Thomas Aquinas

Having set forth the benefits conferred commonly on all, here the Apostle sets forth the benefits conferred specially on the apostles. Now this part is divided into two, because first he sets forth the benefits conferred singularly on the apostles; second he shows their cause, at the place in whom we also were called by lot, etc. Concerning the first he does three things: first he sets forth the singular benefits of the apostles as to the excellence of wisdom; second, as to the special revelation of the hidden mystery, at the place that he might make known, etc.; third he explains what that mystery is, at the place according to the good pleasure, etc.

He says therefore first: I say that according to the riches of his grace all the faithful in common, both you and we, have redemption and remission of sins through the blood of Christ; and this grace indeed abounded exceedingly in us, that is, it was more abundant than in others. From which it appears the rashness of those — not to say error — who presume to compare certain saints to the apostles in grace and glory. For it is manifestly clear from these words that the apostles have a greater grace than any other saints, after Christ and the Virgin Mother.

But if it should be said that other saints could merit as much as the apostles merited, and consequently have as much grace, it must be said that this would be well argued if grace were given for merits; but if that were so, it would no longer be grace, as it is said in Romans 11:6. And therefore, just as God preordained certain saints to greater dignity, so also he poured into them a more abundant grace — just as he conferred a singular grace upon Christ as man, whom he assumed to unity of person; and upon the glorious Virgin Mary, whom he chose as mother and filled with grace both as to soul and as to body — so also he called the apostles to a singular dignity, and thus endowed them with the privilege of a singular grace; on account of which the Apostle says in Romans 8:23: we ourselves having the firstfruits of the spirit. The Gloss: earlier in time, and more abundant than the rest. It is rash, therefore, to compare any saint to the apostles.

The grace of God, therefore, abounded exceedingly in the apostles in all wisdom. For the apostles were set over the Church as shepherds. Jeremiah 3:15: I will give you shepherds according to my heart, and they will feed you with knowledge and doctrine. Now two things pertain to shepherds, namely that they be lofty in the knowledge of divine things, and diligent in the practice of religion. For subjects must be instructed in the faith, and for this wisdom is necessary, which is the knowledge of divine things; and as to this he says in all wisdom. Luke 21:15: I will give you a mouth and wisdom, which all your adversaries will not be able to resist or contradict. Likewise, subjects must be governed in external matters, and for this prudence is necessary; for it directs in temporal things, and as to this he says prudence. Matthew 10:16: be therefore prudent, etc. Thus, then, appears the benefit of the apostles as to the excellence of wisdom.

There follows their benefit as to the excellence of revelation, at the place that he might make known the mystery, etc., as if to say: our wisdom is not that we should know the natures of things and the courses of the stars and things of this kind, but is in Christ alone. 1 Corinthians 2:2: for I did not judge myself to know anything among you, except Jesus Christ, etc. Hence here he says that he might make known the mystery, that is, the sacred secret, namely the mystery of the incarnation, which was hidden from the beginning.

Now he adds the cause of this hidden mystery, saying of his will. For future effects are not known unless their causes are known, just as we do not know a future eclipse except by knowing its cause. Since, then, the cause of the mystery of the incarnation is the will of God — because on account of the exceeding charity which God had toward men, he willed to become incarnate, John 3:16: for God so loved the world, that he gave his only-begotten Son — and the will of God is most hidden, 1 Corinthians 2:11: the things that are of God, no one knows, except the spirit of God — the cause of the incarnation was therefore hidden, except to those to whom God revealed it through the Holy Spirit, as the Apostle says in 1 Corinthians 2:10. He says therefore that he might make known the mystery, that is, the sacred secret, which is a secret precisely because it is of his will. Matthew 11:25: I confess to you, Lord, Father of heaven and earth, because you have hidden these things from the wise and prudent, and revealed them to little ones. Likewise Colossians 1:26: the mystery, which was hidden from ages and generations, but now has been made manifest to his saints, to whom God willed to make known the riches of the glory of this mystery.

But what this mystery is, he explains, saying according to the good pleasure, etc. This statement indeed is intricate, and must be construed thus: that he might make known, etc., which mystery indeed is to re-establish all things in Christ, that is, through Christ. All things, I say, which are in the heavens and on the earth. To re-establish, I say, in him, namely Christ, with the dispensation of the fullness of times, and this according to his good pleasure. Here he touches on three things, namely the cause of the mystery, the fittingness of the time, and the usefulness of the mystery.

He touches on the cause in a certain way when he says according to the good pleasure. Now although whatever pleases God is good, nevertheless this good pleasure of God is called good by antonomasia, because through it we are led to the perfect enjoyment of goodness. Psalm 146:11: the Lord's good pleasure is upon those who fear him, etc. Romans 12:2: that you may test what is the good, and well-pleasing, and perfect will of God.

The fittingness of the time was in the dispensation of the fullness, concerning which it is said in Galatians 4:4: but when the fullness of time came, God sent his Son, made of a woman. Hence the Apostle here excludes a frivolous question, which the gentiles were accustomed to ask. For as it is said in Job 24:1, the times are not hidden from the Almighty; hence, just as he orders and dispenses all things, so also the times, dispensing and adapting them to the effects which he produces according to their fittingness. Now just as times were ordained for the other effects produced by him, so also he preordained from eternity a definite time for the mystery of the incarnation. Which time indeed, according to the Gloss, was after man had been convicted of his folly — before the written law, namely when he worshipped creatures as the Creator, as it is said in Romans 1:22: saying that they were wise, they became fools; and of his powerlessness through the written law, which he was not able to fulfill. So that thus men, not presuming on their own wisdom and virtue, would not despise the coming of Christ, but, as if weak and in a certain way ignorant, would desire Christ more eagerly.

And the effect of this mystery is to re-establish all things. For insofar as they were made on account of man, all things are said to be re-established. Amos 9:11: I will raise up the tabernacle of David which has fallen, and I will rebuild the breaches of its walls, and the things that had fallen I will re-establish. All things, I say, which are in the heavens, that is, the angels: not that Christ died for the angels, but because by redeeming man, the ruin of the angels is made whole again. Psalm 109:6: he has filled up ruins, etc. Here the error of Origen must be guarded against, lest through this we believe that the damned angels are to be redeemed by Christ, as he himself imagined. And the things which are on earth, insofar as it pacifies heavenly things with earthly things. Colossians 1:20: making peace through the blood of his cross, whether the things that are on earth, or the things that are in heaven; which is to be understood as to sufficiency, even though not all things are restored as to efficacy.