Thomas Aquinas

Having pursued the benefit of God shown to the Gentiles as regards liberation from sin, here the Apostle recounts the benefit shown to them consisting in liberation from the state of gentility. Concerning this he does two things. First he calls to mind the condition of their former state; second he recounts the benefits shown to them in their present state, at the point now however in Christ Jesus, etc. Concerning the first he does two things. First, in calling to mind the former state, he sets down an exhortation; second he himself declares the condition of the former state, at the point because at one time, etc.

He says therefore wherefore — namely so that you may be able to perceive that all things have been given to us from the grace of God — be mindful. Deuteronomy 9:7: Remember, and do not forget, how you provoked the Lord your God to wrath, etc. Deuteronomy 16:3: You shall remember the day of your going out from Egypt, all the days of your life.

Second, when he says because at one time, he calls to mind the condition of the former state, and first as regards the evils which they had; second as regards the goods of which they were deprived, at the point who were at that time, etc.

Concerning the first he sets down three evils. First, the crime of gentility, by which they served idols, when he says because at one time you were Gentiles. 1 Corinthians 12:2: You know that when you were Gentiles, you went to mute idols, according as you were led. But certain books have: you who were Gentiles, and then the construction hangs together as far as the point now however in Christ Jesus, etc. Second, he recounts their carnal manner of living, when he says in the flesh, that is, living carnally. Romans 8:8: But they who are in the flesh cannot please God. Third, he recounts the disparagement of their contempt, by which they were held in contempt by the Jews. Hence he says who were called the foreskin, that is, uncircumcision, by that — namely by the circumcision — which is called circumcision made by hand in the flesh, that is, by those circumcised by the Jews with such circumcision. And he says made by hand to distinguish it from the spiritual circumcision, of which it is said in Colossians 2:11: in whom you were circumcised with a circumcision not made by hand, in the stripping off of the body of the flesh, but in the circumcision of Christ, buried together with him in Baptism. And it follows a little after: and you, when you were dead in your sins and in the foreskin of your flesh, he brought to life together with him, forgiving you all things, etc.

Then, when he says who were at that time, etc., he calls to mind the goods of which they were deprived, and first the participation of sacred things; second the knowledge of God, at the point and without God in this world.

Concerning the first he sets down three sacred things, of the participation of which they were deprived. First, the dignity of Christ; hence he says who were at that time without Christ, that is, without the promise of Christ, which was made to the Jews. Jeremiah 23:5: I will raise up to David a righteous branch, etc. Zechariah 9:9: Rejoice greatly, daughter of Zion, shout for joy, daughter of Jerusalem: behold, your king comes to you, just and a savior. Second he touches on the fellowship of the saints, of which they were deprived as long as they remained in gentility, when he says alienated from the manner of life of Israel, because namely it was not lawful for Jews to associate with Gentiles. Deuteronomy 7:2-3: You shall not enter into a covenant with them, you shall not have mercy on them, nor shall you join marriages with them, etc. John 4:9: For Jews do not associate with Samaritans. And this also as regards those who were received into Judaism with contempt when they became proselytes. Hence it is added, and strangers of the testaments, as if to say: proselytes of this kind, when they were converted to the Jews and became proselytes, were received not as citizens but as strangers, for the receiving of the testaments of God. Now he says of the testaments in the plural, because to the Jews the old testament had been shown, and the new had been promised; because, as it is said in Ecclesiasticus 44:25: he confirmed his testament upon the head of Jacob — which can be understood of the old testament. For God had promised to give another testament. Baruch 2:35: I will establish for them another everlasting testament. This indeed he rendered to them, whose is the adoption of sons, and the glory, and the testament, as it is said in Romans 9:4.

He also sets down another benefit of which they were deprived, namely the hope of future goods, when he says not having the hope of the promise; because, as it is said in Galatians 3:16, the promises were spoken to Abraham, and to his seed. Further, he sets down the greatest harm by which they were harmed, namely on account of ignorance of God, at the point and without God in this world, that is, without the knowledge of God. Psalm 75:2: God is known in Judea — but not to the Gentiles, as it is said in 1 Thessalonians 4:5: not in the passion of desire, as also the Gentiles, who do not know God; which however is understood of the knowledge which is through faith. For concerning natural knowledge it is said in Romans 1:21: who, when they had known God, did not glorify him as God, etc.

Consequently, when he says now however in Christ, etc., he calls to mind the benefits shown to them in the state of conversion through Christ. Concerning this he does two things: first he shows how they were made participants of the goods of which they were before deprived; second he shows that they are received unto those goods not as strangers, but as citizens, at the point therefore you are now no longer strangers, etc. The first again falls into two, because first he calls to mind benefits of this kind in general; second in particular, at the point for he himself is our peace, etc.

He says therefore first: I said that at that time you were without Christ, alienated from the manner of life of Israel; now however, that is, after you have been converted to Christ, you who are in Christ, that is, who adhere to him through faith and charity. 1 John 4:16: He who abides in charity abides in God, and God in him. Galatians, last chapter: for in Christ Jesus neither circumcision avails anything, nor foreskin, but a new creature.

You, I say, who once were far off — that is, distanced from God, not in place, but in merit; Psalm 118:155: salvation is far from sinners — and far from the manner of life of the saints and the participation of the testaments, as has been said, have now been made near, namely to God and his saints, and to the testaments. Isaiah 60:4: Your sons shall come from afar, etc. Mark 8:3: for certain of them, namely of the Gentiles, came from afar — namely from the region of unlikeness and the state of gentility. But you have now been made near, namely in the blood of Christ, that is, through his blood, by which Christ drew you. John 12:32: I, if I be lifted up from the earth, will draw all things to myself. And this on account of exceeding charity, which is most especially manifested in the death of the cross. Jeremiah 31:3: With an everlasting love I have loved you, therefore having mercy I have drawn you.