Thomas Aquinas

Above, the Apostle showed the intent of his petition for the Ephesians and of his prayer, namely, the strengthening of the spirit in faith and charity; here he consequently shows the fruit of that strengthening through faith and charity which he sought, which is a certain knowledge. Therefore he first sets forth this knowledge itself; second, the efficacy of this knowledge and understanding, at the words that you may be filled unto all the fullness of God. He says, then: be so, most beloved, rooted and founded in charity, that you may be able to comprehend, etc. This indeed can be read in two ways.

In the first way, as we more closely follow the intention of the Apostle. It must be known, then, that both in the future and in the present the knowledge of God is necessary for us; for in the future we shall rejoice both in the knowledge of God and in the knowledge of the assumed humanity. John 17:3: This is eternal life, that they may know, etc. John 10:9: he shall go in, namely, into the contemplation of the divinity, and shall go out, namely, into the contemplation of the humanity, and shall find pastures. And because faith is the inchoation of that future knowledge — since it is the substance of things to be hoped for, etc., as is said in Hebrews 11:1 — it makes, as it were, the things to be hoped for already subsist in us by way of a certain inchoation. Hence it is that our faith consists in these two things, namely, in the divinity and the humanity of Christ. 1 Corinthians 2:2: For I judged not myself to know any thing among you, but Jesus Christ, etc.

According to this, then, he first sets before them the knowledge of the divinity; second, the knowledge of the mysteries of the humanity, at the words to know also the charity of Christ which surpasses knowledge, etc. He manifests to them the knowledge of the divinity under these words that you may be able, etc., as if to say: be strengthened through faith and charity, because if you are so, you will arrive at eternal life, where you will have God present and will know him perfectly. That God is manifested to one who loves is clear from John 14:21: he who loves me shall be loved by my Father, and I will love him, and will manifest myself to him; and that he is manifested to one who believes is clear, as it is said in Isaiah 7:9, according to another reading: unless you believe, you shall not understand. For it is necessary that you be strengthened according to faith and charity, that you may be able to comprehend.

Here it must be known that "to comprehend" is sometimes taken for "to include," and then it is necessary that the one comprehending contain within itself the whole of what is comprehended. But sometimes it is taken for "to apprehend," and then it denotes the removal of distance and implies nearness. In the first way, however, God can be comprehended by no created intellect. Job 11:7: Perhaps you will comprehend the steps of God, and will find out the Almighty perfectly? As if to say: no — for thus he would be able to know him perfectly, as much as he is knowable. And it is not of this knowledge that what is said, that you may be able to comprehend, is understood, but of the second way. And it is one of the three endowments, and it is of this that the Apostle speaks, when he says that you may be able to comprehend, that is, to have God present and to know him presentially. Philippians 3:12: But I follow, if by any means I may comprehend, wherein, etc. And this comprehension is common to all his saints. Therefore he adds with all the saints. Psalm 149:9: this glory is to all his saints. To such is said that in 1 Corinthians 9:24: so run that you may comprehend, etc.

What is the breadth, etc. It must be noted that these words seem to have their origin from the words of Job 11:7: perhaps, he says, you will comprehend the steps of God? As if to say: he is incomprehensible; and he assigns the cause of this incomprehensibility, saying: he is higher than heaven, and what will you do? He is deeper than hell, and how will you know? His measure is longer than the earth, and broader than the sea. From which it seems that Job shows him to be comprehensible, attributing to him a fourfold distinction of dimensions. Alluding to these words, the Apostle says that you may be able to comprehend what is the breadth, etc.; as if to say: may you have so much faith and charity that you may at last be able to comprehend what is comprehensible. And in this way Dionysius expounds it.

It is not, however, to be understood in any way that these dimensions are bodily in God, since God is a spirit, as is said in John 4:24. They are, however, in God metaphorically. Hence by breadth is designated the dimension or extension of the power and of the divine wisdom over all things. Ecclesiasticus 1:10: he poured her out, namely, wisdom, upon all his works. By length is designated his eternal duration. Psalm 101:13: But you, O Lord, endure for ever, etc. Psalm 92:5: Holiness becomes your house, O Lord, unto length of days. By sublimity or height, indeed, is designated the perfection and nobility of his nature, which exceeds the creature infinitely. Psalm 112:4: the Lord is high above all nations. And depth, that is, the incomprehensibility of his wisdom. Ecclesiastes 7:25: a great depth, namely, of the divine wisdom, who shall find it out? Thus, then, it is clear that the end of our faith and charity is that we may arrive at the perfect knowledge of faith, by which we may know the infinite extension of his power, his eternal and infinite duration, the height of his most perfect nature, the depth and incomprehensibility of his wisdom, in the way in which it is to be attained.

Consequently, because yet another knowledge is necessary, namely, the knowledge of the mysteries of the humanity, he therefore adds to know also that which surpasses knowledge, etc. Here it must be known that whatever is in the mystery of human redemption and of the incarnation of Christ is wholly a work of charity. For that he was incarnate proceeded from charity. Above, 2:4: because of his exceeding charity wherewith he loved us, etc. And that he died also proceeded from charity: John 15:13, greater love than this no man has, etc.; below, 5:2: Christ loved us and delivered himself up for us, an offering and a sacrifice to God. For this reason Gregory says: O inestimable love of charity! That you might redeem a slave, you delivered up a Son.

And therefore to know the charity of Christ is to know all the mysteries of the incarnation of Christ and of our redemption, which proceeded from the immense charity of God — a charity which indeed exceeds every created intellect and the knowledge of all, since it is incomprehensible to thought. And therefore he says which surpasses knowledge, namely, natural knowledge, and exceeding every created intellect — Philippians 4:7: and the peace of God, which surpasses all understanding; the charity of Christ, that is, which God the Father wrought through Christ. 2 Corinthians 5:19: God was in Christ, reconciling the world to himself.

It can be read in another way, so as to be referred to the perfection of our charity, as if to say: be strengthened, rooted and founded in charity, and this that you may be able to comprehend — not merely to know — with all the saints, because this gift, namely of charity, is common to all, since no one can be holy without charity, as is said in Ephesians 3. That you may be able, I say, to comprehend what is the breadth, namely, of charity, which extends itself even to enemies. Psalm 118:96: your commandment is exceedingly broad. For charity is broad in its diffusion. Psalm 17:20: the Lord brought me out into a broad place. Its length, however, is considered with respect to its perseverance, because it never fails, but begins here and is perfected in glory. 1 Corinthians 13:8: charity never fails. Song of Songs, last chapter: many waters could not quench charity. Its sublimity, however, is considered with respect to the intention of heavenly things, namely, that God not be loved on account of temporal things — for such a charity would be weak — but that he be loved for his own sake alone. Job 40:5: raise yourself on high, and be glorious. Depth, indeed, is considered with respect to the origin of charity itself. For the fact that we love God is not from ourselves but from the Holy Spirit, because, as is said in Romans 5:5, the charity of God is poured forth in our hearts by the Holy Spirit, etc. This, then, that one has a charity that is long, broad, sublime, and deep, and another does not, comes from the depth of the divine predestination. Ecclesiasticus 1:2: who has measured the depth of the abyss? Therefore, that you may be able to comprehend, that is, perfectly attain, with all the saints, what is the breadth — that your charity may extend even to enemies; what is the length — namely, that it never fail; what is the sublimity — namely, that God be loved for his own sake; and what is the depth — namely, of predestination, etc.

It must be known here that Christ, in whose power it was to choose whatever kind of death he willed, because he underwent death out of charity, chose the death of the cross, in which the aforesaid four dimensions are found. There is breadth there, namely, in the crosswise beam, to which the hands are affixed, because our works ought to be extended through charity even to enemies. Psalm 17:20: the Lord brought me out into a broad place. There is length there in the upright beam, on which the whole body rests, because charity ought to be perseverant, which sustains and saves man. Matthew 10:22: but he who perseveres unto the end, he shall be saved. There is sublimity there in the upper beam, to which the head clings, because our hope ought to be raised up to eternal and divine things. 1 Corinthians 11:3: the head of the man is Christ. There is also depth there in the beam that lies hidden under the earth and sustains the cross, and yet is not seen — because the depth of divine love sustains us, and yet is not seen, since the reason of predestination, as has been said, exceeds our understanding.

Thus, then, we ought to comprehend the power of our charity and of Christ's, and further to know the charity of Christ which surpasses knowledge, namely human knowledge, because no one can know how much Christ loved us; or also to know the charity of the knowledge of Christ, which is possessed together with the knowledge of Christ. A charity, I say, that surpasses, namely, another charity, which is without knowledge. But is it true that the charity which is with knowledge surpasses the charity which is without knowledge? And it seems that it is not, because then a bad theologian would have a more surpassing charity than a holy old woman.

I answer. I say that this is understood of an affecting knowledge; for by the force of knowledge one is induced to love more, because the more God is known, the more he is also loved. For this reason Augustine used to ask: may I know you, may I know myself. Or this is said on account of certain persons who have a zeal for God, but not according to knowledge. For the charity that is had together with the aforesaid knowledge of Christ surpasses the charity of such persons.

Consequently, when he says that you may be filled, etc., he sets forth the efficacy of the divine knowledge, saying that you may be filled unto all the fullness of God, that is, that you may have a perfect participation of all the gifts of God, namely, that here you may have the fullness of the virtues, and afterward of beatitude — which indeed charity effects. Ecclesiasticus 24:26: come over to me, all you that desire me, etc.

Consequently there follows that part, now to him who is able, etc. In which the Apostle gives thanks to God for the granting of his petition. Concerning this he does three things: first he sets forth the power of God, by which he grants what is asked; second, an example of that power, at the words according to the power that works in us, etc.; third, the matter of the thanksgiving, at the words to him be glory, etc.

He describes the power of God as infinite, saying now to him, namely, to God the Son and to God the Father, who is able to do all things, etc. Exodus 15:3: Almighty is his name. Romans, last chapter: now to him who is able to establish you according to my gospel, etc. And to do this abundantly, more than all that we know how to ask by affection, or to understand by intellect — and this is what he says, than we ask or understand.

He shows, moreover, an example of this abundance exhibited in us, saying according to the power which works in us, as if to say: it is apparent if we consider what he has worked in us, namely, in men. For neither human affection nor human intellect could have considered, or understood, or asked of God that God should become man and man should be made God and a partaker of the divine nature — which nevertheless works in us according to power, and this in the incarnation of his Son. 2 Peter 1:4: that by this you may be made partakers of the divine nature. Hence of these things it is said in Ecclesiasticus 18:2: who shall be able to declare his works? For who shall search out his great deeds? And who shall declare the power of his greatness? Or, he has worked in us, namely, in the apostles, to whom he gave the grace of evangelizing the unsearchable riches of Christ, and of enlightening all men as to what is the dispensation of the mystery hidden from ages in God, as was said above in this same chapter, and there explained.

The matter of the thanksgiving, moreover, is said to be the twofold benefit which God has conferred upon us. The first is the institution of the Church; the second is the incarnation of the Son. He says therefore to him, namely, to God the Father, be glory — understand, "be" — in the Church, that is, for the things which he did in the Church, which he instituted: as regards the first; in Christ, that is, through Christ, or for Christ, whom he gave to us. To him, I say, be glory, that he may appear glorious, not only in the present but unto all generations, world without end, that is, of the age containing all things. 1 Timothy 1:17: now to the king of ages, immortal, invisible, the only God, be honor and glory for ever and ever. Amen.