The Power of the Incarnation

Greeting

1:1 Paul, an apostle of Jesus Christ, by the will of God, to all the saints who are at Ephesus and to the faithful in Christ Jesus. [n. 4]

1:2 Grace be to you and peace, from God the Father and from the Lord Jesus Christ.

1:3 Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in heavenly places, in Christ: [n. 5]

1:4 Even as he chose us in him before the foundation of the world, that we should be holy and unspotted in his sight in charity. [n. 8]

1:5 He destined us unto the adoption of children through Jesus Christ unto himself: according to the purpose of his will: [n. 9]

3. The Apostle writes this letter to the Ephesians who were Asians, coming from Asia Minor which is part of Greece. They were not initiated into the faith by the Apostle Paul but he did strengthen them in it. Even before he had met them, they had been converted, as can be gathered: it happened that, while Apollo was at Corinth, Paul passed through the upper country and came to Ephesus, where he found certain disciples (Acts 19:1). Once they were converted and fortified by the Apostle, they were steadfast in the faith, not succumbing to false doctrine. Thus, they were entitled to encouragement rather than reprimand; and Paul’s letter has a tone of reassurance and not of rebuke. He wrote them from the city of Rome through the deacon, Tychicus.

The Apostle’s intention is to strengthen them in good habits, and spur them on to greater perfection.

The method of presentation can be seen in the division of the letter:

first, the greeting, in which he shows his affection for them;

second, the narrative, in which he strengthens them in good habits, from blessed be God until chapter four;

third, the exhortation, in which he urges them on to greater perfection, from chapter four until chapter six at be strong in the Lord;

fourth, the conclusion of the letter, in which he fortifies them for the spiritual combat, from be strong until the end.

4. In the salutation, the person greeting comes first, second those greeted, at to all the saints, and third the formula of greeting, at grace be to you.

In reference to the first, he gives the name of the person, Paul; second, that person’s authority as an apostle of Christ; lastly, the giver of this authority, by the will of God.

He says Paul which is a name of humility, whereas the title of apostle is one of dignity; the reason is that he that humbles himself shall be exalted (Luke 14:11; 18:14). An apostle, I mean, of Jesus and not one of the pseudo-apostles who are of Satan: it is no great thing if his— that is, Satan’s—ministers be transformed as the ministers of justice (2 Cor 11:15). I am an apostle, he says, not by my own merits but by the will of God. In many instances it is just the opposite—they have reigned, but not by me (Hos 8:4). He writes to all the saints who are at Ephesus and to the faithful. Either this could mean, I, Paul, write about morals to those who are holy through the exercise of virtues; and about faith to those who believe with true knowledge. Or, it may mean, to the saints who are the elders and perfect, and to the faithful who are less experienced and imperfect. They are said to believe in Christ Jesus and not in their own deeds.

At grace be to you and peace, he adds the formula of greeting which indicates three qualities which make any gift pleasing: the sufficiency of the gift, in grace be to you and peace; the power of the giver, from God our Father; and the excellence of the mediator, and from the Lord Jesus Christ. For a gift is pleasing when what is given is sufficient and is offered by someone in power, as a king or prince, and is presented by a solemn messenger, for example, by his son.

He mentions grace meaning justification from sin, and peace which is calmness of mind, or reconciliation to God, in regard to the freedom from punishment due to sin. May this be to you, from God our Father from whom every good comes: every good giving and every perfect gift is from above, coming down from the Father of lights (Jas 1:17). And the Lord Jesus Christ without whom no blessings are given. That is why nearly all prayers are concluded: through our Lord Jesus Christ.

The Holy Spirit is not mentioned in the greeting formula since he is the bond uniting Father and Son and is understood when they are mentioned; or he is understood in the gifts appropriated to him, grace and peace.

5. Then when he says blessed be God, in giving thanks he strengthens them in good, and he does this in three ways:

first, by giving as a reason Christ, from whom they have received so many gifts, in chapter one;

second, by reason of they themselves who have been transformed from a former evil condition to their present good one, at when you were dead (Eph 2:1);

third, because of the Apostle himself, whose ministry and solicitude has confirmed them in their good state, at for this cause (Eph 3:1).

The first is divided into three sections:

first, in giving thanks he touches on blessings in a general way;

second, the blessings given the apostles in particular, at which has superabounded in us (Eph 1:8);

third, the blessings especially granted to the Ephesians themselves, at in him you also, who have heard (Eph 1:13).

He treats of six blessings offered generally to the human race:

first, that of praising God in the certainty of future beatitude, at blessed;

second, that of being chosen in the foreordained separation from those headed toward destruction, at even as he chose us;

third, that of predestination in the foreordained community of the good, namely, of the adopted sons, at he destined us;

fourth, that of becoming pleasing to God through the gift of grace, at in which he has graced us (Eph 1:6);

fifth, that of being redeemed, liberated from the punishment of diabolical slavery, at in whom we have redemption (Eph 1:7);

sixth, that of being pardoned by having sin blotted out, at the forgiveness of sins (Eph 1:7).

Regarding the benefit of praise two aspects are touched on: first, the praise itself which should be rendered, at blessed be God; second, the blessing on account of which it should be rendered, at who has blessed us.

6. He says that God should be blessed or praised by you, me and others with our hearts, tongues and actions. He who is God by the divine essence and Father because of his property of generating. The copula and is not placed between God and Father to designate two separate persons, for there is only one Father, but to denote what he is by his essence and what he is in relation to the Son. Father, I say, of our Lord Jesus Christ, that is, of the Son who is our Lord because of his divinity, and Jesus Christ according to his humanity.

7. God who has blessed us with hope in the present while in the future he will bless us with the reality. He puts the verb in the past tense, instead of the future, on account of his certainty. Even though by our own merits we were cursed, he blessed us with every spiritual blessing both for soul and for body. For then the body will be spiritual: it is sown a natural body: it shall rise a spiritual body (1 Cor 15:44). This will occur by a blessing enjoyed in heavenly places, that is, in heaven, and in Christ since it will be through Christ or by Christ’s action, for he himself will transform our lowly body (Phil 3:21).

This blessing is greatly to be desired. And this by reason of its efficient cause since God is the one who blesses; and by reason of its material cause since he has blessed us; and because of the formal cause since he blessed us with every spiritual blessing; and on account of the end, because he blessed us in heavenly places. Behold, thus shall the man be blessed that fears the Lord (Ps 128:4).

8. Next, at he chose us, he treats of the blessing of election; he sets forth the advantages of this election because: it is free, as he chose us in him; it is eternal, before the foundation of the world; it is fruitful, that we should be holy; and it is gratuitous, in charity.

Therefore he states: he will bless us in the same way—not through our merits but from the grace of Christ—as he chose us and, separating us from those headed to destruction, freely foreordained us in him, that is, through Christ. You have not chosen me; but I have chosen you (John 15:16). This happened before the foundation of the world, from eternity, before we came into being. For when the children were not yet born, nor had done any good or evil, that the purpose of God according to election, might stand (Rom 9:11). He chose us, I say, not because we were holy—we had not yet come into existence—but that we should be holy in virtues and unspotted by vices. For election performs this twofold action of justice: turn away from evil and do good (Ps 33:15).

Saints, I assert, in his sight; interiorly in the heart where he alone can see: the Lord sees the heart (1 Sam 16:7). Or, in his sight may mean that we may gaze on him since the beatific vision, according to Augustine, is the whole of our reward. He will accomplish this, not by our merits, but in his charity; or, by our charity with which he formally sanctifies us.

9. Then, at he destined us, he adds the third blessing, that of predestination in the foreordained community of those who are good. Six characteristics of predestination are sketched here. First, it is an eternal act, he destined; second, it has a temporal object, us; third, it offers a present privilege, the adoption of children through Jesus Christ; fourth, the result is future, unto himself; fifth, its manner of being realized is gratuitous, according to the purpose of his will; sixth, it has a fitting effect, unto the praise of the glory of his grace (Eph 1:6).

Hence he affirms that God, who destined us, has fore-chosen us by grace alone unto the adoption of children that we might share with the other adopted children the goods yet to come—thus he says unto the adoption of children. For you have not received the spirit of bondage again in fear; but you have received the Spirit of adoption of sons, and further on, waiting for the adoption of the sons of God, the redemption of our body (Rom 8:15, 23).

It must be through contact with fire that something starts to burn since nothing obtains a share in some reality except through whatever is that reality by its very nature. Hence the adoption of sons has to occur through the natural Son.

For this reason the Apostle adds through Jesus Christ, which is the third characteristic touched on in this blessing, namely, the mediator who draws all to himself. God sent his Son, made of a woman, made under the law, that he might redeem them who were under the law, that we might receive the adoption of sons (Gal 4:4–5). This is accomplished unto himself, that is, inasmuch as we are conformed to him and become servants in the Spirit. See what love the Father has bestowed upon us, that we should be called the sons of God; and so we are . . . we know that when he shall appear we shall be like him (1 John 3:1–2).

10. Here it should be noted that the likeness of the predestined to the Son of God is twofold. One is imperfect, which is through grace. It is called imperfect, first, because it only concerns the reformation of the soul. Be renewed in the spirit of your mind, and put on the new man, who according to God is created in justice and holiness of truth (Eph 4:23–24). Second, even with the soul it retains some imperfection, for we know in part (1 Cor 13:9).

However, the second likeness, which will be in glory, will be perfect; both as regards the body—he will transform our lowly body to be like his glorious body. (Phil 3:21)—and in regard to the soul, because when the perfect comes, the imperfect shall pass away (1 Cor 13:10).

What the Apostle says, therefore, about his predestinating us unto the adoption of children can refer to the imperfect assimilation to the Son of God possessed in this life through grace. But it is more probable that it refers to the perfect assimilation to the Son of God which will exist in the fatherland. In reference to this adoption it is written: even we ourselves groan within ourselves, waiting for the adoption of the sons of God (Rom 8:23).

11. Divine predestination is neither necessitated on God’s part nor due to those who are predestined; it is rather according to the purpose of his will. This is the fourth characteristic which recommends the blessing to us, for it springs from pure love. Predestination, according to reason, presupposes election, and election love.

A twofold cause of this immense blessing is designated here. One is the efficient cause— which is the simple will of God—according to the purpose of his will. Therefore, he has mercy on whomever he wills; and whomever he wills he hardens (Rom 9:18). Of his own will he has given us birth by the word of truth (Jas 1:18). Unto the praise of the glory of his grace (Eph 1:6) specifies the final cause which is that we may praise and know the goodness of God. Once again this eminent blessing is recommended inasmuch as the homage it results in is in accord with itself. For the cause of divine predestination is simply the will of God, while the end is a knowledge of his goodness.

12. Whence it should be realized that God’s will in no way has a cause but is the first cause of everything else. Nevertheless, a certain motive can be assigned to it in two ways. On the part of the one willing, the motive for the divine will is his own goodness which is the object of the divine will, moving it to act. Hence, the reason for everything that God wills is his own goodness: the Lord has made everything for his own purpose (Prov 16:4). On the side of what is willed, however, some created existent can be a motive for the divine will; for example, when he wills to crown Peter because he has fought well. But this latter is not the cause of God’s willing; rather it is a cause of it happening the way it did.

Nonetheless, it should be acknowledged how, in the realm of what is willed, effects are a motive for the divine will in such a way that a prior effect is the reason for a later one. But when the primary effect is arrived at, no further reason can be given for that effect except the divine will. For instance, God wills that men should have hands that they might be of service to his mind; and that man possess a mind since he wills him to be a man; and he wills man to exist for the sake of the perfection of the universe. Now since this is what is primarily effected in creation, no further reason for the universe can be assigned on the part of creatures themselves, but only on the part of the Creator, which is the divine will. In this perspective, neither can predestination find any reason on the part of the creature but only on the part of God.

For there are two effects of predestination, grace and glory. Within the realm of what is willed by God, grace can be identified as a reason for the effects which are oriented towards glory. For example, God crowned Peter because he fought well, and he did this because he was strengthened in grace. But no reason for the grace, as a primary effect, can be found on the part of man himself which would also be the reason for predestination. This would be to assert that the source of good works was in man by himself and not by grace. Such was the heretical teaching of the Pelagians who held that the source of good works exists within ourselves.

Thus it is evident that the reason for predestination is the will of God alone, on account of which the Apostle says according to the purpose of his will.

13. To understand how God creates everything and wills it because of his own goodness, it should be realized that someone can work for an end in two ways: either in order to attain an end, as the sick take medicine to regain their health; or out of a love of spreading the end, as a doctor will work to communicate health to others. But God needs absolutely nothing external to himself. You have no need of my goods (Ps 16:2). Therefore, when it is said that God wills and performs everything on account of his own goodness, this should not be understood as though he acted in order to confer goodness on himself but rather to communicate goodness to others.

This divine goodness is properly communicated to rational creatures in order that the rational creature himself might know it. Thus, everything that God performs in reference to rational creatures is for his own praise and glory: everyone who calls upon my name, whom I have created for my glory, whom I have formed and made (Isa 43:7) so that he may know what goodness is, and in this knowledge praise it. The Apostle thus adds unto the praise of the glory of his grace, that man might realize how much God must be praised and glorified.

Nor does he say unto the praise of justice. For justice enters into the picture only where a debt is present or is to be returned. But for man to be predestined to eternal life is not due to him—as was said, it is a grace given in perfect freedom.

Nor does he simply say of the glory, but annexes of his grace as though it were of a glorious grace. And grace is just this; the greatness of grace is revealed in that it consists in the greatness of glory, and it is revealed also in the way it is bestowed; for he gives it without any preceding merits when men are unworthy of it. God proves his love for us in that while we were yet sinners Christ died for us; and a little further on, when we were enemies, we were reconciled to God by the death of his Son (Rom 5:8; 10).

By now it must be clear how divine predestination neither has nor can have any cause but the will of God alone. This, in turn, reveals how the only motive for God’s predestinating will is to communicate the divine goodness to others.

Redemption through blood and grace

1:6 Unto the praise of the glory of his grace, in which he has graced us, in his beloved Son. [n. 15]

1:7 In whom we have redemption through his blood, the remission of sins, according to the riches of his grace, [n. 17]

14. Now the Apostle writes of the fourth blessing, that of becoming pleasing to God through the gift of grace. Regarding this he does two things:

first, he touches on the giving of this blessing;

second, he shows the manner and conditions of its bestowal, at in whom we have redemption.

15. Hence he first asserts: we are predestined unto the adoption of sons, for the praise of the glory of his grace—that grace, I say, in which he has graced us in his beloved Son.

In this respect, it should be noted that to be loved by someone is identical to being pleasing to him. For he whom I love is pleasing to me. Now, since God loved us from eternity—he chose us before the foundation of the world in love, as has been said—how has he made us pleasing to himself in time?

A reply is that those whom he loves eternally in himself, he renders pleasing in time according as they exist in their own natures. The former is from eternity and is not created, the latter happens in time and is said to come into being. Hence the Apostle says that he has graced us, that is, made us pleasing that we should be worthy of his love. See what love the Father has bestowed upon us, that we should be called the sons of God; and so we are (1 John 3:1).

Two types of grace are customarily distinguished: grace freely given without being merited—and, if by grace, it is now not by works; otherwise grace is no more grace (Rom 11:6)—and grace which makes us pleasing and acceptable to God. The latter is the grace dealt with here.

16. Notice how persons can be loved for the sake of others, or for their own sake. For when I love someone very much, I love him and whatever belongs to him. We are loved by God, not for what we are in ourselves, but in him who by himself is beloved of the Father. Thus the Apostle adds in his beloved Son on account of whom he loves us and to the degree that we are like him. For love is based on similarity: every beast loves its like: so also every man his neighbor (Sir 13:15). By his own nature, the Son is similar to the Father, he is beloved before all else and essentially. Hence he is naturally, and in a most excellent way, loved by the Father. We, on the other hand, are sons through adoption to the degree that we are conformed to his Son; in this way we enjoy a certain participation in the divine love. The Father loves the Son, and has given all things into his hand. He who believes in the Son has life everlasting (John 3:35–36). He has transferred us into the kingdom of the Son he loves (Col 1:13).

17. Next, when he says in whom we have redemption, he sets down the way itself that grace is given.

Concerning this he sets down two things:

first, the way it is given on the part of Christ;

second, on the part of God, at according to the riches of his grace.

18. On the part of Christ he writes of two ways through which Christ has made us pleasing. For within us there exists two antagonisms to the divine good pleasure, the stains of sin and the hurt of punishment. Justice is as opposed to sin as life is to death, so that through sin, having departed from our likeness to God, we cease being pleasing to God. But through Christ he has made us pleasing. First, indeed, by abolishing the punishment; and in reference to this he says that in Christ we have redemption from the slavery of sin. You know that you were not redeemed with corruptible things, as gold or silver, from the vain manner of life handed down from your fathers: but with the precious blood of Christ, as of a lamb unspotted and undefiled (1 Pet 1:18–19). You have redeemed us for God, by your blood (Rev 5:9).

Second, we are said to be redeemed because through Christ we are freed from a slavery in which we were caught as a result of sin without ourselves being capable of fully making satisfaction. By dying for us, Christ has satisfied the Father and thus the penalty of sin was abolished. Whence he says unto the remission of sins. Behold the Lamb of God, who takes away the sin of the world (John 1:29). It is written that Christ should suffer and rise from the dead on the third day, and that penance and remission of sins should be preached in his name (Luke 24:46–47).

19. The way we are blessed with grace on God’s part is set down in according to the riches of his grace. As though he said: in making us pleasing to himself, God not only forgave us our sins, but he gave his own Son to make reparation on our behalf. This was from an overflowing graciousness by which he willed to preserve the human race’s honor while, as though in justice, willing men to be freed from the slavery of sin and death through the death of his own Son. Thus, in saying according to the riches of his grace he seems to state: that we were redeemed and made pleasing through the satisfaction of his Son comes from an overflowing grace and mercy, since mercy and compassion are bestowed on those having no claim to it.

20. In what has been said so far we have followed the interpretation of a Gloss which seems to be a far-fetched exposition since the same idea expressed in one phrase occurs in another. He chose us is the same as to say he destined us. And the same idea is expressed in that we should be holy and unspotted as in unto the adoption of children.

In this regard it should be known that the customary procedure of the Apostle, when speaking of a difficult subject, is to explain what went before by what immediately follows. This is not verbal proliferation but an exposition; and this is the method the Apostle uses here. Retaining the same import of the words, we may divide it differently from the beginning, at blessed be God (Eph 1:3), into three sections. First, the Apostle gives thanks in blessed be God. Second, he mentions conjointly the bestowal of all blessings in who has blessed us with every spiritual blessing in heavenly places, in Christ. Third, he gives a clear expression of the divine blessings in particular, at as he chose. This latter is divided into two parts: first, he distinctly formulates the blessings; second, he interprets them, at he destined us (Eph 1:5).

He formulates the blessings: first, as regards election; second, as regards its consequences, at that we should be holy (Eph 1:4).

First, he treats of election, for there are two types of election, one involving a present justification and another an eternal predestination. Concerning the first it is written: have not I chosen you twelve? And one of you is a devil? (John 6:71). But this is not what the Apostle refers to since it did not occur before the foundation of the world (Eph 1:4). So he immediately clarifies what he means, that it is the second type, eternal predestination. Thus he says he destined us (Eph 1:5). As he said in Christ to signify that we are assimilated and conformed to Christ in proportion as we are adopted children, so he adds unto the adoption of children through Jesus Christ. What he means by in charity he explains when he says in whom we have redemption through his blood. As though he affirmed: we have redemption. Unspotted is expounded by unto the remission of sins; while in his sight is explained by unto the praise of the glory of his grace.

The mystery of God’s will

1:8 Which has superabounded in us, in all wisdom and prudence, [n. 22]

1:9 That he might make known unto us the mystery of his will, according to his purpose, which he has purposed in him, [n. 25]

1:10 In the dispensation of the fullness of times, to re-establish all things in Christ, that are in heaven and on earth, in him. [n. 28]

21. Having set down the blessings generally given to all, the Apostle now turns to those favors especially granted to the apostles. This section is divided into two parts:

first, he proposes the special blessings given the apostles;

second, he indicates their cause, at in whom we are also called by lot (Eph 1:11).

In reference to the first he does three things:

first, he sets down the particular blessings of the apostles as regards the excellence of their wisdom;

second, as regards a unique revelation of the hidden mystery, at that he might make known;

third, he suggests what this mystery is, at according to his purpose.

22. He first states: according to the riches of his grace all the faithful together, both you and we, possess redemption and the remission of sins through the blood of Christ. This grace has superabounded in us who have it more fully than others.

23. Whence the rashness—not to say error—of those who dare equate the grace and glory of some saints with that of the apostles. For this passage openly asserts that the apostles are more fully graced than the other saints, except for Christ and his Virgin Mother.

However, should it be claimed that other saints were able to merit as much as the apostles merited, and consequently would have as much grace, it must be said that this would be a good argument if grace was given according to merits—but if that were the case, grace is no more grace (Rom 11:6).

Greater dignity was preordained by God to some saints, and hence he infused grace more abundantly into them. For example, he imparted a unique grace to Christ as man when he assumed the humanity into the unity of his person. He endowed with special graces in both her body and soul, the glorious Virgin Mary whom he chose to be his mother. Similarly, those God called to a unique dignity, the apostles, were gifted with a corresponding favor of grace. Thus the Apostle states: ourselves also, who have the first fruits of the Spirit (Rom 8:23). And a Gloss comments: their share is first in time and more copious than others.

What rashness, therefore, to put some later saint on the same level with the apostles.

24. God’s grace has superabounded in the apostles, in all wisdom. For the apostles are set over the Church to be her pastors: and I will give you pastors according to my own heart: and they shall feed you with knowledge and doctrine (Jer 3:15).

Two qualities should characterize pastors: a profound knowledge of divine truths and an assiduous fulfillment of religious actions. They must teach those trusted to them the true faith; this requires that wisdom which consists in a knowledge of the divine, concerning which he remarks in all wisdom. For I will give you a mouth and wisdom, which all your adversaries shall not be able to resist and gainsay (Luke 21:15).

They also need prudence to guide their subjects in external and temporal affairs: be therefore prudent as serpents and simple as doves (Matt 10:16).

Thus the special blessing of wisdom given to the apostles is clearly expressed.

25. The reception of an uncommon revelation is their next blessing, that he might make known unto us the mystery. As if he had said: our wisdom does not consist in discovering the natures of material realities, nor the course of the stars, or such like; rather, it concerns Christ alone. I decided not to know anything among you, but Jesus Christ, and him crucified (1 Cor 2:2). Hence he says that he might make known the mystery, that is, the sacred secret, hidden from the beginning, the mystery of the Incarnation.

He adds the cause of this hidden mystery when he says his will. Future events are known only if their causes are; for example, we can determine a future eclipse only by knowing what causes an eclipse. Now the mystery of the Incarnation has God’s will as its cause since he willed to become incarnate on account of his intense love for men: for God so loved the world, as to give his only begotten Son (John 3:16). Yet God’s will is more hidden than anything else: no one knows what pertains to God, but the Spirit of God (1 Cor 2:11). So, the cause of the Incarnation was concealed from everyone except those to whom God revealed it through the Holy Spirit, as the Apostle mentions: God has revealed to us through the Spirit. For the Spirit searches everything, even the depths of God (1 Cor 2:10).

Hence he affirms that he might make known the mystery which is a sacred secret—a secret because it is of his will. I thank you, Father, Lord of heaven and earth, for hiding these things from the wise and clever and revealing them to little children (Matt 11:25). The mystery, hidden from ages and generations, and now made manifest to his saints, to whom God would make known the riches of the glory of this mystery (Col 1:26–27).

26. He then explains something about this mystery, at according to his purpose.

His thought is involved and should be construed as: that he might make known unto us the mystery of his will, which mystery is to re-establish all things in Christ, that is, through Christ. All, namely, that are in heaven and on earth. This re-establishment in Christ must be in the dispensation of the fullness of times which, in turn, is according to his purpose. Thus, three aspects of the mystery are touched on: the mystery’s cause, the fittingness of the time of its appearance, and its purpose.

27. According to his purpose briefly sums up the cause. Although whatever pleases God is good, God’s pleasure in making known this mystery is antonomastically said to be good because through it we are led to perfectly enjoy goodness. Yahweh is pleased with those who fear him, who rely on his strength (Ps 147:11); that you may prove what is the good and the acceptable and the perfect will of God (Rom 12:2).

28. The suitable time was in that dispensation of the fullness of times. But when the fullness of the time came, God sent his Son, made of a woman, made under the law, that he might redeem them who were under the law, that we might receive the adoption of sons (Gal 4:4–5).

The pointless problem pagans used to raise is thus brushed aside by the Apostle. Times are not hidden from the Almighty (Job 24:1). He orders and arranges everything, including time; for he manages and accommodates the passage of time to those events which he wills to exist at the right moment. Just as other events effected by him had their specified time, likewise he eternally preordained a time for the mystery of the Incarnation. This time, a Gloss points out, occurred after man was convinced of his own stupidity before the written law, when he worshiped creatures instead of the Creator—for, professing themselves to be wise, they became fools (Rom 1:22)—and of his own absolute inability to live up to the prescriptions of the written law. Thus men, no longer trusting in their own wisdom and power, would not consider Christ’s advent as unimportant. Weak, and to a certain extent ignorant, they would eagerly desire the Christ.

29. The mystery’s purpose is to re-establish all things. Inasmuch as everything was made for mankind, everything is said to be re-established: in that day I will raise up the booth of David that had fallen; I will close up its breaches and rebuild it as long ago (Amos 9:11).

Everything that is in heaven, namely, the angels. Christ did not die for the angels, but in redeeming mankind he shall fill the ruins (Ps 110:6) left by the sin of the angels. Beware of the error Origen fell into, as if the damned angels were to be redeemed through Christ; this was only a figment of his imagination.

And what is on earth insofar as he reconciles heavenly and earthly realities: making peace through the blood of his cross, both as to the things that are on earth and the things that are in heaven (Col 1:20). This must be understood in reference to the sufficiency of the redemption, even though, with respect to its efficacy, everything will not be re-established.

Predestined for glory

1:11 In whom we also are called by lot, being predestined according to the purpose of him who works all things according to the counsel of his will. [n. 31]

1:12 That we may be for the praise of his glory: we who before hoped in Christ: [n. 35]

30. Previously the Apostle wrote of how he and the other apostles received an abundance of grace from Christ. Lest anyone imagine they had it coming to them the Apostle quickly affirms that they were called by God gratuitously, not for their personal merits.

This section is divided into three parts:

first, the gratuity of the call;

second, God’s freedom in predestination, at according to the purpose;

third, what is the end of both the vocation and the predestination, at for the praise of his glory.

31. I have indicated, he says, that grace has superabounded in us and that everything has been re-established in Christ. The same Christ in whom we also are called by lot, not by our own merits but by a divine choice: giving thanks to God the Father, who has made us worthy to be partakers of the lot of the saints in light (Col 1:12) because my lots are in your hands (Ps 31:16).

32. To understand this it should be realized that many human events which seem to occur by fate and chance, in reality are arranged according to divine providence. Casting lots is no more than a search for divine guidance in contingent and human affairs. Augustine, commenting on: my lots are in your hands (Ps 31:15), teaches that casting lots is not an evil, but a means of discovering God’s will in a doubtful issue.

Nonetheless, three sins must be avoided. The first is superstition; for any religion which is shallow and immoral is superstition. The forbidden sin of superstition would be incurred when the casting of lots is performed in league with the devil. The king of Babylon stood in the highway, at the head of two ways, seeking divination, shuffling arrows: he consulted the idols and looked at the liver (Ezek 21:26). The shuffling of the arrows is related to sortilege, and the questioning of idols belongs to superstition. Sortilege, moreover, is condemned there among sins pertaining to superstition.

Second, the sin of tempting God must be shunned. As long as a man can discover and accomplish by himself what he ought to do, he tempts God if he resorts to lots, or any other such method, to ascertain what he should do. Only when unavoidably threatened by situations where one is powerless by himself can a man licitly resort to questioning God with lots concerning what he must do. But as we know not what to do, we can only turn our eyes to you (2 Chr 20:12).

Vanity is the third sin. It is committed if we inquire into futile matters not pertaining to us; for example, contingent events in the future. It is not for you to know the times or moments, which the Father has put in his own power (Acts 1:7).

33. Relative to this purpose for which they are cast, there are three types of lots: some are divisory, others are consultatory, while still others are divinatory.

Divisory lots are those which people cast when they are dividing an inheritance and cannot agree. Using a certain slip of paper or the like they declare: whoever it will fall to shall have this part of the inheritance. Such lots can be cast lawfully: the lot puts an end to disputes, and decides between powerful contenders (Prov 18:18) when they wish to divide in this way.

Consultatory lots are used when someone doubts what he should do and consults God by casting lots. Jonah recounts how, when the great storm came upon them at sea, they cast lots to seek information from God that they might know for whose sin the tempest had occurred (Jonah 1:7). This method is licit, especially in necessities and in the elections of secular rulers. Hence, men will make small wax balls called ‘bussuli,’ of which some contain slips of paper and others none. Whoever draws a ‘bussulus’ with the paper inside has a voice in the election. This was done also, previous to the Holy Spirit’s coming, in spiritual elections, evidenced in the choice of Mathias by lot (Acts 1:26). Now that the Holy Spirit has come, however, it is no longer lawful in these elections since making use of them would be an insult to the Holy Spirit. It must be believed, after all, that the Holy Spirit will provide his Church with good pastors. After the Holy Spirit’s advent, therefore, when the apostles chose the seven deacons (Acts 6), they did not cast lots. Thus, this method is not lawful in any ecclesiastical election.

Divinatory lots augur future events reserved to the divine knowledge alone. They always are colored by vainglory, nor can they be resorted to without a sinful curiosity.

Lots, therefore, are nothing other than a questioning concerning realities whose occurrence depends on the divine will. Since grace depends on the divine will alone, the grace of divine election is termed a lot. For God, as though by lot, according to his hidden providence, calls men through an inner grace and not on account of anyone’s merits.

34. Next, when he says predestined according to his purpose, he writes of the free predestination of God concerning which it is written: and those he predestined he has also called (Rom 8:30). The reason for this predestination is not our merits but the will of God alone, on account of which he adds according to the purpose of him. And we know that to those who love God, all things work together unto good; to those who are called saints according to his purpose (Rom 8:28).

He approves of what he has predestined according to his purpose since not only this, but also everything else that God does he works according to the counsel of his will. Whatever he wills Yahweh does, in heaven and on earth, in the seas and in all the depths (Ps 135:6). My counsel shall stand, and what I like I shall do (Isa 46:10).

He did not say according to his will lest you would believe it was irrational, but according to the counsel of his will. This means, according to his will which arises from reason; not that reason here implies any transition in his thoughts, but it rather indicates a certain and deliberate will.

35. Finally, he briefly mentions the end of one’s predestination and vocation, namely, the praise of God. Thus he states that we may be for the praise of his glory, we who before hoped in Christ. Through us, who believe in Christ, the glory of God is extolled. The mountains and hills shall sing praise before you (Isa 55:12). The praise of God’s glory, as Ambrose remarks, occurs when many persons are won over to the faith, as a doctor’s glory is in a large clientele and their cure. You who fear the Lord, hope for good things, for everlasting joy and mercy (Sir 2:9).

Signed with the Spirit

1:13 In whom you also, after you had heard the word of truth (the Gospel of your salvation), in whom also believing, you were signed with the Holy Spirit of promise. [n. 37]

1:14 Who is the pledge of our inheritance, unto the redemption of acquisition, unto the praise of his glory. [n. 43]

36. Once the Apostle has enumerated the blessings offered generally to all the faithful, then those especially given the apostles, he begins to recount those granted to the Ephesians themselves.

This section is divided into two parts:

first, he sets down the favors shown them;

second, he describes his feelings aroused by the favors, at wherefore, I also (Eph 1:15).

The first is divided into three parts according to the three blessings granted to them:

first, the blessing of preaching;

second, the blessing of conversion to the faith, at in whom also believing;

third, the blessing of justification, at were signed.

37. In reference to the first point he says: Christ in whom you also, after you had heard, that is, by whose favor and power you have heard the proclamation of the word of truth since Christ himself has sent those who preach it to you. How shall they believe him of whom they have not heard? And how shall they hear, without a preacher? And how shall they preach unless they be sent? . . . faith, then, comes by hearing; and hearing by the word of Christ (Rom 10:14–15, 17). They hear through the blessing of him who sends them the preachers: blessed are they who hear the word of God and keep it (Luke 11:28).

38. The Apostle mentions the threefold recommendation of this preached word. It is, first of all, true; a word of truth. Indeed, it could be nothing else since its source is Christ, concerning whom it is written: your word is truth (John 17:7); for of his own will he has begotten us by the word of truth (Jas 1:18).

Second, it is a proclamation of good news. Hence he says the Gospel: it announces the highest good and eternal life. ‘Word of faith’ is antonomastically applicable to the Gospel as the communication of the highest good. How beautiful upon the mountains are the feet of him who brings good news and preaches salvation . . . go up on a high mountain, lady-messenger of Zion (Isa 52:7; 40:9). This refers to future goods.

The present goods are what describe and recommend the preached word in the third place, for it saves. Thus he says of your salvation; if believed in, it gives salvation. I am not ashamed of the Gospel. For it is the power of God unto salvation to all who believe (Rom 1:16). Now I make known unto you, brothers, the Gospel which I preached to you, which also you have received and wherein you stand, by which also you are saved (1 Cor 15:1).

39. Regarding the blessing of conversion to the faith, he states in whom, namely, Christ, by whose action you also believing, were signed. This blessing is applied to faith since faith is necessary for those who listen. In vain would anyone listen to the word of truth if he did not believe, and the believing itself is through Christ. By grace you are saved through faith, and that not of yourselves, for it is the gift of God (Eph 2:8).

40. Concerning the blessing of justification he mentions that you were signed with the Holy Spirit who was given to you. Concerning this Spirit three things are said: he is a sign, the Spirit of the promise, and the pledge of our inheritance.

41. He is a sign inasmuch as through him charity is infused into our hearts, thereby distinguishing us from those who are not the children of God. Relating to this he says you were signed, set apart from Satan’s fold. Do not grieve the Holy Spirit of God; whereby you are sealed unto the day of redemption (Eph 4:30). Just as men brand a mark on their own herds to differentiate them from others, so the Lord willed to seal his own flock, his people, with a spiritual sign.

The Lord had the Jews as his own people in the Old Testament. And you, my flocks, the flocks of my pastures are men (Ezek 34:31). And we are the people of his pasture and the sheep of his hand (Ps 95:7). This flock was fed on the earthly pastures of material teachings and temporal goods: if you be willing and obedient, you shall eat the good things of the land (Isa 1:19). The Lord, therefore, differentiated and set them apart from others by means of the bodily sign of circumcision. And my covenant shall be in your flesh (Gen 17:13); before this it says, you shall circumcise the flesh of your foreskin, that it may be for a sign of the covenant between me and you (Gen 17:11).

In the New Testament the flock he had is the Christian people: you have returned to the shepherd and guardian of your souls (1 Pet 2:25). My sheep hear my voice; and I know them; and they follow me (John 10:27). This flock is fed on the pastures of spiritual doctrine and spiritual favors; hence the Lord differentiated it from others by a spiritual sign. This is the Holy Spirit through whom those who are of Christ are distinguished from the others who do not belong to him. But since the Holy Spirit is love, he is given to someone when that person is made a lover of God and neighbor. God’s love has been poured into our hearts through the Holy Spirit which has been given to us (Rom 5:5).

Therefore, the distinctive sign is charity which comes from the Holy Spirit: by this shall all men know that you are my disciples, if you have love one for another (John 13:35). The Holy Spirit is he by whom we are signed.

42. The Spirit is described as a promise for three reasons. First, he is promised to those who believe: I will put a new spirit within you . . . and I will give you a new spirit (Ezek 36:26; 37:6). Second, he is given with a certain promise, because by the very fact that he is given to us we become the children of God. For through the Holy Spirit we are made one with Christ: anyone who does not have the Spirit of God, does not belong to him (Rom 8:9). As a result we are made adopted children of God, and thus we have the promise of an eternal inheritance since if sons, heirs also (Rom 8:17).

43. Third, he is termed a pledge inasmuch as he makes us certain of the promised inheritance. Adopting us into the children of God, the Holy Spirit is the Spirit of promise who also is the seal of the promise yet to be attained.

However, as is mentioned in a Gloss, a variant reading has who is the earnest of our inheritance, and perhaps this is a better rendering. For a pledge differs from the object in place of which it is given, and it must be returned once he who has received the pledge obtains the object due him. An earnest, however, does not differ from the object in place of which it is given, nor is it returned since it is a partial payment of the price itself, which is not to be withdrawn but completed. God communicates charity to us as a pledge, through the Holy Spirit who is the Spirit of truth and love. Hence, this is nothing else than an individual and imperfect participation in the divine charity and love; it must not be withdrawn but brought to perfection. More fittingly, therefore, it is referred to as an earnest rather than as a pledge.

Nevertheless, it can also be called a pledge. For through the Holy Spirit God grants us a variety of gifts. Some of these will remain in the fatherland, as charity which never comes to an end (1 Cor 13:8); while others will not last on account of their imperfection, such as faith and hope which shall be done away with (1 Cor 13:10). Hence, the Holy Spirit is called an earnest in reference to what will remain, and a pledge with respect to what will be done away with.

44. He adds the purpose for which we are signed as unto the redemption. For when a man buys new animals and adds them to his flock, he puts a mark on them to the effect that he has purchased them. Now Christ has purchased a people from the gentiles. Other sheep I have that are not of this fold; them also I must bring. And they shall hear my voice; and there shall be one fold and one shepherd (John 10:16). And on them he imprints a sign of purchase: a holy nation, a purchased people (1 Pet 2:9) which he has purchased with his own blood (Acts 20:28).

Christ acquired this people, not because they never were his, but because they previously belonged to him and yet, by sinning, had sold themselves into a diabolical slavery which oppressed them. So it does not simply state that he acquired them but adds unto redemption, as though to say: you are not strictly a new acquisition; you are re-purchased from the slavery of the devil through his blood. You were not redeemed with corruptible things as gold or silver, from the vain manner of life handed down from your fathers, but with the precious blood of Christ (1 Pet 1:18–19). Christ purchased us, therefore, through a redemption; not that this added anything to God since he needs none of our goods. If you are righteous, what do you give him, or what does he receive of your hand? (Job 35:7).

The purpose for which Christ acquired us is unto the praise of his glory, that God himself be praised since everyone who calls upon my name, I have created him for my glory (Isa 43:7).

Paul’s love for the Ephesians

1:15 Wherefore, I also, hearing of your faith that is in the Lord Jesus and of your love towards all the saints, [n. 46]

1:16 I do not cease to give thanks for you, [n. 47] remembering you in my prayers, [n. 48]

1:17 That the God of our Lord Jesus Christ, the Father of glory, may give unto you the Spirit of wisdom and of revelation, [n. 49] in the knowledge of him: [n. 52]

1:18 The eyes of your heart enlightened that you may know what the hope is of his calling [n. 52] and what are the riches of the glory of his inheritance in the saints. [n. 54]

45. After enumerating the blessings conferred on the Ephesians through Christ, the Apostle now reveals how his affection for them has grown.

This section is divided into three parts:

first, he begins by relating the good reports he has heard concerning them;

second, he gives the thanks due for the blessings they have received, at I do not cease to give thanks;

third, he adds a prayer for future blessings, at remembering you.

46. There were two good things which he heard about them. One was their faith by which they were properly orientated toward God; regarding this he remarked: wherefore, I also, hearing of your faith that is in the Lord Jesus. Indeed, faith makes God dwell in man: that Christ may dwell by faith in your hearts (Eph 3:17). Again, it purifies hearts: purifying their hearts by faith (Acts 15:9). Moreover, it justifies without recourse to the law: for we account a man to be justified by faith, without the works of the law (Rom 3:28).

The second good is love by which they are properly orientated toward their neighbor; in reference to this he says and of your love consisting in works of charity. This love is a spiritual sign that a man is a disciple of Christ: a new commandment I give you: that you love one another, as I have loved you, so also you must love one another. By this shall all men know that you are my disciples, if you have love one for another (John 13:34–35).

This love, I say, is towards all the saints. For everyone whom we love with charity, we ought to love either because they are holy or in order that they become holy. While we have time, let us work good to all men, but especially to those who are of the household of the faith (Gal 6:10).

47. Next, at I do not cease, the Apostle gives thanks for these goods and blessings he has heard about, saying I do not cease to give thanks for you.

48. Consequently, the Apostle prays for the blessings that must be given them in the future, and concerning this he says remembering you in my prayers. This has three divisions:

first, he sets down certain ones that he asks for them;

second, he explains these, at in the knowledge;

third, he discloses the exemplar and form of these blessings, at according to the operation of the might (Eph 1:19).

49. In regard to the first he says: not only do I give thanks for past benefits which you have received and for the good reports concerning you, but I also pray that, by all means, these increase in the future, remembering you in my prayers in behalf of these to the God of our Lord Jesus Christ, the Father of glory.

It must be acknowledged, at this point, that our Lord Jesus Christ is both God and man. Insofar as he is man, he is related to God, since he is composed of body and soul, both of which, being creatures, are necessarily related to God. But according as he is God, he is related to the Father. I ascend to my Father and to your Father, to my God and to your God (John 20:17). Likewise, as God he is the glory of the Father: who, being the brightness of his glory, and the figure of his substance (Heb 1:3). He is also our glory because he himself is life eternal: we are in his true Son, Jesus Christ. This is the true God and eternal life (1 John 5:20).

Therefore, he states the God of our Lord Jesus Christ in relation to him as man, and his Father in reference to him as God. I say the Father of glory, that is, of Christ who is his glory. A wise son is the glory of his father (Prov 10:1); and of our glory, inasmuch as he communicates glory to all.

50. Then he writes down the two things he asks for: the Spirit of wisdom and of revelation.

It must be realized here that certain gifts are common to all the saints and are necessary for salvation, such as faith, hope and charity. These they already possessed, as is evident. Then there are other special gifts; he prays that they receive these. First is the gift of wisdom when he says the Spirit of wisdom whom no one can bestow except God: who ever knew your counsel, unless you had given wisdom, and sent your Holy Spirit from above? (Wis 9:17)

The second gift prayed for is that of understanding which consists in the revelation of spiritual mysteries that God alone can give, on account of which he says and of revelation: there is a God in heaven who reveals mysteries (Dan 2:28).

51. Next, he explains what he asks for:

first, what pertains to the gift of wisdom;

second, what pertains to the gift of understanding, at that you may know what the hope is.

52. To the gift of wisdom belongs the knowledge of divine realities. Hence, to ask for the gift of wisdom is to ask that they enjoy a knowledge of God. He begs for this in saying in the knowledge of him, as if to say: I ask that, through the Spirit of wisdom, you may have the eyes of your heart enlightened in a clearer knowledge of God. Look at me, answer me, Yahweh my God! Enlighten my eyes; turn away the sleep of death (Ps 13:3).

This is the opposite of those whose eyes are enlightened only with respect to temporal reality when it is more necessary and more glorious to know God. Let not the wise man glory in his wisdom . . . and let not the rich man glory in his riches: but let anyone who boasts glory in this, that he understands and knows me (Jer 9:23–24).

53. Three aspects pertain to the gift of understanding, one of which has reference to the present life, and two to the future.

Hope, which is necessary for salvation, belongs to the present condition: for we are saved by hope (Rom 8:24). Concerning this he says that you may know what, that is, how great the hope is of his calling, meaning the virtue of hope and what an immense reality it is concerned with. This hope is of the utmost importance because it concerns the greatest realities: he has given us a new birth to a living hope, by the resurrection of Jesus Christ from the dead (1 Pet 1:3). It is also the strongest of the virtues: that we who have fled for refuge may have strong encouragement to hold fast to the hope set before us. This we have as a sure and firm anchor of the soul, which enters behind the veil (Heb 6:18–19).

54. Yet, since what we hope for concerns the future life, the other two aspects of the gift of understanding pertain to the future. One, the essential reward, is common to all the just; regarding which he says what are the riches of the glory of his inheritance in the saints. Here he writes down four characteristics of those gifts. First, they are most abundant, which he implies in riches. He who obeys me will enjoy abundance, and be at ease without fear of evil (Prov 1:33); glory and wealth shall be in his house (Ps 112:3); riches and honor are with me, enduring wealth and prosperity (Prov 8:18).

Second, they have the greatest clarity, regarding which he says of glory. Glory, honor and peace to everyone who does good (Rom 2:10).

Third, they are the most enduring, in reference to which he states of his inheritance, for what is hereditary is possessed permanently. His goods will be established (Sir 31:11); Yahweh, you have portioned my cup of smooth wine; you have cast my lot. The lines have fallen on rich land for me; the Most High has marked out my estate (Ps 16:5).

Fourth, he indicates that they will be most profound, as in the saints. The sufferings of this time are not worthy to be compared with the glory to come that shall be revealed in us (Rom 8:18); for this slight momentary affliction is preparing for us an incomparable eternal weight of glory (2 Cor 4:17).

55. The other aspect which he sets down is in reference to the future glory and pertains especially to the apostles. Hence he asks that you may know . . . what is the exceeding greatness of his power towards us (Eph 1:19), the apostles. He seems to say: although he bestows the riches of his glory abundantly on all the saints, he grants them in an exceedingly great measure to the apostles. For the greatness of a power is gauged by what it does. Hence, the more the divine power accomplishes in someone, the more is that divine power revealed there—even though it is one and undivided in itself. Therefore, since a greater effect of the divine power is present in the apostles, the greatness of this power will reside in them.

He shows what this greater effect present in them is by saying we who believe (Eph 1:19), we who are the first-fruits among those who believe. We also believe. For which cause we speak also, knowing that he who raised up Jesus will raise us up also with Jesus (2 Cor 4:13). I know whom I have believed and I am certain that he is able to keep what I have committed unto him until the last day (2 Tim 1:12).

Those among you, therefore, through whom others are taught and called to the faith—such as the doctors of the sacred sciences—will be rewarded in a preeminent way. Thus a Gloss states how the great doctors will enjoy a certain increase in glory above that commonly possessed by all. For the same reason, the educated are likened to the brightness of the sky, while the doctors are the stars themselves: those who are wise will shine like the brightness of the sky: and those who turn many to justice, as stars for all eternity (Dan 12:3).

God’s power shown in Christ

1:19 And what is the exceeding greatness of his power towards us, who believe according to the operation of the might of his power, [n. 56]

1:20 Which he wrought in Christ, raising him up from the dead [n. 58] and setting him on his right hand in the heavenly places. [n. 60]

1:21 Above all principality and power and virtue and dominion [n. 62] and every name that is named, not only in this world, but also in that which is to come. [n. 64]

56. Once he has listed the blessings which he hopes will be granted to the Ephesians in the future, the Apostle discusses the form and exemplar of those benefits. As the life of Christ is the form and exemplar of our justice, so Christ’s glory and exultation is the form and exemplar of our glory and exaltation. Here the Apostle makes two points:

first, he proposes in a general manner the form of our exaltation with its blessings and gifts;

second, he discusses it in detail, at raising him up from the dead.

57. The divine activity in Christ is the form and exemplar of the divine activity in us. In reference to this he states according to the operation, that is, in the likeness of the operation, of the might of his power, meaning the powerful might of God, which he wrought in Christ exalting him who is the head. Understand that in this way he will mightily act in us. We await a savior, the Lord Jesus Christ, who will transfigure our wretched body to be like his glorious body by the power which enables him to subject all things to himself (Phil 3:20–21).

In Scripture we frequently read that we will be exalted in the likeness of Christ’s exaltation: provided we suffer with him, so as also to be glorified with him (Rom 8:17); he who conquers I will grant him to sit with me in my throne; as I myself have conquered and sat down with my Father on his throne (Rev 3:21).

58. As a result, he specifies the form and exemplar in more detail, showing what pertains to the exaltation of Christ while speaking of him inasmuch as he is man, at raising him.

He writes of three favors in the exaltation of Christ:

first, the transition from death to life, in regard to which he adds raising him up from the dead;

second, the exaltation to the utmost heights of glory, in regard to which he says setting him on his right hand;

third, an elevation to the greatest of power, in regard to which he says and he has subjected all things under his feet (Eph 1:22).

59. Concerning the first he states that it was according to the operation which God the Father wrought in Christ by the same power which he shares with Christ. Christ both restored himself to life and was restored to life by the Father. And, if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Jesus Christ from the dead shall quicken also your mortal bodies, because of his Spirit that dwells in you (Rom 8:11).

60. Setting him on his right hand refers to the second element in Christ’s exaltation. This height of glory can be viewed in three perspectives: in its relation to God, to material creatures, and to spiritual creatures.

Considered in relation to God, he is seated at his right hand; this is not to be thought of as a bodily organ—God is spirit (John 4:24)—but as a metaphorical way of speaking. The right hand is taken as a nobler and stronger part of man; so when we say that Christ Jesus is seated at the right hand of God, it should be understood that according to his humanity he partakes of the Father’s choicest blessings, and according to his divinity it is understood as equality with the Father. Yahweh spoke to my Lord: take the throne at my right (Ps 110:1). And the Lord Jesus, after he had spoken to them, was taken up into heaven and sat on the right hand of God (Mark 16:19).

In heavenly places defines the relation of Christ’s exaltation to material creatures. For the heavenly bodies occupy the highest place in comparison to the other bodies; yet, he that descended is the same also who ascended above all the heavens (Eph 4:10).

In relation to spiritual creatures, he first mentions that Christ is exalted over certain specific ones, and second, over all of them generally, at above every name.

61. To understand this, note that there are nine ranks of angels, of which the Apostle here mentions only the four middle ranks. Above these are the three superior ranks of the thrones, cherubim and seraphim. Below them are the two lower ranks of the archangels and the angels. These nine ranks are also differentiated into three hierarchies, or sacred authorities, each of which embraces three ranks.

All the doctors agree in assigning the ranks of the first hierarchy. The highest rank is the seraphim, second are the cherubim, third are the thrones. In assigning the ranks among the middle and lower hierarchies, however, Dionysius and Gregory disagree. Dionysius, in descending order, places the dominions as first in the middle hierarchy, the virtues second, and the powers third. In the first rank of the lower hierarchy he puts the principalities, second are the archangels and third are the angels. This listing of the ranks is in accord with the present text where the Apostle begins, in an ascending order, from the first rank of the lower hierarchy, the seventh down from the seraphim.

Gregory, on the other hand, arranges them differently. He places the principalities between the dominions and the powers, which is the second rank of the middle hierarchy; while he puts the virtues between the powers and the archangels, which is the first rank of the lower hierarchy. This arrangement is supported by the Apostle’s words: for in him were all things created in heaven and on earth, visible and invisible, whether thrones, or dominions, or principalities, or powers (Col 1:16), where he enumerates those ranks in a descending order.

Reserving Gregory’s classification until we lecture on the letter to the Colossians, for the present we will follow Dionysius’s approach since it accords with the text at hand.

62. To understand this, it should be realized that the structure of reality can be considered in three ways: first, according as it is present in the first cause of everything, namely in God; second, according as it is in the universal causes; third, according to the arrangement of individual causes.

Since everything that happens among creatures occurs with the assistance of the angels, the three angelic hierarchies are distinguished according to the threefold way of conceiving the structure of reality. To one it belongs to grasp the intelligible patterns of things in the very summit of reality, God; it pertains to another to grasp the intelligible patterns of reality in the universal causes; still another understands these patterns in the individual causes. For the higher the angelic minds are, the more do they receive divine illumination with greater universality. Therefore, the governance of reality in relation to God pertains to the first hierarchy. On this account, the ranks of that hierarchy are named with reference to God. The seraphim are so called because they are burning with love and through it are united to God. The cherubim are, as it were, radiant inasmuch as they possess a supereminent knowledge of divine mysteries. The thrones are so termed inasmuch as in them God carries out his judgments.

Of these three ranks the Apostle makes no mention here.

To the middle hierarchy belongs the governance of things in relation to the universal causes. Hence the ranks of this hierarchy have names associated with power since the universal causes are present in the lower and individual things by their power and strength. Three tasks pertain to these powers which govern universally. First, some must give direction by their commands; second, others must dispose of any impediments to the fulfillment of those commands; third, some must arrange how others will carry out the commands. Of these, the first belongs to the dominions who, as Dionysius remarks, are free from any subordination; nor are they sent out on external missions but they give orders to those who are sent. The second pertains to the virtues who facilitate the execution of the commands. The third belongs to the powers who carry out the commands.

On the lower hierarchy devolves the guidance of things in relation to individual causes, and they are named from what is consigned to them. Hence, those called angels carry out what pertains to the salvation of individual persons. The salvation and utility of greater personages is entrusted to the archangels. Principalities is the name of those who preside over each of the provinces.

63. Christ is above all of these ranks that have been discussed.

The Apostle only makes a special mention of four of them. The reason is that the names of these four ranks are given them for their dignity, and since he is dealing with the dignity of Christ, he names them especially to show that Christ surpasses all created dignity.

64. Consequently, when he says and above every name that is named, he teaches that Christ has been exalted above every spiritual creature in general.

He had stated previously that Christ was exalted above all the spiritual creatures whose names were related to power. However, in Sacred Scripture, besides those ranks of angels, other ranks of celestial spirits are mentioned; for instance, the seraphim (Isa 6), cherubim (Ezek 10, 11, and 41), and thrones (Psalms), which he did not speak of. Therefore, he shows that Christ, as man, is exalted above all of these ranks by adding above every name that is named, that is, above not only those who exercise authority but also everything capable of being named.

For it should be recognized that a name is given to understand the object referred to; it signifies the object’s substance when what the name designates is the precise intelligibility of the object. In asserting every name that is named he lets us know that the exaltation is above every substance which can be known and comprehended by a name. I say this to exclude the substance of divinity which is incomprehensible; so a Gloss remarks that above every name means everything that can be named.

And lest it be thought that he is above the name of God, he inserts that is named. For the divine majesty can be neither contained nor designated by a name.

Not only in this world, but also in that which is to come is added because there are many facts in this life that we grasp through knowledge and which we name, whereas those of the future life cannot be comprehended or named: we know in part; and we prophesy in part (1 Cor 13:9). Nevertheless, the blessed in the future life do name these latter; they are those realities of which the Apostle says that he heard things that cannot be told, which man may not utter (2 Cor 12:4). Yet Christ is even exalted above these. He gave him a name which is above all names (Phil 2:9).

1:22 And he has subjected all things under his feet and has made him head over all the Church, [n. 66]

1:23 Which is his body and the fullness of him who is filled all in all. [n. 70]

65. The Apostle has previously dealt with the exaltation of Christ both from the viewpoint of his passing over from death to life, at raising him (Eph 1:20), and from that of his exaltation to the highest glory, at setting him on his right hand. Now he treats of the immense power of his exaltation.

Concerning this he does two things:

first, he discusses the power of Christ with respect to the whole of creation;

second, his power in relation to the Church, at has made him.

66. He affirms that, with respect to the whole of creation, Christ has universal power since God the Father has subjected all things under his feet.

The phrase under his feet can be taken in two ways. In one it is a figurative and symbolic way of saying that every creature is totally subject to the power of Christ. What we trample under foot is certainly subjected to us. Regarding this power it is written: all power is given to me in heaven and in earth (Matt 28:18). For in subjecting all things to him, he left nothing not subjected to him (Heb 2:8).

In another acceptation it is a metaphorical way of speaking. By the feet the lowest part of the body is understood, and by the head the highest. Although the humanity and divinity should not be thought of as parts of Christ, nonetheless the divinity is preeminent in Christ and may be understood as his head—the head of Christ is God (1 Cor 11:3). The humanity is lower and may be taken as the feet—let us worship at his footstool (Ps 132:7). The meaning of this passage is then that the Father has not only subjected all of creation to Christ as he is God, to whom everything is subject from eternity, but also to his humanity.

67. Notice how something may be subjected to Christ in two ways, some are so voluntarily and others involuntarily. Origen overlooked this distinction so that this saying of the Apostle occasioned an error on his part. He claimed that everything subjected to Christ, who is true salvation, must share in salvation. He concluded that the demons and damned will be saved at some time since they are subjected under Christ’s feet. But this is contrary to the Lord’s pronouncement: depart from me, you cursed, into everlasting fire, which was prepared for the devil and his angels; and he concludes at the end of the chapter, and these shall go into everlasting punishment (Matt 25:41, 46).

It must be held, therefore, that he has subjected all things under his feet, some as willingly, as to their Savior, such as the just who fulfill God’s will in the present life, and are subjected to him that they may satisfy their desire and will, awaiting for what is said of the good: to the just their desire shall be given (Prov 10:24). Others, however, are subjected to him unwillingly, as to their judge, that Christ may accomplish his own will in their regard. These are the wicked of whom it may be understood to be written: but as for those my enemies, who would not have me reign over them, bring them here and kill them before me (Luke 19:27).

68. Next, at has made him head, he deals with Christ’s power with respect to the Church.

In reference to this he makes three points:

first, he sets down the relation of Christ to the Church.

second, he lays out the relation of the Church to Christ;

third, he explains this relationship.

69. Concerning the first, at and made him head, he says God the Father made him head over all the Church, both of the Church Militant, composed of men living in the present, and of the Church Triumphant, made up of the men and angels in the fatherland.

On account of certain general reasons, Christ is even the head of the angels—who is the head of all principality and power (Col 2:10)—whereas Christ is spiritually the head of mankind for special reasons.

For the head has a threefold relationship with the other members. First, it has a preeminent position; second, its powers are diffused since all the senses in the members are derived from it; third, it is of the same nature as the other members. Thus, Christ is head of the angels in regard to preeminence and the diffusion of his power. Even in his humanity Christ surpasses the angels: being made so much better than the angels as he has inherited a more excellent name than they (Heb 1:4). Moreover, even as man, Christ enlightens and influences them; Dionysius proves this from what is written: who is this that comes from Edom, with dyed garments from Bosra? (Isa 63:1), claiming that these words are those of the highest angels. The response which follows: it is I, announcing justice mighty to save, he says are the words of Christ who immediately answers them. From this it should be understood that Christ not only illumines the lower but also the higher angels.

With respect to a conformity of nature, Christ is not the head of the angels, for surely he did not take angels to himself, but he took the line of Abraham (Heb 2:16); but in this respect he is the head of men only. You have wounded my heart, my sister, through nature, and my spouse, through grace (Song 4:9).

70. He speaks of the relation of the Church to Christ at which is his body, inasmuch as she is subject to him, receives his influence, and shares the same nature with Christ. Just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. For in one Spirit were we all baptized into one body (1 Cor 12:12–13).

71. He explains which is his body by adding the fullness of him.

To one asking why there are so many members in a natural body—hands, feet, mouth, and the like it could be replied that they are to serve the soul’s variety of activities. The soul itself is the cause and principle of these members, and what they are, the soul is virtually. For the body is made for the soul, and not the other way around. From this perspective, the natural body is a certain fullness of the soul; unless the members exist with an integral body, the soul cannot exercise fully its activities.

This is similar in the relation of Christ and the Church. Since the Church was instituted on account of Christ, the Church is called the fullness of Christ. Everything which is virtually in Christ is, as it were, filled out in some way in the members of the Church. For all spiritual understanding, gifts, and whatever can be present in the Church—all of which Christ possesses superabundantly—flow from him into the members of the Church, and they are perfected in them. So he adds who is filled all in all since Christ makes this member of the Church wise with the perfect wisdom present in himself, and he makes another just with his perfect justice, and so on with the others.

New Life in Christ

Former life in the world

2:1 And you, when you were dead in your offences and sins, [n. 73]

2:2 Wherein in time past you walked according to the course of this world, according to the prince of the power of this air, of the spirit that now works on the children of unbelief: [n. 74]

2:3 In which also we all conversed in time past, in the desires of our flesh, fulfilling the will of the flesh and of our thoughts, and were by nature children of wrath, even as the rest: [n. 80]

72. Above, the Apostle enumerated the blessings bestowed on the human race in general through Christ. Here the Apostle sets them in relief by comparing them to mankind’s former condition. Their past state can be considered in two ways: first as a state of sin, and second as a state of paganism. Therefore, the Apostle does two things:

first, he recounts the blessings shown them in regard to their first state;

second, he recalls those related to their second state, at for which cause be mindful (Eph 2:11).

The first part has two sections:

first, the Apostle describes their state of sin;

second, he describes the blessing of the grace of justification, at but God who is rich (Eph 2:4).

Again, the first part has two divisions:

first, he calls to mind the state of sin with reference to the pagans;

second, then with reference to the Jews, at in which also we all.

Once more the first has two parts:

first, he sets down the generality of the blessing;

second, he adds its necessity, at when you were dead.

73. God, he says, is wondrously active in the faithful, according to the operation of the might of his power, which he wrought in Christ, (Eph 1:19) in raising him from the dead. Hence, according to this activity, and after the example of this operation, he has restored us to the life of grace from the death of sin. He will revive us after two days: on the third day he will raise us up and we shall live in his sight (Hos 6:3). If you have been raised with Christ, seek the things that are above, where Christ is sitting at the right hand of God (Col 3:1).

74. He demonstrates the need for such a blessing when he states when you were dead where he describes so well their sin.

First of all, he depicts the multitude of their sins at and you, when you were dead with the worst type of death, spiritual death. The death of the wicked is very worst (Ps 34:22). Sin is termed a death because by it man is separated from God who is life: I am the way, and the truth, and the life (John 14:6).

Dead I say, in your offenses and sins—behold the great number! For offenses are what they omitted—who can discover errors? (Ps 19:13)—while sins are what they committed. Wherein in time past you walked is added to give an account of the great number of sins. For if some are dead in offenses and sins at one time, they nonetheless cease at another time and leave off sinning; but these keep up their pace in going from bad to worse.

Similarly it is written: for many, as I have often told you and now tell you with tears, conduct themselves as enemies of the cross of Christ (Phil 3:18). They have gone after worthlessness and become worthless (Jer 2:5).

75. Second, he describes the twofold cause of their sin.

One arises from this world insofar as they are attracted by the things of the world. Concerning this he states according to the course of this world; you were allured by mundane matters into a worldly life. If any man love the world, the charity of the Father is not in him. Hence the command: love not the world, nor the things which are in the world (1 John 2:15).

76. The other cause was the devils whom they served: the worship of abominable idols is the beginning and cause and end of all evil (Wis 14:27). In reference to this he says according to the prince of the power of this air, and he portrays three aspects of this cause.

First, as regards their strength he says the prince of the power. He exerts a power, not by the fact that he has it naturally, since he is neither the lord nor creator by nature, but to the degree that he dominates over men who subject themselves to him by sinning. Now shall the prince of this world be cast out (John 12:31); for the prince of this world is coming; he has no power over me (John 14:30).

77. Second, concerning their dwelling place he says of this air, that is, he has power in this darksome atmosphere.

Here it should be noted that two opinions exist among the doctors. For some held that the demons who had fallen were not from the higher ranks, but from the lower ones in charge of the lower bodies. It is evident that the whole of material creation is governed by God through the ministry of angels. Thus John Damascene was of the opinion that the first of those who had fallen had been in charge of the terrestrial order. He may have derived this from Plato’s talk about certain celestial or worldly substances. In this perspective of this air is interpreted that they were created to preside over this atmosphere.

Others preferred, and with better reason, that those angels who sinned were from the highest ranks. Of this air then designates that this atmosphere is the place of their punishment. Jude refers to this in his canonical letter: and the angels who did not keep their own position but left their proper dwelling he has kept in everlasting chains under darkness until the judgment of the great day (Jude 1:6).

The reason why they were not immediately thrust into hell after their fall, but released in the atmosphere, was because God did not want the creation of those who had sinned to be totally frustrated. Hence, he sent them to try men, by which the good would be prepared for glory and the wicked for eternal death. The time of our warfare and of merit will last until the day of judgment, till then they will remain in the atmosphere; after the day of judgment, however, they will be thrust back into hell.

Observe also how one reading has of the spirit which, as a genitive singular, stands for the plural of the spirits. Another reading gives spirit in the accusative case; as if to say: according to the prince spirit, that is, the prince who is a spirit.

78. Third, he describes their activity when he states that now works on the children of despair. They are the children of despair who reject the fruit of Christ’s passion. Or, those who have no faith in eternal realities nor hope in salvation through Christ. In these the prince of the power of this air freely works, leading them wherever he wishes. Later it is said of them: who despairing, have given themselves up to licentiousness, unto the working of all uncleanness, unto covetousness (Eph 4:19).

Perhaps, of despair means those of whom we should despair because they sin out of malice; the prince of this world doing whatever he pleases in them. For no one should despair of those who sin from ignorance or weakness, nor does that prince do whatever he wants with them.

79. On the contrary, however, one should never despair of anyone else as long as he lives.

Concerning these children of despair it mentions further on: let no man deceive you with vain words. For because of these things comes the anger of God upon the children of unbelief (Eph 5:6).

80. Next, at in which also we all, the Apostle recalls the sinful state of the Jews, thereby demonstrating how everyone had sinned, according to what is written: for we have charged both Jews and Greeks, that they are all under sin (Rom 3:9).

Nevertheless, a difference should be noted. The Apostle had designated two causes when dealing with the sin of the gentiles, one on the side of the world and the other on that of the demons whom they worshiped. The Jews were like the gentiles in their sinful condition in regard to the first cause, but not the second; hence, the Apostle only mentions their sin as arising from worldly causes.

In reference to this he makes three points:

first, he recounts their guilt regarding sins of the heart;

second, regarding the sins of action;

third, regarding original sin.

81. A sin of the heart is implied in carnal desires. About this he asserts: in which sins and offenses also we all who are Jews conversed in time past, leading our life in the carnal desires of our flesh. For we ourselves also were once foolish, disobedient, led astray, slaves to various passions and pleasures, living in malice and envy, hateful, and hating one another (Titus 3:3). Put on the Lord Jesus Christ; and make no provision for the desires of the flesh (Rom 13:14).

82. Sin in action is nothing else than a manifestation of inner concupiscence. A certain concupiscence of the flesh exists, which consists of the natural concupiscences; for example, for food through which the individual maintains his own life, and for sexual relations by which the species is preserved. Regarding these he says fulfilling the will of the flesh, doing what the flesh delights in. And they who are in the flesh cannot please God (Rom 8:8).

Another concupiscence exists, that of thought. These desires do not spring from the flesh but from the appetitive faculty of the soul, such as the ambition for honors, for one’s own excellence and the like. Of these he states and of our thoughts, that is, inordinate desires are followed once they are caused by the prompting of our reflections.

83. Original sin is hinted at in and we were by nature children of wrath. This sin of the first parent was not only passed on to the gentiles but to the Jews also: wherefore as by one man sin entered into this world, and by sin death; and so death passed upon all men, in whom all have sinned (Rom 5:12).

Baptism cleanses only the individual person who receives it from original sin; his children must also be baptized. Likewise, circumcision cleansed only the individual from original sin; the children they begot still had to be circumcised. Thus he says we were by nature, that is, from the earliest beginning of nature—not of nature as nature since this is good and from God, but of nature as vitiated—children of an avenging wrath, aimed at punishment and hell, even as the rest, that is, the gentiles.

Raised to life

2:4 But God (who is rich in mercy) for his exceeding charity with which he loved us [n. 85]

2:5 Even when we were dead in sins, has quickened us together in Christ (by whose grace you are saved) [n. 88]

2:6 And has raised us up together and has made us sit together in the heavenly places, through Christ Jesus. [n. 88]

2:7 That he might show in the ages to come the abundant riches of his grace, in his bounty towards us in Christ Jesus. [n. 89]

84. After giving an account of their state of festering sin, the Apostle recounts here the blessing of the grace of justification.

Concerning this he does two things:

first, he sets down the blessing itself;

second, he explains it, at for by grace (Eph 2:8).

The blessing is described with reference to its three causes:

first, the efficient cause;

second, the formal or exemplary cause;

third, the final cause.

85. The efficient cause of the divine blessing of justification is God’s charity: but God, who is rich in mercy, for his exceeding charity with which he loved us.

He states for his exceeding charity since we can think of a fourfold goodness and efficacy of the divine love. First, it brought us into existence: for you love all things that are, and hate none of the things which you have made (Wis 11:25). Second, he made us according to his own image, capable of enjoying his own beatitude: he came from Miribath-Kadesh and with him thousands of saints. At his right hand a fire blazed forth. He has loved the people; all the saints are in his hand (Deut 33:2–3). Third, he renewed men corrupted by sin: I have loved them with an everlasting love; therefore have I drawn you, taking pity on you (Jer 31:3). Fourth, for our salvation he gave over his own Son: for God so loved the world, as to give his only begotten Son (John 3:16). Hence Gregory exclaims: O the incalculable love of your charity! To redeem slaves you delivered up your Son.

86. He then asserts who is rich in mercy. When a man’s love is caused from the goodness of the one he loves, then that man who loves does so out of justice, inasmuch as it is just that he love such a person. When, however, love causes the goodness in the beloved, then it is a love springing from mercy. The love with which God loves us produces goodness in us; hence mercy is presented here as the root of the divine love: the favors of Yahweh I will recall, the praises of Yahweh for all that Yahweh has done for us . . . which he has given according to his kindness and the multitude of his mercies (Isa 63:7). And where is your zealous care and might, your surge of pity and mercy toward me? (Isa 63:15).

87. God is said to be rich in mercy because he possesses an infinite and unfailing mercy, which man does not.

For man has a mercy that is bounded or limited in three ways. First, in bestowing temporal benefits, man’s mercy is restricted by the amount of his own possessions. If you have little, do not be afraid to give from that little (Tob 4:8); whereas God enriches all who call upon him (Rom 10:12).

Second, the mercy of man is limited since he can only pardon offenses against himself. Even with these there ought to be a certain qualification; he should not forgive so indiscriminately that whoever is pardoned becomes more bold, prone and ready to offend again. For, because sentence is not speedily pronounced against the evil, the hearts of the sons of men are fully set to do evil (Eccl 8:11). But nothing can harm God and hence he can forgive every offense: if you sin, what harm do you do to him? And a little further on, and if you act rightly, what do you give him? (Job 35:6–7)

Third, a man shows mercy in remitting punishment; yet here too a qualification must be observed: he must not contravene the justice of a higher law. God, on the other hand, can remit all punishment since he is not bound by any higher law: who gave him charge over the earth? Or who else set the land in its place? (Job 34:13).

Thus the mercy of God is infinite because it is not limited by a scarcity of wealth, nor is it restricted through a fear of injury, nor by any higher law.

88. The exemplary cause of the blessing is that it is granted in Christ. In reference to this he states even when we were dead in sins, he has quickened us together in Christ. He touches upon a triple blessing: justification, resurrection from the dead, and ascension into heaven—through these three we are assimilated to Christ.

He states that the whole text might be read, concerning the first: God, who is rich in mercy, for his exceeding charity with which he loved us, even when we were dead in sins, has quickened us together in Christ, that is, he has made us live together with Christ. He will revive us after two days: on the third day he will raise us up and we shall live in his sight (Hos 6:3). He has quickened us, I say, through a life of justice: who placed us among the living (Ps 66:9). This occurs in Christ, that is, through the grace of Christ by whose grace you are saved. For we are saved by hope (Rom 8:24).

Regarding the second, he says and has raised us up together with Christ—in reality, in regard to the soul, and in hope, in regard to the body. He who raised Jesus Christ from the dead will give life to your mortal bodies also through his Spirit which dwells in you (Rom 8:11).

In respect to the third he asserts and has made us sit together in the heavenly places in Christ Jesus, now through hope, and in the future in reality. Where I am, there also will my servant be. If anyone serves me, my Father will honor him (John 12:26). He who conquers I will grant him to sit with me in my throne; as I myself have conquered and sat down with my Father on his throne (Rev 3:21).

In these the Apostle uses the past tense in place of the future, proclaiming as already accomplished what has yet to be done, on account of the certitude of hope. Thus God has quickened us in soul, he has raised us up in body, and has made us sit with Christ in both body and soul.

89. Consequently, when he says that he might show, he discloses the final cause of the blessing which has been given. It can be read in two ways, depending on whether ages to come pertains to the present or future life.

If it applies to this life, then age is a certain measure of time and a period of one generation. As though he affirmed: I am saying that we who are the first-fruits of those who sleep (1 Thess 4:12ff), he has quickened in Christ that he might show in the ages to come, to those who will exist after us, the abundant riches of his grace. And this is not on account of our merits, but in his own bounty towards us in Christ Jesus, that is, through Christ Jesus. Christ Jesus came into the world to save sinners; of these I am the foremost. But I have received mercy for this reason, that in me first Christ Jesus might display his perfect patience, as an example for those who would believe in him for eternal life (1 Tim 1:15–16).

Therefore, God has communicated copious gifts of grace to the early saints that later generations would more easily be converted to Christ.

90. Or, age can be taken in reference to the next life, of which it is written: for eternity I shall not cease to exist (Sir 24:14). Although there will then be only one age, since it will be eternity, he nevertheless says in the ages to come on account of the numerous saints who will participate in eternity; there are said to be as many ages as there are shared-in eternities. Of these ages it is written: your kingdom is a kingdom of all ages (Ps 145:13).

In this sense he affirms: I say that he has vivified us in hope, namely, through Christ or in grace that he might show in the ages to come, that is, that he might bring to perfection in the next life, the abundant riches of his grace. Such an abundant grace with which, even in this world, he forgives many sins and confers the greatest of gifts, will superabound even more in the next life, since there it will be enjoyed unfailingly. I have come that they might have a life, namely, of grace in this world, and have it more abundantly in the fatherland of glory (John 10:10).

This occurs in his own bounty. Israel, how good God is to those who are pure of heart! (Ps 73:1). Yahweh is good to those who wait for him, to the soul that seeks him (Lam 3:25).

This is towards us; it is beyond our desire, our understanding, and beyond our capacity: no eye has seen any God but you acting like this for those who wait for him (Isa 64:4).

And this is in Christ Jesus, that is, through Christ Jesus; for as grace is bestowed on us through Christ, so also is glory communicated, which is grace brought to perfection. Yahweh God bestows favors and honors (Ps 84:12). Through the same person we are beatified, through whom we are justified.

91. He says that he might show because the treasure of grace is hidden within us; we have it in earthen vessels (2 Cor 4:7). Behold what manner of charity the Father has bestowed upon us, that we should be called and should be the sons of God, after which comes: we are now sons of God, and it has not yet been revealed what we shall be. We know that when he shall appear we shall be like to him (1 John 3:1–2). But that hidden treasure, although it has not yet been revealed, is shown in the ages to come, since in the fatherland everything relating to the transparent glory of the saints will be unveiled before us. The sufferings of this time are not worthy to be compared with the glory to come that shall be revealed in us (Rom 8:18).

Saved through faith

2:8 For by grace you are saved through faith: and that not of yourselves, for it is the gift of God. [n. 93]

2:9 Not of works, that no man may glory. [n. 96]

2:10 For we are his workmanship, created in Christ Jesus in good works, which God has prepared that we should walk in them. [n. 97]

92. When the Apostle was recounting above the blessing of God by which we have been freed from sin, he inserted that we had been saved by Christ’s grace. Now he intends to prove this.

He makes two points concerning it:

first, he sets down his intention;

second, he clarifies the point in question, at and that not of yourselves.

93. I rightly declared, he says of the first, by whose grace you were saved; and indeed, I still confidently say for, in place of because, by grace you are saved. By the grace of God, I am what I am (1 Cor 15:10), being justified freely by his grace (Rom 3:24).

For to be saved is the same as to be justified. Salvation implies a freedom from dangers; hence, man’s perfect salvation will be in eternal life when he will be immune from all dangers, as a ship is said to be safe when it has arrived at port. You shall call your walls ‘salvation’ and your gates ‘praise’ (Isa 60:18).

Men receive the hope of this salvation when they are justified from sin in the present, and are thus referred to as saved: for we are saved by hope (Rom 8:24).

But this salvation of grace is by faith in Christ. In the justification of an adult who has sinned, the movement of faith towards God coincides with the infusion of grace. Your faith has saved you. Go in peace (Luke 8:48). Being justified, therefore, by faith, we are at peace with God through our Lord Jesus Christ (Rom 5:1).

94. When he next says and that not of yourselves, he clarifies what he had spoken of:

first, regarding faith, which is the foundation of the whole spiritual edifice;

second, regarding grace, at for we are his workmanship.

95. He eliminates two errors concerning the first point. The first of these is that, since he had said we are saved by faith, anyone can hold the opinion that faith itself originates within ourselves and that to believe is determined by our own wishes. Therefore to abolish this he states and that not of yourselves.

Free will is inadequate for the act of faith since the contents of faith are above human reason. Matters too great for human understanding have been shown to you (Sir 3:25). No one knows what pertains to God except the Spirit of God (1 Cor 2:11). That a man should believe, therefore, cannot occur from himself unless God gives it, according to what is written: who could ever have known your will, had you not given wisdom and sent your Holy Spirit from above (Wis 9:17). For this reason he adds for it is the gift of God, namely, faith itself. For you have been granted, for the sake of Christ, not only to believe in him, but also to suffer for him (Phil 1:29). To another, faith is given in the same Spirit (1 Cor 12:9).

96. The second error he rejects is that anyone can believe that faith is given by God to us on the merit of our preceding actions. To exclude this he adds not of preceding works that we merited at one time to be saved; for this is the grace, as was mentioned above, and according to what is written: if by grace, it is not now by works; otherwise grace is no more grace (Rom 11:6).

He follows with the reason why God saves man by faith without any preceding merits, that no man may glory in himself but refer all the glory to God. Not for our sake, Yahweh, not for our sake, but for the sake of your name display your glory, because of your kindness, because of your faithfulness (Ps 115:1–2). That no flesh should glory in his sight. It is due to him that you are in Christ Jesus, who became for us wisdom from God, justice, sanctification and redemption (1 Cor 1:29–30).

97. Next, at for we are his workmanship, he clarifies what he had said regarding grace. Concerning this he does two things:

first, he clarifies the infusion of grace;

second, he declares the predestination of grace, at which God has prepared.

98. There are two essential characteristics of grace, which have already been spoken of. The first of these is that what exists through grace is not present in man through himself or by himself, but from the gift of God. In reference to this he states for we are his workmanship, because whatever good we possess is not from ourselves but from the action of God. Know that Yahweh is God: he made us, the Almighty (Ps 100:3). Is he not your Father, who created you, made you and fashioned you? (Deut 32:6).

This is immediately linked with what went before: that no man may glory, for we are his workmanship. Or, it can be joined with what was said above: for by grace you are saved.

99. The second essential characteristic of grace is that it is not from previous works; this is expressed when he adds created. To create anything is to produce it from nothing; hence, when anyone is justified without preceding merits, he can be said to have been created as though made from nothing. This creative action of justification occurs through the power of Christ communicating the Holy Spirit. On this account he adds in Christ Jesus, that is, through Christ Jesus. For in Christ Jesus neither circumcision nor uncircumcision means anything, but a new creation (Gal 6:15). Send forth your Spirit, they are created anew (Ps 104:30).

Moreover, not only are the habits of virtue and grace given to us, but we are inwardly renewed through the Spirit in order to act uprightly. Whence he goes on in good works since the good works themselves are made possible to us by God. For you have accomplished all we have done (Isa 26:12).

100. Since those he predestined he also called (Rom 8:30) through grace, therefore he adds something concerning predestination, saying, which good works God has prepared. For predestination is nothing else than the pre-arrangement of God’s blessings, among which blessings our good works themselves are numbered. God is said to prepare something for us insofar as he disposes himself to give it to us. Provide the land with grain, for you prepared it for this (Ps 65:9).

Lest anyone imagine that good works are prepared for us by God in such a way that we do not cooperate in their realization through our free will, he annexes that we should walk in them. As though he said: thus has he prepared them for us, that we might perform them for ourselves through our free will. For we are God’s co-workers (1 Cor 3:9). For this reason the Apostle said of himself: by the grace of God, I am what I am. And his grace in me has not been in vain; rather I have worked harder than all of them—yet not I, but the grace of God that is with me (1 Cor 15:10).

He expressly says we should walk to designate a progress in good works, in line with that saying: walk while you have the light, so that darkness may not overtake you (John 12:35); walk then as children of the light (Eph 5:8).

Gentiles redeemed by Christ

2:11 For which cause be mindful that you, being heretofore gentiles in the flesh, who are called uncircumcision by that which is called circumcision in the flesh, made by hands: [n. 102]

2:12 That you were at that time without Christ, alienated from Israel’s way of life, and strangers to the testament, having no hope of the promise and without God in this world. [n. 105]

2:13 But now in Christ Jesus, you, who at one time were far off, are made near by the blood of Christ. [n. 108]

101. Once he has outlined God’s blessing to the gentiles in freeing them from sin, the Apostle recalls the favor shown them in their liberation from the state of paganism.

Concerning this he does two things:

first, he recounts the condition of their former state;

second, he describes the blessings granted them in their present state, at but now in Christ Jesus.

He does two things about the first:

first, he prefaces the recollections of their past state with an exhortation;

second, he discusses the condition of the past state itself, at at one time.

102. Thus he says for which cause, that you might advert to the fact that everything comes to us by God’s grace, be mindful: remember and do not forget how you provoked Yahweh your God in the desert (Deut 9:7), that you may remember the day of your coming out of Egypt, all the days of your life (Deut 16:3).

103. When he states that you, being heretofore gentiles he recounts, in the second place, the condition of their past state:

first, as regards the evils they endured;

second, as regards the goods of which they were deprived, at you were at that time.

104. In reference to the first he exposes three evils. First was the crime of paganism, by which they were accustomed to worship idols; this he implies in that you, being heretofore gentiles. You know that when you were heathens, you went to dumb idols according as you were led (1 Cor 12:2).

Some books have you who were gentiles and omit everything until but now in Christ Jesus.

Second, he discusses their carnal way of life, saying in the flesh, that is, living lustfully. And they who are in the flesh cannot please God (Rom 8:8).

Third, he speaks of the repugnance and contempt with which the Jews despised them. Hence he mentions who are called uncircumcision by that type of circumcision which is called circumcision in the flesh as the circumcised Jews performed this circumcision. He says made by hands to distinguish it from the spiritual circumcision spoken of: in whom you also were circumcised with a circumcision not hand-made, by putting off the body of the flesh, but in the circumcision of Christ, buried with him in baptism . . . and when you were dead in your sins and the uncircumcision of your flesh, he has brought you to life together with him, forgiving you all offenses (Col 2:11–13).

105. Next, at you were at that time, he recounts the good things of which they were deprived:

first, a share in the sacraments;

second, a knowledge of God, at and without God in this world.

106. Regarding the first he sets down three sacraments they were deprived of sharing in. They were, first of all, without the dignity of Christ; whence he affirms that you were at that time without Christ, without the promise of a Christ as was made to the Jews. I will raise up for David a just branch; and a king shall reign and shall be wise (Jer 23:5). Rejoice greatly, O daughter of Zion, shout for joy, O daughter of Jerusalem: See, your King is coming to you, triumphant and victorious (Zech 9:9).

They were deprived, in the second place, from the society of the saints as long as they remained in paganism. He says they were alienated from Israel’s way of life, since the Jews were not permitted to mix with the gentiles. You shall not make any league with them, nor show them mercy. Neither shall you make marriages with them (Deut 7:2–3). Jews do not communicate with Samaritans (John 4:9).

With respect to those who—not without contempt—were accepted into Judaism when they became proselytes he adds and strangers to the testaments. As though he asserted: these converts, when they went over to Judaism and became proselytes, were accepted to partake of God’s covenants as strangers rather than as citizens.

He says testaments in the plural since the Old Testament was offered the Jews and the New was promised. The Lord made his covenant rest upon the head of Jacob (Sir 44:25) can be understood of the Old Testament. God promised to give them another covenant: and I will make an everlasting covenant with them (Bar 2:35). This latter was granted to those to whom belong the adoption as children, the glory and the testament (Rom 9:4).

He also sets down another blessing of which they were deprived: the hope of future goods, when he says having no hope of the promise since to Abraham were the promises made and to his seed (Gal 3:16).

107. Finally, he writes of the greatest injury from which they suffered, ignorance of God. And without God in this world means without the knowledge of God. God has shown himself in Judah (Ps 76:2), but not among the gentiles: not in the passion of lust, like the gentiles that do not know God (1 Thess 4:5). This must be understood of the knowledge obtainable through faith, for Romans speaks of their natural knowledge: although they knew God, they did not glorify him as God or give him thanks (Rom 1:21).

108. After this, when he says but now in Christ, he recalls the blessings offered them through Christ in their condition after conversion.

Concerning this he does two things:

first, he shows how they were made partakers of the goods previously denied them;

second, he shows that their participation in those goods is not that of strangers but of citizens, at you are no more strangers (Eph 2:19).

The first part again has two sections:

first, he depicts these blessings in a general way;

second, in a specific way, at for he is our peace (Eph 2:14).

109. With respect to the first: I have mentioned that you were at that time without Christ, alienated from Israel’s way of life. But now, after you have been converted to Christ, you are in Christ Jesus, intimately united to him through faith and love. He who remains in love remains in God, and God in him (1 John 4:16). For in Christ Jesus neither circumcision nor uncircumcision means anything, but a new creature (Gal 6:15).

You, I say, who at one time were far off, severed from God, not by space but by what you deserved, because it is said: keep distant from the wicked your salvation (Ps 119:155), as well as association with the saints and a share in the covenants, as has already been said. Now you are made near to God and to his saints and covenants. Your sons shall come from afar and your daughters shall be carried in arms (Isa 60:4). For some of them, namely, the gentiles, have come from far away (Mark 8:3), from the land of distortion and the state of paganism. Yet now you are made near by the blood of Christ, that is, through his blood by which Christ draws you: and I, if I be lifted up from the earth, will draw all things to myself (Isa 12:32). This was on account of his vehement love which most forcefully revealed itself in the death of the cross. I have loved you with an everlasting love. Therefore have I drawn you close, taking pity on you (Jer 31:3).

Christ’s reconciliation by the cross

2:14 For he is our peace, who has made both one, and breaking down the middle barrier of partition, the enmities in his flesh: [n. 111]

2:15 Making void the law of commandments contained in decrees: that he might make the two in himself into one new man, making peace [n. 115]

2:16 And might reconcile us both to God in one body by the cross, killing the enmities in himself. [n. 117]

2:17 And coming, he preached peace to you who were far off: and peace to those who were near. [n. 119]

2:18 For by him we both have access in one Spirit to the Father. [n. 121]

110. Having recounted the blessings imparted to the Ephesians through Christ in a general way, he now recounts them in a specific way.

Concerning this he makes two points:

first, he shows how they have converged with the Jewish people;

second, how they are drawn closer to God, at reconcile us both.

The first has three divisions:

first, he reveals the cause of this convergence;

second, its manner;

third, its purpose.

The second he reveals at the middle barrier;

the third at that he might make.

111. Christ is the cause of this drawing together, for which reason he affirms for he is our peace, who has made both one. This is an emphatic way of speaking to better express the reality, as though he said: rightly do I say that you are drawn near each other, but this occurs through Christ since he is himself our peace, that is, he is the cause of our peace. My peace I give you (John 14:27).

It is usual to adopt this way of speaking when the totality of the effect depends on its cause; for instance, we say that God himself is our salvation because whatever salvation is present in us is caused by God. In the same way, whatever peace we possess is caused by Christ and, as a result, whatever convergence men have with one another. For when a man is at peace with another he can securely walk towards or approach him. Hence, he is our peace. Angels announced peace at his birth: glory to God in the highest; and on earth peace to those he is pleased with (Luke 2:14). Indeed, while Christ lived in the body the world enjoyed the greatest peace, the like of which it had never before possessed. May the just man flourish in his days, and peace pour down till the moon be no more (Ps 72:7). He himself proclaimed peace when he arose from the dead: he said to them: peace be with you (Luke 24:36).

It follows that he has made both one, joining into unity both the Jews who worshiped the true God and the gentiles who were alienated from God’s cult. And other sheep I have, that are not of this fold; them also I must bring. And they shall hear my voice; and there shall be one fold and one shepherd (John 10:16). One king shall be king over them all. And they shall no more be two nations, neither shall they be divided any more into two kingdoms (Ezek 37:22).

112. The manner of convergence is revealed when he states and breaking down the middle barrier of partition. The method, then, consists in removing what is divisive.

To understand the text we should imagine a large field with many men gathered on it. But a high barrier was thrown across the middle of it, segregating the people so that they did not appear as one people but two. Whoever would remove the barrier would unite the crowds of men into one multitude, and one people would be formed. What is said here should be understood in this way. For the world is likened to a field: the field is the world (Matt 13:38); this field of the world is crowded with men: increase and multiply, and fill the earth (Gen 1:28). A barrier, however, runs down the field, some are on one side and the rest on the other. The old law can be termed such a barrier; its carnal observances kept the Jews confined: before the faith came, we were under the guardianship of the law, confined in anticipation of the faith which was to be revealed (Gal 3:23). Christ was symbolized through the old law: see, he stands behind our wall (Song 2:9). Christ, however, has put an end to this barrier and, since no division remained, the Jews and the gentiles became one people. This is what he says: I affirm that he has made both one by the method of breaking down the middle barrier.

113. I say a barrier of partition and not a wall. A barrier of partition is one in which the stones are not mortared together with cement; it is not built to last permanently but only for a specified time.

The old law was a barrier of partition for two reasons. First, because it was not mortared together with charity which is, as it were, the cement uniting individuals among themselves and everyone together with Christ. Careful to keep the unity of the Spirit in the bond of peace (Eph 4:3). The old law is a law of fear, persuading men to observe its commands by punishments and threats. While that law was in force, those who kept it out of love belonged by anticipation, as Augustine holds, to the New Testament which is the law of love. For you have not received the spirit of bondage again in fear but you have received the Spirit of adoption of sons (Rom 8:15).

Second, the old law is a barrier of partition because it was not meant to last permanently but only for a definite time. As long as the heir is a child, he is no different from a servant, though he is master of all; but he is under tutors and governors until the time appointed by his father. So we also, when we were children, were slaves to the elemental powers of the world (Gal 4:1–3).

114. A problem arises here since he says breaking down the middle barrier of partition because, on the contrary, it is written: do not think that I have come to destroy the law or the prophets. I have not come to destroy, but to fulfill (Matt 5:17).

It should be understood, therefore, that in saying breaking he refers to the observance of the carnal law. To break down this barrier of partition is to destroy the hostility between the Jews and gentiles. The former wanted to observe the law and the latter had little inclination to do so, from which anger and jealousy sprung up between them.

But certainly, Christ has abolished this animosity in his assumed flesh. For at his birth peace was immediately proclaimed to men (Luke 2:14). Or, in his immolated flesh since he has delivered himself for us, an oblation and a sacrifice to God (Eph 5:2). In this sacrifice all the former sacrifices were fulfilled and came to an end. For by a single offering he has perfected forever those who are sanctified (Heb 10:14).

115. What that barrier was he implies when he says the law of commandments, as though he said: breaking down the barrier which is the law of the commandments.

The old law is termed the law of commandments, not because other laws lacked injunctions since the new law has commandments: a new commandment I give you (John 13:34). There are two reasons why this title is applied to the old law. One is the great number of legal injunctions it contained, so many that men could not possibly keep them all, according to what is written: now, therefore, why tempt God to put a yoke upon the necks of the disciples which neither our fathers nor we have been able to bear? (Acts 15:10); that he would tell you the secrets of wisdom, and that his law is manifold (Job 11:6).

Or, it is called of commandments meaning of works. Where then is your boasting? It is excluded. By what law? Of works? No, but by the law of faith (Rom 3:27). Thus the baptism of John was called a baptism of water since it would cleanse only externally and not sanctify interiorly. Likewise, the old law was termed a law of works because it ordained only what must be done, but did not confer the grace through which men would have been assisted in fulfilling the law. The new law, on the other hand, regulates what must be done by giving commands, and it aids in fulfilling them by bestowing grace.

I affirm that Christ was making void the law of commandments as the imperfect is made void by the perfect and the shadow by the truth. When the perfect comes, the imperfect will pass away (1 Cor 13:10), that is, the imperfection and shadow of the old law: the law has a shadow of the good things to come, not the very image of the things (Heb 10:1).

This happened in decrees, referring to the precepts of the New Testament through which the law was annulled. You shall eat the oldest of the old store; and, the new coming on, that is, the precepts of the natural law together with the new law; and having received these precepts you shall cast away the old (Lev 26:10), meaning the ceremonial precepts of the old law as they were in themselves, as was mentioned above.

116. He reveals the purpose of the convergence when he states that he might make the two in himself. The end is that the aforementioned two peoples would be formed into one people. Whatever unites must come together in some unity, and since the law divided they could not be united in that law. But Christ took the place of the law, and faith in him, as the truth of those symbols, made them one in himself. That they may be one as we also are one (John 17:22); for, where there are two or three gathered together in my name, there am I in the midst of them (Matt 18:20).

This is into one new man, making peace. That is, into Christ himself who is called a new man on account of the new manner of his conception: for the Lord has created a new thing upon the earth: a woman shall encompass a man (Jer 31:22). Another factor is the novelty of the grace he bestows: for in Christ Jesus neither circumcision nor uncircumcision has any meaning, but a new creature (Gal 6:15); and be renewed in the spirit of your mind, and put on the new man who according to God is created (Eph 4:23). Christ is also a new man on account of the new commands he sets forth: a new commandment I give you: that you love one another as I have loved you (John 13:34).

This appears to correspond to the Apostle’s intention, yet in a Gloss the barrier is duplicated. On the side of the Jews the law is said to be the obstacle, while on the gentile’s side it is idolatry.

117. When he states and might reconcile us both, he discloses how both draw near to God.

Concerning this he does two things:

first, he treats of their reconciliation to God;

second, he writes of the manifestation of this reconciliation, at and coming, he preached peace.

118. It should be realized that love of neighbor is the way to peace with God; for, as is mentioned: he who does not love his brother whom he sees, how can he love God whom he does not see? (1 John 4:20) Let no one pretend he has peace with Christ, Augustine asserts, if he quarrels with another Christian. Hence, he first mentions the peace among themselves that Christ brought to men and then the peace of men with God. For this reason he says that he might reconcile us both the united peoples in one body of the Church, namely, in Christ. We, being many, are one body in Christ (Rom 12:5). Then he reconciles us to God through faith and charity: for God indeed was in Christ, reconciling the world to himself (2 Cor 5:19).

He achieved this by the cross, killing the enmities in himself. In fulfilling the Old Testament symbols, he killed the hostility that had arisen through the law between the Jews and the gentiles. But the hostility that existed between God and men through sin, he killed in himself when he blotted out sin through the death of the cross. He who gave himself for our sins (Gal 1:4); Christ was offered once to carry away the sins of many (Heb 9:28).

Therefore, he says killing the enmities, that is, sins, in himself, meaning in the immolation of his own body, making peace through the blood of his cross, both as to the things that are on earth and the things that are in heaven (Col 1:20). When we were enemies, we were reconciled to God by the death of his Son (Rom 5:10). God wanted all fullness to dwell in him, and through him, to reconcile all things unto himself (Col 1:19–20).

Since Christ satisfied sufficiently for our sins, reconciliation occurred as a consequence of his having paid the price (1 Cor 6:20).

119. The manifestation of the reconciliation is set down in and coming, he preached, where he touches on:

first, the proclamation of peace or reconciliation;

second, the cause and reason of this peace, at for by him we both have access.

120. The reconciliation of God to man through Christ has been made known because Christ himself not only reconciled us to God and destroyed the hostilities, but also coming in the flesh he preached and proclaimed peace. Or, coming after the resurrection when he stood in the midst of the disciples and said: peace be to you (Luke 24:36). He has sent me to bring good news to the afflicted, to heal the brokenhearted (Isa 61:1). How beautiful upon the mountains are the feet of the messenger who preaches peace, brings good news and announces salvation (Isa 52:7).

He preached, I say, not to one people only but to you gentiles that were far off; although not in his own person, nonetheless he proclaimed peace to you through his apostles. Go, therefore, and teach all nations (Matt 28:19). Hear, you that are far off, what I have done: and you that are near, know my strength (Isa 33:13). Christ in his own person announced the peace to those who were near. For I say that Christ became a servant of the circumcised to show God’s truthfulness, to confirm the promises made to the patriarchs (Rom 15:8). Behold, an inhabitant will come who was not with me; he who was a foreigner to you before will be joined to you (Isa 54:15).

121. He indicates the cause and form of peace by saying for by him we both have access, that is, the two peoples, in one Spirit, meaning we are joined by the union of the Holy Spirit. Careful to keep the unity of the Spirit in the bond of peace (Eph 4:3). One and the same Spirit produces all these (1 Cor 12:11).

The way we enjoy access to the Father is through Christ since Christ works through the Holy Spirit. Now if anyone does not have the Spirit of Christ, he does not belong to him (Rom 8:9). Hence, whatever happens through the Holy Spirit also occurs through Christ.

When he says to the Father, it must be understood as pertaining to the whole Trinity. For, by reason of the unity of the divine essence, the Son and the Holy Spirit are in the Father, and the Father and the Son are in the Holy Spirit. In saying to the Father he especially shows that whatever the Son possesses he has from the Father, and that he recognizes he has it from the Father.

The temple of the Church

2:19 Now therefore you are no more strangers and foreigners: but you are fellow citizens with the saints and the domestics of God, [n. 123]

2:20 Built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone: [n. 126]

2:21 In whom all the building, being framed together, grows up into a holy temple in the Lord. [n. 131]

2:22 In whom you also are built together into a habitation of God in the Spirit. [n. 132]

122. Once he has made it clear that the gentiles have been admitted to spiritual blessings together with the Jews, he goes on to teach that in these blessings the gentiles are not of less eminence than the Jews themselves; they enjoy a completely equal access to Christ’s blessings.

In reference to this he does two things:

first, he presents what he has in mind;

second, he clarifies this presentation by an example, at built upon the foundation.

Regarding the first he makes two points:

first, he excludes what was true of their past state from their present state;

second, he concludes to what is fitting for their present state, at but you are fellow citizens.

123. In drawing a conclusion, the Apostle says now therefore you are no more strangers and foreigners, and it should be recognized that a similar conclusion follows from the premises. First, indeed, from this, that both Jews and gentiles are united and are reconciled to God. In the second place, they both have access in one Spirit to the Father. Together they are conformed to the whole Trinity; to the Father whom they approach, to the Son through whom, and to the Holy Spirit in whom they have access in unity. Hence, they in no way lack a share in spiritual goods.

124. To understand the text it must be realized that the community of the faithful is sometimes referred to as a house in the Scriptures: that you may know how to behave yourself in the household of God, which is the Church of the living God (1 Tim 3:15). At other times it is called a city: Jerusalem, which is built as a city (Ps 122:3).

A city possesses a political community whereas a household has a domestic one, and these differ in two respects. For those who belong to the domestic community share with one another private activities; but those belonging to the civil community have in common with one another public activities. Second, the head of the family governs the domestic community; while those in the civil community are ruled by a king. Hence, what the king is in the realm, this the father is in the home.

The community of the faithful contains within it something of the city and something of the home. If the ruler of the community is thought of, he is a father: our Father, who is in heaven (Matt 6:9); you will call me Father and will not turn from following me (Jer 3:19). In this perspective, the community is a home. But if you consider the subjects themselves, it is a city since they have in common with one another the particular acts of faith, hope and charity. In this way, if the faithful are considered in themselves, the community is a civil one; if, however, the ruler is thought of, it is a domestic community.

This is why the Apostle writes the two words here: strangers and foreigners. For what the stranger is to the home, that the foreigner is to the city. A stranger is an outsider, as it were, of a family: it is a miserable life to go from house to house, and where you are a stranger you may not open your mouth (Sir 29:24). A foreigner is as an alien to the city into which he comes. As though the Apostle said: formerly you were estranged from the community of believers, as strangers to a home and foreigners to a state—and as the proselytes were to the old law—but this is true no longer, for you are no more strangers and foreigners. Behold, an inhabitant will come who was not with me; he who was a foreigner to you will be joined to you (Isa 54:15).

125. Next, at but you are fellow citizens, he draws the conclusion of what their present state is, stating but you are fellow citizens with the saints and the domestics of God. As if he had said: since the community of the faithful is termed a city in relation to its subjects, and a home relative to its ruler, the assembly to which you are called is the city of the saints and the house of God. He who made perfect the glorious dwellings of Jacob speaks in you, city of God (Ps 87:3). Hence Augustine remarks: two loves have formed two cities. For the love of God, even to the contempt of self, namely, of the man loving, builds the heavenly city of Jerusalem. But the love of self, even to the contempt of God, builds the city of Babylon. Everyone, then, either is a citizen with the saints if he loves God to the contempt of self: she shall not fear for her house in the cold of snow, for all her domestics are clothed with double garments (Prov 31:21); or, if he loves himself even to the contempt of God, he is a citizen of Babylon.

126. Consequently, when he says built upon the foundation, he clarifies what has been said.

It is customary in the Scriptures that the figure, called metonymy, is used where the container is substituted for what it contains, as a house sometimes refers to those who are in the house. The Apostle employs this figure of speech concerning those who are in the house of God, the faithful; as though they were one house, he compares them to a building.

Regarding this he does two things:

first, he sets down what he intended;

second, he shows that the Ephesians themselves have become parts of this building, at in whom you also are built.

Concerning the first he does two things:

first, he describes the foundation of this building;

second, its construction or completeness, at all the building, being framed together.

127. He writes of two foundations: one is primary and another secondary. The apostles and prophets are the secondary foundation. In this regard he states that the Ephesians are not strangers but fellow citizens who belong already to the spiritual edifice which is built upon the foundation of the apostles and prophets, that is, upon the teaching of the apostles and prophets.

Or, upon the foundation of the apostles and prophets means upon Christ who is the foundation of the apostles and prophets. As though he said: you are built upon the same foundation on which the apostles and prophets, who were Jewish, were built.

These two interpretations only differ in words. Yet the first is more appropriate; if the second was the better one there would be no point in adding Jesus Christ himself being the chief cornerstone since he would be the principal foundation. Hence this is more in harmony with the first; although Christ would be both the chief stone and the principal foundation. In meaning, however, they are in no way different since it is the same to say that Christ is the foundation, and that the teaching of the apostles and prophets is; after all, they proclaimed Christ alone, and not themselves. To accept their doctrine is to accept Christ crucified: we preach Christ crucified (1 Cor 1:23); it was revealed to them that they were not serving themselves but you, in the things which have been announced to you by those who preached the good news to you (1 Pet 1:12). We have the mind of Christ (1 Cor 2:16).

128. Notice that the apostles are designated as foundations: O city founded by him on the holy mountains (Ps 87:1). I will lay your foundations with sapphires (Isa 54:11), that is, with saintly men. They are expressly called foundations: and the wall of the city had twelve foundations, and on them were the twelve names of the twelve apostles of the Lamb (Rev 21:14). They are referred to as foundations to the degree that their doctrine proclaims Christ. Upon this rock I will build my Church (Matt 16:18).

Both apostles and prophets are alluded to so that he might indicate that the doctrine of both is necessary for salvation. Therefore, every scribe instructed in the kingdom of heaven is like a householder who brings forth out of his treasure new things and old (Matt 13:52). Also, that he might show the harmony between the two, of the one with the other, since there is an identical foundation to both. What the prophets foretold was to come, the apostles proclaimed as accomplished. Paul, a servant of Jesus Christ, called to be an apostle, set apart for the Gospel of God, which he had promised before by his prophets in the holy Scriptures, concerning his Son (Rom 1:1–3).

129. Christ Jesus alone is the principal foundation, in reference to this he says himself being the chief cornerstone. Here he states three things about him; he is a stone, is placed at the corner, and is the chief one.

He is a stone on account of the strength of the foundation. Whence Matthew speaks of the house founded on a rock and built solidly (Matt 7:25); neither rains, nor floods, nor winds could destroy it. Such was not the case with the house built on sand. You saw a stone cut out of the mountain without a hand being put to it (Dan 2:45).

He is called a corner stone on account of the convergence of both Jews and gentiles. As two walls are joined at the corner, so in Christ the Jewish and pagan peoples are united. The stone which the builders rejected became the cornerstone (Ps 118:22): this is the stone rejected by you, the builders, which became the cornerstone. And there is salvation in no one else (Acts 4:11–12). And Christ applies this text to himself: have you never read in the Scriptures: the stone which the builders rejected has become the cornerstone? (Matt 21:42)

He is referred to as the chief one by reason of his heavenly dignity: see, I am laying a stone in Zion, a tested stone, a cornerstone, a precious stone, a foundation stone (Isa 28:16).

130. The foundation of a spiritual edifice contrasts with that of a material building. For a material building rests on a foundation in the earth, and the more important the foundation is, the deeper must it be. A spiritual structure, on the other hand, has its foundation in heaven; as a result, the more principal the foundation, the higher it necessarily is. Thus we could imagine a city, as it were, coming down from heaven with its foundation in heaven and the building itself appearing to come downward towards us below, according to what is written: I John, saw the holy city, the new Jerusalem, coming down out of heaven from God (Rev 21:2).

131. Next, at in whom all the building, he treats of the building’s construction. In erecting any building four stages are requisite. First is the foundation of the edifice, second is the construction, third its increase, and fourth is the completion. He briefly touches on these.

In saying in whom he designates the foundation which principally is Christ and secondarily the doctrine of the apostles and prophets: for other foundation no man can lay, but that which is laid, which is Christ Jesus (1 Cor 3:11).

He discusses the second briefly in all the building being framed together. Understood allegorically, this signifies the Church herself which is built up when men are converted to the faith. Taken morally it signifies a sanctified soul, and then this building is erected when good works are built upon Christ. Lady wisdom builds her house (Prov 14:1); let each man take care how he builds on it (1 Cor 3:10). With Christ as foundation, every spiritual edifice—whether of the Jews or of the gentiles—is constructed by God’s power. If Yahweh does not build the palace, in vain do its builders work on it (Ps 127:1). Every house is built by someone; but the builder of all things is God (Heb 3:4). Yet the building is constructed instrumentally either by the man who builds it up himself, or by prelates.

He touches on the third when he states grows up into a holy temple; this happens when the number of those saved increases. The word of the Lord continued to spread, and the number of the disciples multiplied greatly in Jerusalem (Acts 6:7). It also grows when a man makes progress in good works, and he grows in grace to the degree that he becomes a holy temple. A temple is the dwelling plate of God and must be holy: the Most High sanctifies his dwelling (Ps 46:5). Since we should be inhabited by God, that he might live in us, we ought to prepare ourselves in order to be holy. Do you not know that you are the temple of God, and that the Spirit of God dwells in you? (1 Cor 3:16). See, God’s dwelling is with men, and he will dwell with them (Rev 21:3).

But are we not temples of God from the instant we possess charity?

132. Finally, at in whom you also, he indicates how the gentiles have become participants of the building. In which building not only are the Jews incorporated, but also you Ephesians are built together, that is, you are incorporated like the others. Come to him, the living stone, rejected indeed by men, but chosen and honored by God. Be yourselves like living stones built into a spiritual house (1 Pet 2:4–5). Therefore he adds into a habitation of God that God may dwell in you through faith; that Christ may dwell by faith in your hearts (Eph 3:17). Yet this cannot happen without charity since he who remains in love remains in God and God in him (1 John 4:16). And charity is bestowed on us through the Holy Spirit: the love of God is poured forth in our hearts by the Holy Spirit who is given to us (Rom 5:5). Thus he adds in the Spirit.

Dispensation of God’s Mysteries

The gentiles are fellow heirs of Christ

3:1 For this cause, I Paul, the prisoner of Jesus Christ, for you gentiles: [n. 134]

3:2 If yet you have heard of the dispensation of the grace of God which is given me towards you: [n. 135]

3:3 How that, according to revelation, the mystery has been made known to me, as I have written above in a few words: [n. 136]

3:4 As reading, you may understand my prudence in the mystery of Christ, [n. 138]

3:5 Which in other generations was not known to the sons of men, as it is now revealed to his holy apostles and prophets in the Spirit: [n. 139]

3:6 That the gentiles should be fellow heirs and of the same body: and copartners of his promise in Christ Jesus, by the Gospel [n. 142]

133. The Apostle has previously recounted the many blessings of God granted to the human race and the apostles themselves. Here he turns to God’s special blessings bestowed on himself.

First he sets forth his thought in a general way.

Second, he explains each part of it in detail, at how that, according to revelation.

Concerning the first he does two things:

first, he describes his condition in respect to patience and the sufferings he endures;

second, in reference to the gifts of grace God has given him, at you have heard.

134. He remarks: I have said that you also are built together into a habitation of God (Eph 2:22); for this cause, of your edification and conversion to Christ, I, Paul, am a prisoner at Rome; my greatness is in being an apostle of Jesus Christ and a teacher of faith and truth to the nations. He wrote this letter from Rome where he was kept under custody. I labor even into bands, as an evildoer (2 Tim 2:9); I therefore, a prisoner in the Lord (Eph 4:1). Certainly this indicates his suffering and pain amid the prison’s squalor.

Since it is not punishment that makes the martyr, but the cause of the punishment, he inserts the cause of his tribulations. There are two causes in behalf of which someone can pursue martyrdom. One, if he should suffer for faith in Christ, or for any other virtue. But let none of you suffer as a murderer, or a thief, or a slanderer, or a coveter of other men’s things. But, if as a Christian, let him not be ashamed (1 Pet 4:15–16). With respect to this he affirms that he is a prisoner of Jesus Christ.

The other is if one suffers for the utility of the Church, in regard to which he says for you gentiles, that is, I long so much for conversion, and thus preach the word of salvation to you, that I have been thrown into prison. We are in tribulation for your exhortation and salvation (2 Cor 1:6). I now rejoice in my sufferings for you (Col 1:24).

135. Then he makes known the gift of grace given him, as though he said: I assert that I am a prisoner for you gentiles, if yet you have heard of, that is, understood the dispensation of the grace of God which is given me towards you.

This may be understood in two ways. In one, the dispensation is taken in a passive sense. Here, if you have heard of the dispensation of the grace means, if you have understood that this gift of being an apostle among the nations was dispensed to me. For, as is mentioned below: to everyone of us is given grace, according to the measure of the giving of Christ . . . he gave some apostles, and some prophets (Eph 4:7, 11). Whence the Lord Christ has given to me, that I should bear fruit among you, and this has fallen to my lot by God’s grace. I am made a minister of the Gospel (Col 1:23). I say the dispensation of the grace of God which is given me towards you, that is, I have been entrusted with dispensing those graces.

In a second way, dispensation is taken actively so that the sense of if you have heard of the dispensation of the grace is, if you have understood what has been granted to me: that I might dispense gifts of grace through communicating the sacraments to you. Let a man so account of us as of the ministers of Christ and the dispensers of the mysteries of God (1 Cor 4:1).

136. Subsequently, when he says how that, according to revelation, he makes known the several aspects of his condition in detail.

In reference to which he does two things:

first, he treats of what pertains to the dignity of his office, namely, the dispensation of grace;

second, what pertains to his experience of patience, namely, tribulations, at wherefore I pray you not to faint (Eph 3:13).

The first part contains two sections:

first, he discusses the dispensation of grace regarding the knowledge of various mysteries;

second, regarding how these mysteries are carried into effect, at of which I am made a minister (Eph 3:7).

Once more the first section has two divisions:

first, he sets down the knowledge of the mysteries of Christ that was granted to him; second, he explains what that mystery is, at that the gentiles should be fellow heirs.

He makes three points in regard to his knowledge: first, it is certain; second, it is full; third, it is preeminent.

137. Certain it is indeed, for he did not acquire it through human effort or human thought, which can err: the thoughts of mortal men are timid, and our counsels uncertain (Wis 9:14). Instead it is through the divine law which is most certain. Hence he says according to revelation the mystery has been made known to me. For neither did I receive it of man; nor did I learn it but by the revelation of Jesus Christ (Gal 1:12). We all, beholding the glory of the Lord with open face, are transformed into the same image (2 Cor 3:18).

138. Moreover, it is full since it is revealed perfectly to me, and I entrust it to your judgment. I write of it in few words, in which you can recognize that I enjoy a perfect knowledge of the mysteries of faith. And in regard to this he says as I have written above in a few words clearly, that as reading, you may understand. Your lips . . . are as a dropping honeycomb (Song 4:11).

Lips are small, and those of a doctor of the sacred sciences are as a dropping honeycomb when he conveys many and profound thoughts in a few short words.

Nevertheless, note that Augustine remarks how a doctor should aim at being understood. As long as he strives for this his words are not superfluous, but if he remains on a point after he is understood he wastes his words.

He adds my prudence since the knowledge of the holy is prudence (Prov 9:10). This is not worldly but divine and heavenly, for which reason he states in the mystery of Christ.

139. It is also preeminent since it was revealed to the apostles alone. Hence he adds which in other generations was not known. For although the mysteries of Christ were revealed to the prophets and patriarchs, they were more clearly revealed to the apostles. To the prophets and patriarchs they were revealed in vague generality; but they were shown in their singular and determinate circumstances to the apostles.

140. Other generations admits of a twofold explanation.

In one, by generations the times of the generations are understood: your dominion endures throughout all generations (Ps 145:13). Then the meaning is which in other generations, that is, times, the mystery was not known to the sons of men, to no rational creature, neither to men nor to angels. You have hid these things from the wise and the prudent, and have revealed them to little ones (Matt 11:25). As it is now revealed to his holy apostles and prophets in the Spirit, to them, namely, who interpret the Scriptures and explain the law in the spirit of the New Testament. To you it is given to know the mystery of the kingdom of God; but to the rest in parables (Luke 8:10). And turning to his disciples he said: blessed are the eyes that see the things which you see. For I say to you that many prophets and kings have desired to see the things that you see and have not seen them (Luke 10:23–24).

141. Another interpretation takes generations in the sense of human generations, according to what is written: all these things shall come upon this generation (Matt 23:26). Then the meaning is which in other generations, that is, to those who were born in the preceding generations it was not known, as above. Who has believed our report? And to whom is the arm of the Lord revealed? (Isa 53:1)

But certainly this sacrament of faith was revealed to some of the Old Testament fathers, according to what is written: Abraham, your father, rejoiced that he might see my day; he saw it and was glad (John 8:56). And also to the prophets, according to another passage: and it shall come to pass after this, that I will pour out my Spirit upon all flesh: and your sons and your daughters shall prophesy (Joel 2:28).

It was revealed to them in certain generalities, but to the apostles clearly and completely. Three reasons account for this. First, because the apostles received the revelation immediately from the Son of God: the only begotten Son who is in the bosom of the Father, he has declared him (John 1:18). The prophets and fathers of the Old Testament, on the other hand, were taught by angels, or through some similar imagery: and one of the seraphim flew to me: and in his hand was a live coal which he had taken with the tongs off the altar (Isa 6:6). Hence, the apostles received it more clearly. Second, they did not see in symbols and riddles as the prophets did, but were given a plain view of the Lord’s glory: blessed are the eyes that see the things which you see (Luke 10:23). Third, since the apostles were meant to carry into effect and communicate this sacrament, it was necessary for them to be more instructed in it than others. Others have labored; and you have entered into their labors (John 4:38).

142. Consequently, when he states that the gentiles should be fellow heirs, he makes known what the sacrament is.

In reference to it, it should be recognized that the Jews enjoyed three prerogatives with respect to the gentiles. They had the promised inheritance: for not through the law was the promise to Abraham or to his seed, that he should be heir of the world; but through the justice of faith (Rom 4:13); the Lord is the portion of my inheritance (Ps 15:5). Another was their special election, by which they were set apart from the gentiles: the Lord your God has chosen you to be his peculiar people of all peoples that are upon the earth (Deut 7:6). We are his people and the sheep of his pasture (Ps 100:3); one is my dove: my perfect one is but one (Song 6:8). Finally, they had the promise of a Christ: in you shall all the kindred of the earth be blessed (Gen 12:3).

These three the gentiles did not enjoy: you were at that time without Christ, alienated from Israel’s way of life (Eph 2:12). By faith, however, they have received these three. First, they have received them as regards a share in the inheritance; concerning this he says fellow heirs with the Jews in the heavenly inheritance. And I say to you that many shall come from the east and the west, and shall sit down with Abraham and Isaac and Jacob in the kingdom of heaven (Matt 8:11). Second, as regards the chosen community of believers; thus he states of the same body, that is, in one body. And other sheep I have that are not of this fold, namely, the gentiles, them also I must bring. And they shall hear my voice; and there shall be one fold and one shepherd (John 10:16). Third, as regards a participation in the promised grace; he says they are co-partners of his promise, the promises made to Abraham. For I say that Christ Jesus was minister of the circumcision for the truth of God, to confirm the promises made unto the fathers; but that the gentiles are to glorify God for his mercy (Rom 15:8–9).

The gentiles have acquired all this, not through Moses, but in Christ. For the law was given by Moses; grace and truth came by Jesus Christ (John 1:17), by whom he has given us most great and precious promises (2 Pet 1:4). Moreover, these did not come through fulfilling the law, whose yoke neither our fathers nor we have been able to bear (Acts 15:10), but by the Gospel through which all men are saved. For I am not ashamed of the Gospel. For it is the power of God unto salvation to every one that believes; to the Jew first and to the Greek (Rom 1:16). Now I make known unto you, brethren, the Gospel which I preached to you, which also you have received and wherein you stand, by which also you are saved (1 Cor 15:1–2).

Paul is a dispenser of God’s mystery

3:7 Of which I am made a minister, according to the gift of the grace of God, which is given to me according to the operation of his power. [n. 144]

3:8 To me, the least of all the saints, is given this grace, to preach among the gentiles the unsearchable riches of Christ: [n. 147]

3:9 And to enlighten all men, that they may see what is the dispensation of the mystery which has been hidden from eternity in God who created all things: [n. 150]

143. After the Apostle has discussed the grace given him relative to the knowledge of divine mysteries, he indicates the same with respect to carrying these mysteries themselves into effect.

Concerning this he makes two points:

first, he acknowledges the assistance of grace granted him to put them into practice;

second, he speaks of the ministerial duty confided to him, at to me, the least of all the saints.

The first has two divisions:

first, he briefly treats of putting divine mysteries into effect;

second, he shows how help has been given him, at according to the gift of the grace of God.

144. The realization of divine realities was committed to him by way of a ministry. He says in relation to this: I assert that this ministry has been entrusted to me, that the gentiles are co-heirs by the Gospel and through it they share as well in God’s promise in Christ Jesus, of which I am made a minister. As though he stated: I do not fulfill or carry out this mystery as if it came from me or was mine, but as a ministry belonging to God. For this man is to me a vessel of election, to carry my name before the gentiles (Act 9:15). Let a man so account of us as of the ministers of Christ and the dispensers of the mysteries of God (1 Cor 4:1).

145. When he writes according to the gift of the grace of God he touches on the aid granted him to carry out the mysteries.

This type of assistance was twofold. One was the capacity to put them into effect, and another was the actuality or action itself. God bestows the capability by infusing the power and grace through which a man is able and fit for action; while he confers the action itself insofar as he moves us interiorly and spurs us on to good.

Receiving both from God, the Apostle acknowledges the first in saying: I am made a minister, certainly not on my own merits, nor by my own power, but according to the gift of the grace of God which is given to me. For I was made worthy to realize the divine mysteries which previously I had persecuted. I have labored more abundantly than all they. Yet not I, but the grace of God with me (1 Cor 15:10).

In reference to the second he states according to the operation which God effects inasmuch as his power works within us both to will and to act in accord with good will.

146. This can be interpreted in another way according to a Gloss. What is said here refers to what immediately preceded. For it is said that the pagans have become co-heirs, and of the same body, and co-partners of God the Father’s promise; and this is a gift God gave the gentiles in Christ. That is, they come through Christ, according to the operation of his power in that he has powerfully acted in raising Christ from the dead.

147. Next, at to me, the least of all the saints, he speaks of the duty entrusted to him; the grace of such a commission has three qualities to recommend it:

first, the condition of the person to whom it is entrusted;

second, the greatness of what is confided, at to preach among the gentiles;

third, the good that results as its fruit, at that through the manifold wisdom (Eph 3:10).

148. The office confided to him is recommended from this person’s condition. For if some king entrusted an important office to a great and high-ranking prince, he would not be doing him a very great favor since he would be placing an important person in an important position. But if he entrusts a great and exceedingly difficult duty to an insignificant person, he would greatly honor him and do him a considerable favor; the more so in proportion as the eminence of the office exceeds him. In this fashion Paul praises the gratuity of the office confided to himself: to me, the least of all the saints, is given this grace.

He calls himself the least, not because of the power granted him, but in recognition of his former state: for I am the least of the apostles, who am not worthy to be called an apostle, because I persecuted the Church of God (1 Cor 15:9). The least shall become a thousand, and a little one a most strong nation (Isa 60:22).

This duty was to be fulfilled among the gentiles, that is, throughout the nations. For he who wrought in Peter to the apostleship of the circumcision wrought in me also among the gentiles. And, when they had known the grace that was given to me, James and Cephas and John, who seemed to be pillars, gave to me and Barnabas the right hands of fellowship; that we should go unto the gentiles, and they unto the circumcision (Gal 2:8–9).

149. Second, the grace of his mission is commended by reason of the magnitude of his task: to reveal and clarify the great and hidden secrets of God. Think of the greatness of Christ and of the salvation of the faithful which he accomplished. The entire Gospel concerns these two.

Regarding the first he says to preach among the gentiles the unsearchable riches of Christ, as if to assert: this grace is given to me that I might proclaim the good. Christ sent me not to baptize, but to preach the Gospel (1 Cor 1:17). Woe unto me if I do not preach the Gospel (1 Cor 9:16).

This good is the unsearchable riches of Christ which are true wealth. God who is rich in mercy . . . has quickened us together in Christ (Eph 2:4); or despise you the riches of his goodness, and patience, and longsuffering? (Rom 2:4) The same is Lord over all, rich unto all that call upon him (Rom 10:12). These riches are unsearchable indeed, he affirms, since they are as great as his mercy, which can be neither understood nor analyzed. Riches of salvation, wisdom and knowledge: the fear of the Lord is his treasure (Isa 33:6), referring to Christ since reverence of the Lord found its most plentiful expression in Christ. And he shall be filled with the Spirit of the fear of the Lord (Isa 11:3).

In Christ are hid all the treasures of wisdom and knowledge (Col 2:3). They are unsearchable because Christ’s wisdom and knowledge cannot be perfectly analyzed. Perhaps you will comprehend the steps of God, and will find out the Almighty perfectly? (Job 11:7) The implied answer is, no. For creatures, from whom a trace of their creator shines forth, do not provide us with a perfect understanding of him. Struck by the wonder of these riches, the Apostle exclaimed: O the depth of the riches of the wisdom and of the knowledge of God! How incomprehensible are his judgments, and how unsearchable his ways! (Rom 11:33). Who has searched out the wisdom of God that goes before all things? (Sir 1:3).

150. Concerning the second—to make known the salvation which comes from Christ to those who believe—he says to enlighten all men, not only the Jews, but the gentiles as well, through preaching and miracles. I will enlighten all that hope in the Lord (Sir 24:45). This man is to me a vessel of election, to carry my name before the gentiles, and kings, and the children of Israel (Acts 9:15); you are the light of the world (Matt 5:14).

To enlighten, I say, insofar as I can, all who want to believe. For God will have all men to be saved and to come to the knowledge of the truth (1 Tim 2:4) in order that they might understand what is the dispensation of the mystery. For these mysteries would be of no use if they were not imparted, as if he claimed: I shall enlighten men on how awe-inspiring the mystery of our redemption is, and from what an immense love it was accomplished. Unsearchable riches of this sort are imparted to you through Christ.

151. Yet it might be objected: what you speak of is known to all, even if it is great. The Apostle gives a negative reply, saying it has been hidden from eternity.

Here it should be noted how everything present in an effect is concealed in the power of its causes. For example, in the power of the sun is contained everything that exists among those things which are able to be generated and able to corrupt. Nevertheless, certain effects are hidden there, and others are evident. For instance, heat is evidently in fire while the intelligibility of other effects, which it produces in a more hidden manner, are concealed in it. Now God is the efficient cause of everything; he makes some things whose intelligibility is able to be manifest, namely, those created through the mediation of second causes. Other effects, however, which he immediately produces by himself are hidden in him.

Since God accomplished by himself the mystery of human redemption, this mystery is hidden in him alone. Thus he states that it is hidden from eternity in God, known to him only. Yet, to seek out the secrets of the first cause is the greatest wisdom: we speak wisdom among the perfect; yet not the wisdom of this world, neither of the princes of this world that come to nothing. But we speak the wisdom of God in a mystery, a wisdom which is hidden, which God ordained before the world (1 Cor 2:6–7). He, I say, who created all things.

Revelation of God’s wisdom

3:10 That the manifold wisdom of God may be made known to the principalities and powers in heavenly places through the Church, [n. 153]

3:11 According to a pre-determining of the ages which he realized in Christ Jesus our Lord: [n. 154]

3:12 In whom we have assurance and access with confidence by the faith of him. [n. 156]

152. Once he has set forth the dignity of his office that arises from the magnitude of what it entrusts to him, the Apostle here gives evidence of his office’s worth from the utility of its effect. This consists in the revelation of great realities to eminent persons. Three points are to be considered regarding this:

first, to whom the revelation is directed, regarding which he says be made known to the principalities;

second, through whom it is made known, namely, through the Church;

third, what is revealed, namely, the manifold wisdom of God.

The Apostle touches on four points in his description of this wisdom:

first, its many facets, at the manifold wisdom of God;

second, the way in which it is so manifold, at according to a pre-determining of the ages;

third, the source of this multiplicity, at which he realized in Christ Jesus our Lord;

fourth, the effect of its coming from that source, at in whom we have assurance and access with confidence.

153. The wisdom which is revealed is manifold, and this manifoldness is touched upon elsewhere: and I wish that God would speak with you, and would open his lips to you, that he might show you the secrets of wisdom, and that his law is manifold (Job 11:5). For in her, namely, divine wisdom, is the Spirit of understanding: holy, one, manifold (Wis 7:22). Manifold that is, in her effects, yet one in her essence.

154. The way this revealed knowledge is many-sided is according to a pre-determining of the ages, meaning the differentiation and limitation of the various times. For God plans something to exist at one time, and others at another time. In this fashion such wisdom is referred to as manifold according to a pre-determining of the ages since he provides different times with different events.

155. The source of this multiplicity is Christ; hence he says which God realized in Christ Jesus our Lord, that is, through Christ. For he himself alters times and their states: God, who, at sundry times and in diverse manners, spoke in times past to the fathers by the prophets, last of all in these days has spoken to us by his Son, whom he has appointed heir of all things, by whom also he made the ages (Heb 1:1–2).

Which he realized in Christ Jesus may refer to eternal predestination since the Father accomplishes this in his Son: he chose us in him before the foundation of the world, that we should be holy (Eph 1:4). For the Son himself is the wisdom of the Father, and nothing is determined or foreordained except through wisdom.

Or this may refer to the fulfillment of eternal predestination which God the Father brings to completion through the Son. We are those upon whom the ends of the ages have come (1 Cor 10:11).

156. The effect of this source consists in a great fruit which comes to us from Christ. This is expressed at in whom we have assurance.

Concerning this he does two things:

first, he puts down the goods we receive;

second, he designates through what we receive them, at by the faith of him.

157. There are two goods which we obtain. One pertains to the hope of attaining to our reward; and in reference to this he says in whom, namely Christ, we have assurance of arriving at heaven and our eternal inheritance. Have confidence, I have overcome the world (John 16:33). Such assurance we have, through Christ, towards God (2 Cor 3:4).

The second good pertains to the power of attaining to our reward; in respect to which he states that we have access with confidence. Let us go, therefore, with confidence to the throne of his glory (Heb 4:16). You shall call me Father and shall not cease to walk after me (Jer 3:19). By whom also we have access through faith into this grace wherein we stand, and glory in the hope of the glory of the sons of God (Rom 5:2).

158. The means by which these are given us is by the faith of him, namely, of Christ. Being justified, therefore, by faith, let us have peace with God, through our Lord Jesus Christ (Rom 5:1).

That we might summarize briefly, I assert that God’s many-faceted wisdom is revealed in the differentiation and pre-determining of the ages, which gives us assurance and access to the Father by faith in him.

159. He discusses those to whom the manifold wisdom of God is revealed in that text previously not mentioned: that it may be made known to the principalities and powers, from which its greatness is evident. And, since there are also princes and potentates on earth, he adds in heavenly places meaning in heaven, where we shall be.

Note here that principalities and powers are two ranks which, by their very names, designate a preeminence in action. The rank of powers is ordered to check any hindrances to salvation, while the rank of principalities takes the lead and gives commands that salvation might be carried into effect properly.

The regulative function of the principality rank is evident from what is written: princes went before joined with singers . . . the princes of Judah are their leaders (Ps 67:26–28).

The repressive function of the powers is also clear: will you then not be afraid of the power? Do what is good; and you shall have praise from the same. For he is God’s minister to you, for good. But, if you do what is evil, fear; for he does not bear the sword in vain. For he is God’s minister; an avenger to execute wrath upon him that does evil (Rom 13:3–4).

Hence, those to whom the mystery is made known are eminent: the holy angels by whom the saints are directed and protected.

160. The means through which the manifold wisdom of God is made known to them is designated by his saying through the Church. This presents no small problem. For a Gloss has that is, through the apostles preaching in the Church. One way this could be understood is that the angels are taught by the apostles, and this seems somewhat rational. For we notice that in heaven the higher angels, who are enlightened immediately by God, illumine and teach the lower angels who are not enlightened immediately by God. Therefore, it does not seem unreasonable that the apostles should teach the angels since they were taught immediately by God according to what is written: the only begotten Son who is in the bosom of the Father, he has declared him (John 1:18).

This interpretation would be sufficient were it not for another factor. For there are two natures in Christ, the divine and the human. The apostles were taught immediately by Christ in his human nature; but the angels immediately intuit the divine nature—even the lower angels, otherwise they would not be happy, since the beatitude of a rational creature can consist in the vision of the divine essence alone. It certainly would be unseemly and absurd for us to maintain that the saints in the fatherland could be taught by even the most perfect of those still on their way. Although among men born of women none greater than John the Baptist has arisen, yet he that is the lesser in the kingdom of heaven is greater than he (Luke 7:28). To hold that the demons could be instructed by men is, at first glance, credible. But that the blessed could be educated by pilgrims when they immediately behold the Word, the spotless mirror reflecting all being, should not be held and does not appear proper.

Therefore, it must be asserted that the angels are instructed through the Church, that is, through the apostolic preaching, as the Gloss maintains, in such a way that they are not taught by the apostles, but in them. Augustine remarks, in his Super Genesim ad Litteram, that before God created material beings, he impressed on the angelic minds the intelligible patterns of natural realities—the ‘before’ designating the order of nature and not of time, since from the standpoint of time everything was created together. As a result, angels know natural things in two ways. They know them in the Word, and this is termed their morning knowledge; and they know them in their own proper natures, and this is referred to as their evening knowledge.

Further, there exist certain intelligible patterns of the mysteries of grace which transcend the whole of creation. These intelligible patterns are not impressed on the angelic minds but are hidden in God alone. Thus the angels do not grasp them in themselves, nor even in God, but only as they unfold in their effects. Now, the intelligible patterns relative to God’s manifold wisdom belong to this category. They are hidden in God and gradually unfold in external effects. Clearly, therefore, the angels will understand them neither in themselves, nor in the Word, nor by the apostles or any other wayfarer. Rather, they know the mysteries previously hidden in the divine mind as they unfold in the apostles themselves. This is like the case of a house, or the concept of a house to be built, in the mind of an architect. As long as it remains in his mind it can be known to no one—except God who alone penetrates into human souls. However, once the concepts are realized externally in the construction, in the house after it is built, anyone can learn from the building what previously was concealed in the architect’s mind. Yet, they are not taught by the house but in the house.

161. There is still another interpretation of that it may be made known to the principalities and powers in which the conjunction is not taken causally, but in a certain way, consecutively. Thus it would read: to make known what is the dispensation of the mystery hidden from eternity in God who has created all things; hidden, nonetheless, in such a way that it was made known to principalities and powers. The mystery was concealed in God in such a manner that he later revealed it to the principalities and powers, not from eternity but from the time they began to exist, for every creature has a beginning. This was not through the earthly Church but through the heavenly one—the true Church who is our mother and to whom we tend, on whom our Church Militant is patterned. Thus the through signifies only a natural sequence, so that the mysteries are made known through the heavenly Church in the sense that it is passed on from one to another, as when it is said: that fact is known throughout a whole realm or city because the news travelled from one person to another in their conversations, as it is written of St. Peter’s raising of Tabitha: and it was made known throughout all Joppe; and many believed in the Lord (Acts 9:42).

On the other hand, the Teacher comments on the text of Augustine in such a way that to enlighten all men, that they may see what is the dispensation of the mystery which has been hidden from eternity in God (Eph 3:9) occurs through the Church, that is, to all men who are in the earthly Church. But this is not in accord with Augustine’s thought.

162. Here it could be asked whether the angels knew of the mystery of the Incarnation from the beginning of the world.

The Teacher replies that it was known to the higher angels but not the lower ones. So the lower angels ask: who is this that comes from Edom, with dyed garments from Bosra? (Isa 63:1).

This opinion contradicts that of Blessed Dionysius who sees in the Holy Scriptures two questions asked by the angels about Christ. The first is: who is this King of Glory? (Ps 24:8) and the other is: who is this that comes from Edom? (Isa 63:1) According to Dionysius, the first is asked by the lower angels and the second by the higher. He bases this on the fact that God does not reply to the first, but someone else says: the Lord of hosts, he is the King of Glory (Ps 23:10). Whereas the second is answered by God immediately: I, that speak justice and am a defender to save (Isa 63:1). Hence, Dionysius prefers to say that both were ignorant of some aspects of the mystery and knew others. From the beginning all knew the mystery of the Incarnation in a general fashion, but as time passed or in the temporal process, they learned its detailed intelligible patterns when they were explicated in external events.

Prayer to the Father

3:13 Wherefore I pray you not to faint at my tribulations for you, which is your glory. [n. 164]

3:14 For this cause I bend my knees to the Father of our Lord Jesus Christ, [n. 165]

3:15 From whom all paternity in heaven and earth is named: [n. 169]

3:16 That he would grant you, according to the riches of his glory, to be strengthened by his Spirit with might unto the inward man: [n. 170]

3:17 That Christ may dwell by faith in your hearts: that, being rooted and founded in charity, [n.172]

163. After the Apostle has dealt with the dignity of the office belonging to his position, he goes on to speak of his tribulations and sufferings.

In reference to this he does two things:

first, he exhorts them lest they be troubled by his sufferings; they should have patience;

second, since divine assistance is necessary if man is not to become agitated, he prays that they might accomplish this through divine grace, at for this cause.

164. About the first he says: due to the importance and security of my office, which I have through faith in Christ, it happens that I suffer tribulations; but they neither daunt me nor can they tear me away from Christ. Who then shall separate us from the love of Christ? Shall tribulation? Or distress? Or famine? Or nakedness? Or danger? Or persecution? Or the sword? (Rom 8:35). As though he affirmed that nothing can.

Wherefore I urge and pray you not to faint at my tribulations. My sufferings should not be an occasion for you to fail in faith or in good works at all. Think diligently upon him that endures such opposition from sinners against himself; that you be not wearied, fainting in your minds (Heb 12:3).

I declare that you must not be disheartened because they are for you, for your own utility. Whether we be in tribulation, it is for your exhortation and salvation; or whether we be comforted, it is for your consolation; or whether we be exhorted, it is for your exhortation and salvation, which works the enduring of the same sufferings which we also suffer, that our hope for you may be steadfast, knowing that as you are partakers of the sufferings, so shall you be also of the consolation (2 Cor 1:6–7). Or, he says for you meaning, for your testing: as gold in the furnace he has proved them, and as a victim of a holocaust he has received them (Wis 3:6).

Which is your glory if you do not fall but remain steadfast in sufferings, for he that shall persevere unto the end, he shall be saved (Matt 10:22).

In a different way, which is your glory signifies that the endurance of our trials is to your own glory in that God exposes his apostles and prophets to sorrows and pains on account of your salvation. For this reason have I hewed them in the prophets, I have slain them by the words of my mouth (Hos 6:5). We are your glory, as you also are ours, in the day of our Lord Jesus Christ (2 Cor 1:14).

165. As a consequence he goes on, at for this cause, to implore assistance for them through a prayer that they might derive advantage from his exhortation.

First, he sets down the prayer.

Second, confident of its being heard, he adds a thanksgiving, at now to him who is able (Eph 3:20).

The first part has three sections:

first, he mentions to whom the prayer is addressed;

second, the intention of the prayer, at that he would grant you, according to the riches;

third, the prayer’s fruit, at you may be able to comprehend.

166. Humility makes a prayer worthy of being heard: he has had regard to the prayer of the humble: and he has not despised their petition (Ps 102:17). And, the prayer of him that humbles himself shall pierce the clouds: and till it come near he will not be comforted (Sir 35:21). Therefore, he immediately starts his prayer in humility, saying for this cause that you fail not in the faith I bend my knees to the Father. This is a symbol of humility for two reasons. First, a man belittles himself, in a certain way, when he genuflects, and he subjects himself to the one he genuflects before. In such a way he recognizes his own weakness and insignificance.

Second, physical strength is present in the knees; in bending them a man confesses openly to his lack of strength. Thus external, physical symbols are shown to God for the purpose of renewing and spiritually training the inner soul, as in the prayer of Manasse: I bend the knee of my heart; and for every knee shall be bowed to me: and every tongue shall swear (Isa 45:24).

167. He describes next the person to whom the prayer is directed, God, whom he portrays in his nearness and in his authority.

For from his close relationship to us we are encouraged to pray with confidence. In this regard he states to the Father of our Lord Jesus Christ and whose children we are also. Every best gift and every perfect gift is from above, coming down from the Father of lights (Jas 1:17). You, O Lord, are our Father, our redeemer: from everlasting is your name (Isa 63:16).

We are confirmed in the hope of obtaining what we ask for with confidence by his authority since from him all paternity in heaven and earth is named.

168. At this point the question arises if there is any paternity in heaven.

A quick answer would be that in heaven means that paternity is present in God and in divinity, and that this is the source of all fatherhood. But this is not questioned here, since it is known to all the faithful. It is asked whether in heaven, that is, in the angels, there is any paternity.

To this I reply that paternity exists only among beings who live and who know. But life is twofold: it is either actual or potential. To possess the vital activities in potency is to be potentially alive; for example, a person who is sleeping is said to be potentially alive in regard to external actions. But when someone actually performs the vital activities, he is alive in act. Thus, not only he who transmits the potency to life is the father of him to whom he gives it, but also he who communicates an act of life can be called a father. Therefore, whoever stimulates another to some vital act, whether it be to good activity, to understanding, to willing or loving, can be given the name of father. For if you have ten thousand instructors in Christ, yet not many fathers (1 Cor 4:15). Likewise, in the hierarchical acts by which one angel illumines, perfects, and purifies another, it is evident that that angel is the father of the other—just as a teacher is the father of his disciples.

169. Some doubt that the fatherhood in heaven and on earth is derived from the paternity which exists in the divinity. It seems not to be, for we give names in accordance with our knowledge of the reality named. And whatever we do know is through creatures; hence, the names we give to the things themselves are applicable primarily, and to a greater degree, to creatures rather than God.

170. Next, at that he would grant you, he discloses what he prays for: first, he does this; second, he shows through whom he can ask for what he desires, at by his Spirit.

171. Thus he says: I ask that you do not give up, but be steadfast like men. Yet I know that by yourselves you cannot achieve this without God’s gift, so I beg that he would grant it to you since every best gift and every perfect gift is from above, coming down from the Father of lights (Jas 1:17). He will do this according to the riches of his glory, that is, in accord with his overflowing majesty and grandeur. Glory and riches are in his house (Ps 112:3), and with me are riches and glory (Prov 8:18). Riches, I say, which will cause you to be strengthened with might. It is he that gives strength to the weary, and increases force and might to them that are not (Isa 40:29). This is for the inward man because a man is overcome easily by his enemy if be is not inwardly fortified. Establish him and strengthen him with judgment and with justice, from henceforth and forever (Isa 9:7).

172. Inserted in the above is the phrase by his Spirit indicating through whom petitions are granted. The Spirit himself who fortifies is the Spirit of fortitude, and is the source of our not yielding under sufferings. We receive him by faith which is most strong because it is the substance of the realities we hope for—that is, it makes these desired realities exist within us. Resist, strong in faith (1 Pet 5:9). And Paul adds that Christ may dwell by faith in your hearts. Sanctify the Lord Christ in your hearts (1 Pet 3:15).

With what? I claim that it should not only be by faith, which as a gift is the strongest, but also through the charity that is in the saints. Thus he adds being rooted and founded in charity which bears all things, believes all things, hopes all things, endures all things. Charity never falls away (1 Cor 13:7–8), for love is strong as death (Song 8:6). A tree without roots, or a house lacking a foundation are destroyed easily. In a similar manner, a spiritual edifice not rooted and founded in charity cannot last.

Know the charity of Christ

3:18 You may be able to comprehend, with all the saints, what is the breadth and length and height and depth, [n. 174]

3:19 To know also the charity of Christ, which surpasses all knowledge: that you may be filled unto all the fullness of God. [n. 178]

3:20 Now to him who is able to do all things more abundantly than we desire or understand, according to the power that works in us: [n. 183]

3:21 To him be glory in the Church and in Christ Jesus, unto all generations, world without end. Amen. [n. 186]

173. Previously the Apostle revealed the object of his petition or prayer in behalf of the Ephesians, a strengthening of spirit in faith and charity. Consequently, he here shows the fruit of this strengthening through faith and charity; it is a certain type of knowledge. He sets forth:

first, the knowledge itself;

second, the effective power of this awareness or knowledge, at that you may be filled.

174. He says: you ought to be so rooted and founded in charity (Eph 3:17), dearly beloved, that you may be able to comprehend, with all the saints, what is the breadth and length and height and depth. This can be read in two ways. In the first way we are more in accord with the Apostle’s thought.

The knowledge of God is necessary for us both in the future life and in the present. For in the future we shall rejoice in our knowledge of God and in our perception of the humanity he assumed. Now this is eternal life: that they may know you, the only true God, and Jesus Christ, whom you have sent (John 17:3). Men will go in by the contemplation of the divinity, and will go out by the contemplation of the humanity, and shall find pastures (John 10:9). Faith inaugurates that future knowledge; it is the substance of things hoped for (Heb 11:1), already making the realities we desire exist within us in an inchoate manner. For this reason our faith consists in the divinity and humanity of Christ. For I did not judge myself to know anything among you, but Jesus Christ; and him crucified (1 Cor 2:2).

In accord with this he discusses:

first, the knowledge of divinity;

second, the knowledge of the mysteries of the humanity, at to know also the charity of Christ.

175. He reveals the knowledge of the divinity to them with the words: that you may be able to comprehend, with all the saints. As though he said: be strong in faith and charity for if you are, you will gain life eternal where you will enjoy God’s presence and perfectly know him.

It is evident that God reveals himself to one who loves: he that loves me shall be loved of my Father; and I will love him and will manifest myself to him (John 14:21). It is also clear that he shows himself to one who believes, as a variant reading puts it: unless you believe, you will not understand (Isa 7:9). You must be fortified by faith and charity in order that you might be able to comprehend.

176. It should be noted that sometimes to comprehend means ‘to enclose,’ and then it is necessary that the comprehending totally contains within itself what is comprehended. At other times it means ‘to apprehend,’ and then it affirms a remoteness or distance and yet implies proximity. No created intellect can comprehend God in the first manner. Perhaps you will comprehend the steps of God, and will find out the Almighty perfectly? (Job 11:7) The answer implied is, no. For this would be to know him perfectly insofar as he is knowable. And this type of knowledge is not referred to in that you may be able to comprehend, but rather the second kind. This latter is one of the three dowries, and it is of it that the Apostle speaks here when he says that you may be able to comprehend, meaning, that you may enjoy the presence of God and know him face to face. Not as though I had already attained, or were already perfect; but I follow after, if I may by any means comprehend, wherein I am also comprehended by Christ Jesus (Phil 3:12).

Such comprehension is common to all his saints; so he adds with all the saints. This glory is to all his saints (Ps 149:9). So run that you may comprehend (1 Cor 9:24).

177. Note that the words what is the breadth and length and height and depth seem to owe their origin to the passage: perhaps, he says, you will comprehend the steps of God? (Job 11:7–9), as if he stated that God is incomprehensible. Then he gives the reason for this incomprehensibility by saying: he is higher than the heaven, and what will you do? He is deeper than hell, and how will you know? The measure of him is longer than the earth, and broader than the sea. Yet from this it appears that Job, in attributing the four different dimensions to him, shows that he is comprehensible. Alluding to these words the Apostle asserts that you may be able to comprehend what is the breadth and length and height and depth, as though he said: may you possess sufficient faith and charity that you might comprehend him to the extent that he is able to be comprehended. Dionysius explains the text in this way.

Under no pretext should these dimensions be conceived as physically applicable to God, since God is spirit (John 4:24). They are in God metaphorically. Breadth designates the dimension or extension of his power and divine wisdom over all being. And he poured her out, namely wisdom, upon all his works (Sir 1:10). By length his eternal duration is signified: but you, O Lord, endures forever (Ps 102:12), and holiness becomes your house, O Lord, unto length of days (Ps 93:5). Height or loftiness denotes the perfection and nobility of his nature which infinitely exceeds all creation: the Lord is high above all nations: and his glory above the heavens (Ps 113:4). In depth the incomprehensibility of his wisdom is intimated: it is a great depth, this divine wisdom, who shall find it out? (Eccl 7:25).

Clearly, therefore, the fulfillment of our faith and charity is to arrive at a perfect knowledge of the faith, by it we shall know, to the degree we can attain to it, the infinite extension of his power, the unbounded eternity of his duration, the loftiness of his most perfect nature, and the incomprehensibility and depth of his wisdom.

178. Next, since further knowledge is also necessary—a knowledge of the mysteries of the humanity—he goes on to know also the charity of Christ. For whatever occurred in the mystery of human redemption and Christ’s Incarnation was the work of love. He became incarnate out of charity: for his exceeding charity with which he loved us even when we were dead in sins, has quickened us together in Christ (Eph 2:4–5). That he died also sprang from charity: greater love than this no man has, that a man lay down his life for his friends (John 15:13). And Christ also has loved us and has delivered himself for us, an oblation and a sacrifice to God (Eph 5:2). On this account St. Gregory exclaimed: O the incalculable love of your charity! To redeem slaves you delivered up your Son. It follows that to know Christ’s love is to know all the mysteries of Christ’s Incarnation and our redemption. These have poured out from the immense charity of God; a charity exceeding every created intelligence and the knowledge of all of them because it cannot be grasped in thought. Thus he says which surpasses all natural knowledge and every created intellect: the peace of God, which surpasses all understanding, keep your hearts and minds in Christ Jesus (Phil 4:7). For the charity of Christ is what God the Father has accomplished through Christ: God indeed was in Christ, reconciling the world to himself (2 Cor 5:19).

179. The other manner in which this passage can be read is in reference to the perfection of our charity, as though he stated: be strong, rooted and founded in charity (Eph 3:17), that you may be able to comprehend—and not merely know—with all the saints; this gift of charity is common to all, no one can be holy without charity, as the third chapter of Ephesians indicates. May you, I say, comprehend what is the breadth of charity, extending, as it does, even to one’s enemies: your commandment is exceeding broad (Ps 119:96). For charity is broad in its diffusion: and the Lord brought me forth into a broad place (Ps 18:19). Its length is seen in its durability since, never stopping, it begins in this life and is perfected in glory: charity never falls away (1 Cor 13:8), and many waters cannot quench charity (Song 8:7). Its height is perceived in its motivation which is heavenly; God is not loved to obtain temporal advantages—which love would be feeble—but he is loved for his own sake alone. Set yourself up on high and be glorious (Job 40:5). Depth signifies the source of charity itself. For our love of God does not spring from ourselves, but from the Holy Spirit: the charity of God is poured forth in our hearts, by the Holy Spirit who is given to us (Rom 5:5). Hence, for one person to possess a love which is lasting, extensive, sublime and deep, while another person does not, arises out of the depth of divine predestination. Who has measured the depth of the abyss? (Sir 1:2)

Thus you may be able to comprehend, in the sense of perfectly attaining to, with all the saints, what is the breadth with which your charity should extend even to enemies, and what is the length during which it never ceases, and its height in loving God for his own sake, and the depth of its predestination.

180. At this point it should be realized that it was within Christ’s power to choose what type of death he wanted. And since he underwent death out of charity, he chose the death of the cross in which the aforesaid four dimensions are present. The cross-beam has breadth and to it his hands were nailed because through charity our good works ought to stretch out even to adversaries: the Lord brought me forth into a broad place (Ps 18:19). The trunk of the cross has length against which the whole body leans since charity ought to be enduring, thus sustaining and saving man: he that shall persevere unto the end, he shall be saved (Matt 10:22). The upper portion of wood, against which the head is thrown back, has height since our hope must rise toward the eternal and the divine: the head of every man is Christ (1 Cor 11:3). The cross is braced by its depth which lies concealed beneath the ground; it is not seen because the depth of the divine love which sustains us is not visible insofar as the plans of predestination, as was said above, are beyond our intelligence.

In this manner we should comprehend the power of our love, and of Christ’s, realizing that his surpasses human understanding. For no one can know how much Christ has loved us; nor can one know the charity of the knowledge of Christ, which is possessed with knowledge of Christ. I hold that such a charity is one that surpasses a charity that is without knowledge.

181. Is it not correct that a charity with knowledge is more eminent than a charity without knowledge? It seems that it is not, for then a wicked theologian would have a charity of greater dignity than a holy old woman.

182. Next he speaks of the efficacy of a knowledge of the divine. That you may be filled unto all the fullness of God, that is, that you might enjoy a perfect participation in all God’s gifts. In other words, that you might possess the fullness of the virtues here, and beatitude in the next life; and charity accomplishes just that. Come over to me, all that desire me, and be filled with my fruits (Sir 24–26).

183. After this, the Apostle gives thanks to God for hearing his prayer, at to him who is able.

In reference to this he does three things:

first, he mentions the power of God with which he grants petitions;

second, he gives an example of that power, at according to the power that works in us;

third, he mentions what prompts his thanksgiving, at to him be glory.

184. He describes the infinite power of God, saying now to him, meaning to Christ as God and to God the Father, who is able to do all things: almighty is his name (Exod 15:3). Now, to him that is able to establish you, according to my Gospel and the preaching of Jesus Christ (Rom 16:25). He effects this within us more abundantly than we either would know how to ask for through desire, or understand with our intelligence.

185. He gives an example of this abundance within us, saying according to the power that works in us. As if he had stated: it becomes apparent once we consider what he has wrought in us men. For the human mind and will could never imagine, understand or ask that God become man, and that man become God and a sharer in the divine nature. But he has done this in us by his power, and it was accomplished in the Incarnation of his Son, that through this you may be made partakers of the divine nature (2 Pet 1:4). Concerning these matters it is written: who is able to declare his works? For who shall search out his glorious acts? And who shall show forth the power of his majesty? Or, who shall be able to declare his mercy? (Sir 18:2–4)

Or, that works in us apostles, to whom he gave the grace of proclaiming the good news of the unsearchable riches of Christ; and to enlighten all men, that they may see what is the dispensation of the mystery which has been hidden from eternity in God (Eph 3:8).

186. The subject matter of the thanksgiving is the twofold blessing God has bestowed upon us. The first is the institution of the Church, and the second the Incarnation of his Son.

Hence he says to him, God the Father, be glory in the Church for all he has done in the Church he established, and in Christ, that is, through Christ; or for Christ whom he gave to us.

To him, I repeat, be glory that his glory might shine forth, not only now, but unto all generations world without end, meaning in the age which embraces all things. Now, to the King of ages, immortal, invisible, the only God, be honor and glory forever and ever. Amen (1 Tim 1:17).

The Body of Christ

Exhortation to holiness

4:1 I therefore, a prisoner in the Lord, beseech you that you walk worthy of the vocation in which you are called: [n. 188]

4:2 With all humility and mildness, with patience, supporting one another in charity, [n. 191]

4:3 Careful to keep the unity of the Spirit in the bond of peace. [n. 192]

4:4 One body and one spirit: as you are called in one hope of your calling. [n. 195]

187. The Apostle recalled above the divine blessings through which the Church’s unity has originated and been preserved. Now he admonishes the Ephesians to remain within this ecclesial unity.

Regarding this he does two things:

first, he cautions them to persevere in unity;

second, he instructs them how to remain in it, at this then I say and testify in the Lord (Eph 4:17).

The first section is again divided into two parts:

first, he cautions them to keep ecclesial unity;

second, he sets forth the pattern of this Church unity, at one Lord, one faith (Eph 4:5).

The first part has three divisions:

first, he offers certain incentives to maintain ecclesial unity;

second, he sets down an admonition, at with all humility and mildness;

third, he shows the purpose of his admonition, at careful to keep.

Three incentives are given for them to maintain the Church’s unity. First is the affection of Paul’s love, second is the remembrance of his chains, and third is the consideration of the divine favors.

188. The affection of his love is intimated by his entreaty. Therefore because you have obtained so many blessings from the Lord, I beseech you. I do not command you even though I could; on account of my lowliness I do not command but plead with you. The poor will speak with supplications (Prov 18:23). Charity is another reason, since it prompts men to action more than fear: wherefore, though I have much confidence in Christ Jesus to command you that which is to the purpose, for charity’s sake I rather beseech (Phil 1:8).

189. He stirs them by recalling his chains: I, a prisoner in the Lord. With these words he urges them to remain united, giving them three motives. First, a friend sympathizes with a suffering friend and more readily tries to fulfill his wishes so that be might thereby console him. A friend shall not be known in prosperity, and an enemy shall not be hidden in adversity. In the prosperity of a man, his enemies are grieved; and a friend is known in his adversity (Sir 12:8–9).

Second, the Apostle himself suffers imprisonment for their own utility. Hence he urges them to remember this, as though he wanted to put them under certain obligations. Now, whether we be in tribulation, it is for your exhortation and salvation; or whether we be comforted, it is for your consolation; or whether we be exhorted, it is for your exhortation and salvation, which works the enduring of the same sufferings which we also suffer (2 Cor 1:6).

Third, as was mentioned previously at my tribulations for you, which is your glory (Eph 3:13), these sufferings were for the Ephesians’ own immense glory. For God exposed his own chosen friends to adversities in behalf of their salvation. Therefore he adds in the Lord which means, on account of the Lord. Or, he annexes in the Lord since it was the Apostle’s glory to be imprisoned, not as a thief or murderer, but as a Christian and for the sake of our Lord Jesus Christ, in accordance with what is written: and you, O son of man, behold, they shall put bands upon you, and they shall bind you with them: and you shall not go forth from the midst of them (Ezek 3:25).

190. He also stimulates them by a consideration of the divine blessings: that you walk worthy of the vocation in which you are called. That is, you should be attentive to the dignity to which you are summoned, and you ought to behave in a way conformable to it. If someone had been chosen to a rank of nobility in a kingdom, it would be an indignity for him to perform peasant work. Hence the Apostle warns the Ephesians, as though he said: you are called to be fellow citizens with the saints and domestics of God (Eph 2:19); henceforth it is unworthy of you to engage in earthly affairs or worry about worldly matters, which is why he says worthy of the vocation. You should walk worthy of God, in all things pleasing (Col 1:10); let your conversation be worthy of the Gospel of Christ (Phil 1:27). And why? Because he has called you out of darkness into his marvelous light (1 Pet 2:9).

191. Subsequently, when he says with all humility and mildness, with patience, supporting one another in charity, he expresses the way to fulfill his admonition, teaching them how they can behave in a worthy manner.

Four virtues must be cultivated, and their four opposite vices shunned. The first vice which he rejects is pride. When one arrogant person decides to rule others, while the other proud individuals do not want to submit, dissension arises in the society and peace disappears: among the proud there are always contentions (Prov 13:10). To eliminate this he says with all interior and exterior humility. The greater you are, humble yourself all the more in all things: and you shall find grace before God (Sir 3:20); let nothing be done through contention, neither by vainglory; but in humility, let each esteem others better than themselves (Phil 2:3). God resists the proud and gives grace to the humble (Jas 4:6).

Anger is the second vice. For an angry person is inclined to inflict injury, whether verbal or physical, from which disturbances occur. A passionate man stirs up strifes: he that is patient appeases those who are stirred up (Prov 15:18). To discard it he says and mildness; this softens arguments and preserves peace. To the meek he will give grace (Prov 3:34); the meek shall inherit the land (Ps 36:11). My son, do your works in mildness: and you shall be beloved above the glory of men (Sir 3:19).

The third is impatience. Occasionally, someone who himself is humble and mild, refraining from causing trouble, nevertheless will not endure patiently the real or attempted wrongs done to himself. Therefore, he adds with patience in adversities. Patience has a perfect work (Jas 1:4), in your humiliation keep patience (Sir 2:4). For patience is necessary for you; that, doing the will of God, you may receive the promise (Heb 10: 36).

An inordinate zeal is the fourth vice. Inordinately zealous about everything, men will pass judgment on whatever they see, not waiting for the proper time and place; and a turmoil arises in society. If you bite and devour one another, take heed that you be not consumed one of another (Gal 5:15). Hence he says supporting one another in charity, mutually bearing with the defects of others out of charity. When someone falls he should not be immediately corrected—unless it is the time and the place for it. With mercy these should be waited for since charity bears all things (1 Cor 13:7). Not that these failings are tolerated out of negligence or consent, nor from familiarity or carnal friendship, but from charity. Bear one another’s burdens; and so you shall fulfill the law of Christ (Gal 6:2). Now, we that are stronger ought to bear the infirmities of the weak (Rom 15:1).

192. After this, at careful to keep, he shows the purpose of his admonition which is to maintain unity among the faithful.

Concerning this he makes three points:

first, he sets forth the unity itself which is the goal;

second, he describes how the unity is kept, at in the bond of peace;

third, he expresses the reason for preserving this unity, at as you are called.

193. First of all he remarks: you ought to walk worthy of your calling and be careful to keep the unity of the Spirit. Two types of unity exist, one whose purpose is to commit evil; it is wicked and might be called a unity of the flesh. Of one spark comes a great fire, and of one deceitful man much blood (Sir 11:34). The other is a unity of the spirit; it is good and its purpose is to do good. Behold how good and how pleasant it is for brethren to dwell together in unity! (Ps 133:1). That they may be one, as we also are (John 17:11).

194. The way to preserve this unity is through the bond of peace. For charity is a union of souls. Now the fusion of material objects cannot last unless it is held by some bond. Similarly, the union of souls through love will not endure unless it is bound. Peace proves to be a true bond; that peace which is, according to Augustine, tranquility among measure, form, and order. This is achieved when each possesses what is proper to himself. For this reason he says in the bond of peace. God has placed peace in your borders (Ps 147:14). Peace in its turn is maintained by justice: and the work of justice shall be peace (Isa 32:17). Be not grieved with her bands (Sir 6:26). Why? Because in her is the beauty of life: and her bands are a healthful binding (Sir 6:29).

195. Now in man there is a twofold unity. The first is the ordered structure of the organs among themselves, the second is the union of the body and the soul constituting a third substance. Because the Apostle speaks of the Church’s unity after the fashion of the unity found in man, he adds one body as if to say: be united in the bond of peace that you may be one body—regarding the first type of unity, that all the faithful should be ordered among themselves as members making up a single body. We, being many, are one body in Christ; and every one members one of another (Rom 12:5). And one spirit—referring to the second type of unity, that you might possess a spiritual consensus through the unity of your faith and charity.

Or: one body designates a unity with other men, and one spirit union with God; because he who is joined to the Lord is one spirit (1 Cor 6:17).

196. Next, when he says as you are called in one hope of your calling he points out the reason for this unity. We notice that when persons are called together to possess something in common and mutually enjoy it, they usually remain or depart together. Thus, in a spiritual way he says: because you are called to one and the same reality, namely, the final reward, you ought to walk together with a unity of spirit in the one hope of your calling, tending toward the one reality you hope for as a result of your vocation. Wherefore, holy brethren, partakers of the heavenly vocation (Heb 3:1), consider your vocation (1 Cor 1:26).

Someone might ask: who will call us? And to what? The response is given: the God of all grace, who has called us unto his eternal glory in Christ Jesus (1 Pet 5:10) where your true happiness is. Blessed are they that are called to the marriage supper of the Lamb (Rev 19:9).

Unity of the faith

4:5 One Lord, one faith, one baptism. [n. 198]

4:6 One God and Father of all, who is above all, and through all, and in us all. [n. 201]

197. After he has exhorted them to secure ecclesial unity, the Apostle offers the Ephesians, in this section, a glimpse of this unity’s pattern. Since the Church of God is likened to a city, it is one and distinct, although this unity is not uncomposed but composed of different parts. Thus the Apostle does two things:

first, he shows what is common in the Church;

second, he shows what is distinctive to each member in her, at but to every one of us is given grace (Eph 4:7).

The solidarity of any city demands the presence of four common elements: one governor, one law, the same symbols, and a common goal. The Apostle affirms that these are present in the Church also.

198. Hence, he says: you ought to have one body and one spirit (Eph 4:4) since you belong to the one unified Church.

First, she has one leader, Christ. Obeying one Lord, not many, conflicts do not arise from trying to comply with divergent commands. For it is written: Christ is as the Son in his own house (Heb 3:6). Therefore let all the house of Israel know most certainly that God has made both Lord and Christ, this same Jesus, whom you have crucified (Acts 2:36). There are many lords; yet to us there is but one God, the Father, of whom are all things . . . and one Lord Jesus Christ, by whom are all things (1 Cor 8:5–6). And the Lord shall be king over all the earth. In that day there shall be one Lord, and his name shall be one (Zech 14:9).

199. Second, her law is one. For the law of the Church is the law of faith: where then is your boasting? It is excluded. By what law? Of works? No, but by the law of faith (Rom 3:27).

Faith is sometimes applied to the reality believed in, as with this is the Catholic faith, meaning this is what must be believed. At other times, faith refers to the habit of faith by which a man believes what he must in his very heart. Faith in both these senses can be called one.

In the former, one faith would mean that you are bidden to believe in the same truths and in the same way of acting. For what is believed by all the faithful is one and the same reality, hence their faith is termed Catholic or universal. Now I beseech you, brethren, by the name of our Lord Jesus Christ, that you all speak, that is, think, the same thing and that there be no schisms among you; but that you be perfect in the same mind and in the same judgment (1 Cor 1:10).

In the second way, one faith designates the unity of the habit of faith by which all believe. I mean that it is specifically one—not numerically one—since the same faith is present in each one’s heart; just as when many persons want the same thing, they are said to be of one will.

200. Third, the Church shares the same symbols. They are Christ’s sacraments, of which baptism is the first and the entrance to the rest. Hence he says one baptism.

Three reasons account for this unity. First, baptisms do not differ by reason of who administers them. No matter who performs the rites they possess an unvaried power because he who baptizes interiorly is one, namely, Christ. He upon whom you shall see the Spirit descending and remaining upon him, he it is that baptizes with the Holy Spirit (John 1:33).

Second, baptism is one since it is conferred in the name of the one Triune God: baptizing them in the name of the Father and of the Son and of the Holy Spirit (Matt 28:19).

The third reason is that it cannot be repeated. The sacraments of penance, matrimony, the Eucharist and last anointing may be repeated, but not baptism. For it is impossible for those who were once illuminated, by baptism, have tasted also the heavenly gift and were made partakers of the Holy Spirit, have moreover tasted the good word of God and the powers of the world to come, and are fallen away, through sins, to be renewed again to penance (Heb 6:4–6). It is not repeated, either by reason of the sacramental character it imparts, or because its cause is not repeated: for we are buried together with him by baptism into death; that, as Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life (Rom 6:4). And Christ also died for sins once for all (1 Pet 3:18).

201. Fourth, the Church has the same goal, which is God. The Son leads us to the Father: when he shall have delivered up the kingdom to God and the Father; when he shall have brought to naught all principality and power and virtue (1 Cor 15:24). In reference to this the Apostle adds one God and Father of all:

first, he mentions his unity;

second, his dignity, at who is above all.

202. Regarding the first he has two remarks. One pertains to the divine nature; he says there is one God: hear, O Israel: the Lord our God is one Lord (Deut 6:4). The other has to do with his kindness to us and our piety; whence he says Father of all: you, O Lord, are our Father, our redeemer: from everlasting is your name (Isa 63:16); Have we not all one Father? Has not one God created us? (Mal 2:10).

203. He extols God’s dignity on three scores. The divine majesty who is above all: the Lord is high above all nations; and his glory above the heavens (Ps 113:4). His power which extends through all: do I not fill heaven and earth? says the Lord (Jer 23:24). You have subjected all things under his feet (Ps 8:8). All things are delivered to me (Luke 10:22) since all things were made by him (John 1:3). It is indicated how this is accomplished: you have ordered all things in measure, and number, and weight. For great power always belonged to you alone: and who shall resist the strength of your arm? (Wis 11:21) Finally, there is the abundance of his grace in us all: you, O Lord, are among us, and your name is called upon by us (Jer 14:9).

Majesty is appropriated to the Father who is the source and principle in the divinity, exceeding the whole of creation. Power is appropriated to the Son who is that wisdom which reaches from end to end mightily (Wis 8:1). Grace is appropriated to the Holy Spirit who has filled the whole world (Wis 1:7).

Christ’s ascent and descent

4:7 But to every one of us is given grace, according to the measure of the giving of Christ. [n. 205]

4:8 Wherefore he says: ascending on high, he led captivity captive: he gave gifts to men. [n. 206]

4:9 Now, that he ascended, what is it, except that he also descended first into the lower parts of the earth? [n. 207]

4:10 He that descended is the same also that ascended above all the heavens: that he might fill all things. [n. 209]

204. Previously the Apostle dealt with ecclesial unity in the perspective of what is common within the Church, and now he manifests this same unity from the viewpoint of what is personal and specific to each of the faithful members of the Church.

Concerning this he makes three points:

first, he points out the fact of distinctions;

second, he introduces an authority for them, at wherefore he says;

third, he explains this authoritative quotation, at now that he ascended.

205. He states: we have in the Church one God, one faith, one baptism. Nonetheless, each of us has the diverse graces especially granted to him—to every one of us is given grace. As though he said: none of us lack a share in divine grace and communion, for of his fullness we all have received; and grace for grace (John 1:16).

This grace, however, is certainly not bestowed on everyone uniformly and equally but according to the measure of the giving of Christ. Christ is the donor who metes out the grace to each, who have different gifts according to the grace that is given us (Rom 12:6).

The variation does not spring from fate or chance, nor from merit, but from the giving of Christ; that is, according as Christ allots it to us. Only he has received the Spirit without measure (John 3:34); the rest of the saints obtain it in a limited degree, according as God has divided to every one the measure of faith (Rom 12:3). And every man shall receive his own reward, according to his own labor (1 Cor 3:8). Again, to one he gave five talents, and to another two, and to another one, to every one according to his proper ability (Matt 25:15). Just as it is in Christ’s power to give or not, so he can grant more or less.

206. Wherefore he says introduces an authoritative text from Psalm 67:19 supporting according to the measure of the giving of Christ. Three points are made. First, it speaks of Christ’s ascension; second, of mankind’s liberation; third, of the bestowal of spiritual gifts. Each of these will follow in order.

He refers to the ascension saying: wherefore to signify this the prophet David says: ‘ascending on high’ (Ps 68:18). For he shall go up that shall open the way before them. (Mic 2:13). Christ sets up his wings on high (Job 39:18). He ascends, I say, but not alone because he led captivity captive, that is, those whom the devil had captured. For the human race was imprisoned; the saints who had died in love, and so merited eternal glory, were held like prisoners by the devil in limbo. My people led away captive because they had not knowledge (Isa 5:13). Christ liberated these prisoners and brought them with himself to heaven. Shall the prey be taken from the strong? Or can that which was taken by the mighty be delivered? For thus says the Lord: yes truly. Even the captivity shall be taken away from the strong: and that which was taken by the mighty shall be delivered (Isa 49:24–25).

Indeed, this is not only true of those already dead; it also applies to the living. Held under sin’s bondage, Christ made men the slaves of justice (Rom 6:18) in delivering them from sin. Thus in some way he led men captive not unto destruction but salvation. From henceforth you shall catch men (Luke 5:10).

Besides rescuing men from a diabolical slavery and placing them in his own service, he has enriched them spiritually. Hence he adds he gave gifts of grace and glory to men. For God loves mercy and truth; the Lord will give grace and glory (Ps 84:11). By whom he has given us most great and precious promises, that by these you may be made partakers of the divine nature (2 Pet 1:4).

This version does not contradict the reading which has: he received gifts in men. Clearly, he as God bestows the gifts which he as man receives in the faithful who are his members. In heaven he gives, since he is God, while on earth he accepts what is given in the manner described: as long as you did it to one of these my least brethren, you did it to me (Matt 25:40).

207. Next, at now, that he ascended, he comments on the authority:

first, in reference to the ascension;

second, regarding what is given men, at and he gave some (Eph 4:11).

He does two things concerning the first:

first, he shows how he descended, at he that descended;

second, how he ascended, at that ascended.

208. In reflecting upon the first point, it appears improper for Christ, who is true God, to lower himself, since nothing is more eminent than God. To remove any doubts on this score the Apostle asserts, now, that he ascended, what is it, except that he also descended first. As if he would say: for this reason do I first mention that he ascended and only afterward that he descended; he descended in order that he might ascend. For otherwise he could not have ascended.

How he descended is shown in into the lower parts of the earth, which can be interpreted in two ways. In one, the lower regions are understood as those parts of the earth we inhabit. It is lower than the heavens and the atmosphere. The Son of God came down to these sections of the earth, not by any local movement, but by assuming a lowly, terrestrial nature; according to what is written: he emptied himself, taking the form of a servant, being made in the likeness of men, and in habit found as a man (Phil 2:7). In the second way it can be understood as referring to hell, which is even below us. He descended thither in his soul that he might free the saints from it. This seems to agree with what he said above: he led captivity captive. You also, by the blood of your testament, have sent forth your prisoners out of the pit wherein is no water (Zech 9:11). I saw another mighty angel come down from heaven (Rev 10:1). I have seen the affliction of my people in Egypt, and I have heard their cry . . . and knowing their sorrow, I have come down to deliver them (Exod 3:7–8).

209. Next, at he that descended, three aspects of the ascension are discussed. First, he that descended is the same also that ascended indicates the person who ascends. It affirms the unity of person, the divine and the human. For he who descended, as was said, is the Son of God taking on human nature. He who ascends is the Son of man, ascending in his human nature to the sublimity of immortal life. Thus the Son of God who descended and the Son of man who ascended are identical: and no man has ascended into heaven, but he that descended from heaven, the Son of man who is in heaven (John 3:13). Notice too how the humble who voluntarily lower themselves, spiritually ascend to the grandeur of God: he that humbles himself shall be exalted (Luke 14:11).

Second, above all the heavens denotes the destination of the ascension. He ascends above the heaven of heavens, to the east (Ps 68:33). This should not be understood simply in reference to an ascension above the physical heavens, but also above every spiritual creature. God has set Christ on his right hand in the heavenly places. Above all principality and power and virtue and dominion and every name that is named, not only in this world, but also in that which is to come (Eph 1:20–21).

Third, the fruitful outcome of the ascension is that he might fill all things, bestowing spiritual gifts on every race of men. We shall be filled with the good things of your house (Ps 65:4); come over to me, all that desire me, and be filled with my fruits (Sir 24:26). Or, that he might fulfill, that is, put into effect all things written concerning himself: all things need to be fulfilled which are written in the law of Moses and in the prophets and in the psalms, concerning me (Luke 24:44).

Bestowal of gifts

4:11 And he gave some apostles, and some prophets, and others evangelists, and others pastors and doctors: [n. 211]

4:12 For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: [n. 213]

4:13 Until we all meet into the unity of faith and of the knowledge of the Son of God, unto a perfect man, unto the measure of the age of the fullness of Christ: [n. 215]

210. Here the Apostle expounds what was mentioned earlier about the bestowal of gifts.

Concerning this he makes two points:

first, he shows that the Lord has imparted a variety of gifts on each of the faithful;

second, he indicates the utility and fruitfulness of these gifts, at for the perfecting of the saints.

211. The many different states and functions in the Church are designated as the gifts of Christ. Consider how, among the gifts of Christ, the apostles are conceded the first place: and he gave some apostles. And he chose twelve of them whom also he named apostles (Luke 6:13). God indeed has set some in the Church; first apostles, second prophets, third doctors; after that miracles (1 Cor 12:28).

Apostles are put first because they had a privileged share in all of Christ’s gifts. They possessed a plenitude of grace and wisdom regarding the revelation of divine mysteries. Christ opened their understanding that they might understand the Scriptures (Luke 24:45). To you it is given to know the mystery of the kingdom of God (Mark 4:11). Because all things, whatsoever I have heard of my Father, I have made known to you (John 15:15). They also possessed an ample ability to speak convincingly in order to proclaim the Gospel. I will give you a mouth and wisdom, which all your adversaries shall not be able to resist and gainsay (Luke 21:15). Go unto the whole world and preach the Gospel to every creature (Mark 16:15). Moreover, they also had a privileged authority and power for looking after the Lord’s flock. Feed my sheep (John 21:17). For if also I should boast somewhat more of our power, which the Lord has given us unto edification and not for your destruction, I should not be ashamed (2 Cor 10:8).

212. Therefore, the Apostle adds three ecclesiastical categories according as they share in each of the foregoing. Related to the revelation of divine mysteries he annexes and some prophets who foretold the Incarnation of Christ. Of them it is written: of which salvation the prophets have inquired and diligently searched, who prophesied of the glory to come in you (1 Pet 1:10). For all the prophets and the law prophesied until John (Matt 11:13). But after Christ came, the apostles became the prophets of the joy of the life to come. Blessed is he that reads and hears the words of this prophecy, and keeps those things which are written in it; for the time is at hand (Rev 1:3). They also became the interpreters of what the ancient prophets had foretold. Be zealous for spiritual gifts; but rather that you may prophesy (1 Cor 14:1). Behold I send to you prophets and wise men and scribes (Matt 23:34).

Relative to the proclamation of the Gospel he adds others evangelists. They had the duty of preaching the good news, and even of writing it down although they were not among the principal apostles. How beautiful are the feet of them that preach the Gospel of peace, of them that bring glad tidings of good things! (Rom 10:15). To Jerusalem I will give an evangelist (Isa 41:27).

In reference to the care of the Church he says and others pastors who are responsible for the Lord’s flock. Under the same heading he adds and doctors to bring out how the pastor’s specific task in the Church is to instruct the people in what pertains to faith and good conduct. The administration of temporalities does not belong to bishops, who are the successors of the apostles, but rather to deacons. It is not reasonable that we should leave the word of God, and serve tables (Acts 6:2). Embracing that faithful word which is according to doctrine, that he may be able to exhort in sound doctrine (Titus 1:9). Concerning bishops it is written: I will give you pastors according to my own heart, and they shall feed you with knowledge and doctrine (Jer 3:15).

213. Next, at for the perfecting of the saints, he discloses the fruitful results of these gifts or functions.

Concerning this he does two things:

first, he speaks of their fruit;

second, he explains how the faithful may attain to this fruit, at so that we may no longer be children.

The first section has two divisions also:

first, he sets down their immediate result;

second, he indicates their ultimate fruit, at until we all meet.

214. The proximate effects of the above mentioned gifts or functions are threefold. The first is in reference to those who are placed in these functions; spiritual gifts are communicated to them that they might be at the service of God and their fellow man. Thus he states for the work of the ministry which offers honor to God and salvation to one’s fellow men. Let a man so account of us as of the ministers of Christ and the dispensers of the mysteries of God (1 Cor 4:1). You shall be called the priests of the Lord; to you it shall be said: you ministers of our God (Isa 61:6).

The second is in reference to the perfection of those who already believe; so he says for the perfecting of the saints, that is, of those already sanctified through faith in Christ. Prelates must be especially anxious to lead those entrusted to them toward the state of perfection. This is why Dionysius claims, in his Ecclesiastica Hierarchia, that they are to be all the more perfect. Wherefore, leaving the word of the beginning of Christ, let us go on to things more perfect; not laying again the foundation of penance from dead works and of faith towards God (Heb 6:1). The consumption abridged shall overflow with justice. For the Lord God of hosts shall make a consumption, and an abridgment in the midst of all the land (Isa 10:22).

The third is in reference to the conversion of the unbelievers. About this he states for the edifying of the body of Christ. When the infidels are converted, Christ’s Church—which is his body—is built up. Whoever preaches speaks to men unto edification and exhortation and comfort (1 Cor 14:3). For greater is he that prophesies than he that speaks with tongues; unless perhaps he interpret, that the Church may receive edification . . . so you also, forasmuch as you are zealous of spirits, seek to abound unto the edifying of the Church (1 Cor 14:5, 12).

215. At until we all meet, he goes on to discuss the ultimate fruit of the Church’s preaching which can be understood in two ways.

One way is concerning the absolutely ultimate effect: the resurrection of the saints. In this perspective two facts are asserted. First is the spiritual and corporeal convergence of all who have risen. The physical convergence will consist in this, that all the saints will be drawn together toward Christ: wheresoever the body shall be, there shall the eagles also be gathered together (Matt 24:28). Concerning this he says until we all meet, as if to say: the above ministry, the perfecting of the saints, and the edifying of the Church will continue until we all meet Christ in the resurrection. Behold, the bridegroom comes. Go forth to meet him (Matt 25:6). Be prepared to meet your God, O Israel (Amos 4:12). We shall meet one another also: we who are alive, who are left, shall be taken up together with them in the clouds to meet Christ (1 Thess 4:16). If by any means I may attain to the resurrection which is from the dead (Phil 3: 11).

The spiritual convergence, however, is seen in relation to our merits, which is according to the same faith; regarding this he says into the unity of faith. There is only one Lord, one faith (Eph 4:5). Again he said earlier: careful to keep the unity of the Spirit in the bond of peace (Eph 4:3). The knowledge of the Son of God is the reward; it consists in the perfect vision and knowledge of God of which it is written: then shall I know even as I am known (1 Cor 13:12). And they shall teach no more every man his neighbor, and every man his brother, saying: know the Lord; for all shall know me from the least of them even to the greatest (Jer 31:34).

216. Second, he discusses the aforementioned fruit in respect to the perfection of those who rise.

He relates first of all the perfection itself when he says unto a perfect man. This should not be understood as though women will be changed into men at the resurrection—some have misread it in such a fashion. Both sexes will remain, though sexual intercourse will no longer occur, as our Lord indicates: for in the resurrection they shall neither marry nor be married, but shall be as the angels of God in heaven (Matt 22:30). They will remain as a witness to the perfection of nature, and for the glory of God who created such a nature. The perfect man designates the complete and total perfection of that state. When that which is perfect is come, that which is in part shall be done away (1 Cor 13:10). Thus man is used here rather in contradistinction to boy than as the opposite of woman.

He describes, in the second place, the exemplar of this perfection when he says unto the measure of the age of the fullness of Christ. Consider how the true physical body of Christ is the exemplar of his mystical body. Both are made up of many members joined into a unified whole. Now the physical body of Christ grew to the mature and robust age of thirty-three years before he died. Therefore, the age of the risen saints, who will experience neither imperfection nor the failings of old age, will correspond to that mature age. He will reform the body of our lowness, made like to the body of his glory (Phil 3:21).

217. In another way, this passage can be understood as referring to the ultimate fruit of the Church’s ministry in the present life. This will happen when all the faithful come to her in the unity of faith and the knowledge of the truth. And other sheep I have that are not of this fold; them also I must bring. And they shall hear my voice; and there shall be one fold and one shepherd (John 10:16). In this the mystical body is perfected spiritually in a manner similar to the physical perfection of Christ’s natural body. In this perspective, the whole body of the Church is termed a manly body, following the metaphor used by the Apostle: now, I say: as long as the heir is a child, he is no different than a servant, though he be lord of all (Gal 4:1).

Order of Christ’s body

4:14 That henceforth we be no more children tossed to and fro and carried about with every wind of doctrine, by the wickedness of men, by cunning craftiness by which they lie in wait to deceive. [n. 219]

4:15 But doing the truth in charity, we may in all things grow up in him who is the head, even Christ: [n. 221]

4:16 From whom the whole body, being compacted and fitly joined together, by what every joint supplies, according to the operation in the measure of every part, makes increase of the body, unto the edifying of itself in charity. [n. 225]

218. Having spoken of the diversity of spiritual gifts and their fruit, now the Apostle describes how we attain to that fruit.

Concerning this he does two things:

first, he removes two obstacles;

second, he teaches the way of gaining access to them, at doing the truth.

219. It was well said, he says, that the ultimate fruit of these gifts is for us to meet the Lord as a perfect man unto the measure of the age of the fullness of Christ. We are obliged henceforth to cease being children and become mature men; for as long as a person is a boy he is not a perfect man. Whoever is to meet the Lord must leave his childhood behind. The Apostle did just that: when I became a man, I put away the things of a child (1 Cor 13:11).

It is a quality of the child never to be fixed or determinate in anything; he rather believes whatever is told him. To act like grown men we have to abandon a fickle oscillation and instability in our judgments. That is why he says tossed to and fro. Do not become children mentally; in malice be children but in your mind be mature (1 Cor 14:20).

Those who waver are called such from the word wave; like a wave tossed to and fro they are not firm in the faith. He that wavers is like a wave of the sea, which is moved and carried about by the wind (Jas 1:6). But now it is imperative for us to stand firm and not fluctuate.

220. Evil teachings are like the wind which is spoken of with merit: the north wind brings forth rain (Prov 25:23). And the rain fell, and the floods came and the winds blew; and they beat upon that house. And it fell; and great was the fall thereof (Matt 7:27). Hence he warns against being carried about with every wind of doctrine. As though he said: we must not be shaken by these wicked doctrines that buff about seeking to agitate hearts and ruin spiritual accomplishments. Three qualities demonstrate that it is not good doctrine. First, its source is the wickedness of men. Not being sound doctrine, but false and wicked, someone will concoct dogmas out of it in order to wield dominion over others, even though souls are lost. Such were the teachings of that most wicked Arius whose abdomen burst asunder. He could be made the subject of what is written: the testimony of his wickedness is true (Sir 31:29).

Second, its methods are by cunning craftiness to mean one thing and pretend to hold some other opinion. On this account the Apostle wrote: I fear lest, as the serpent seduced Eve by his subtlety, so your minds should be corrupted and fall from the simplicity that is in Christ (2 Cor 11:3).

Third, this is also evident from its effects, for such doctrine lies in wait to deceive. Its teachers seduce and lie in wait, not to rob money or temporal goods, but to spread errors. Evil men and seducers shall grow worse and worse; erring, and driving into error (2 Tim 3:13).

221. Next, when he says doing the truth, having pointed out the impediments which prevent one from acquiring the fruit of spiritual gifts, he discloses here how that fruit can be attained. He argues this way: it was said just now that to obtain the fruit of these spiritual gifts we must stop being children and grow up into mature adults. As long as we are childish we have not reached a mature state, neither do we grow. Hence, it is necessary for us to grow up. This is what he says about doing the truth in charity.

Hence he makes two points:

first, he shows in what areas we ought to grow up;

second, through whom we are to grow, at in him who is the head.

222. With respect to the first he states doing the truth in charity, we may grow up in good works and the form of good works, which two are truth and charity.

Any good work is at times referred to as truth: even in his captivity he forsook not the way of truth (Tob 1:2). Let us, therefore, do the truth, namely, every good work. Or, put true doctrine into practice since it is not enough simply to hear or teach the truth, it must be acted on as well. Thus the Apostle counsels Timothy: take heed to yourself and to doctrine; be earnest in them. For in doing this you shall both save yourself and them that hear you (1 Tim 4:16). Be doers of the word and not hearers only (Jas 1:22) since doers shall be justified (Rom 2:13), that is, if they act out of charity, the form of good works. Do manfully and be strengthened. Let all your actions be done in charity (1 Cor 16:13–14); otherwise they will be useless: if I should distribute all my goods to feed the poor, and if I should deliver my body to be burned, and have not charity, it profits me nothing (1 Cor 13:3).

223. Because not to make progress in the approach to God is itself a retrogression, the Apostle adds that we may grow up in him, where he states three points by explaining:

first, the author of our development;

second, the truth about him;

third, the manner of the development.

He describes the second at from whom the whole body, and the third at according to the operation in the measure of every part.

224. He asks that we may grow up in him, namely, in Christ, of whom it is written: in him may you grow unto salvation (1 Pet 2:2). In him, I repeat, who is the head, Christ, and in the Church which is his body (Col 1:24). Let us increase, not in wealth as was said of Job that his possession has increased on the earth (Job 1:10), but in spiritual goods. Nor in one area only, but in all things, that is, being fruitful and increasing in every good. Whatsoever else you do, do all to the glory of God . . . as I also in all things please all men (1 Cor 10:31; 33). The Apostle commends the Corinthians on this score: now, I praise you, brethren, that in all things you are mindful of me and keep my ordinances as I have delivered them to you (1 Cor 11:2).

225. Next, when he says from the whole body, he speaks about the truth of Christ through whom we ought to grow.

Three points concerning an organic body are to be kept in mind: its organs are interrelated, they are bound together by tendons, and each member serves the rest. If the foot should say: because I am not the hand, I am not of the body; is it therefore not of the body? And if the ear should say: because I am not the eye, I am not of the body; is it therefore not of the body? If the whole body were the eye, where would be the hearing? If the whole were hearing, where would be the smelling? (1 Cor 12:15–17).

Therefore, one body is composed of many members in these three ways: through its structured whole or unity, through its connective bindings, and through its reciprocal actions and assistance, just as all these actions of interrelating organs, the connecting of tendons, and movements take their initiative from the body’s head, so the spiritual counterparts of these flow from Christ, our head, into his body, the Church.

226. First, there is a structured unity through faith. Whence he says from whom, namely Christ, who is our head, as was already mentioned, the whole body, being compacted is joined together in a unity. He will gather together the dispersed of Israel (Ps 147:2). He will gather together unto him all nations, and heap together unto him all people (Hab 2:5). Christ is the head, from which the whole body, by joints and bands, being supplied with nourishment and compacted, grows unto the increase of God (Col 2:19).

227. Second, a connecting and binding force emanates from Christ, the head, into his body, the Church, since whatever is united must be held together or bound by some nexus or bond. On this account he says fitly joined together, by what every joint supplies, that is, through the faith and charity which unite and knit the members of the mystical body to one another for their mutual support. All the works of the Lord are good: and he will furnish every work in due time (Sir 39:39).

Thus the Apostle himself, confident of this mutual being-of-service which reigns among the members of the Church due to the divine unifying action, had said: I know that this shall happen to me unto salvation, through your prayer and the assistance of the Spirit of Jesus Christ (Phil 1:19).

228. Third, from Christ the head there is infused into his members the power to act in order that they may grow spiritually. For this reason he states according to the operation in the measure of every part, makes increase of the body. As if he said: not only is the structured unity of the members of the Church through faith, and their connection or being joined together through the mutual service of charity, from Christ the head. Indeed, from him comes the actual operation or movements of the members needed for action, and this according to the measure and competency of each member. Thus he asserts that Christ accomplishes the increase of the body according to the operation and in the due measure of every part. Therefore, the body not only grows through the faith which compacts it into a structured whole and through charity’s mutual assistance, but also through the actual binding force which flows out from each member according to the degree of grace given him; and also through the actual impulse to act which God effects in us. You have wrought all our works for us (Isa 26:12). He is the same God who works all in all (1 Cor 12:6).

This interpretation accords with that of the glossator.

229. But why does God make each member grow? To build up the body. In whom all the building, being framed together, grows up into a holy temple in the Lord. In whom you also are built together into a habitation of God in the Spirit (Eph 2:21–22). You are God’s building (1 Cor 3:9). All this occurs in the charity of which it is said that charity edifies (1 Cor 8:1).

Or, God accomplishes all this in charity, that is, simply out of love. Yea, I have loved you with an everlasting love: therefore have I drawn you, taking pity on you. And I will build you again, and you shall be built (Jer 31:3–4). This is what he states in unto the edifying of itself in charity.

Darkness of sinners’ minds

4:17 This then I say and testify in the Lord: that henceforward you walk not as also the gentiles walk in the vanity of their mind: [n. 231]

4:18 Having their understanding darkened: being alienated from the life of God through the ignorance that is in them, because of the blindness of their hearts. [n. 233]

4:19 Who despairing have given themselves up to lasciviousness, unto the working of all uncleanness, unto covetousness. [n. 235]

230. The Apostle previously admonished the Ephesians to persevere in ecclesial unity by describing to them its quality and pattern. In the part that follows he teaches them the way to remain within the Church’s unity.

Regarding this he does two things:

first, he gives them precepts by which they can remain in ecclesial unity;

second, near the end of the letter, at finally, brethren, be strengthened (Eph 6:10), he shows them the strength by which they can fulfill these commands.

The first section has two parts:

first, he sets down precepts for everyone;

second, he adds certain ones pertaining to particular classes within the Church, at so also let wives be (Eph 5:24).

The first contains two divisions:

first, he expresses certain general precepts to which all the others can be reduced;

second, he treats of particular ones, at wherefore, putting away lying (Eph 4:25).

Again, the first section has two parts. Since the Apostle’s intention is to draw them away from their old customs to embrace Christ’s new teaching:

first, he demonstrates how the doctrine of Christ is just the opposite of the old pagan perversity;

second, he offers them incentives to leave it behind and adopt the way of Christ, at put off according to former (Eph 4:22).

The first of these has two sections: first, he describes the pagans’ way of life;

second, he shows that Christ’s teaching is contrary to it, at you have not so learned Christ (Eph 4:20).

The first part has three divisions:

first, he exhorts them to reject the pagan way of life;

second, he describes it in reference to the pagan’s inner mind, at having their understanding darkened;

third, he does so in reference to his external way of acting, at who despairing.

231. That you will be able to carry out, he says, what I have spoken of above, I say, not beseeching you as previously, rather I say and testify to what I have asserted. I testify again to every man circumcising himself that he is a debtor to the whole law (Gal 5:3). I charge you, before God and Jesus Christ, who shall judge the living and the dead (2 Tim 4:1).

And what does he bear witness to here? That henceforward, from the moment you believed and were converted to Christ, since you are now clean (John 13:10), you walk not as also the gentiles walk. To walk here means to live: if we live in the Spirit, let us also walk in the Spirit (Gal 5:25). This should not be as the gentiles walk: you know that, when you were heathens, you went to dumb idols according as you were led (1 Cor 12:2). You must not walk in such a manner: my son, walk not with them: restrain your foot from their paths (Prov 1:15).

232. Then, in saying in the vanity of their mind, he gives the reason for his prohibition.

Note that to walk spiritually is to make progress. The path of the just is right to walk in (Isa 26:27), and to Abraham it was said: walk before me, and be perfect (Gen 17:1). There are three norms immanent in man by which he must be guided and regulated if he is to walk justly and make spiritual progress.

In man, one of these is the reason which judges about what is to be done in particular circumstances. Another is the understanding of universal principles, called synderesis; and third, there is the divine law or God. Actions are good and meritorious when the person is guided by these three in their proper interrelations; namely, when the action is in accord with the judgment of reason, and this reason judges according to true understanding, or synderesis; and this synderesis is, in turn, directed by the divine law.

The life of the gentiles did not resemble this, but rather was lacking these three. First of all, rational judgment was missing since they walked in the vanity of their mind. Mind here is the power to apprehend, through which we judge about individual objects. Hence, a man is called upright when he judges correctly about what should be done.

But this mind is sometimes upright, and at other times vain. It is termed upright when, guided by appropriate norms, it attains to the proper end; it is vain when, led by the wrong norms, it does not achieve the proper end. All men are vain, in whom there is not the knowledge of God (Wis 13:1), because they became vain in their thoughts (Rom 1:21) and walked after vanity and are become vain (Jer 2:5).

233. Why? Obviously because in performing such acts their reason is not guided by an enlightened understanding, but an erroneous one. This is what he says about them having their understanding darkened. Their foolish heart was darkened (Rom 1:21), and they have not known nor understood: they walk on in darkness (Ps 82:5).

This is traceable to their not sharing in the divine light, or not being enlightened and directed by the divine law. Thus he adds alienated from the life of God, from God who is the life of the soul. I am the way, and the truth, and the life (John 14:6).

Or, from the life of God may mean from charity and spiritual grace by which the soul lives formally. The grace of God is life everlasting (Rom 6:23). Existing without an expectation of eternal life, they held for a mortality of the soul contrary to faith and hope. And they knew not the secrets of God, nor hoped for the wages of justice, nor esteemed the honor of holy souls (Wis 2:22).

Or again, from the life of God might indicate an existence estranged from that holy living which comes through faith: I live, now not I; but Christ lives in me (Gal 2:20). The just man lives by faith (Rom 1:17). Or, the life which comes through charity: we know that we have passed from death to life, because we love the brethren (1 John 3:14). The pagans were not like this; instead, they were alienated.

234. He briefly discusses the quality of this alienation; it is through the ignorance that is in them, not of stars or the movement of the constellations, but of the divine nature. Some have not the knowledge of God (1 Cor 15:34), since in former times God was known only among the Jews. But God, indeed having winked at the times of this ignorance, now declares unto men that all should everywhere do penance (Acts 17:30).

God, insofar as he himself was concerned, was not the cause of this ignorance since that which is known of God is manifest in them. For God has manifested it unto them (Rom 1:19). Certainly the cause was themselves due to the blindness of their hearts. He describes it well as blindness since from created reality they could not attain to a knowledge of the Creator. For their own malice blinded them. And they knew not the secrets of God, nor hoped for the wages of justice (Wis 2:21–22).

235. Then the Apostle goes on, at who despairing, to portray how their exterior manner of life was once they lost hope, a loss due to their alienation from life. I have done with hope. I shall now live no longer (Job 7:16). And they said: we have no hopes; for we will go after our own thoughts and we will do everyone according to the perverseness of his evil heart (Jer 18:12).

236. This is what follows in that they have given themselves up to lasciviousness unto the working of all uncleanness, unto covetousness. The text can be read in two ways. Unto covetousness may be taken as a separate vice meaning they were avaricious: being filled with all iniquity, malice, fornication, avarice (Rom 1:29). Let your manners be without covetousness, contented with such things as you have (Heb 13:5). For nothing is more wicked than the covetous man (Sir 10:9). Thus, woe to him that gathers together an evil covetousness to his house that his nest may be on high, and thinks he may be delivered out of the hand of evil (Hab 2:9).

Unto covetousness might also be joined with what goes before, meaning covetously and modifying the preceding. In that case their life was weighted down with a triple burden. First, they did not sin from passion but by choice, thus he says they have given themselves up to lasciviousness. As though he had said: instead of sinning through passion or weakness they just sold themselves over to it: assemble all you that are in the city, that we may of our own accord yield ourselves all up to the people of Holofernes (Jdt 7:15). They have not done penance for the uncleanness, and fornication, and lasciviousness, that they have committed (2 Cor 12:21).

Second, their sins were aggravated from the complete lack of restraint; they walk after the flesh in the lust of uncleanness and despise government (2 Pet 2:10). Therefore, he adds unto the working of all uncleanness; these men have placed their uncleannesses in their hearts, and have set up before their face the stumbling-block of their iniquity (Ezek 14:3).

Third, their sin was greater from its continuance, for they sinned incessantly. They have committed fornication and have not ceased: because they have forsaken the Lord in not observing his law (Hos 4:10). Whence he states unto covetousness, that is, they sinned ardently, with a constant and insatiable appetite for more. Having eyes full of adultery and of sin that ceases not, alluring unstable souls, having their heart exercised with covetousness, children of malediction. Leaving the right way they have gone astray (2 Pet 2:14–15).

Put on the new man

4:20 But you have not so learned Christ: [n. 238]

4:21 Yet if you have heard him and have been taught in him, as the truth is in Jesus: [n. 239]

4:22 To put off, according to former way of life, the old man, who is corrupted according to the desire of error. [n. 240]

4:23 And be renewed in the spirit of your mind: [n. 242]

4:24 And put on the new man, who according to God is created in justice and holiness of truth. [n. 245]

237. Having shown the depravity of the gentile’s conduct, the Apostle points out now that Christ’s teaching is completely contrary to such a way of life and condition. Because some men who distorted Christian doctrine held there is no life after the present one, but that man’s soul, like the rest of the animals, dies with his body, the Apostle makes clear:

first, that Christ’s teaching is contrary to their former life and condition;

second, the requisites of Christ’s teaching, at to put off.

238. Thus he affirms: it was said that they, despairing, have given themselves up to lasciviousness (Eph 4:19), but you have not learned that Christ is to be so imitated. How should he be imitated? You yourselves have been taught by God that you must love one another (1 Thess 4:9). Therefore, brethren, stand fast; and hold the traditions which you have learned (2 Thess 2:14). And how shall we retain them? When you had received of us the word of the hearing of God, you received it not as the word of men, but, as it is indeed, the word of God, who works in you that have believed (1 Thess 2:13). Therefore, rooted and built up in him and confirmed in the faith, as also you have learned; abounding in him in thanksgiving (Col 2:7).

239. This certainly will happen if you have heard him, for hearing is the servant of instruction. If here is the equivalent of because. And this is the declaration which you have heard (1 John 1:5); this is in reference to the proclamation of the faith. He that harkens to me shall not be confounded (Sir 24:30). And the ear that hears the reproofs of life shall abide in the midst of the wise. He that rejects instruction despises his own soul: but he that yields to reproof possesses understanding (Prov 15:31–32). If also you have been taught in him how what pertains to faith must be kept and fulfilled. They did as they were taught (Matt 28:15), as the truth is in Jesus. As though he said: if you have heard the faith of Christ preached and how this faith must be put into practice, you have been taught what Jesus is like, who is himself the truth which is imparted to you. You must not, therefore, behave as those who despair.

240. How should they live? He adds to put off, according to the former way of life, the old man. The passage has two variant readings. One is the infinitive, to put off; then it would be construed with what preceded to read: the truth about which you were instructed in Jesus was to put off the old man. The more common reading has an imperative, put off; in this case the signification is: since the life and teachings of the gentiles are contrary to those of Jesus, in which you have been taught, the only alternative is that you discard the old man.

Hence he makes two points here since vices must first be eradicated before virtues can be cultivated:

first, he instructs them to put aside their former condition, their old way of living;

second, how they must take on a new way of life characteristic of Jesus, at and be renewed in the spirit.

241. Hence, he says put off, according to former way of life, the old man; and three considerations follow. First, what does the old man mean?

Some hold that the old man is exterior and the new man interior. But it must be said that the old man is both interior and exterior; he is a person who is enslaved by a senility in his soul, due to sin, and in his body whose members provide the tools for sin. Thus a man enslaved to sin in soul and body is an old man. He is already on the way to corruption, or is actually beginning to decay since that which decays and grows old is near its end (Heb 8:13). And so a man subjected to sin is termed an old man because he is on the way to corruption. On this account he goes on, corrupted according to the desire of error. Anything will corrupt when it deviates from the order of its nature. Man’s nature longs for what accords with reason; and truth is reason’s perfection and good. Hence, when someone’s reason sways toward error, and his desire is corrupted from this error, he is referred to as an old man.

This, he says, is according to evil desire. Make not provision for the flesh in its concupiscences (Rom 13:14); many are the unprofitable and hurtful desires which drown men into destruction and perdition (1 Tim 6:9). Some people are lured into these cravings through their own weakness. Malice will draw others to them, as it does those who say that God does not have a providential care. Therefore he adds of error because the mind and affections of those who maliciously err become corrupted. Possibly the desire of error refers to whatever makes men err, according to what is written: these things they thought, and were deceived: for their own malice blinded them (Wis 2:21); the imprudence of fools errs (Prov 14:8).

The Apostle indicates how to leave the old man behind: stripping yourselves of the old man with his deeds (Col 3:9). The substance of human nature is not to be rejected or despoiled, but only wicked actions and conduct. Have your manner of life good among the gentiles (1 Pet 2:12); be an example of the faithful, in word, in conduct, in charity, in faith, in chastity (1 Tim 4:12).

242. Next, when he says be renewed, he indicates the new condition they are to take on.

Concerning this, he shows three things:

first, through what means we can obtain this newness;

second, in whom this newness resides;

third, what the newness is.

243. Regarding the first he says be renewed in the spirit of your mind.

Notice that although spirit is frequently said to be in man, nevertheless three spirits are discernible in him. One is the Holy Spirit: do you not know that you are the temple of God and that the Spirit of God dwells in you? (1 Cor 3:16). Another is his spiritual reason: for the flesh lusts against the spirit; and the spirit against the flesh (Gal 5:17). Finally, there is man’s imaginative spirit: know, O Israel, that the prophet was foolish, the man was mad, and spiritual (Hos 9:7), that is, his imagination went wild. Therefore, the Spirit of your mind may point to the Holy Spirit. He then states that the cause of renewal is the Holy Spirit who dwells in our mind: God has sent the Spirit of his Son into your hearts (Gal 4:6). Send forth your Spirit, and they shall be created: and you shall renew the face of the earth (Ps 104:30).

Or spirit could refer to the rational spirit and would be identical with our mind, similar to the expression: in despoiling of the body of the flesh (Col 2:11), that is, the body which the flesh is. Likewise here, in the spirit of your mind would refer to the spirit which the mind is. He would qualify it in this way since there is another spirit within us, differing from the mind, and which is common to both us and the beasts.

244. However, he states be renewed in the spirit of your mind; what is not spoiled is new and does not require a renewal. If Adam had not become tainted neither he nor ourselves would need a renovation. Yet, once he was corrupted, both he and his offspring are in need of a renovation. In the present life we must be renewed in soul; our body will be in the future when this corruptible must put on incorruption; and this mortal must put on immortality (1 Cor 15:52). Hence he says be renewed in the spirit since, unless the spirit is renewed in this life, the body will never be renewed.

Or, in the spirit of your mind can be interpreted as in your mind which was made spiritual and will return to the same.

245. And put on the new man discloses in whom this renewal takes place.

Here it is to be remembered that Adam introduced sin into all men, and thus became for everything the primary source of oldness. Likewise, the primary source of newness and renovation is Christ. As in Adam all die, so also in Christ all shall be made alive (1 Cor 15:22). For in Christ Jesus neither circumcision avails anything, nor uncircumcision; but a new creature (Gal 6:15). Therefore, put on the Lord Jesus Christ (Rom 13:14).

246. Who, according to God, is created in justice and holiness of truth makes known what the renovation is. It admits of a triple explanation. If who refers to man’s spirit, it would mean: the spirit, which our mind is, was created by God in the freshness of original justice; or, by a second creative act was renewed to be just again: created in Christ Jesus in good works (Eph 2:10).

Or, who might have reference to the new man, Christ. Then the text could be construed as: who is created, that is, formed in the Virgin’s womb according to God by the Holy Spirit and not human seed. Or, he was created according to an existence of grace, as well as a fullness in justice toward men and holiness before God that was not fictitious but of truth: in holiness and justice before him (Luke 1:75). Or it could mean that holiness is in his heart, truth on his tongue, and justice in his actions.

Precepts towards neighbors

4:25 Wherefore, putting away lying, speak the truth, every man with his neighbor. For we are members one of another. [n. 248]

4:26 Be angry: and do not sin. Do not let the sun go down upon your anger. [n. 249]

4:27 Do not give place to the devil. [n. 252]

247. Having set down above the general admonition to put on a newness of life, now the Apostle lays out the particular precepts.

Concerning this he does two things:

first, he restrains them from committing interior sins which corrupt the spirit;

second, he prohibits exterior sins which corrupt the flesh, at but fornication (Eph 5:3).

The first has two divisions:

first, he forbids sins which consist in one’s personal disorder;

second, he forbids sins which consist in the disorder of others, at let no evil speech (Eph 4:29).

The first section again is divided into three parts since he forbids:

first, sin corrupting man’s rational powers;

second, sin disordering his irascible emotions, at be angry: and do not sin;

third, sin pertaining to the concupiscible emotions, at he that stole (Eph 4:28).

248. Regarding the first of these he does three things. First, he forbids one of them; then he urges its opposite; third, he gives his reason.

Hence, he first prohibits what is characteristic of the old man, thereby expounding what he said above: put on the new man (Eph 4:24). To accomplish this he first bans lying because through this sin of the tongue the truth of reason is corrupted. Wherefore to put on the new man you should be putting away lying, for you O Lord will destroy all that speak a lie (Ps 5:7) maliciously.

Then he urges them on to newness of life. Speak the truth, every man with his neighbor (Zech 8:16).

And why? For we are members one of another. For members are to love and mutually assist one another in truth. We, being many, are one body in Christ; and every one members one of another (Rom 12:5).

249. Next, at be angry: and do not sin, he forbids sins destructive of the order in the irascible emotions.

Concerning this he makes three points:

first, he gives a warning;

second, he explains what he means, at do not let the sun go down;

third, he gives the reason for his concern, at give no place.

250. He gives his warning when he says be angry: and do not sin. This is susceptible of two interpretations; for there are two types of anger, a good one and an evil one. Anger is evil when, contrary to justice, it strives inordinately for revenge. It is good when it seeks a just vindication, namely, when the person is vexed at the time, with whom, and to the degree that, he should be. The above warning is applicable to both.

If it concerns evil anger, the sense is that he does not command it but permits it. As though he said: should it happen that anger wells up within you—which is human—do not sin. You must not be led on to act upon it. Let no temptation take hold on you, but such as is human (1 Cor 10:13). For, without doubt, whoever is angered against his brother in any other way shall be in danger of the judgment (Matt 5:22). Joseph counseled his brothers against such anger: be not angry on the way (Gen 45:24).

If it is interpreted concerning righteous anger it is not simply permitted, like the first, but imperative. Be angry against your sins, for man desires a twofold vindication. One regarding himself when he sins, so that penance becomes a certain type of vindication which man inflicts and receives in himself. Such a wrath is good, and with respect to it the imperative is used: be angry against your sins, and do not sin any more, nor commit those types of sin by which you would again have to be angered.

Now, some are doubtless of the opinion that a man can be mad at himself for his own sins safely, but that this does not hold true concerning his neighbors and their sins. This is false; a man can be mad at himself for his own sins, and at his fellow man because of his sins. Therefore, zealously be angry at other people’s offenses. Phinees has turned away my wrath from the children of Israel because he was moved with my zeal against them (Num 25:11). And Elias said: with zeal have I been zealous for the Lord God of Hosts: for the children of Israel have forsaken your covenant (1 Kgs 19:10). By following the dictates of reason, rather than acting before them, you do not sin. Let every man be swift to hear, but slow to speak, and slow to anger (Jas 1:19).

251. In do not let the sun go down upon your anger he explains what he had said, and the explanation can be interpreted according to the three above expositions. If it concerns evil anger, then he would be saying: do not persist in anger, but cast it off before sunset; for although the first impulses of temper are excusable, due to human frailty, it is illicit to dwell on them.

In reference to good anger, as it is directed against one’s personal sins, the sun is Christ. Unto you that fear my name the sun of justice shall arise (Mal 4:2). Do not let the sun go down upon your anger, that is, on your sins, on account of which you must be angered again and punish yourselves.

When the sins of others are in question the sun refers to reason. Remember your Creator in the days of your youth, before the time of affliction come, and the years draw nigh of which you shall say: they please me not; before the sun . . . is darkened (Eccl 12:1). Do not let the sun go down upon your anger, that is, the dictates of reason must not be clouded over. Anger indeed kills the foolish (Job 5:2).

252. The reason for the warning is indicated in do not give place to the devil. The devil gains entrance to us either through sin or consent to it. The devil having now put into the heart of Judas Iscariot, the son of Simon, to betray him (John 13:2), after which it says: after the morsel, Satan entered into him (John 13:27).

Passions of this kind easily induce one’s consent, especially when they have biased the judgment of reason. Anger particularly does this since it involves the rapid raising of blood, the speed of whose movement precedes any rational judgment. When we are excited like this, the devil wins a foothold within us; thus he says do not give place to the devil. You ought not to persist, he seems to say, in your ill temper, for you will only invite the demon who is himself continually angered. God is my deliverer from my infuriated enemies (Ps 18:48). The devil enters into man with rage and fury: the devil is come down unto you, having great wrath (Rev 12:12). He cannot accomplish this, at least not in the soul of a just man. But this justice is forfeited through anger: for the anger of man does not work the justice of God (Jas 1:20). If you do not want to give Satan a place, at least not in your soul, do not let the sun go down upon your anger. Remove anger from your heart (Eccl 11:10).

Theft and speech

4:28 He that stole, let him now steal no more: but rather let him labor, working with his hands the thing which is good, that he may have something to give to him who suffers need. [n. 254]

4:29 Let no evil speech proceed from your mouth: but that which is good, to the edification of faith: that it may administer grace to the hearers. [n. 258]

253. Having banned the oldness of man in regard to his rational and irascible powers, here he proscribes it in regard to the concupiscible appetite when it desires temporal goods inordinately.

Concerning this he does two things:

first, he prohibits the old ways of the concupiscible appetite;

second, he encourages a renewal of it, at rather let him labor.

254. Stealing pertains to the concupiscible appetite’s old ways; it arises from a corrupted and inordinate desire for a temporal object. Therefore he says he that stole, let him now steal no more, as if to say: whoever has an old and corrupted concupiscible appetite due to a contaminating desire for transitory goods, let him not steal any more if he wants to renew it. For confusion is upon a thief (Sir 5:17), so that it is written: you shall not steal (Exod 20:15).

255. Since someone might excuse himself by reason of his poverty, he says rather let him labor, working with his hands. The Apostle himself practiced this: for such things as were needful for me and them that are with me, these hands have furnished (Acts 20:34). For you yourselves know how you ought to imitate us: for we were not disorderly among you; neither did we eat any man’s bread for nothing, but in labor and in toil we worked night and day, lest we should be chargeable to any of you (2 Thess 3:7–8).

256. Notice that three motives for manual labor are given. Primarily, it is to obtain necessary food: in the sweat of your face shall you eat bread (Gen 3:19). Therefore, anyone who does not lawfully have the where-with-all to live is bound to work with his hands. If any man will not work, neither let him eat, (2 Thess 3:10) seems to affirm: just as he who does not eat when necessity demands it sins, so likewise he who does not work when necessary. This is put here to exclude stealing.

Sometimes, however, work is urged in order to dispel idleness since idleness has taught much evil (Sir 33:29). Hence, those who lead an idle life are bound to work with their hands: for we have heard there are some among you who walk disorderly; working not at all, but curiously meddling. Now we charge them that are such and beseech them by the Lord Jesus Christ that, working with silence, they would eat their own bread (2 Thess 3:11–12).

At other times work is recommended to discipline and subdue the flesh. In this sense it is included among the acts of continence: in labors, in watchings, in fastings (2 Cor 6:5).

Three reasons exist, therefore, for engaging in physical labor. The first is necessary for everyone, and is so by a necessity of precept, while idleness can be avoided in other ways and the immoral tendencies of the flesh can be controlled and checked by other means. It is sufficient if these latter are accomplished in some way.

257. Which is good follows and can be understood in two ways. If it has the accusative force it could be rendered: rather let him labor, working with his hands, not at what is unlawful, but at whatever is good. And in doing good, let us not fail. For in due time we shall reap, not failing (Gal 6:9). Cease to do perversely. Learn to do well (Isa 1:16–17).

Or it can be taken with a nominative force: rather let him labor, working with his hands, which is good. This is the reason why they should work, as though he said: not only is it necessary to work, it is even good to work that he who does can live and that he may have something to give to him who suffers need. Lend to your neighbor in the time of his need (Sir 29:2).

258. When he states let no evil speech proceed from your mouth, he begins to discuss what the old man does in relation to other men. He makes two points:

first, he prohibits the old and encourages the new;

second, he provides an example for imitation at the beginning of chapter five, at be therefore followers (Eph 5:1).

A person may be wrongly disposed toward his neighbor in two ways. In one way, he may hurt him through evil words; in another, he may harm him through bad example. First he forbids the former; second the latter, at do not grieve (Eph 4:30).

The first of these also has two sections:

first, he bans the old;

second, he urges them toward the new, at but only that which is good.

259. Thus he says let no evil speech proceed from your mouth. A word from the mouth exteriorizes or expresses whatever is on the mind since spoken words are signs of what occurs in the soul. A good word is one which indicates good interior dispositions, while an evil word externalizes evil dispositions.

Man should possess a threefold inner relationship; namely, to himself, that all his powers are subject to reason; to God, so that his reason submits to him; and to his fellow man when he loves him as himself. Hence a word is evil when it shows that a man is not properly related within himself. This is the false word by which he means one thing and says another; futile and vain talk also belong to this category. Again, there are wicked words which indicate that a man is not related properly to God, such as perjury, blasphemy and the like. Finally, there is also evil talk which is against one’s neighbor, such as injurious, deceitful, and fraudulent words. Therefore does he say let no evil speech proceed from your mouth. No is equivalent to none. Keep yourselves therefore from murmuring which profits nothing, and refrain your tongue from detraction: for an obscure speech shall not go for naught (Wis 1:11). For it is certainly true of God that no thought escapes him and no word can hide itself from him (Sir 42:20). But now put away also any anger, indignation, malice, blasphemy, or filthy speech out of your mouth (Col 3:8).

260. With that which is good he encourages them on toward newness because a good word, spoken at the right time and place, is blessed. A word in due time is best (Prov 15:23). If any man speak, let him speak as the words of God (1 Pet 4:11).

261. And what for? He adds to the edification of faith in order, that is, for faith to be strengthened in the hearts of the weak: let all things be done to edification (1 Cor 14:26).

If it may administer grace to the hearers such a word is proven good and it is profitable. For frequently a man repents and is disposed for grace from hearing a good sermon and through the power it conveys. While Peter was yet speaking these words, the Holy Spirit fell on all them that heard the word (Acts 10:44). Our Lord spoke in this fashion: they wondered at the words of grace that proceeded from his mouth (Luke 4:22). The words of the mouth of a wise man are grace (Eccl 10:12).

Kindness and forgiveness

4:30 And do not grieve the Holy Spirit of God: whereby you are sealed unto the day of redemption. [n. 263]

4:31 Let all bitterness and anger and indignation and clamor and blasphemy be put away from you, with all malice. [n. 264]

4:32 And be kind one to another: merciful, forgiving one another, even as God has forgiven you in Christ. [n. 265]

262. Previously the Apostle warned the Ephesians to abstain from wicked and injurious words. Here he advises them against words or actions which would upset or sadden other men.

Regarding this he does two things:

first, he prohibits what pertains to the old;

second, he encourages what pertains to the new, at be kind to one another.

Again the first part has two subdivisions:

first, he forbids what pertains to the old in a general way;

second, in a specific way, at let all bitterness.

263. There might be an objection to his saying do not grieve the Holy Spirit of God. The Holy Spirit is God in whom there can be no emotion or sorrow.

Or, it could be called a metaphorical expression. Just as God is said to be angry on account of the similarity of what he does to the results of human anger, so he could also be said to be grieved. When some person is saddened he withdraws from whoever is depressing him, likewise does the Holy Spirit withdraw from one who is sinning. Thus the meaning of do not grieve the Holy Spirit is: do not chase him away or reject him through sin. For the Holy Spirit of discipline will flee from the deceitful, and will withdraw himself from thoughts that are without understanding: and he shall not abide when iniquity comes in (Wis 1:5).

Therefore, the Holy Spirit must not be saddened, and this on account of the blessing of his saving seal. Thus he adds whereby you are sealed, that is, you are reformed and set apart from others. Whoever possesses this seal shall enjoy eternal life. For this reason he must be held on to and in no way grieved since without him there is no life everlasting. God also has sealed us and given the pledge of the Spirit in our hearts (2 Cor 1:22).

When did this happen? On the day of redemption, that is, of baptism. Unless a man be born again of water and the Holy Spirit, he cannot enter into the kingdom of God (John 3:5). You shall be baptized with the Holy Spirit not many days hence (Acts 1:5). He says redemption since in baptism a man becomes a sharer in the redemption accomplished by Christ.

264. In what follows, at let all bitterness, he discloses what specifically belongs to the old man.

For at times a man will sadden his friend out of anger, at other times on set purpose. Anger, however, has three degrees. Sometimes it is constrained and remains within the heart, as when someone is only inwardly angry. On other occasions it is expressed verbally, although not in a contemptuous way, as when someone says raca (Matt 5:22). At still another time contempt may be present in the verbal expression as in you cursed fool! Hence he first writes down what pertains to anger of the heart; second what is proper to its inordinate expression; and third what has reference to contempt.

In anger of the heart the following succeed one another. First, anger is the result of sorrow, which Sacred Scripture refers to as bitterness: as Hannah had her heart full of bitterness, she prayed to the Lord, shedding many tears (1 Sam 1:10). Thus he says all bitterness which arises from the memory of past injuries. For there is no understanding where there is bitterness (Sir 21:15). Second, it immediately desires revenge; hence he says and anger which is a craving for revenge. For the anger of man does not work the justice of God (Jas 1:20). Third, an angered person imagines whatever offends him is an insult, and he is indignant if it passes without punishment. Therefore, and indignation follows.

Noise has to do with the inordinate expression of anger. And I looked that he should do judgment, and behold, iniquity: and do justice, and behold, a cry (Isa 5:7). Hence he says and clamor. In a similar way, blasphemy is either against God or against his saints. Yet he that blasphemes the name of the Lord, dying let him die (Lev 24:16). Thus he says and blasphemy. And he adds that these be put away from you, with all malice of action. Reject all malice and all guile and dissimulations (1 Pet 2:1).

265. Next, when he says be kind one to another he determines what pertains to the new man which is contrary to the above mentioned passions. Opposed to bitterness is kindness; so he says be kind one to another since the spirit of wisdom is benevolent (Wis 1:6). Mercy is contrary to anger, thus he mentions merciful: be therefore merciful, as your Father also is merciful (Luke 6:36). Opposed to indignation is a pardoning attitude; whence he says forgiving one another even as God has forgiven you in Christ. Forgiving one another, if any have a complaint against another. Even as the Lord has forgiven you, so do you also (Col 3:13). He that spared not even his own Son, and shortly afterwards, how has he not also, with him, given us all things? (Rom 8:32).

Life in the Church

Followers of God

5:1 Be therefore followers of God, as most dear children: [n. 267]

5:2 And walk in love, as Christ also has loved us and has delivered himself for us, an oblation and a sacrifice to God for an odor of sweetness. [n. 268]

266. Once he has exhorted them to kindness and mercy, which are the effects of charity, he gives them a model to imitate.

In reference to this he does two things:

first, he urges them to imitate the exemplar, namely, God;

second, he lets them know in what they should imitate him, at and walk in love.

267. I have affirmed, he says, that you ought to forgive one another as God has forgiven you in Christ (Eph 4:32). Be therefore followers of God because this is indispensable even if it is difficult. What is man, said I, that he can follow the King his maker? (Eccl 2:12). Nonetheless, human nature would never achieve its end except in union with God. My foot has followed his steps: I have kept his way, and have not declined from it (Job 23:11). He must be imitated insofar as it is possible for us to do so, since a son must imitate his father. Thus he adds as children since he is our Father through creation: is he not your Father, who possessed you, and made you, and created you? (Deut 32:6) He puts in most dear because God chose us to share in what is his very own.

268. And walk in love comes next, and here:

first, he maintains that the way to imitate God is in charity;

second, he speaks of the tremendous sign of charity, at and has delivered himself.

269. The charity of God has made us his most dear children: for you have not received the spirit of bondage again in fear; but you have received the Spirit of adoption of sons, whereby we cry: Abba, Father. For the Spirit himself gives testimony to our spirit that we are the sons of God (Rom 8:15–16).

Certainly we ought to follow him in love. He says walk to signify you must always advance: walk before me and be perfect (Gen 17:1). This should be in love since love is so good that man ought always to make further progress in it, and is that kind of a debt which man always has to pay. Owe no man anything, but to love one another (Rom 13:8). Or in love may mean the way in which God is followed more closely: and I show you yet a more excellent way. If I speak with the tongues of men, and of angels, and have not charity, I am become as sounding brass, or a tinkling symbol (1 Cor 12:31–13:1). Above all these things have charity, which is the bond of perfection (Col 3:14). This must be done according to Christ’s example, whence he adds as Christ also has loved us. Jesus having loved his own who were in the world, he loved them unto the end (John 13:1).

270. According to Gregory, love is verified when it is expressed in action. Therefore he adds and delivered himself for us. He has loved us, and washed us from our sins in his own blood (Rev 1:5). I live in the faith of the Son of God, who loved me and delivered himself for me (Gal 2:20). He has delivered his soul unto death and was reputed with the wicked (Isa 53:12).

This death was both advantageous and necessary for us, thus he says an oblation and a sacrifice. Here the Apostle is speaking in the way the old law does. In it, as Leviticus 4 indicates, when someone sinned he was obliged to offer, because of it, the sacrifice and oblation which was designated for the sin. Then too, when someone gave thanks to God, or wished to obtain some favor, he had to offer a victim of peace (Lev 3:9), which was of a most sweet savor (Lev 3:16) to the Lord. These, however, are all accomplished through Christ who, in order that we might be cleansed from sin and attain to glory, delivered himself for us, an oblation through the actions he performed during his life: he was offered because it was his own will, and he opened not his mouth (Isa 53:7); and he delivered himself as a sacrifice to God for sin.

This was for an odor of sweetness, hinting at what is said in Leviticus 3:5 ff. But certainly the odor described there was not pleasing to God in itself but according to its signification, inasmuch as it symbolized the sweet-smelling oblation of the body of Christ, the Son of God. Behold, the smell of my son is as the smell of a plentiful field (Gen 27:27). Draw me, we will run after you to the odor of your ointments (Song 1:3). In this way also we ought to offer spiritual sacrifices to God: a sacrifice to God is an afflicted spirit (Ps 51:19).

Avoid uncleanness

5:3 But fornication and all uncleanness or covetousness, let it not so much as be named among you, as becomes saints: [n. 272]

5:4 Or obscenity or foolish talking or scurrility, which is to no purpose: but rather giving of thanks. [n. 275]

271. Having previously cautioned them, the Apostle taught the Ephesians to put off the old man and put on the new by forbidding spiritual vices. Now he also bans carnal sins.

It is divided into two parts:

first, he prohibits the old way of carnal sins;

second, he stimulates them on to the new life, at see therefore, brethren (Eph 5:15).

The first part has three subdivisions:

first, he rejects the old sins;

second, he sets forth their punishment, at for know this (Eph 5:5);

third, he precludes a fallacy, at let no man deceive you (Eph 5:6).

The first section has two parts:

first, he bars certain principal vices;

second, he rejects some vices associated with them, at or obscenity.

272. He eliminates three vices. There is a natural voluptuousness committed with another outside of wedlock; whence he says fornication. For the spirit of fornication has deceived them (Hos 4:12); flee from fornication (1 Cor 6:18). Job did this: I made a covenant with my eyes, that I would not so much as think upon a virgin (Job 31:1). This is called fornication from the word ‘fornix,’ that is, the triumphal arch near which brothels were situated. Fornication came in upon them (Prov 20).

And all uncleanness designates every impurity against nature, namely, when the act is not ordered toward the generation of offspring. Now the works of the flesh are manifest, which are: fornication, uncleanness, immodesty, lust (Gal 5:19).

Third, he bans avarice in mentioning covetousness.

273. But why this? Is it to be classed with carnal sins?

Or it might be answered that covetousness is opposed to justice and thus is classed with the kind of sensuality known as adultery. The latter is the unjust use of another man’s woman and covetousness is the unjust use of money.

274. Above he said, he who stole, let him now steal no more (Eph 4:28). But here he says let it not so much as be named among you because in the spiritual battle carnal sins must first be conquered. In vain would anyone struggle against internal sins unless he had first overcome external, carnal ones—against which there will always be a struggle. Therefore he says let it not so much as be named among you, as becomes saints who refrain from such actions, thoughts and words. I will destroy the name of Babylon, and the remains, and the bud, and the offspring (Isa 14:22). Take care of a good name (Sir 41:15) since this is fitting for saints. In all things let us exhibit ourselves as the ministers of God (2 Cor 6:4).

275. Next, at or obscenity, he sets down some vices associated with the aforementioned. Regarding them he makes two points: first, he rejects these vices; second, he encourages them to practice the contrary virtue, at but rather giving of thanks.

Hence he bans three vices, namely, obscenity which consists in impure touches, embraces and lustful kisses. But he who is an adulterer, for the folly of his heart shall destroy his own soul. He gathers to himself shame and dishonor (Prov 6:32–33). Then there is foolish talking which is words provocative of evil. For her conversation, that is, of an evil woman, burns as fire (Sir 9:11). Finally there is scurrility consisting in jocose words with which some attempt to please others. But I say to you that for every idle word that men shall speak, they shall render an account on the day of judgment (Matt 12:36). All of these are grave insofar as they are ordered towards mortal sins; for anything, even if it is generally good, becomes mortal to the degree that it is ordered toward mortal sins.

Then he introduces them to the opposite, namely, thanksgiving. Whence he says but rather giving of thanks. Joy and gladness shall be found therein, thanksgiving and the voice of praise (Isa 51:3).

The anger of God

5:5 For know this and understand: that no fornicator or unclean or covetous person (which is a serving of idols) has inheritance in the kingdom of Christ and of God. [n. 277]

5:6 Let no man deceive you with vain words. For because of these things comes the anger of God upon the children of unbelief. [n. 281]

5:7 Therefore do not be partakers with them. [n. 284]

276. The Apostle above forbade carnal sins, and here he threatens them with the penalty of damnation that is inflicted on sinners.

In reference to this he does two things: first, he assures them of it; second, he mentions the sins one by one, at that no fornicator.

277. He states for know this and understand, that is, be actually certain of it and not just habitually. These things I write to you that you may know that you have eternal life; you who believe in the name of the Son of God (1 John 5:13).

278. And what does he write? That no fornicator or unclean or covetous person, which is a serving of idols, has inheritance in the kingdom of Christ and of God.

Notice that he calls covetousness idolatry, for idolatry happens when the honor due God alone is given to creatures. Now there is a twofold honor due God; we must establish him as the goal of our life and we must put our trust of reaching the goal in him. Hence, whoever places these in creatures is guilty of idolatry. A covetous person commits this when he fixes his end in a created reality as well as putting all his trust in it. Of their silver and their gold they have made idols to themselves, that they might perish (Hos 8:4). This happens because he that trusts in his riches shall fall (Prov 11:28).

279. However, since in the other sins a man also puts his goal in a creature, clinging to it by love, why are they not termed idolatry too?

Does that mean that covetous persons, giving the honor due God to creatures, are really and essentially idolaters? I hold that they are not, because in moral issues acts or deeds are judged by their end. Therefore, only those are essentially idolaters who intend to really offer worship to a creature. A covetous person does not really intend to do this, but only happens to do it in his excessive and inordinate love for riches.

280. What happens to such people? They do not possess the inheritance since heirs are sons, as Romans states (Rom 8:17). But these persons are not sons because they are carnal, therefore they do not enjoy the inheritance. Now this I say, brethren, that flesh and blood cannot possess the kingdom of God (1 Cor 15:50), that is, God himself, who said: I am their inheritance (Ezek 44:28).

It might be asked: if the inheritance is God himself who is indivisible and inseparable, why does he say in the kingdom of Christ and of God, dividing the two as if the inheritance could be divided?

Therefore he says of Christ and of God conjointly, as though setting one part with another part, since it is through Christ and none other that the inheritance is had.

281. Next he says let no man deceive you, thereby rejecting a fallacy of those who would mislead them.

Regarding this he makes two points:

first, he sets down a warning;

second, he adds the reason for it, at for heretofore you were darkness (Eph 5:8).

The first has two more parts:

first, he warns them not to be deceived into believing what is told them;

second, that they should not associate with those liars by doing evil, at therefore do not be partakers.

The first section still has two parts:

first, he puts an end to the deception;

second, he shows them a sign of the deceit, at for because of these things comes the anger.

282. Notice that only in reference to carnal vices does he teach them to avoid being deceived. For from the beginning men have rationalized to find reasons why fornication and other venereal sins were not really sins so that they might indulge their cupidity without restraint. Hence he states vain words since words that claim that these are not sins and do not exclude one from the kingdom of God and of Christ are irrational. Beware lest any man cheat you by prophecy and vain deceit (Col 2:8).

283. He demonstrates that such men are deceivers and their words fallacious since, if carnal sins were not sins, they would not be punished by God; God is just and does not impose a penalty where there is no offense. But such acts are punished by God and therefore are sins.

He proves the minor when he says for because of these things comes the anger of God, namely, on account of carnal sins, upon the children of unbelief. This is evident in the flood (Gen 7), in what happened to the Sodomites (Gen 19); and again, almost the whole tribe of Benjamin was destroyed on account of this (Judg 19, 20).

He says the children of unbelief because those who sin in this way despair of eternal life. If they acted this way and still hoped for eternal life, it would rather be presumption than hope, which is the certain expectation of obtaining future beatitude meritoriously. So he mentioned previously: who, despairing, have given themselves up to lasciviousness unto the working of all uncleanness, unto covetousness (Eph 4:19). Let no meadow escape our riot. Let none of us go without his part in luxury, and near the end of the same chapter, for they hoped not for the wages of justice, nor esteemed the honor of holy souls (Wis 2:8; 22).

Hence he states that upon the children of unbelief who do not hope for eternal joys, comes the anger of God on account of their sins. Or, of unbelief signifies those of whom we cannot be confident of as far as their merits are concerned.

284. He concludes, therefore do not be partakers with them by associating with them in such actions. For what participation does justice have with injustice? Or what fellowship does light have with darkness? And what concord does Christ have with Belial? Or what part hath the faithful with the unbeliever? (2 Cor 6:14–15).

Children of the light

5:8 For you were heretofore darkness, but now light in the Lord. [n. 286] Walk then as children of the light. [n. 288]

5:9 For the fruit of the light is in all goodness and justice and truth: [n. 290]

5:10 Proving what is well pleasing to God. [n. 292]

5:11 And have no fellowship with the unfruitful works of darkness: but rather reprove them. [n. 293]

285. Previously the Apostle had banned carnal sins by threatening punishment and rejecting a fallacy. Here he gives the reason, which is taken from their situation. He does two things:

first, he describes their situation;

second, he deduces two conclusions from it, at as children of the light.

Their situation, however, is described as twofold:

first, their past;

second, their present situation, at but now light.

286. Thus he remarks you were heretofore darkness blinded by ignorance and error: having their understanding darkened (Eph 4:18). They have not known nor have they understood; they walk on in darkness (Ps 82:5). The darkness also comes from sin: the way of the wicked is darksome; they know not where they fall (Prov 4:19).

But observe that he does not vaguely call them darksome but darkness. For anyone appears to be whatever is predominant in him; thus the whole state appears to be the king and whatever the king does is said to be done by the state, likewise when sin dominates a man the entire person is referred to as sin and darkness.

287. Next, at but now light, he describes their present condition, as though he said: but now you enjoy the light of faith: among whom you shine as lights in the world (Phil 2:15), for you are the light of the world (Matt 5:14).

288. Afterward, at as children of the light, he derives two conclusions.

He had said that they had been darkness but now are light. Therefore:

first, he concludes that they should conform themselves to what they now are;

second, that they should avoid what they previously were, at and have no fellowship with.

The first has two sections:

first, he writes down an admonition;

second, he explains it, at for the fruit of the light.

289. He affirms: since you are now light, perform the deeds of light—walk as children of the light. Walk while you have the light, that the darkness does not overtake you (John 12:35).

290. He interprets this when he says for the fruit of the light is in all goodness. However, a person behaves as a child of the light in two ways; first in reference to the substance or kind of actions he performs, then in reference to the manner or intention he does them with.

Thus: first, he determines the actions which should be performed;

second, with what intention they should be done, at proving.

291. Therefore he remarks: I have said that you should walk as children of the light, but the fruit of the light is actions which are fruitful and resplendent. And my flowers are the fruit of honor and riches (Sir 24:23).

This is in all goodness. Whence it must be recalled that every act of virtue is reduced to three relationships. For it is necessary that the agent be ordered within himself, to his neighbor, and to God. Within himself, that he be good in himself; and on this account he says in all goodness. Teach me goodness and discipline and knowledge (Ps 119:66). He must be ordered to his fellow man by justice; whence he says and justice. I have done judgment and justice (Ps 119:121). While he is ordered to God through knowledge and a confession of the truth; so he adds and truth. Only love truth and peace (Zech 8:19).

Another interpretation is that goodness refers to the heart, justice to one’s actions, and truth to the tongue. This was mentioned above (Eph 4:25) as well as elsewhere: speak truth every one with his neighbor (Zech 8:16).

292. Then, when he says proving, he discloses with what intention the actions should be performed. For they should not be done abruptly but with proving, that is, discerning with one’s mind—let everyone prove his own work (Gal 6:4)—what is well pleasing to God, that is, you ought to have the intention of doing whatever pleases God. Be reformed in the newness of your mind, that you may prove what is the good and the acceptable and the perfect will of God (Rom 12:2).

293. After this, at have no fellowship with, he exhorts them not to return to the state they have left behind because, if I build up again the things which I have destroyed, I make myself a prevaricator (Gal 2:18). Lest the dog is returned to his vomit; and, the sow that was washed, to her wallowing in the mire (2 Pet 2:22).

This section is divided into two parts:

first, he gives the caution;

second, he tells them his reason, at for the things that are done (Eph 5:12).

The first is again divided into two sections:

first, he warns them not to do evil;

second, he tells them to reprehend wickedness, at but rather reprove them.

294. He stated proving what is well pleasing to God. And have no fellowship with the unfruitful works of darkness which are sensuous actions leading to an everlasting darkness. They are unfruitful since they only possess a momentary delight which disappears very quickly. What fruit therefore had you then in those things of which you are now ashamed? (Rom 6:21). Trees of the autumn, unfruitful, twice dead, plucked up by the roots, raging waves of the sea, foaming out their own confusion; wandering stars, to whom the storm of darkness is reserved for ever (Jude 1:12).

Moreover, they seek out places of darkness for their depravity where they have the companionship of beasts. The eye of the adulterer observes darkness, saying: no eye shall see me. And he will cover his face. He digs through houses in the dark, as in the day they had appointed for themselves; and they have not known the light (Job 24:15–16).

With these, therefore, have no fellowship, neither by imitating, nor assisting, nor consenting to them. What fellowship does a holy man have with a dog? (Sir 13:22)

295. But clearly this is not enough; you must also reprehend them since, as Augustine remarks, God sometimes punishes innocent companions because those who are good do not reprimand the evil ones. And he gave every one of them commandment concerning his neighbor (Sir 17:12). Hence he says but rather reprove them. Reprove, entreat, rebuke in all patience and doctrine (2 Tim 4:2).

But do we always sin if we do not reprove those who sin? Augustine replies: should you refrain from reprimanding out of a fear of charity, namely, lest the sinner fall into greater evil and begin to afflict those who are good, you shall not sin. But if you do this from a fear that has its source in greed, lest the sinner grow indignant and you lose your benefices, then you do sin.

Manifestation by the light

5:12 For the things that are done by them in secret, it is a shame even to speak of. [n. 297]

5:13 But all things that are reproved are made manifest by the light: [n. 298]

5:14 For all that is made manifest is light. Wherefore he says: rise, you who sleep, and arise from the dead: and Christ shall enlighten you. [n. 300]

296. The Apostle explained his warnings above, and now he gives the reasons for them. He had given two warnings: the first was that they should not associate in the works of darkness, the second that they should reprove sinners. Hence he does two things:

first, he gives the reason for the first warning;

second, the reason for the second, at but all things that are reproved.

297. Thus he asserts: I said well that you ought not to have fellowship but rather reprimand and refute such as these. Why? Because the things that are done by them in secret, it is a shame even to speak of. This is characteristic of carnal vices which possess a great depravity; they have the least amount of rational good since actions of this type are common to us and the beasts.

298. After this, at but all things that are reproved, the Apostle gives the reason for the second warning, and he makes two points:

first, he sets down the reason;

second, he produces a confirmation of it, at wherefore he says.

299. Regarding the first, he wants to prove that it is fitting for them to refute delinquents. He proves it this way: whatever is shown to be evil is to be refuted, for every refutation is a certain manifestation; but every manifestation occurs through the light, and you are the light; hence it is fitting for you to refute and reveal those who are evil.

He expresses the major of this reasoning at but all things that are reproved are made manifest by the light. And the minor is expressed in for all that is made manifest is light. As though he said: for this reason it is fitting for you to refute them because, the spiritual man judges all things; and he himself is judged of no man (1 Cor 2:15). Thus a Gloss offers the following interpretation: all sins that are reproved by the light that is, by the good and holy men who are the children of the light, are made manifest through a confession. But he that shall confess and forsake them shall obtain mercy (Prov 28:13). For all evil that is made manifest through confession, is light, that is, is turned into light.

300. Next, he verifies this by an authority, at wherefore he says: ‘rise’, which a Gloss interprets: in order that light might prevail he—the Holy Spirit—says: rise, you who sleep, and arise from the dead and Christ shall enlighten you.

But this is not customary for Paul. Hence it must be said that the Apostle is introducing the image found elsewhere: arise, be enlightened, O Jerusalem; for your light has come, and the glory of the Lord has risen upon you (Isa 60:1). Thus wherefore it says refers to Scripture. Rise from a neglect of good works, you who sleep. How long will you sleep, O sluggard? (Prov 6:9) Shall he that sleeps rise again no more? (Ps 41:8) And arise from the dead, that is, from dead or destructive actions. Christ will cleanse our conscience from dead works (Heb 9:14). Your dead men shall live, my slain shall rise again (Isa 26:19). Rise therefore and Christ shall enlighten you. The Lord is my light and my salvation; whom shall I fear? (Ps 27:1) Enlighten my eyes that I never sleep in death (Ps 13:3).

Yet are we capable of rising from sin ourselves since it says: rise . . . and Christ shall enlighten you? I reply. Two things are requisite for the justification of a sinner, namely, a free decision cooperating in the act of rising from sin, and grace itself. And certainly the free decision itself is had from prevenient grace, while the meritorious actions that follow are from subsequent grace. Convert us, O Lord, to you, and we shall be converted (Lam 5:21).

Understand God’s will

5:15 See therefore, brethren, how you walk circumspectly: not as unwise, but as wise: [n. 302]

5:16 Redeeming the time, because the days are evil. [n. 303]

5:17 Wherefore, do not become imprudent: but understanding what is the will of God. [n. 305]

301. Above he forbade the old ways of carnal illusions, and now he exhorts them to the contrary newness. He encourages them:

first, toward a newness opposed to the former illusions;

second, toward a newness opposed to voluptuousness, at and do not be drunk (Eph 5:18).

The first section contains three parts:

first, he gives them a caution against the fallacy;

second, he shows them the NECESSITY [IT SEEMS THAT THIS IS AN ERROR IN THE LATIN, NEWNESS SHOULD PROBABLY BE NECESSITY, CF. 303 BELOW] of this precaution, at redeeming the time;

third, he teaches them how to act according to it, at wherefore, do not become imprudent.

302. Whence he states therefore from the preceding see how you walk circumspectly. Caution is one of the conditions of prudence by which a person avoids hindrances in accomplishing what he has to do. Everyone ought to possess this caution. Let your eyes look straight on and let your eyelids go before your steps (Prov 4:25).

This is a characteristic of wise men, thus he adds not as unwise who do not know how to avoid the obstacles. All the foolish of heart were troubled (Ps 76:5). But as wise: the eyes of a wise man are in his head: the fool walks in darkness (Eccl 2:14). Some say: if you do not act chastely, nonetheless act cautiously. The Apostle does not take it in such a sense; when he says circumspectly it is as though he said: beware of men who thwart chastity.

303. He explains the necessity of this precaution when he says redeeming the time, which can be interpreted in two ways.

On certain occasions a man redeems his property by offering a gift or something else for it; for instance, someone is said to compensate for a grievance he caused by offering a gift or money, or by renouncing something which is rightfully his. In this sense he would be saying: the whole of time is now a time of deception, hence you should be redeeming the time, because the days are evil. At the time Adam sinned, and from then on, snares have always been set to thrust men into sin. It was not that way in the state of innocence when it was unnecessary for a man to abstain from anything which was licit, since there was nothing in his will driving him to sin. But now we have to redeem the time, because the days are evil; we must avoid the depravity of the days, and beware beforehand of the evil day (Eccl 7:15). To do this we must renounce even certain things which are lawful: all things are lawful for me; but all things do not edify (1 Cor 10:23). In this way a person is said to redeem a grievance he caused since he permits something that is rightfully his to be forfeited.

304. There is another interpretation of redeeming the time. For it sometimes happens that a person lives a great part of his life in sin, and this is time lost.

But how is he to redeem it when man is incapable of paying his debts? I reply that he ought to devote himself to good works to an even greater degree than he had previously pursued sinful ones. For the time past is sufficient to have fulfilled the will of the gentiles, for them who have walked in riotousness, lusts, excesses of wine, revellings, banquetings, and unlawful worshipping of idols (1 Pet 4:3). The first interpretation, however, is better.

305. Then, when he says wherefore, do not become imprudent, he goes on to teach them how to abide by the precaution, saying: wherefore that you may be able to redeem the time, do not become imprudent.

Notice that there is a difference between wisdom and prudence. For prudence is a certain type of wisdom, but not the whole of wisdom. Wisdom is prudence to a man (Prov 10:23). That man is called wise in an absolute sense who puts everything into perspective; but a man is wise only in a certain respect when he puts in order only those things about which he is well informed. As a wise architect I have laid the foundation (1 Cor 3:10). For the role of the wise man is to put things in order, as the Metaphysics I states.

Everyone who sets things in perspective considers their end; hence he is wise in an absolute sense who knows and acts for the universal end, God. For this is your wisdom, and understanding in the sight of nations (Deut 4:6). For wisdom, as Augustine mentions in the fourth book of On the Trinity, is the knowledge of divine realities. Prudence, on the other hand, is the directive care of particular things, as when a person regulates his actions. Thus, wisdom is prudence to man (Prov 10:23). For this reason he says do not become imprudent, but understanding what is the will of God. For just as speculative reason puts whatever is to be done in perspective and judges it—it is necessary to have conclusions and to judge them by principles—so likewise in the field of performance. Now the first principle through which we ought to judge and regulate everything is the will of God. Hence the intellect, in moral matters and those which lead to God, must have the will of God for its principle. If it does, then the intellect becomes prudent. O that they would be wise and would understand, and would provide for their last end (Deut 32:29). Our Lord taught this: your will be done (Matt 26:42).

Praise God

5:18 And do not be drunk with wine, wherein is luxury: but be filled with the Holy Spirit, [n. 307]

5:19 Speaking to yourselves in psalms and hymns and spiritual canticles, singing and making melody in your hearts to the Lord: [n. 310]

5:20 Giving thanks always for all things, in the name of our Lord Jesus Christ, to God and the Father: [n. 314]

5:21 Being subject one to another, in the fear of Christ. [n. 315]

306. He urged them before to that newness which is in opposition to the old illusion, and now he does the same in reference to the old ways of carnal sins. Or, we might say that he previously reprimanded carnal sins in regard to voluptuousness, and here does it concerning gluttony.

He makes two points: first, he forbids the old way;

second, he introduces them to the new condition, at but be filled.

307. Thus he says: I have stated that fornication and all uncleanness should not so much as be named among you (Eph 5:3). Yet you ought also be careful to abstain from superfluous wine since excessive food and drink is a cause of sensuality; and especially wine which warms and excites a man: wine is a luxurious thing, and drunkenness riotous (Prov 20:1); when the king was merry, and after very much drinking was well warmed with wine, he commanded . . . to bring in queen Vasthi before the king (Esth 1:10–11); fornication and wine and drunkenness take away the understanding (Hos 4:11). Whence Jerome remarks: a man over whom Sodom could not prevail was conquered by wine—Lot. Therefore do not be drunk with wine, wherein is luxury.

308. But be filled with the Holy Spirit. Among all those things which breed a variety of moods is wine; thus it begets animosity and makes men talk in thousands (3 Esd 3:21). Appropriately therefore does he teach them the opposite, to be filled with the Holy Spirit who engenders an intensity of devotion: in spirit fervent (Rom 12:11). Who also spreads joy and spiritual happiness: justice, and peace, and joy in the Holy Spirit (Rom 14:17). Who, moreover, makes men speak out boldly: and they were all filled with the Holy Spirit; and they began to speak with diverse tongues, according as the Holy Spirit gave them to speak (Acts 2:4), so that those who heard them thought they were drunk (Acts 2:13).

309. But do we possess the Holy Spirit by our own power?

Or, someone may be said to receive the Holy Spirit, and nonetheless not be full of the Holy Spirit. He has the grace of the Holy Spirit in reference to certain aspects of his life, but not in reference to every one of his actions. Then is he said to be full of the Holy Spirit when he avails himself of the Spirit in all he does.

310. The way to be filled is found in the love of God and one’s fellow men. Thus when he says speaking to yourselves in psalms:

first, he touches on the way of being filled in relation to God;

second, in relation to one’s fellow man, at being subject to one another.

Concerning the first of these he does three things:

first, he prescribes spiritual meditation;

second, he speaks of spiritual exultation, at singing;

third, he mentions the thanksgiving, at giving thanks.

The first has two parts:

first, he writes of the manner of the meditation;

second, its subject matter, at in psalms.

311. Thus he says speaking to yourselves. But there are two ways of speaking to yourselves. One is external, of a man talking to other men; another is interior, of a man speaking to himself. This latter ought to be repentant: I will speak in the bitterness of my soul (Job 10:1). And it ought to be done in secret: when you pray, enter your chamber and, having shut the door, pray to your Father in secret (Matt 6:6). When I go into my house, I shall repose myself with her (Wis 8:16).

312. He then touches on the subject-matter of meditative prayer when he says in psalms and hymns and spiritual canticles. To sing is to make use of the psaltery; and thus in psalms, that is, in good works. Take a psalm, and bring hither the timbrel: the pleasant psaltery with the harp (Ps 81:2); and hymns, that is, by the divine praises: a hymn to all his saints (Ps 148:14); and spiritual canticles concerning the hope of eternal realities: rejoicing in hope (Rom 12:12); upon the ten stringed psaltery, with a canticle upon the harp (Ps 92:3), sing to the Lord a new canticle, because he has done wonderful things (Ps 98:1).

Hence we meditate on good works that we should do; on the divine praise and what we should imitate; and on the joy of heaven and what we should render homage to, and how.

313. The first effect of the Holy Spirit is a holy meditation, and the second is a spiritual exultation; from frequent meditation the fire of charity is enkindled in the heart. My heart grew hot within me: and in my meditation a fire shall flame out (Ps 39:3). And from this a spiritual joy is born within the heart; thus he mentions singing and making melody so that our affections would be stirred by spiritual joys towards good works. I will sing with the spirit, I will sing also with the understanding (1 Cor 14:15). In all wisdom teaching and admonishing one another in psalms, hymns, and spiritual canticles, singing in grace in your hearts to God (Col 3:16).

This refutes the error of those heretics who claim that it is useless to sing vocal canticles to the Lord; that only spiritual ones matter. In the praises of the Church there is an essential element to consider, what the Apostle refers to as in your hearts. Yet there is another element, external song, which has a twofold purpose. One is that it is for us, to stimulate our minds to an interior devotion. If someone is rather moved to frivolity or vain glory by it, this is contrary to the Church’s intention. Its second purpose is for others, since by it the illiterate become more devout: and when the minstrel played, the hand of the Lord came upon him (2 Kgs 3:15).

314. The third effect is thanksgiving because, when someone is influenced in these ways toward God, he recognizes that everything he has is from God.

For the more a person is influenced by his relation to God and knows him, the more does he see God as greater and himself as smaller, indeed almost nothing, in comparison with God. Now my eye sees you. Therefore do I reprehend myself, and do penance in dust and ashes (Job 42:5–6).

So he declares giving thanks always for all things, for all his gifts, whether of prosperity or adversity. I will bless the Lord at all times; his praise shall be always in my mouth (Ps 34:1). For adversities are also gifts to us on the way: count it all joy when you shall fall into diverse temptations (Jas 1:2). And the apostles indeed went from the presence of the council, rejoicing that they were accounted worthy to suffer reproach for the name of Jesus (Acts 5:41). In all things give thanks (1 Thess 5:18).

This is in the name of our Lord Jesus Christ since all blessings come through him. Let us have peace with God, through our Lord Jesus Christ; by whom also we have access through faith into this grace (Rom 5:1–2). Yet he adds to God inasmuch as he is our maker through creation, and the Father since he sent Christ to us through whom he regenerated us. Thus we give thanks to him as God regarding the goods of nature, and to him as Father in reference to the goods of grace.

315. He sets down the way of being filled by the Spirit in relation to one’s fellow men by saying being subject one to another, in the fear of Christ, that is, not out of a human fear but from a reverence for Christ.

Husbands and wives

5:22 Let women be subject to their husbands, as to the Lord: [n. 317]

5:23 Because the husband is the head of the wife, as Christ is the head of the Church. He is the savior of his body. [n. 318]

5:24 Therefore as the Church is subject to Christ: so also let the wives be to their husbands in all things.

5:25 Husbands, love your wives, as Christ also loved the Church and delivered himself up for it: [n. 319]

5:26 That he might sanctify it, cleansing it by the laver of water in the Word of life: [n. 323]

5:27 That he might present it to himself, a glorious Church, not having spot or wrinkle or any such thing; but that it should be holy and without blemish. [n. 324]

316. Up until now the Apostle has set down general precepts applicable to everyone, and at this point he expresses those which pertain to particular persons or classes. According to the Philosopher in the Politics, a home must possess three relationships if it is to be complete, namely, that of the husband and wife, of the father and the children, and that between the master and his servants. Hence these three are dealt with when the Apostle instructs:

first, the husband and wife;

second, the father and child, at children, obey (Eph 6:1);

third, the servants and masters, at slaves, be obedient (Eph 6:5).

The first has two divisions:

first, he cautions the women to be subject;

second, he admonishes the men to love, at husbands, love.

The first is again twofold:

first, he gives an admonition;

second, he explains the reason for it, at because the husband is the head.

317. Hence he states: let women be subject to their husbands because a woman, if she have superiority, is contrary to her husband (Sir 25:30). So he especially warns them about subjection. This is as to a lord since the relation of a husband to his wife is, in a certain way, like that of a master to his servant, insofar as the latter ought to be governed by the commands of his master. The difference between these two relationships is that the master employs his servants in whatever is profitable to himself; but a husband treats his wife and children in reference to the common good. Thus he mentions as to a lord; the husband is not really a lord, but is as a lord. Let wives be subject to their husbands (1 Pet 3:1).

318. Next, he adds his reason; regarding it he makes three points: first, he offers it for consideration; second, he introduces an example, at as Christ; third, from the example he draws his conclusion, at as the Church.

The reason for this subjection is that the husband is the head of the wife, and the sense of sight is localized in the head—the eyes of a wise man are in his head (Eccl 2:14)—and hence a husband ought to govern his wife as her head. The head of the woman is the man (1 Cor 11:3).

Then he brings in his example when he says: as Christ is the head of the Church. God has made him head over all the Church, which is his body (Eph 1:22–23). This is not for his own utility, but for that of the Church since he is the savior of his body. For there is no other name under heaven given to men, whereby we must be saved (Acts 4:12). Behold, God is my savior; I will deal confidently and will not fear (Isa 12:2). From this he draws the conclusion he intended, saying therefore, as the Church is subject to Christ. As though he said: it is not proper for an organ to rebel against its head in any situation; but as Christ is head of the Church in his own way, so a husband is the head of his wife; therefore the wife must be obedient to her husband as the Church is subject to Christ. Shall not my soul be subject to God? (Ps 62:1), so also let the wives be to their husbands. And you shall be under your husband’s power (Gen 3:16), in all things which are not contrary to God, since we ought to obey God rather than men (Acts 5:29).

319. After this, at husbands, love your wives, he admonishes the husbands that they are to love their wives.

First, he does this.

Second, he gives his reason, at as Christ.

320. He states: husbands, love your wives. For certainly it is from the love he has for his wife that he will live more chastely and both of them will enjoy a peaceful relationship. If he should love another more than his own wife, he exposes himself and his wife to division. Husbands, love your wives and be not bitter towards them (Col 3:19).

321. He then treats of the threefold reason for this.

First, he draws one reason from the example of Christ, at as Christ;

second, another one from the husband himself, at he who loves his wife (Eph 5:28);

third, another from a divine commandment, at for this cause shall a man leave (Eph 5:31).

Concerning the first he does three things:

first, he offers the example of Christ’s love;

second, he shows the sign of that love, at and delivered himself up;

third, finally he deduces his intended conclusion, at so also ought men (Eph 5:28).

322. Thus he says: as Christ also loved the Church; be therefore followers of God, as most dear children; and walk in love, as Christ also has loved us and has delivered himself for us (Eph 5:1–2).

323. The sign of Christ’s love for the Church is that he delivered himself up for it. The Son of God who loved me and delivered himself for me (Gal 2:20). He has delivered his soul unto death (Isa 53:12).

And for what? That he might sanctify it: wherefore Jesus also, that he might sanctify the people by his own blood, suffered without the gate (Heb 13:12). Sanctify them in truth (John 17:17). That is the effect of Christ’s death.

324. As a result of this sanctification he cleanses it from the stains of sin. Hence he adds cleansing it by the laver of water. This washing has a power from the passion of Christ. All we who are baptized in Christ Jesus are baptized in his death; for we are buried together with him by baptism into death (Rom 6:3–4). And I will pour upon you clean water and you shall be cleansed from all your filthiness (Ezek 36:25). There shall be a fountain open to the house of David and to the inhabitants of Jerusalem; for the washing of the sinner and of the unclean woman (Zech 13:1). This occurs in the Word of life which, coming upon the water, gives it the power to cleanse: going, therefore, teach all nations; baptizing them in the name of the Father and of the Son and of the Holy Spirit (Matt 28:19).

The goal of this sanctifying action is the Church’s purity. Thus he states that he might present it to himself, a glorious Church; as if the Apostle said: it would be highly improper for the immaculate bridegroom to wed a soiled bride. This is why he presents her to himself in an immaculate state, now through grace and in the future through glory. Regarding the latter, he says glorious by the clarity of both body and soul. For he will reform the body of our lowness, made like to the body of his glory (Phil 3:21). Hence he adds not having spot: the man that walked in the perfect way, he served me (Ps 101:6); blessed are the undefiled in the way: who walk in the law of the Lord (Ps 119:1). Or wrinkle refers to the lack of suffering since, as it is written: they shall no more hunger nor thirst (Rev 7:16), or any such thing, but that it should be holy through its confirmation in grace, and without the blemish of any defilement.

Thus all of these characteristics can be understood of the appearance of the Church in the future through glory. But if they are taken to refer to her appearance through faith, then he would be saying: that he might present to himself, through faith, a glorious Church, since it is a great glory to follow the Lord (Sir 23:38), not having a spot of mortal sin. You are stained in your iniquity (Jer 2:22). Nor does it have a wrinkle, that is, a duplicity of purpose which those who are rightly united with Christ and the Church do not have. My wrinkles bear witness against me (Job 16:9). But rather that it should be holy through its intention and without blemish through every kind of purity.

From the above he, in the third place, draws the conclusion he intended by affirming: so also ought men to love their wives as their own bodies (Eph 5:28).

Spousal love

5:28 So also ought men to love their wives as their own bodies. He who loves his wife loves himself. [n. 326]

5:29 For no man ever hated his own flesh, but nourishes and cherishes it, as also Christ does the Church: [n. 327]

5:30 Because we are members of his body, of his flesh and of his bones.

325. Above he urged husbands to love their wives, he appealed to Christ and to the example of Christ’s love for the Church. Here he demonstrates the same thing from the point of view of the husband himself. He makes two points:

first, he gives the reason;

second, he verifies it through an example, at as Christ.

326. The reason is as follows. A husband and wife are somehow one; hence, as the flesh is subject to the soul, so is the wife to the husband; but no one ever held his own flesh in contempt, therefore neither should anyone his wife. Whence he states: he who loves his wife loves himself. Therefore, now they are not two, but one flesh (Matt 19:6). Just as a man sins against nature in hating himself, so does he who hates his wife. With three things my spirit is pleased, which are approved before God and men: the concord of brethren, and the love of neighbors, and man and wife that agree well together (Sir 25:1–2).

327. He proves that they ought to love one another in saying for no man ever hated his own flesh. This love is evident in what happens since love is verified when it is expressed in action. For we love anything whose powers we sustain. But everyone nourishes and cherishes his own flesh in order to sustain it. But, having food and wherewith to be covered, with these we are content (1 Tim 6:8).

328. But is not this contrary to what is written: if any man come to me, and hate not his father and mother and wife and children and brethren and sisters, yes and his own life also, he cannot be my disciple (Luke 14:26)?

329. But there are objections to this. When anyone loves something he never wants nor desires to be separated from it. Yet the saints wanted to be separated from the flesh. Unhappy man that I am, who shall deliver me from the body of this death? (Rom 7:24) having a desire to be dissolved and to be with Christ (Phil 1:23).

The authoritative texts quoted above—unhappy man that I am (Rom 7:24) and having a desire to be dissolved (Phil 1:23)—and others like them, are to be explained in this way.

Or, we may will a good that is not the end, but disposes for the end; for example, virtuous habits. But this type of good is opposed by the immoral tendencies of the flesh. On this account do the saints discipline and punish their flesh in order that it might submit to the spirit for the curbing of sensual desires. For, in desiring such, the flesh blocks our acquisition of the virtues which dispose us for the ultimate good. Therefore, whoever punishes his flesh that it might submit to his spirit does not hate it, but rather obtains its own good which is that it be subject to the spirit—just as the good of man is to be subject to God: it is good for me to adhere to my God (Ps 73:28).

I chastise my body (1 Cor 9:27) and similar passages are to be understood in this way. This would not have been necessary in the state of innocence as long as man was subject to God, and the flesh totally submissive to the spirit; the gift of original justice consisted precisely in this mutual submission.

On the other hand we sometimes will what is evil. Hence, just as holy persons discipline, or wish to discard, their flesh inasmuch as it is an obstacle to the good they desire, so also the wicked, insofar as the flesh blocks the evil they desire, will kill it and commit suicide, as Judas did.

330. Then he indicates that a man must love his wife through an example. Thus he says, Christ also loved the Church as something of his very self because we are members of his body. For we are members one of another (Eph 4:25). He mentions of his flesh on account of his sharing the same nature with us. For a spirit does not have flesh and bones, as you see me to have (Luke 24:39).

Or, he says this mystically so that of his flesh refers to the weak who are of the flesh, and of his bones would refer to the strong who are hard as bone.

Two in one flesh

5:31 For this cause shall a man leave his father and mother: and shall cleave to his wife. And they shall be two in one flesh. [n. 333]

5:32 This is a great sacrament: but I speak in Christ and in the Church. [n. 334]

5:33 Nevertheless, let every one of you in particular love his wife as himself: and let the wife fear her husband. [n. 335]

331. The Apostle exhorted the Ephesians above to love their wives. He did this in two ways: both by offering the example of Christ’s love for the Church, and by the love a man has for himself. Now he gives a third encouragement drawn from the authority of Scripture.

Regarding this he does three things:

first, he brings in the authoritative text;

second, he explains it mystically, at this is a great sacrament;

third, he adapts it according to its literal meaning to the case in question, at nevertheless, let every one of you.

332. The authoritative text is Genesis, words spoken by Adam when he saw his wife who had been formed from his rib (Gen 2:24).

333. It should be noted that in the above mentioned authority a threefold union of a man and wife is designated. The first union is through the devotion of their love, for it is strong enough in each that they both left their fathers behind. So a man loves his wife better than his father or mother. Many have lost their heads completely for their wives (3 Esd 4:25–26), and much more concerning this is stated there (3 Esd 4). But this is natural, for natural desires are harmonious with actions that must be performed. It is evident that a desire exists in all higher agents that they administer to, and communicate with, lower agents. Thus a natural love for the lower is present in them. Now a man is an inferior in relation to his father and mother, not a superior; hence he is naturally more drawn towards his wife and children, to whom he is superior, than to his parents. And also because his wife is intimately united to him in the act of procreation.

The second union is through living together. Thus he says and he shall cleave to his wife. With three things my spirit is pleased, which are approved before God and men: the concord of brethren, and the love of neighbors, and man and wife that agree well together (Sir 25:1–2).

The third is their carnal union: and they shall be two in one flesh, that is, in their carnal intercourse. For in any act of generation there is an active and a passive power. In plants both powers are in the same plant, but in the perfect animals they are distinguished. And hence in the act of generation among animals the male and female become, as in plants, only one and the same body.

334. He goes on to interpret this mystically, and he says this is a great sacrament, it is the symbol of a sacred reality, namely, the union of Christ and the Church. I will not hide from you the mysteries of God (Wis 6:24).

Notice here that four sacraments are termed great: baptism by reason of its effect, since it blots out sin and opens the gate of paradise; confirmation by reason of its minister, since it is conferred only by bishops and not by others; the Eucharist because of what it contains, the whole Christ; and matrimony by reason of its signification, for it symbolizes the union of Christ and the Church.

If, therefore, the text is mystically interpreted, the preceding passage should be explained as follows: for this cause shall a man, namely, Christ, leave his father and mother. I say leave his father, because he was sent into the world and became incarnate—I came forth from the Father and am come into the world (John 16:28)—and his mother who was the synagogue—I have forsaken my house, I have left my inheritance, I have given my dear soul into the hand of her enemies (Jer 12:7). And he shall cleave to his wife, the Church. Behold, I am with you all days, even to the consummation of the world (Matt 28:20).

335. Next, the point is argued by interpreting the above example according to its literal meaning. For there are certain passages in the Old Testament which can be said only of Christ. For instance: they have dug my hands and feet: they have numbered all my bones (Ps 22:16); or behold, a virgin shall conceive, and bear a son; and his name shall be called Emmanuel (Isa 7:14). Other passages, however, can be explained as referring to Christ and others; to Christ principally, and to others as they were types of Christ. The above example (Gen 2:24) is of this category.

Thus it must first be interpreted in reference to Christ, and afterwards concerning others. Hence he says nevertheless, let every one of you in particular love his wife, as though he asserted: the above example is principally related of Christ, but not only about him since it must be interpreted and fulfilled in other persons as types of Christ. He states as himself because, just as everyone loves himself in relation to God, so he ought to love his wife in this way, and not inasmuch as she draws him into sin. If any man come to me, and hate not his father and mother and wife . . . he cannot be my disciple (Luke 14:26).

But what about the wife? And let the wife fear her husband, with the fear of reverence and submission since she must be subject to him.

Admonitions to the Church

Obedience of children

6:1 Children, obey your parents in the Lord: for this is just. [n. 337]

6:2 Honor your father and your mother, which is the first commandment with a promise: [n. 338]

6:3 That it may be well with you, and you may live long upon the earth. [n. 340]

6:4 And you, fathers, do not provoke your children to anger: but bring them up in the discipline and correction of the Lord. [n. 342]

336. He had previously given advice to husband and wife which is one relationship in the family. Now he cautions the fathers and children, which is the home’s second relationship:

first, he mentions how the children should behave toward their parents;

second, how, conversely, fathers should be related to their children, at do not provoke.

The first has two sections: first, he sets down the warning;

second, he gives the reason, at for this is just.

337. He begins, children, obey your parents. Note here that fathers have a natural duty to instruct their children in moral conduct. The children, on the other hand, have a natural duty, while their parents are instructing them, to be obedient to them—as the sick are to obey doctors. Hence the proper characteristic of children is obedience. Children, obey your parents in all things; for this is well pleasing to the Lord (Col 3:20). He says in the Lord because neither parents, nor anyone else, ought to be obeyed in what is contrary to God. It is necessary to obey God rather than men (Acts 5:29).

The authoritative text previously brought forward is to be explained in this way also. If any man come to me, and hate not his father and mother . . . he cannot be my disciple (Luke 14:26) is to be understood insofar as they are against God.

338. The reason he gives for this arises from two sources: from justice and from a utility. That it is just is evident and proved from the fact that the divine law commands only what is just. The justices of the Lord are right (Ps 19:8). And the divine law commands: honor your father and mother, as the Lord your God has commanded you (Exod 20:12; Deut 5:16). He who fears the Lord honors his parents and will serve them as his masters that brought him into the world (Sir 3:8). Honor implies a manifestation of reverence to those who are over us; and since we have parents over us, the word ‘honor’ is used. Hence he affirms: for this is just, honor your father and your mother. He who honors his father shall enjoy a long life; and he who obeys his father shall be a comfort to his mother (Sir 3:7). That children ought to honor their parents is to be understood in three ways. They must venerate them as elders; show obedience to them as teachers; and give them sustenance as the ones who had nourished them when they were strong.

339. He goes on to indicate the dignity of this precept, saying which is the first commandment. On the contrary, the first commandment is that the one God must be worshipped.

The second reason is that God must be honored as the source of our existence, and our parents also as the source of our existence. The sixth book of the Ethics points out that we have three things from our parents: existence, life and education. Thus it is fitting that after the commandments related to God, the first would be in reference to our parents.

340. Or, first may refer to the promise which is annexed to this one only. There are two reasons for this. One is that men, in doing things for others, seek their own good; and they can expect no advantage from parents who have already grown old, unless a reward come from God.

The second reason is lest anyone imagine that honoring one’s parents was not meritorious because it is natural; on this account he adds that you may live long upon the earth. In the Old Testament temporal promises were pledged because the people then were immature and hence were graciously taught as children under a pedagogue. Nevertheless, in those little gifts which were suited to a young people, great spiritual favors were symbolized. Therefore this text can refer, according to its literal meaning, to temporal goods; which is why he says with a promise, that it may be well with you, that is, that you may abound in the promised benefits. For he who is grateful in receiving lesser favors deserves to receive greater ones. Now we have the greatest of benefits from our parents: existence, nourishment, and education. Therefore, when anyone is grateful for these, he becomes worthy to receive greater. Thus he remarks that it may be well with you. For, godliness is profitable to all things, having promise of the life that now is and of that which is to come (1 Tim 4:8). He joins and you may live long upon the earth as though in addition to the grace and favor of life which you enjoy from your parents. Length of days is in her right hand: and in her left hand riches and glory (Prov 3:16).

341. Yet it is objected: many who are devoted to their parents die quickly.

Therefore it must be realized that these temporal goods are not absolute except insofar as they are related to spiritual benefits. They are good for a man to the degree that he is aided by them towards spiritual realities. If it is an obstacle to virtue, fortune must not be termed good. Hence, a long life is good in the measure that it is related to the service of God. It is sometimes not given lest it thwart this service. He was taken away lest wickedness should alter his understanding, or deceit beguile his soul (Wis 4:11).

Or, he could be referring to a spiritual meaning, that you may live long in the land of the living. Your good Spirit shall lead me into the right land; for your name’s sake, O Lord, quicken me (Ps 143:10–11).

342. After he has instructed the children, he counsels the parents. Regarding which he makes two points: first, he places one restriction; second, he gives an incentive, at but bring them up.

When he says and you, fathers, do not provoke your children to anger, it is not that the fathers must give in to their will in all matters.

Here it must be noted that the authority of a father with respect to his child is different from that of a master with respect to his servant. For the master employs his servant to his own advantage, but the father manages his child for the child’s advantage. It is necessary that fathers educate their children for the children’s own good; not, however, by excessively restricting or subjecting them. Fathers, provoke not your children to indignation, lest they be discouraged (Col 3:21). Because such provocation does not inspire them to good.

How then should they? He adds but bring them up in the discipline of spankings and the correction of words. That is, correct and educate them that they might be of service to the Lord. Or, in the discipline may designate that they should encourage them to do good, and correction to restrain them from evils.

Obedience of servants

6:5 Servants, be obedient to those who are your lords according to the flesh, with fear and trembling, in the simplicity of your heart, as to Christ. [n. 344]

6:6 Not serving to the eye, as it were pleasing men: but, as the servants of Christ, doing the will of God from the heart. [n. 345]

6:7 With a good will serving, as to the Lord, and not to men. [n. 348]

6:8 Knowing that whatsoever good thing any man shall do, the same shall he receive from the Lord, whether he be bond or free. [n. 349]

6:9 And you, masters, do the same things to them, forbearing threatenings: knowing that the Lord both of them and you is in heaven. And there is no respect of persons with him. [n. 350]

343. Once he has given advice concerning the two relationships of husband to wife, and father to children, he now instructs them regarding the relation of servant to master.

In reference to this he does two things:

first, he instructs the servant;

second, the master, at masters, do the same.

The first has three parts:

first, he sets down the admonition;

second, he explains it, at not serving to the eye;

third, he indicates the reward, at knowing that.

344. Again, the first part has three subdivisions; he admonishes them: first, to obedience; second, to reverence; third, to simplicity of heart.

The second he does at with fear; the third at in simplicity.

For he instructs them to obey as by a command of the Lord. Hence he states servants, be obedient to those who are your lords according to the flesh.

He cautions them regarding reverence, saying with interior fear: if I be a master, where is my fear? (Mal 1:6) And exterior trembling: serve the Lord with fear; and rejoice unto him with trembling (Ps 2:11).

And this must be in the simplicity of your heart: seek him in simplicity of heart (Wis 1:1); have you considered my servant Job, a simple and upright man, and fearing God, and avoiding evil? (Job 1:8)

In this way is Christ to be served; thus he says as to Christ. Seek him in simplicity of heart (Wis 1:1); O Lord God, I also in the simplicity of my heart have joyfully offered all these things (1 Chr 29:17). He also mentions as to Christ since whatever power a master has comes from Christ the Lord. Therefore, he who resists the power resists the ordinance of God (Rom 13:2). They must be served as Christ is in whatever is not contrary to faith nor contrary to Christ himself.

345. He explains in simplicity of heart:

first, he repudiates what is against simplicity;

second, he teaches the appropriate way of acting, at doing the will of God.

346. It is against simplicity that a servant be concerned with what the eye sees instead of what pleases his lord. For such a servant does not possess simplicity and rectitude of intention. Hence he forbids this saying not serving to the eye, namely, the master, on account of a temporal advantage only, as it were pleasing men. If I yet pleased men, I should not be the servant of Christ (Gal 1:10). But, as the servants of Christ; serve the Lord Christ (Col 3:24).

347. And how? Doing the will of God, by carrying his commands into action. Carry out his word (Ps 103:20), just as Christ did: I came down from heaven, not to do my own will but the will of him that sent me. Now this is the will of the Father who sent me (John 6:38–39), that I obey men for the sake of God. And thus he states as servants of Christ, being of service to the Lord and not to men; that is, not for their own sakes but for that of the Lord.

348. How should this be done? From the heart. Whatsoever you do, do it from the heart, as to the Lord, and not to men (Col 3:23); he says the same here: as to the Lord, and not to men; and do it with a good will, that is, with the right intention; that you may stand perfect and full in all the will of God (Col 4:12).

349. Next, he mentions the reward, saying knowing—these things I write to you that you may know (1 John 5:13)—that any man . . . whether he be bond or free is without acknowledgment of personage. For there is no respect of persons with God. There is neither Jew nor Greek; there is neither bond nor free; there is neither male or female. For you are all one in Christ Jesus (Gal 3:28). In very deed I perceive that God is not a respecter of persons. But, in every nation, he that fears him and works justice is acceptable to him (Acts 10:34–35). Whatever your hand is able to do, do it earnestly: for neither work, nor reason, nor wisdom, nor knowledge, shall be in hell, whither you are hastening (Eccl 9:10). What he does the same shall he receive from the Lord, as a recompense. Knowing that you shall receive of the Lord the reward of inheritance (Col 3:24).

350. Then he goes on to give advice to masters, and he makes two points: first, he sets down a warning, at masters, do the same; second, he adds the reason, at knowing that the Lord.

He states, therefore, and you, masters, do the same, namely, with a proportional identity: as servants act from the heart and with a good will, so also should you act. If you have a faithful servant, let him be to you as your own soul (Sir 33:31)—forbearing threatenings, and not only blows and whippings.

Why? He gives the reason when he says knowing that the Lord both of them and you is in heaven. For the same is Lord over all (Rom 10:12). It is as though he were saying: you are fellow servants, and hence you ought to behave well towards them. Should not you then have had compassion also on your fellow servant? (Matt 18:33). And there is no respect of persons with him (Rom 2:11). You do not respect any person (Luke 20:21). And Acts also says the same (Acts 10:34).

Spiritual warfare

6:10 Finally, brethren, be strengthened in the Lord and in the power of his virtue. [n. 352]

6:11 Put on the armor of God, that you may be able to stand against the deceits of the devil. [n. 353]

6:12 For our wrestling is not against flesh and blood; but against principalities and powers, against the rulers of the world of this darkness, against the spirits of wickedness in the high places. [n. 354]

351. The Apostle has previously written down many general and particular instructions aimed at destroying the old man of sin and encouraging the newness of grace. Now he speaks of the power by which we must carry out these precepts, for we must trust in divine assistance.

Concerning this he does two things:

first, he sets down the advice;

second, he explains it in detail, at for our wrestling is not against.

The first has two sections:

first, he shows what interior reality we ought to trust in;

second, then he shows what exterior reality we must trust in, at put on the armor.

352. The inner reality we should have confidence in is the divine help, thus he states finally, brethren, be strengthened. Blessed is the man that trusts in the Lord, and the Lord shall be his confidence (Jer 17:7).

There are two reasons why anyone would trust in another person. One is that this person is charged with protecting him; and the other reason is that he is strong and prepared to defend him. These two are realized in God with respect to his creatures; for God is concerned with you: casting all your care upon him, for he has care of you (1 Pet 5:7). Moreover, he is powerful and prompt to grant assistance.

Therefore he asserts finally brethren, as if to say: now that I have advised you above concerning the fulfillment of the precepts, be strengthened, not in yourselves, but in the Lord who has care of you. It is good for me to adhere to my God, to put my hope in the Lord God (Ps 73:28). Say to the fainthearted, take courage, and fear not . . . God himself will come and will save you (Isa 35:4). The Lord is with me as a strong warrior: therefore they that persecute me shall fall and shall be weak (Jer 20:11).

And in the power: for he is mighty (Luke 1:49). Although in God virtue and power are identical, nonetheless, since virtue is the ultimate of power, and as it were the perfection of power, on this account he says in the power of his virtue, that is, in his virtuous power. I can do all things in him who strengthens me (Phil 4:13). O Lord, set me beside you; and let any man’s hand fight against me (Job 17:3).

353. Someone might say: if God is powerful and wills to protect us, we ought to be unconcerned. He replies that this is not so; indeed, everyone must do what he can since, if an unarmed man went into battle, no matter how much the king protected him he would still be in danger. Hence he says put on the armor of God, that is, the gifts and virtues. Let us therefore cast off the works of darkness and put on the armor of light (Rom 13:12). Put on therefore, as the elect of God, holy and beloved, the bowels of mercy, benignity, humility, modesty, patience (Col 3:12). For the virtues protect man from vices.

354. At for our wrestling is not against, he then goes on to explain this warning in detail:

first, concerning the snares of the enemies;

second, what arms should be taken up, at therefore take unto you (Eph 6:13);

third, the confidence which must be had in Christ, at by all prayer (Eph 6:18).

355. He describes the snares because, when an enemy is near at hand, there is not much reason to be on one’s guard or fear him if he is weak, stupid and the like. But when he is strong, evil and shrewd, then he ought to be dreaded. These latter three are found in the devil.

First, he is not weak. For this reason he states that our wrestling is not against flesh and blood. By flesh and blood sins of the flesh are to be understood: flesh and blood cannot possess the kingdom of God (1 Cor 15:50), nor can carnal men. Immediately I condescended not to flesh and blood (Gal 1:16), that is, to carnal men. Therefore he says our wrestling is not against flesh and blood.

But, this saying seems to be false no matter how it is understood since, for the flesh lusts against the spirit; and the spirit against the flesh (Gal 5:17). Many are they that persecute me and afflict me (Ps 119:157).

356. Next, the devil’s power is described, for we fight against principalities and powers . . . of this darkness. The prince of this world comes, and in me he does not have anything (John 14:30).

He is called the prince of the world, not by reason of creation, but because the worldly minded imitate him. And the world knew him not (John 1:10), that is, the worldly princes. Or, he is called the prince as though he had captured the primacy. Hence princes are, as it were, the first leaders in something. Princes went before joined with singers (Ps 68:25). You are a prince of God among us (Gen 23:6).

The exercise of justice pertains to power. Hence, insofar as some demons incite others to rebel against God, they are called principalities; insofar as they have the power to punish those who are subjected to them, they are called powers. But this is your hour and the power of darkness (Luke 22:53).

357. But since some angels fell from every one of the ranks, why does the Apostle only mention those two ranks, calling them demons?

Hence, they are powerful and great, possessing an immense army against which we must fight as against the rulers of the world of this darkness of sin. For you were heretofore darkness, but now light in the Lord (Eph 5:8). Whatever is darksome is wholly of their rank and subject to them. As a Gloss comments: evil men are horses, and the demons the riders; hence, if we kill the riders, the horses will be ours. And the darkness did not comprehend it (John 1:5).

358. They are also cunning, for we must fight against the spirits of wickedness; this is an emphatic way of saying spiritual wickedness, by which is understood the fullness of evil.

He affirms the spirits of wickedness because the higher one’s nature is, the more terrible and pernicious it is when one turns to evil. Whence the Philosopher states that an evil man is worse than all the animals. Thus he says the spirits of wickedness since they are spiritual and most wicked.

He mentions in the high places for two possible reasons. Either to show the strength and advantage they possess to overcome us; we are on the earth, but they are on high in the dusky atmosphere so that they have the better position. And the fowls of the air devoured it (Luke 8:5). Or, he says in the high places because this struggle is for heaven, and this should urge us on to fight.

The armor of God

6:13 Therefore, take unto you the armor of God, that you may be able to resist in the evil day and to stand in all things perfect. [n. 360]

6:14 Stand therefore, having your loins girt about with truth and having on the breastplate of justice: [n. 362]

6:15 And your feet shod with the preparation of the Gospel of peace. [n. 364]

6:16 In all things taking the shield of faith, wherewith you may be able to extinguish all the fiery darts of the most wicked one. [n. 365]

6:17 And take unto you the helmet of salvation and the sword of the Spirit (which is the word of God). [n. 366]

359. The Apostle explained the devil’s snares previously, and here he advises us to take up arms.

In reference to this he does two things:

first, he concludes from the foregoing that arms are necessary;

second, he describes the variety of weapons, at stand therefore.

360. Thus he says: you have evil enemies who are powerful and most wicked, and the struggle is for an exacting object since it is for heaven. Therefore, take unto you the armor of God, that is, be armed with spiritual weapons. For the weapons of our warfare are not carnal, but mighty to God unto the pulling down of fortifications, destroying counsels (2 Cor 10:4). And this that you may be able to resist. Resist him, strong in faith (1 Pet 5:9). Resist the devil; and he will fly from you (Jas 4:7). For the more is conceded to him, the more will he press in upon you. In the evil day indicates that a day is evil from what occurs in it. Redeeming the time, because the days are evil (Eph 5:16). Beware beforehand of the evil day (Eccl 7:15).

Take up these weapons not only for defense, but also to make progress: and to stand in all things perfect, that is, stand firm in both adversity and prosperity. That you may be perfect and entire, failing in nothing (Jas 1:4). Trust perfectly in the grace which is offered you in the revelation of Jesus Christ (1 Pet 1:13).

361. However, must everyone be perfect?

Another is the total and overflowing perfection proper to the fatherland; there glory is consummated in this, that the perfect totally inhere in God. For in the resurrection they shall neither marry nor be married; but shall be as the angels of God in heaven (Matt 22:30). The Apostle speaks of this elsewhere: not as though I had already attained, or were already perfect . . . brethren, I do not count myself to have apprehended (Phil 3:12–13).

The third perfection is between the above two, which is that of the counsels by which a man strives to withdraw himself from the things of this life and make progress towards those of the next.

362. Then, at stand therefore, he goes on to describe the variety of weapons. There are three kinds of spiritual armor, paralleling bodily arms. Some are like clothes and are meant to cover one; others are to protect him; and still others are for fighting.

363. Three things are necessary for clothing. First, it must be bound with a belt; regarding this he says stand therefore, having your loins girt about.

However, a man clothes himself before he puts his belt on. Here the Apostle follows the order of spiritual armor. In spiritual warfare it is first necessary to check carnal desires, just as the nearest enemy must be conquered first. This is done by bridling the loins in which sensuality thrives; such girding is done through temperance which is opposed to gluttony and sensuality. Let your loins be girt (Luke 12:35); gird up your loins like a man (Job 38:3).

But this must be done with truth, that is, with the right intention and not with pretense. A variant reading gives with charity. Let all that you do be done in charity (1 Cor 6:14).

364. Second, he warns them to overcome greed for created things. Two weapons can be found against it: justice and the renunciation of temporalities. First, he commands us not to usurp these unjustly; justice will look after this. Thus he says and having on the breastplate of justice, on account of which a man keeps out of other people’s property. Justice is referred to as a breastplate because it covers all the virtues just as a breastplate does the members of the body. He will put on justice as a breastplate, and will take true judgment instead of a helmet (Wis 5:19).

Second, he commands us to get rid of an excessive care about temporal realities. When we are too caught up in these, our feet are not ready to carry out divine pursuits and proclaim its mysteries. For this reason he says and your feet shod—understand by this that one’s inclinations should be determined—with the preparation of the Gospel of peace. As a symbol of this the Lord sent the apostles (Mark 6:9) shod with sandals. These have soles underneath, by which the raising of the mind from earthly matters is signified; and they are open above, in which an eagerness for divine wisdom is signified. He adds of peace since through the Gospel peace is proclaimed to us. When you come into the house, salute it, saying: peace be to this house (Matt 10:12).

365. The second function of weapons is to protect. Two areas which contain the mainsprings of our life must be guarded: the chest in which the heart is situated, and the head which contains the brain. The chest is protected by a shield; thus he states in all things taking the shield of faith because faith is presupposed to all the other virtues just as a shield is basic to all weapons.

For there is a difference between the armor of the moral virtues, such as temperance which is to gird one’s loins and justice which is to put on a breastplate, and this type of armament—the shield—which consists of the theological virtue of faith. Just as a shield wards off the arrows, so faith repels what is aimed against it and gains the victory. The saints by faith conquered kingdoms (Heb 11:33), whereas we conquer the powers of darkness by the moral virtues. Thus he says wherewith you may be able to extinguish all the fiery darts of the most wicked one, the devil, whose arrows are certain interferences from evil angels (Ps 78:49). They are fiery since evil desires burn: fire has fallen on them, and they shall not see the sun (Ps 58:9). These are extinguished through faith; it quenches present and transitory temptations with the eternal and spiritual blessings promised in Holy Scripture. Thus the Lord brought forward authoritative texts of Holy Scripture to oppose the devil’s temptations. We ought to do the same; if tempted to gluttony, counter it with: not in bread alone does man live (Deut 8:3), or the kingdom of God is not meat and drink (Rom 14:17). If tempted to sensuality, you shall not commit adultery (Exod 20:14); if to theft, you shall not steal (Exod 20:15) and so on with any others.

Faith is called a shield since, as a shield protects the entire chest, so faith must be in our heart. Hope, on the other hand, is referred to as a helmet because, as a helmet is on the head, so the head of the moral virtues is the end, and hope is concerned with this end. Hence he states: and take unto you the helmet of salvation.

366. Finally, the third function of weapons is for attack. It is not enough to simply defend one’s self, it is also necessary to assault the enemy. Physically, this is done with a material sword; it is done spiritually through the word of God which is the sword of the Holy Spirit. On this account he affirms and take up the sword of the Spirit, which is the word of God. For the word of God is living and effectual and more piercing than any two-edged sword and reaching unto the division of the soul and the spirit (Heb 4:12). Preaching is called the sword of the Spirit because it will not penetrate to the spirit unless it is disposed by the Holy Spirit. For it is not you who speak, but the Spirit of your Father that speaks in you (Matt 10:20).

367. Therefore, we possess weapons to defend ourselves against carnal adversaries, namely, gluttony and sensuality, through temperance: stand therefore, having your loins girt about with truth.

By the arms of justice, which make us refrain from what is unlawful, we can conquer also earthly greed: and having on the breastplate of justice. This is aided by purity of heart or poverty which withdraw us even from things which are lawful: and your feet shod with the preparation of the Gospel of peace.

Moreover, we have weapons by which we are guarded from error, the armor of faith: in all things taking the shield of faith; and also protected from the enemies of the human race: wherewith, meaning the shield of faith, you may be able to extinguish all the fiery darts of the most wicked one.

We likewise possess armor by which we are strengthened in spiritual blessings, the armor of hope: and take unto you the helmet of salvation. A helmet rests on the head, and so does hope in its end. Now the head of the moral virtues is the very end with which hope is concerned. Thus, to take up the helmet of salvation is nothing other than to have hope in the ultimate end.

Finally, we have weapons to assault the demons themselves: the sword of the Spirit, which is the word of God. This happens frequently during sermons when the word of God, penetrating into the hearts of sinners, thrusts out the chaos of sins and demons.

Prayer and farewell

6:18 By all prayer and supplication praying at all times in the Spirit: and in the same watching with all instance and supplication for all the saints: [n. 369]

6:19 And for me, that speech may be given me, that I may open my mouth [n. 370] with confidence, to make known the mystery of the Gospel, [n. 371]

6:20 For which I am an ambassador in a chain: so that therein I may be bold to speak according as I ought. [n. 372]

6:21 But that you also may know the things that concern me and what I am doing, Tychicus, my dearest brother and faithful minister in the Lord, will make known to you all things: [n. 373]

6:22 Whom I have sent to you for this same purpose: that you may know the things concerning us, and that he may comfort your hearts. [n. 375]

6:23 Peace be to the brethren and charity with faith, from God the Father and the Lord Jesus Christ. [n. 377]

6:24 Grace be with all them that love our Lord Jesus Christ in incorruption. Amen.

368. Previously the Apostle set down what he had to say about snares and weapons, and now he explains what he had also said concerning a confirmation and strengthening in the power of God. He does this through a prayer to God for divine assistance.

He does three things: first, he cautions them to pray for themselves; second, for others; third, for the Apostle himself.

369. In reference to the first he determines seven conditions for prayer. First, it must be complete. Whence he says by all prayer; this occurs when someone has recourse to prayer in everything, or prays for every good.

Second, it must be humble and not presumptuous. He has had regard to the prayer of the humble: and he has not despised their petition (Ps 102:17). This happens when a man does not suppose that he is heard on account of his own merits, but on account of the divine mercy. And so he adds and supplication, that is, through an accepting of a sacred reality. In every thing, by prayer and supplication, with thanksgiving, let your petitions be made known to God (Phil 4:6).

Third, prayer must be continual, at all times. Pray without ceasing, in all things give thanks (1 Thess 5:17–18). I will bless the Lord at all times (Ps 34:1), that is, the established times.

Fourth, it should be devout since it is in the spirit. I will sing with the spirit, I will sing also with the understanding (1 Cor 14:15), that is, not in a distracted manner.

Fifth, it should be vigilant: and in the same watching. Be prudent therefore and watch in prayers (1 Pet 4:7).

Sixth, it must be in earnest: with all instance. Instant in prayer (Rom 12:12).

Seventh, it should be charitable, done for all the other saints: and supplication for all the saints. I desire, therefore, first of all, that supplications, prayers, intercessions and thanksgivings be made for all men (1 Tim 2:1).

370. Lastly, he asks prayers for himself: and for me. He asks three things for himself which are necessary for any preacher: that his mouth would be opened, that he might prepare himself as much as he can for preaching, and that grace be given him.

In order for these to be granted to him he begs them to pray for him, saying that speech may be given me that I may open my mouth. I cannot speak anything else but what the Lord gives me, as Balaam expressed it (Num 22:38). Hence our Lord affirmed: for it is not you that speak, but the Spirit of your Father who speaks in you (Matt 10:20). He also states there: for it shall be given you in that hour what to speak (Matt 10:19). The Apostle places this petition first, that speech may be given me that I may open my mouth. Praying withal for us also, that God may open unto us a door of speech (Col 4:3).

371. And for what, Paul? He answers, that I may with confidence make known the mystery of the Gospel, for which I am an ambassador in a chain. This is his second petition. For it is not only necessary for a preacher that the word or knowledge be given him when he talks, but also that he preach the word given him boldly and with assurance. This is what he means by with confidence. This is how the apostles preached, they spoke the word of God with confidence (Acts 4:31).

The Apostle praises the duty of preaching for its prominence and grandeur. Thus he says the mystery of the Gospel. Then he discloses how he willingly undergoes suffering and ignominy for it, for which I am an ambassador in a chain. These two are spoken of together elsewhere: that God may open unto us a door of speech to speak the mystery of Christ, for which also I am bound (Col 4:3).

372. And because a parable coming out of a fool’s mouth shall be rejected; for he does not speak it in due season (Sir 20:22). The Apostle does not merely ask that the word or knowledge of preaching be given him. He also prays for the grace of speaking with confidence so that he would not stop what he began on account of the chains by which he was bound; that he might fulfill confidently and faithfully the duty entrusted to him and begun by him. In the third place, he asks that the appropriate time and manner be granted him because there is a time to keep silence, and a time to speak (Eccl 3:7). Therefore he asks that therein I may be bold to speak according as I ought. Certainly among all people it is one’s manner and quality of speaking which makes it acceptable. The Apostle also asked for this elsewhere: that I may make it manifest as I ought to speak (Col 4:4), since a word in due time is best (Prov 15:23).

373. At the end of this letter the Apostle reveals his condition to the Ephesians, at but that you also may know.

first, he does this;

second, greets them in the customary way, at peace be to the brethren.

In the first part he makes three points:

first, he makes known his condition, at but that you also may know;

second, he recommends, on several accounts, the disciple who brings the news, at Tychichus, my dearest brother and faithful minister;

third, he gives the purpose why he makes his condition known to them, namely, for their consolation, at that he may comfort your hearts.

374. But that you also may know the things that concern me and what I am doing. As though the Apostle said: for the sake of the mystery of the Gospel, on account of which I am imprisoned, I want you to know that chains and all tribulations and all torments, inflicted while discharging the duty entrusted to me, do not cause me anxiety. Neither do they change my heart or ruin me interiorly, nor do they even touch me; but, of course, I am disturbed by what goes on around me, not about what is within me.

375. Since I am not able to leave, chained as I am, to tell you, Tychicus, my dearest brother and faithful minister in the Lord, will make known to you all things. Thus you can safely believe him about all these matters. Who do you think is the faithful and wise steward? (Luke 12:42). He surely is such whom I have sent to you for this same purpose, that you may know the things concerning us. This is the disciple’s recommendation.

376. And what for? That he may comfort your hearts.

377. Next, when he says peace be to the brethren the Apostle writes his usual greeting. And notice that although the bestowal of grace precedes peace and the mutual love of men among themselves and with God since there is no peace to the wicked, says the Lord (Isa 57:21), nevertheless, in its own way peace does precede the putting of grace into practice and the preservation of truth and charity. Hence, he first wishes that they have peace with one another and charity toward God—peace be to the brethren and charity with faith.

Peace and charity contribute greatly toward the preservation of grace; yet, since they always presuppose grace—they could not be had without it—on this account he prays that they receive grace. Grace be with all them that love our Lord Jesus Christ in incorruption. Amen.