prevent them from feeling ashamed of their ignorance regarding things that God has not revealed to us. The angels, who do not know everything either, are set up as an example for us in this regard.
Therefore, it is not without reason that it is said that they did not know what would happen at the coming of the Son of God. In other words, they did not know that all people, without exception, would be called to the truth of the gospel and adopted by God as the spiritual children of Abraham. The angels did know that Jesus Christ was the head of all mankind, but they were unaware of how this would be accomplished or when it would happen. This is what Simple means when he says they marveled at it. It was not enough to say that people should be amazed at this miracle, which involved God taking those who were previously His mortal enemies and allying Himself with them. He transformed them into His own image and raised them up to the kingdom of heaven, demonstrating His boundless mercy. Not only that, but God intends to make us partakers of His eternal glory and grant us the crown of life in His kingdom. We need to learn to marvel at this, so that we may receive these great, high, excellent, and worthy blessings with the reverence they deserve. St. Paul, in this passage and others, refers to the angels as principalities to emphasize that there is nothing we can devise that is higher and nobler than Jesus Christ, as he elaborates further in Colossians 1. Many people at that time were magnifying the angels in an attempt to diminish the majesty of our Lord Jesus Christ.
St. Paul makes it clear that even though angels are like God's powers, virtues, and instruments through which He carries out His works, and though they hold positions of dominion and power, Jesus Christ still holds supreme authority over them. Just as the brightness of the sun outshines that of the stars, all the dignity of the angels must be subordinated so that Jesus Christ is not obstructed from being visible to all and recognized as the sole guiding star. It is essential to understand this point because we often witness people today who exalt the virtues of the apostles, the Virgin Mary, or other saints to the point of making idols out of them. On the contrary, they believe that if people do not worship them, pray to them, and offer them the service that should only be given to God, they are utterly lost. They argue, "Why should the Virgin Mary not be our advocate, given that she lived in such righteousness and was a mirror of perfection, highly favored by God?" This argument suggests that the excellence God has placed in all His creatures might somehow diminish the position of Jesus Christ. Let us then understand that no matter how much is said or preached about the virtues and worthiness of the Virgin Mary, the apostles, other men, or even the angels of heaven, it should never diminish the majesty of our Lord Jesus Christ, deter us from Him, or cause His authority to be transferred to others. We must realize that virtues are distributed to all of God's children, but Jesus Christ is the only source of all goodness to whom we must turn. The creatures are not in any way diminished even when Jesus Christ surpasses them as their head. This is the essence of St. Paul's message. He teaches us not to endlessly exalt the angels. He concedes that they are powers, virtues, and principalities but emphasizes that our Lord Jesus Christ remains their head. They are so grounded in Him that they benefit from our salvation. Thus, it would be ungrateful for us to leave Jesus Christ and turn to the angels. Even they marvel at the riches of God's grace in uniting us with His Son's body and calling us to be His children. The angels' amazement at our salvation is meant to strengthen our attachment to Jesus Christ, keeping us firmly rooted in Him without any deviation. For this reason, it is stated that through Him, we have boldness and access with confidence through faith in
Him. In this context, St. Paul gently reproves the ingratitude of those who are not content with having Jesus Christ alone and believe that He needs additional assistance. He asks, "What more do we desire than to be united with God? Is this not our complete happiness?" Through faith in Jesus Christ, we have confidence to pray to God, and access to Him is granted. Our trust or confidence is not unfounded, for we also have the boldness to approach Him with our heads held high, not presuming self-sufficiency but always remembering the words of the Psalm that although we rely on God's goodness, we must approach Him with reverence. Nevertheless, we can confidently come before God's throne, knowing that His Majesty will not be terrifying to us, for He has shown Himself to be a Father to us through His only Son. St. Paul's purpose is to encourage us to hold firmly to Jesus Christ. This also reveals our own instability because Simple's care and zeal in urging us to cling more firmly to the Son of God are born of the wisdom of the Holy Spirit. The Holy Spirit understands our weakness and instability. If we had even a drop of faith, it would be enough to make us understand that through the gospel, we can possess God's Son, who has given Himself to us. Having Him, we have all that we could ever desire. It would be sufficient to state this in a single word, as St. Paul has already demonstrated, but he repeats and reaffirms it as if to emphasize its truth. This is necessary because we are prone to doubt and unbelief.
Once again, it is not enough to believe for just one day; we are required to continue believing, which is a rare thing in this world. We often act as if we deliberately deprive ourselves of what has been given to us. Since the whole world is in a state of confusion and people are not easily persuaded to come to our Lord Jesus Christ and rely on Him, let us turn to the remedy outlined here.
First and foremost, we must understand that Jesus Christ is the gateway to heaven for us. At His death, the veil in the temple was torn, signifying that we can now enter the sanctuary of God, not a physical temple as before, but
the heavenly realm itself. We can approach the presence of God and take refuge in Him, just as a child would seek the comfort of a parent's lap. It is certain that God surpasses all fathers and mothers in kindness and tenderness. Therefore, when we search for something better or more excellent than God, we will always come up empty. Whether above or below, nothing in all of creation compares to God.
So, given that God has given Himself to us in the person of our Lord Jesus Christ, and that the fullness of the Godhead dwells in Him, we should find complete satisfaction and rest in Him. Despite our fickle minds and affections, we must restrain them like prisoners, saying to ourselves, "Let us cleave to our guard." As David said, "All my happiness and joy come from being joined to my God." He is the wellspring of life and light. As we sang earlier, "He is my portion, and I cannot have a better lot. I must take all my delight in Him." This is the first point we must remember.
Secondly, we must carefully consider the steps. The first step is to have faith. Even though Jesus Christ has opened the way and passage through His blood, granting us entrance to God the Father, not everyone can benefit from it. Unbelievers cannot enjoy this blessing. Faith is the key that unlocks the door, and the door opens easily when we possess this key—receiving the gospel in true obedience of faith. This is why St. Paul emphasizes that it is not enough that Jesus Christ has laid out the treasures of God's infinite goodness and mercy. It is incumbent upon us to receive this faith—not that we can do it by our own power, nor can we partake in the benefits offered by the gospel unless we have faith in Him.
From belief, we must progress to trust. We must be fully convinced that God will always receive us, that we will find favor in His sight, and that despite our wretchedness and unworthiness, we will continually receive His favor when we come before Him. Trust is closely linked with faith. From trust, we move to a sound and bold mind, which is like the highest step.
Despite our natural feelings of dismay when considering our own unworthiness, we continue to offer ourselves to God with our heads held high. Why? Because He looks upon us in the person of His only Son. It is said that He is His well-beloved, not only for His sake but also for our sake, as we are members of His Body.
Thus, we can gather from this text that by receiving the gospel's doctrine with true obedience of faith, we possess our Lord Jesus Christ. Through Him, we are led to God the Father, attaining the fullness of life, light, and all goodness.
Moreover, we are advised to advance in faith until we are thoroughly convinced that we will prevail against all the temptations that may assail us through faith. In the end, we can boast, as St. Paul does in the eighth chapter of Romans, conquering both life and death, and all powers, whether above or below, and disregarding all hardships. We know full well that nothing can shake the love that Jesus Christ has shown us, which His Father God has also expressed toward us through Him. In this regard, we must anchor our prayers in unwavering certainty.
As St. James says, those who doubt should not expect to receive anything. Therefore, we must be confident in the promises of the gospel, knowing that God stands ready to show us mercy when we come to Him. This is why St. Paul reminds us that if we have faith, we should seek nothing beyond Jesus Christ. He must be our ultimate treasure, for in Him, we possess all that is necessary for our joy and comfort.
Now, let us humble ourselves before the majesty of our good God, acknowledging our sins and praying that He may enable us to feel them deeply so that we may detest them more and more. Yet, even in our sinfulness, let us rejoice in His boundless mercy, which He has revealed to us through His only Son. He has chosen to rescue us from the abyss of hell, granting us entry into His kingdom and bestowing upon us the grace to
approach Him with true faith. May we turn away from worldly enticements that seek to divert us from Him and forsake all vain glory. Recognizing our own insufficiency, may we seek all our sufficiency in Him, the true foundation of all goodness, which can never run dry.
May it please Him to bestow this grace not only upon us but upon all people, and so forth.
The Nineteenth Sermon, the Fourth on the Third
Chapter
"Wherefore I beseech ye faint not for my troubles which I endure for your sake, which is your glory. For this cause I bow my knees unto the Father of our Lord Jesus Christ, Of whom the whole family in heaven and earth is named, That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man." - Ephesians 3:14-16
It is a remarkable thing that despite having so many means to draw closer to God, people often labour to move away from Him as much as possible. Even the slightest pretext is enough to make them turn away, and yet they believe they have a reasonable excuse. They say, "I was hindered by this or that," which is nothing more than the flimsiest of reasons. Their true desire is to distance themselves from God. This is all too common in our times. Those who seek to justify themselves for rejecting the doctrine of the gospel always find fault with trivial causes of offence. They say, "Oh, this troubles me, this might cause me to dislike the gospel, this might make me abandon it completely." Everything they allege is about trifles. Nevertheless, we must strive even harder to overcome all obstacles and impediments that the devil tries to place in our path. We should persevere in
our faith and hold firmly to our course. This is what Paul is exhorting the Ephesians to do—continue in the faith of the gospel without being discouraged, even though they might be troubled to see him as a prisoner, seemingly already condemned.
Certainly, Paul's suffering in defence of the gospel was not meant to make the Ephesians turn away from the pure truth of God. On the contrary, it was a source of glory for them. They could triumph in advance, considering Paul's unwavering constancy. As I mentioned before, apart from what I've already touched upon, there is a deep-seated wickedness in our nature. We are content if we find any outward pretext to distance ourselves from God. We eagerly seize on any excuse that allows us to escape from God's presence. This inclination should be utterly rejected, but Paul is not speaking of just one people here. He gives us an instruction that should serve us even today.
The instruction is this: Although the majority of the world opposes the gospel and does everything in its power to erase the memory of our Lord Jesus Christ, and even though the faithful are persecuted, defamed, and tormented, we must not be discouraged. Instead, we should let these trials strengthen our faith in our Lord Jesus Christ. We should remember that we are destined for glory. The fact that God upholds His Church by His mighty hand, preventing it from being completely oppressed and overwhelmed, even in the face of widespread rejection of the Gospel, is evidence of His authorship of it.
If the Gospel were universally accepted without any resistance, there would be great cause for celebration, and heaven and earth would resound with praise for God's abundant goodness, shining upon all people. However, the opposition and hostility of people towards the Gospel serve as a sure sign to us that God is its author. Those who are imprisoned and even face death for it do not waver but remain steadfast. This demonstrates the extraordinary
power of God. Despite all that Satan may do, we have the proof that God is on our side, fighting with us and upholding us by His power. This does not exempt us from affliction, but it assures us of victory and justifies us.
In conclusion, the message we should take from this text of St. Paul is that we must be prepared to endure all the attacks that Satan may launch against us. Even when we see the pure doctrine of the Gospel poorly received in the world, despised, disdained, and even hated, with unbelievers filled with rage to destroy it, we must not hold it in any less reverence. We should not gauge God's majesty by the opinions of men. Even if God were despised everywhere, as most people are, indeed, so ungrateful and monstrous in their rebellion, we should not diminish the honour we owe Him. Similarly, with the pure doctrine of the Gospel, despite the world's opposition and the many who mock it, revile it, and even persecute it, let us receive it with obedience and humility. Our faith should remain unwavering, even when faced with numerous threats, violence, and conspiracies.
Now, regarding St. Paul's saying that it is our glory, what does it serve for? Our faith would be as good as dead if God did not test it. Nevertheless, when we see the faithful being tested, we have even stronger confirmation of the doctrine that God has given us. It is true that our faith should be grounded in heaven, meaning it should rely solely on God's authority, without regard for any creature. Even the angels of heaven cannot validate the gospel; God's majesty alone must be sufficient for us to lean on, and then we shall never be shaken.
However, when martyrs do not hesitate to give their lives as a witness to God's truth, then, as I mentioned earlier, we should be even more encouraged to receive and treasure the doctrine. Persecutions serve to confirm the doctrine, and thus, it is our glory, and we ought to triumph in it. God also supports and strengthens those whom He sends into this battle. It is certain that, due to the weakness of the flesh, they may falter at times, but
when they ultimately prevail, it is the work of God, and we should glorify Him for it.
Now, if we are troubled and tempted to give up at every attack, it is a sign that we do not know how to benefit from the means God has given us to draw closer to Him and remain steadfast. Therefore, we must combat our own weakness and the inherent wickedness of our nature. When we see how the devil seeks to undermine the gospel almost everywhere, we should consider that God does not forget His own but strengthens them with His power so that they ultimately prevail. This should give us hope and encourage us to prepare ourselves as well. When we are at ease and in times of rest, we should not cease to follow their example and be ready to fight.
Simple emphasizes that it is not enough for us to merely receive instruction; we should not stop at being taught. We should be constantly stirred and remain vigilant until God's doctrine takes root in us, touching us to our very core. Therefore, after exhorting the Ephesians, he goes on to say, "I bow my knees before the Father of our Lord Jesus Christ." He does this to show them, by his own example, what they should do. Even when we have been instructed and motivated by God's Word to understand our duty, there will always be some sloth, coldness, and negligence in us.
The doctrine avails us little until God touches us with His Holy Spirit, and this humbles our pride. Many who think highly of themselves can work wonders but find themselves deceived when put to the test. Consider Peter's example; he genuinely promised not to deny his master, even if it meant dying for him. His words were zealous and well-intentioned, but a mere servant girl made him deny Christ. He was ready to deny Him repeatedly, even with curses and oaths. Seeing this, we should acknowledge our own weakness through Peter's experience. Simple emphasizes that we should turn to the one who has all power in Him. It's not enough to know our ailment; we must seek the remedy.
First, rid ourselves of foolish notions that a person can overcome all temptations through their own free will. Instead, acknowledge our weakness and that God teaches us through His Word not to make us capable but to make us more aware of our guilt. Do not use ignorance as a shield.
Instead, recognize our weakness and turn to God, for He calls and draws us to Him. Do not doubt that He will not disappoint when we humble ourselves at His feet, knowing that He will lift us up. Simple's mention of his prayer is not just to claim fulfilling his duty but to set an example for all the faithful. They should turn to God upon recognizing their needs, knowing that He continually upholds them with His strong hand, giving them invincible constancy to endure.
In essence, we should not rely on our own wisdom or presume upon our strength when hearing God's word. Instead, we should desire that God speaks to us inwardly through His Holy Ghost, allowing the preached doctrine to take root and bear fruit. Since God expects more from us than our own abilities can provide, we should seek His help. It may seem contrary to our human reasoning that we may need to endure death and forsake the world and our own lives, but God can work in us to overcome our weaknesses. While suffering for the gospel and facing death may be difficult beyond human capacity, God's grace will empower us to overcome all difficulties if we arm ourselves with the weapons He provides. This doctrine is, therefore, not unprofitable.
Our Lord gives us things through His Holy Spirit that we don't possess by nature, in order to make the doctrine effective so it doesn't disappoint us. Those who slanderously claim that if we cannot follow God of our own free will, it's better to stop preaching, are mistaken. They imply that God's order does not assure us to Himself. However, experience shows us that the preaching of the Word is an instrument through which God secretly works. When we understand this, we see that God aligns perfectly with Himself in
requiring the gospel to be preached to us while emphasizing that it won't benefit us unless His Holy Spirit works in our hearts. Comparing the gospel to an instrument is like saying a plough and other tools are instruments for farming, but they do not cause the earth to bear fruits – God does. In that sense, we pray to Him for our daily bread, understanding that He cares for us as a father does for his children.
So, we should not merely attend a sermon or read God's word individually; we must also turn to God for spiritual nourishment. Do not assume that it's enough to receive the preached word without seeking God's increase. In this regard, Paul uses the analogy that the one who plants or waters is nothing; only God gives the increase from above. He's not referring to physical labour but to those who sow God's word and nurture His church through exhortations. Our labour is in vain unless God's Holy Spirit works with it, making it effective. This shows the close connection between the preaching of the gospel and the secret inner work of the Holy Ghost. They are inseparable, and the gospel is the power of God for the salvation of believers.
Now, after speaking of prayer, Paul asks to be strengthened in the inward man by the power of the Holy Spirit. He highlights our weakness because if we don't recognise our need, we won't turn to God like humble beggars. People, in general, may seek God's help, but genuine humility is rare. Many are prideful and presume excessively upon themselves, even while seeking God's assistance. This excessive arrogance is a grave fault. To approach God sincerely and humbly, we must first acknowledge our own inadequacy. We must understand that our strength comes from above and from the Holy Spirit. Paul's words emphasise this point: "that he may be strengthened by the power of His Holy Spirit." He contrasts what we can do by ourselves with what God's Spirit provides. As long as a person can do everything on their own, they don't need God's Spirit. But since all power originates from God's goodness, we realise that we can do nothing on our own. Any
strength we think we have is a fleeting illusion, a deception by Satan, who tries to trap us in self-reliance to keep us from turning to God and being utterly destitute.
In addition, I would like to further clarify that this is a freely bestowed benefit, meaning it comes solely from God's gracious gift. We should not entertain the notion that God's sacrifice is contingent on anything other than our wretchedness. He doesn't offer it because of any perceived goodness or disposition in us. This is precisely why He fulfils all our needs. Therefore, it is essential, as Paul states, for us to be strengthened by the power of His Holy Spirit, and this is bestowed as a free gift.
Now, when Paul mentions "according to the richness of His glory," he does so to emphasise the abundant goodness of God. This serves to counteract the erroneous beliefs of those who think they can earn their salvation or somehow share in God's glory. It is crucial for us to bear this in mind. Even though the Ephesians had already displayed great strength and unwavering commitment to the gospel, Paul wishes for them to be further strengthened. This highlights the fact that we are inherently weak. Despite God leading us onto the right path, extending His hand to us, and continuously bestowing His grace, even the briefest withdrawal of His hand would leave us utterly quailed. This serves as a warning, as we have seen before, that just as God initiates our salvation, He is also the one who continues the work. There is no steadfastness in us without His upholding hand, especially when it comes to our spiritual life. Therefore, we ought to be motivated to pray daily throughout our lives. Those who forget themselves and become complacent will quickly find themselves deprived of God's grace. This is because they do not seek it with continual care. So, to rouse us from our laziness and recklessness, we must remember that God has called us into His Church and deeply touched our hearts to receive His gospel with true obedience. This should strengthen us all the more.
Furthermore, it is essential to recognise that as God increases His Holy Spirit within us, He displays the boundless richness of His goodness. This gradual increase in grace reveals God's infinite treasure of goodness, as He draws us to Himself. Initially, we were mired not just in a muddy puddle but in the depths of sin and rebellion. We brought with us an inheritance from our mother's womb—corruption, enmity towards God, malice, rebellion, and blindness. These qualities left us susceptible to all forms of evil, making us Satan's bond slaves under the tyranny of sin. Considering our miserable state, God's act of pitying us demonstrates His vast riches of goodness in our behalf. It is only right that He should be glorified for this.
As I've mentioned before, we should understand this better – just as God has adopted us as His children, we should willingly accept Him as our Father. But how can we do this? Even though He has transformed His image within us, He must continue to display the riches of His goodness, increase His gifts in us, and guide us along our journey. It is crucial for us to remember this doctrine, especially when we observe how the world has been deceived by the idea that every person can exert themselves through their own free will or, at the very least, prepare themselves to approach God. Additionally, some believe that God adds grace upon grace to those who have made good use of the grace He has previously bestowed upon them.
Regarding the first point, how can we possibly earn God's favour when we are like spiritually dead individuals, resembling rotting carcasses? What preparations can we make to obtain His favour? Those who entertain such notions are more misguided than bewitched. Therefore, we must learn to rely on God for the entirety of our salvation, from beginning to end, and reject these devilish illusions that suggest we can accumulate grace through our efforts. We must consider how each of us deserves nothing. As Paul instructs, we must fix our eyes solely on God's goodness, acknowledging His boundless generosity towards us, as He never ceases to bestow
goodness upon us. He is not like mortal men who might say, "I've done enough good; I'm content." Instead, God not only pours out the gifts of His Holy Spirit upon us but also seeks to increase their measure until we reach the full stature of perfection.
Now, let's focus on Paul's specific reference to the inward man. We must recognise that God should continually strengthen and elevate us in this world. However, many are preoccupied with earthly desires. Some desire to display their valour, believing themselves to be as noble as angels, seeking recognition and reputation. This desire for recognition is one form of the worldly strength that people seek. Others aspire to increase their wealth through trade or acquire possessions through various means. Yet others covet social standing and authority. In essence, the means by which we often want God to display His generosity towards us involve indulging our sensuality and earthly desires. However, Paul redirects our attention to the inward man – the realm of spiritual life, which remains hidden from our physical senses but is known to us through our awareness. Similar to this, Paul also speaks of the inward man to the Corinthians, stating that while the outer man perishes, the inner man is renewed. So, what Simple means by the outer man encompasses riches, physical health, honour, esteem, and authority – all of which we naturally desire. These are the elements represented by the outer man.
Now, as I mentioned earlier, we should strive to be strengthened in these matters. However, in the meantime, we tend to disregard the inward man, which pertains to heavenly life. This happens because these aspects are invisible to us, and we are often preoccupied and ensnared by the concerns of this world. Therefore, Simple teaches us that if God allows us to be diminished in worldly matters, we must accept it with patience. He illustrates this point with the following text: When faithless and worldly individuals, whose treasure lies in this world, experience a decline in their worldly prosperity, they lament and ask, "Where are the riches I once had?
Where are the comforts?" Then they begin to complain against God. Similarly, when a wealthy person faces a decrease in possessions, and God takes away what they once possessed, they react with great displeasure, feeling as though they are already buried and now must watch their wealth gradually dwindle away. Likewise, those driven by ambition and seeking only honour and reputation in the world, when they lose their accustomed prestige, believe that all is lost.
Conversely, God's children, who willingly close their eyes to the worldly allurements below and fix their gaze on the heavenly inheritance through faith, are not greatly troubled when they see themselves declining, even in worldly status. They accept it willingly because they understand the underlying change: God is renewing them, drawing them closer to the unseen, and infusing them with renewed vigour, as if the kingdom of heaven were imminent. Thus, what Simple is teaching us here is that just as each of us is ensnared by our foolish desires, we must, through prayer to God for strength, learn not to be distressed if we decline in worldly matters, for this decline can lead to spiritual growth, bringing us closer to God's kingdom. We should remain confident that our earthly decline will ultimately result in our exaltation. Though we may descend into the grave, it is not to perish completely, but to be renewed. Therefore, let us accept abasement, knowing that we will be raised up by the power of our God. Although we may be humble creatures in this world, if we patiently endure, we should not doubt that God will work in us as He promises.
Furthermore, let us pay close attention to what Simple states here. He doesn't just use the name of God but says, "the Father of our Lord Jesus Christ, from whom the whole family in heaven and earth is named." By this, he shows us first how familiarly we can approach God, as discussed previously. In the past Sunday's sermon, this text was already explained adequately, where we learned how we can approach God. There, faith was emphasised first and foremost. Knowing, then, that the gate is open for us,
we can confidently enter into God's presence. Faith fosters trust in our hearts, and trust grants us confidence. These are the three stages that St. Paul outlines here. He also teaches us how we obtain this privilege – because God is not only to be worshipped for His heavenly majesty, which, though we ought to honour, could be so awe-inspiring that we might shy away from His presence as much as possible. Instead, He invites us to address Him as Father and Saviour, titles He bestows upon us as His children.
By means of this, we are no longer afraid of Him but can approach Him familiarly when occasion requires. This is a significant point to bear in mind, for if we cannot call upon God, what will become of us? In what state shall we find ourselves? It is said that all our well-being and life depend on seeking refuge in God. Now, if we think that God will hear us when we pray with doubt and hesitation, we deceive ourselves. As St. James says, "For let not that man think that he shall receive anything of the Lord." Therefore, we must not be like reeds shaken by every wind or waves of the sea. We must be thoroughly assured that God, who calls us to Him, will not disappoint us when we pray.
But how can we have such assurance? Consider that God possesses an incomprehensible majesty, and there is an immense distance between Him and us. Even if we could fly above the clouds, we could not approach God due to His infinite greatness. If not for Jesus Christ, who serves as the means to bridge the gap, we would be like lost and vanished beings. St. Paul alludes to this when he mentions that he prays to the Father of our Lord Jesus Christ. This is so that we understand that God is not distant from us if we follow the path He has shown us. That path involves making Jesus Christ our advocate, speaking on our behalf. He has entered the heavenly sanctuary to represent us, so it's as if He carries us on His shoulders, ensuring that both we and our prayers are accepted and approved by God. We can be certain that our prayers do not disappear into thin air but are
received by God, as promised in the Scriptures, that He is near to all who call upon Him in truth.
Considering this, the world has gone astray by seeking saints to be their patrons and advocates. For example, when people claim that they need the Virgin Mary and Saint Michael as intercessors, as well as other saints they have invented, they believe they are unworthy to approach God's presence directly. While there is truth in this unworthiness, it should also compel us to seek the remedy God has provided. We should turn to our Lord Jesus Christ, who is the way to lead us to His Father, as He declared, "I am the Way, the Truth, and the Life, and whatsoever you ask of God, my Father, in my name, shall be granted you." Here, our Lord Jesus promises that whatever we ask of God His Father in His name will be granted to us, affirming this doctrine. Therefore, let us understand that as our Lord Jesus offers Himself as the way to lead us to God the Father, we should not wander aimlessly.
If we seek any other way, we shall only go astray and never be certain of reaching God. Furthermore, to be content with Jesus Christ alone, let us remember how He said that all our requests shall be heard if they are based on His name. So, when we pray to God, we must assure ourselves that even though we are unworthy to approach Him, He still accepts us, and our prayers are like a good and acceptable sacrifice offered to Him when we acknowledge Him as the Father of our Lord Jesus Christ. Additionally, we must recognize that we are members of His only Son's body. This is essential because if we had no alliance with Jesus Christ, acknowledging Him as the Son of God would be of no benefit. However, because we are united with Him, and He graciously shares all His blessings with us, we can rightfully call God our Father. This is why Jesus said to His disciples, "I go to my God and your God, to my Father and your Father."
Moving on to the larger point, we must note how Paul addresses a broader concept: that all kindreds, both in heaven and on earth, are named after Him. In this context, Paul emphasizes the unity of Jews and Gentiles. The Gospel is to be preached widely, and God's grace is extended to people of all nations and backgrounds. This means that even those who were once considered outsiders, like the Gentiles, are now part of God's household and citizens of heaven. By referring to the Father of our Lord Jesus Christ and Jesus Christ as our head and body, Paul is illustrating that all kindreds are named after Christ because He has welcomed us into His company, despite our unworthiness.
Paul goes beyond establishing a connection among people and shows that we are even matched with the angels in heaven. He does not merely suggest that the lowest of the faithful is on par with biblical figures like Abraham, David, Peter, and Paul. Instead, he demonstrates that we are also matched with the angels in heaven because Jesus Christ has condescended to be our brother and has united Himself with us in brotherhood. Therefore, when we pray to God, we should approach Him with both reverence for His infinite majesty and trust in His acceptance. We can boldly call God our Father because He has adopted us as His children, and we have Jesus Christ as our brother through adoption. We need not doubt that all the angels in heaven acknowledge and accept us as their brethren when we come to God united with our Lord Jesus Christ.
Conversely, if we deviate from this path, we risk being rejected, and even the angels may become our adversaries, opposing our prayers. So, let us humble ourselves before the majesty of our good God, acknowledging our faults and praying that He reforms our lives so that our actions reflect that we have not wasted our time in His school. Let us strive to please Him in all things, knowing that we cannot serve Him in perfection and that He will bear with our weaknesses as long as we continue to seek Him in times of
need. Finally, let us join together in saying, "Almighty God, Heavenly Father, etc."
The Twentieth Sermon, the Fifth on the Third
Chapter
"For this cause I bow my knees unto the Father of our Lord Jesus Christ, Of whom the whole family in heaven and earth is named, That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, May be able to comprehend with all saints what is the breadth, and length, and depth, and height; And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God." - Ephesians 3:14-19
This morning, we learned the approach we must take when offering our prayers to God if we wish to be heard and have confidence that our prayers will be accepted. It is essential that Jesus Christ is our guide and advocate, interceding for us so that we speak through Him. We follow His rule in prayer, calling God our Father. Some may wonder how we can be so bold as to call God our Father when we have no inherent right to such a dignity. Even the angels do not have this privilege except through our Lord Jesus Christ. Therefore, it is impossible for us to pray to God as He commands, in the manner He teaches in His Word, without Jesus Christ as our advocate.
Are the angels akin to us? Is the Virgin Mary our great aunt or grandmother? Are the apostles our relatives? No, we must turn to our Lord
Jesus Christ for our spiritual kindred, through whom God accepts us as His adopted children. When we have this, we need not doubt whether God will hear our prayers. We should not approach God rashly, presuming upon our natural reason or self-liking, but with obedience to His command and trust in His promise. Those who seek favour with God through other means have gone astray and shut themselves out.
We must simply follow the Gospel's guidance to come to God in the name of our Lord Jesus Christ without adding any other creatures, as the whole world does. Those who appoint multiple patrons and advocates in heaven hope to be welcomed by God, but who has promised them that God will accept their devotion and offerings? We cannot appoint officers in heaven; we must obey God's Word. As Paul says, our prayers and supplications are worthless and vain unless they conform to God's Word. How can we call upon a God we do not know? How can we know how to pray and what language to use? We must seek guidance from God's Word and pray with modesty and sobriety, not speaking at random, but in obedience to His Word.
Prayer is the primary sacrifice God requires. While we must worship the one God with both body and mind, this worship is not confined to ceremonies like kneeling. It means honouring God by acknowledging that all good things come from Him. In prayer, we approach God as poor souls destitute of all that is necessary, fully aware that without Him, we are utterly miserable. Just as the law forbade using strange fire in sacrifices, signifying that we should avoid our own devotions when offering something to God, we must also remember that our offerings to God should be seasoned with His Word. Without it, our sacrifices will lack taste and savour.
In our present day, we have the substance and truth of the figures of the law. Therefore, when we offer our prayers, supplications, praises, and thanks to
God, we should do so through our Lord Jesus Christ, as the apostle to the Hebrews exhorts us. Let us remember that in praying unto God, we must not be given to our worldly affections, but seek that God may be glorified, and that the residue may be but as an appurtenance to it. That is the cause why he spoke purposely of the inward men.
For if God should give us the bridle to ask whatsoever came in our head, or if we on our side should take such liberty, what a thing we're at. If he should give us all our own asking, it would turn to our ruin and confusion, for our desires are often misguided, more so than those of little children or sick folks. By experience, we find in ourselves that we'd be firmly fixated on earthly matters, unable to lift our heads towards heaven. We tend to be grovelling downward, deeply immersed in the world, unable to lift ourselves up. Therefore, it is imperative for us to understand the lesson that the Scriptures convey in this text. We ought to pray to God to renew and strengthen us by His Holy Spirit, and to increase His gifts within us, so that as we journey through this world, we may always set our sights on the heavenly goal. We should regard ourselves as wayfarers, knowing that our Lord will acknowledge us as His children, and the inheritance He has promised us, bought so dearly through the death and passion of our Lord Jesus Christ, is preserved for us.
Now, here St. Paul emphasises that Jesus Christ may dwell in our hearts through faith. This signifies that without Christ, we can never partake in any drop of God's grace. Although God possesses the fullness of life, light, righteousness, and all goodness within Himself, this wellspring is hidden from us. We can never access it through our own efforts or inventions. If we think that we can do good by relying on our own ideas, we are deceiving ourselves. Such efforts will lead us to dig pits, but these pits will be full of holes and devoid of springs of water.
Consider this: when men follow their own inventions, they often end up wandering aimlessly, making no real progress. However, our Lord Jesus Christ is a fountain from which we can draw abundantly. We don't need elaborate tools to reach Him because He beckons to us, saying, "All of you who are thirsty, come to me and drink. Whoever drinks of the living water that I provide will have enough for themselves and even to share with their neighbors."
Therefore, since our Lord Jesus Christ generously offers us the benefits we receive from God the Father, it's no wonder that St. Paul states that Christ must dwell in our hearts for our reformation by God's Spirit. We must also acknowledge that Jesus Christ possesses the fullness of all goodness, not only because He is the eternal Son of God but also in His human nature, which He took from us. In this nature, He became our brother and received the fullness of divine wisdom, understanding, the fear of God, righteousness, and strength. He did not need these attributes for Himself but to distribute them to all His followers, from the greatest to the least.