Thomas Aquinas

Having enumerated the benefits which the Apostle desires to be conferred on the Ephesians in the future, here he consequently sets down the form and exemplar of those benefits. But just as the life of Christ is the form and exemplar of our justice, so too the glory and exaltation of Christ is the form and exemplar of our glory and exaltation. Therefore the Apostle here does two things: first he sets forth the form of the exaltation of the benefits and gifts in general; secondly he makes it manifest in particular, at the place raising him up from the dead, etc. Now the form and exemplar of the divine operation toward us is the divine operation in Christ. And as to this he says according to the operation, that is, according to the likeness of the operation, of the might of his power, that is, of the powerful might of God, which he wrought in Christ, exalting that head — supply: so he will powerfully work in us. Philippians 3:20-21: we await the Savior, our Lord Jesus Christ, who will reform the body of our lowliness, etc. Now that we are to be exalted after the likeness of Christ's exaltation we frequently read in Scripture. Romans 8:17: if we suffer with him, that we may also be glorified. Likewise Apocalypse 3:21: he who shall overcome, I will give him to sit with me on my throne, as I also have overcome and have sat with my Father on his throne.

Consequently he explains the form and exemplar in particular, making manifest the things that pertain to the exaltation of Christ, speaking of Christ inasmuch as he is man, saying raising him up, etc. Concerning this he sets down three benefits of the exaltation of Christ. The first is the passage from death to life, and as to this he says raising him up from the dead. The second is the exaltation to the highest glory, and as to this he says setting him at his right hand. The third is the elevation to the greatest power, and as to this he says and hath subjected all things under his feet.

He says therefore as to the first: I say that this will be according to the operation which he wrought in Christ, namely God the Father, by the same power which he has in common with Christ. Whence Christ himself also raised himself up, and God the Father raised him up. Romans 8:11: if the Spirit of him who raised up Jesus from the dead dwell in you, he who raised up Jesus from the dead shall also quicken your mortal bodies.

As to the second, he says setting him, etc. This loftiness of glory can indeed be considered in three ways, namely by comparison to God, by comparison to bodily creatures, and by comparison to spiritual creatures. If therefore it is considered by comparison to God, thus he is set at his right hand — which right hand indeed is not to be understood as a bodily part, since, as it is said in John 4:24, God is a spirit, but it is said metaphorically, so that just as by the right hand is understood the nobler and more excellent part of a man, so when we say that Christ Jesus is set at the right hand of God, it is to be understood that, according to his humanity, he is set among the more excellent goods of the Father, and according to his divinity, he is understood to be equal to the Father. Whence Psalm 109:1: the Lord said to my Lord: sit thou at my right hand, etc. Likewise Mark, last chapter: and the Lord Jesus, after he had spoken to them, was taken up into heaven, and sitteth at the right hand of God.

Now in comparison to bodily creatures he says in the heavenly places. For the heavenly bodies hold the highest place in comparison to other bodies. Below, chapter 4:10: he who descended, the same is he who also ascended above all the heavens.

Now in comparison to spiritual creatures, first he says that Christ is exalted above certain of them specially; secondly above all of them generally, at the place and above every name, etc. For the understanding of these things, one must know that there are nine orders of angels, of which the Apostle here touches four, which are indeed the middle ones. For above them are three higher orders, namely thrones, cherubim, and seraphim. Below them, however, are two lower orders, namely archangels and angels. These nine orders are distinguished into three hierarchies, that is, sacred principalities, in each of which three orders are assigned. But in the assignation of the orders of the first hierarchy all the doctors agree in this, namely that its highest order is the seraphim, the second cherubim, the third thrones. But in the assignation of the orders of the other two hierarchies, namely the middle and the lowest, Dionysius and Gregory disagree. For Dionysius, in the highest order of the middle hierarchy, places dominations; in the second, virtues; in the third, powers, descending. In the highest order of the lowest hierarchy he placed principalities; in the second, archangels; in the third, angels. And this assignation of orders agrees with the present letter. For the Apostle, ascending, begins from the highest of the lowest hierarchy, which is the seventh. Gregory, however, orders them otherwise, because he places principalities in the middle between dominations and powers, which pertains to the second order of the middle hierarchy; but he places virtues in the middle between powers and archangels, which pertains to the highest order of the lowest hierarchy. And this assignation also has support from the words of the Apostle, Colossians 3, where he says whether thrones, or dominations, or principalities, or powers, where he enumerates those orders descending. But, reserving the ordering of Gregory until we read the epistle to the Colossians, for the present we shall pursue the way of Dionysius as more suited to the present letter.

For the understanding of this one must know that the order of things can be considered in three ways. First, indeed, according as they are in the first cause of all, namely in God; secondly, according as they are in universal causes; thirdly, according to the determination to special effects. And because all things that come to be in creatures are ministered through angels, therefore according to the threefold reception of the order of things, three angelic hierarchies are distinguished, to one of which it pertains to receive the reasons of things in the very summit of things, namely God; to another it pertains to receive the reasons of things in universal causes; and to another in proper effects. For the more the angelic minds are higher, the more they receive the divine illumination in a greater universality. And therefore to the highest hierarchy pertains the administration of things in comparison to God. On account of which the orders of that hierarchy are named by comparison to God, since the seraphim are called burning, and united to God through love. The cherubim, however, as it were shining, insofar as they know the divine secrets in a supereminent way. The thrones, however, are so called insofar as God exercises his judgments in them. And of these three orders the Apostle here makes no mention.

To the middle hierarchy pertains the administration of things by comparison to universal causes. Whence the orders of that hierarchy are named by names pertaining to power, since universal causes are, by virtue and power, in the lower and particular things. Now to powers, which have universal rule, three things pertain. First, that there be some who direct by command; secondly, that there be some who repel impediments to the execution; thirdly, that there be some who order how the others are to carry out the command. Of these the first pertains to the dominations, which, as Dionysius says, are free from all subjection, and are not sent to exterior things, but themselves command those who are sent. The second pertains to the virtues, which afford facility for fulfilling the command. The third pertains to the powers, who carry out the command.

To the lowest hierarchy pertains the administration of things by comparison to special effects, whence they are named by names pertaining to those effects. Whence those are called angels who carry out the things that pertain to the salvation of individuals; archangels, however, those who carry out the things that pertain to the salvation and benefit of great numbers. Principalities, however, are called those who preside over individual provinces.

These things, then, having been explained, Christ is above all. But of these four the Apostle makes special mention. The reason for this is that the names of these four orders are imposed from dignity; and because he is treating of the dignity of Christ, therefore here he names them specially, in order to show that Christ exceeds every created dignity.

Consequently, when he says and every name that is named, etc., he shows that Christ is exalted commonly above every spiritual creature. For he had said above that Christ is exalted above all spiritual creatures which are named from power, but because besides those orders of angels, in Sacred Scripture certain other orders of heavenly spirits are found, namely seraphim and cherubim and thrones, and of these he had not made mention, therefore he shows that Christ, according as he is man, is exalted above all such orders: on account of which he adds, saying and above every name, etc., that is, not only principalities, but above everything nameable. For one must know that a name is imposed for the knowing of a thing, whence it signifies the substance of the thing, since the signified of the name is the definitive account of the thing. When therefore he says and every name that is named, he gives it to be understood that he is exalted above every substance of which notice can be had and which can be comprehended by a name. This I say so that the substance of the divinity may be excluded, which is incomprehensible. Whence the Gloss says above every name, that is, nameable. And lest it be understood that he is above the name of God, he therefore adds that is named. For the divine majesty can be concluded or named by no name.

He adds, however, not only in this age, but also in that which is to come, because many things come to be in this age which we comprehend by knowledge and name; there are, however, certain things in the age to come, which cannot be comprehended here, nor even named, because, as it is said in 1 Corinthians 13:9, we know in part, and we prophesy in part. These things, however, are named by the blessed, who are in the age to come. Of this sort, moreover, are those of which the Apostle says, 2 Corinthians 12:4, that he heard secret words, which it is not granted to man to utter. And yet above all these things Christ is exalted. Philippians 2:9: he gave him a name which is above every name.