Commentary on Ephesians (Super Epistolam ad Ephesios Lectura)

Above, the Apostle enumerated the benefits shown to the human race in common through Christ; here the Apostle recalls the same benefits by comparison to their past condition. Now their past condition can be considered in two ways. First, as to the condition of guilt; second, as to their condition of gentileness. The Apostle therefore does two things: first he recalls the benefits shown to them as regards the first condition; second he recalls them by comparison to the second condition, at the words for which cause be mindful, etc. The first is again divided into two, because first the Apostle recounts their condition of guilt; second the benefit of the grace of justification, at the words but God, who is rich, etc. The first is again divided into two, because first he recalls the condition of guilt as regards the Gentiles; second as regards the Jews, at the words among whom also we all, etc. The first is again divided into two, because first he sets forth the generality of the benefit; second he adds the necessity of this benefit, at the words when we were dead, etc.

He says therefore: I say that God works magnificently in the faithful according to the working of the might of his power, which he wrought in Christ, and this because he raised him from the dead; according to this working, then, in the likeness of this working he has made us alive together, that is, with the life of grace out of the death of sin. Hosea 6:3: he will revive us after two days, on the third day he will raise us up, etc. Colossians 3:1: if you have risen together with Christ, seek the things that are above, etc.

He shows the necessity of this benefit when he says when you were dead, etc., where he describes their guilt most excellently. First as to its multitude, because when you were dead, namely with a spiritual death, which is the worst. Psalm 33:22: the death of sinners is the worst. For sin is called death, because through it man is separated from the Lord, who is life. John 14:6: I am the way, the truth, and the life. Dead, I say, in your offenses and sins — behold the multitude. In offenses indeed as to things omitted, Psalm 18:13: who understands offenses, etc.; and in sins as to things committed. In which you once walked — which he says for this reason, that he might magnify the multitude of sins. For some, if for an hour they are dead in sins and in offenses, nevertheless cease at some point and desist from sinning; but these, proceeding and walking from bad to worse, kept advancing. A similar thing is found in Philippians 3:18: for many walk, of whom I have often told you, and now tell you weeping, etc. Jeremiah 2:5: they walked after their vanity, and became vain.

Second, he describes their guilt as to its cause, which is set down as twofold. One is on the part of this world, because they were being enticed by the things of the world. And as to this he says according to the age of this world, that is, according to the worldly life of the things of the world, which entice you. 1 John 2:15: if anyone loves the world, the charity of the Father is not in him. For which reason he had said beforehand: love not the world. The other cause is on the part of the demons, whom they served, of whom it is said in Wisdom 14:27: the worship of unspeakable idols is the cause and beginning of every evil. And as to this he says and according to the prince of the power. Now he describes this cause in three ways.

First indeed as to the power, saying according to the prince of the power, that is, one exercising power — not that he has this naturally, since he is neither lord nor creator by nature, but insofar as he lords it over men who subject themselves to him by sinning. John 12:31: now the prince of this world shall be cast out. And John 14:30: the prince of this world is coming, and in me he has nothing.

Second as to habitation, because of this air, that is, one who has power in this murky air. Here it must be known that concerning these demons there is a twofold opinion among the doctors. For some have said that the demons who fell were not of the highest orders, but of the lower ones, which preside over the lower bodies. Now it is agreed that the whole corporeal creature is administered by God through the ministry of angels. And this is the opinion of John Damascene, namely that the first of those who fell presided over the order of earthly things, which perhaps was taken from a saying of Plato, who posited certain celestial or worldly substances. And according to this, what he says of this air is expounded as meaning: created for this, that they might preside over this air. But others hold, and better, that they were of the highest orders, so that what he says of this air serves to show that this very air is their habitation as their punishment. Whence Jude in his canonical epistle says: but the angels who did not keep their own principality, but abandoned their own dwelling, he has kept in everlasting chains under darkness unto the judgment of the great day. Now the reason why they were not thrust down into hell immediately after their fall, but are left in the air, is that God did not wish that, through their sinning, their creation should be entirely frustrated; and therefore he gave them over to men as a training-ground, whereby they might prepare a crown for the good, but eternal death for the wicked. And because until the day of judgment there is for us a time of war and of meriting, therefore they will remain in the air until then; but after the day of judgment they will be thrust down into hell.

It must also be noted that one reading has spirits (spiritus), and thus it is of the genitive case, and the singular is put for the plural, as if to say: of the spirits. Another reading has spirit (spiritum), and then it is of the accusative case, so that it would read: according to the prince spirit, that is, who is prince of spirit.

Third as to operation, where he says who now works in the sons of unbelief, that is, in those who repel from themselves the fruit of the passion of Christ, who were sons of unbelief. Or because they have no faith concerning eternal things, nor hope of salvation through Christ: and in such men the prince of the power of this air works freely, leading them where he wills, of whom it is said below, chapter 4:19: who, despairing, have given themselves up to lasciviousness, unto the working of all uncleanness. Or unbelief, that is, of those concerning whom one must be diffident, that is, who sin out of malice, in whom the prince of this world also works at his beck and call. For concerning those who sin out of ignorance and weakness, one is not to despair, nor does that prince work in them at his beck and call.

But against this: no one is to be despaired of as long as he lives. I answer. It must be said that concerning anyone there can be a twofold hope: one on the part of man, the other on the part of divine grace. And thus concerning someone one may despair on his own part, of whom nevertheless one must not despair on the part of God — just as it was to be despaired of, on his own part, that Lazarus lying in the tomb would rise again, though it was not to be despaired of on the part of God, by whom he was raised up. Concerning those, then, who out of malice are much sunk down in sins, if their own strength be regarded, one may despair — Psalm 68:3: I am stuck in the mire of the deep, and there is no sure standing — yet not if the divine power be regarded. Concerning these sons of unbelief it is said below, chapter 5:6: let no man deceive you with vain words. For because of these things the wrath of God comes upon the sons of unbelief.

Then, when he says among whom we also all, etc., the Apostle recalls the condition of guilt as regards the Jews, showing that they all had been in sin, according to that saying in Romans 3:9: we have charged that Jews and Greeks are all under sin. Yet a difference must be noted here, because the Apostle, treating of the guilt of the Gentiles, assigned two causes of guilt to have existed: one on the part of the world, the other on the part of the demons, whom they worshipped. Because, then, the Jews were like the Gentiles in the condition of guilt as regards the first cause, but not as regards the second, therefore the Apostle makes no mention of their guilt except as regards the cause which is on the part of the world.

Concerning this he does three things. First he recalls their guilt as to the sin of the heart; second as to the sin of deed; third as to the sin of origin.

Now he intimates the sin of the heart through the desires of the flesh, and as to this he says among whom, namely the sins or offenses, we all, namely the Jews, once had our conversation, leading our life, in the desires of our flesh, that is, of carnal things. Titus 3:3: for we also were sometime foolish and unbelieving, erring and serving divers desires and pleasures, etc. Romans 13:14: make not provision for the flesh in its desires.

Now the sin of deed is nothing other than the expression of interior concupiscence. Now there is a certain concupiscence of the flesh, such as the natural concupiscences, for instance that of food, whereby the individual is preserved, and that of venereal things, whereby the species is preserved; and as to this he says doing the will, etc., that is, those things in which the flesh takes delight. Romans 8:8: now they that are in the flesh cannot please God. But there is another, a concupiscence of the cognitive power, namely of those things which do not come from the desires of the flesh, but from the very appetite of the soul, such as ambition for honor and for one's own excellence, and the like; and as to this he says and of the thoughts, that is, carrying out those concupiscences which are caused by the instinct of our thoughts.

Now he intimates the sin of origin, saying and we were by nature children of wrath. This sin indeed is transfused from the first parent not only into the Gentiles, but also into the Jews. Romans 5:12: 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. And just as men are cleansed of original sin through baptism only as regards their own persons, whence they beget sons who must be baptized, so circumcision cleansed from the original only the persons themselves, but they still begot children who had to be circumcised. And this is what he says we were by nature, that is, through the origin of nature — not indeed of nature as nature is, since as such it is good and from God, but of nature as it is vitiated — children of wrath, that is, of vengeance, of punishment, and of Gehenna, and this even as the rest also, that is, the Gentiles.

After the Apostle has amplified the state of the fault that infects, here he commends the benefit of justifying grace. Concerning this he does two things. First he sets down the benefit itself; second he explains himself, at the place "for by grace you are," etc. Now he describes that benefit with respect to three causes. First with respect to the efficient cause; second with respect to the formal, or exemplary, cause; third with respect to the final cause.

Now the efficient cause of the divine justifying benefit is the charity of God. And with respect to this he says: "But God, who is rich in mercy, because of his exceeding great charity." Now he says "because of his exceeding great charity," because we can consider a fourfold goodness and efficacy of the divine love. First, because he brought us into being. Wisdom 11:25: "For you love all things that are, and hate none of the things which you have made," etc. Second, because he made us to his own image, and capable of his beatitude. Deuteronomy 33:2-3: "With him are thousands of saints, in his right hand a fiery law; he has loved the peoples, all the saints are in his hand." Third, because he repaired men corrupted through sin. Jeremiah 31:3: "I have loved you with an everlasting charity, and therefore," etc. Fourth, because for our salvation he gave his own Son. John 3:16: "So God loved the world, that he gave his only-begotten Son." Whence Gregory: "O inestimable love of charity! That you might redeem a slave, you handed over your Son."

Now he says "who is rich in mercy," because when the love of man is caused by the goodness of the one who is loved, then that man who loves, loves out of justice, inasmuch as it is just that he should love such a one. But when love causes goodness in the beloved, then it is a love proceeding from mercy. Now the love with which God loves us causes goodness in us, and therefore mercy is set down here as, so to speak, the root of divine love. Isaiah 63:7: "He has dealt bountifully with them according to his indulgence, and according to the multitude of his mercies." In the same place: "The multitude of your tender mercies and of your compassions is upon me."

Now God is said to be rich in mercy, because he has it infinite and unfailing, which man does not have. For in three things man shows mercy with a limit and a limitation. First indeed in bestowing temporal benefits, and this mercy is finite, not exceeding the limits of one's own capacity. Tobit 4:8: "As you are able, so be merciful"; but God is rich also towards all who call upon him, as is said in Romans 10:12. Second, the mercy of man is finite because he forgives only an offense against himself, and in this too there ought to be a measure, namely that he not forgive so indiscriminately that the one whom he forgives becomes more insolent, more prone and more ready to offend again. Ecclesiastes 8:11: "For because sentence is not speedily pronounced against the evil, the children of men commit evils without any fear." But nothing can harm God, and therefore he can forgive every offense. Job 35:6: "If you sin, what will you harm him?" And a little after: "Moreover if you act justly, what will you give him?" Third, man shows mercy by remitting punishment, and in this too a measure must be kept, namely that you not act against the justice of a higher law; but God can remit the punishment of all, since he is bound by no law of a superior. Job 34:13: "Whom has he appointed over the earth? Or whom has he set over the world which he made?" Thus therefore the mercy of God is infinite, because it is not constrained by the narrowness of riches, nor restricted by fear of harm, nor by the law of a superior.

Now the exemplary cause of the benefit is that it was conferred in Christ. And with respect to this he says: "when we were dead in sins, he brought us to life together in Christ," etc. Here he touches on a threefold benefit, namely: of justification, of resurrection from the dead, and of ascension into heaven, through which three we are made like to Christ.

He says therefore with respect to the first — so that the text be read as suspended — "But God, who is rich," etc., "when we were dead in sins, he brought us to life together in Christ," that is, he made us live together with Christ. Hosea 6:3: "He will bring us to life after two days," etc. "He brought to life together," I say, here namely by way of justice. Psalm 65:9: "Who has set my soul to live." And this "in Christ," that is, through the grace of Christ, by whose grace, namely Christ's, you are saved. Romans 8:24: "For we are saved by hope."

But with respect to the second he says: "and he raised us up together with Christ," with respect to the soul in reality, and with respect to the body in hope. Romans 8:11: "He who raised him up from the dead will also bring to life our mortal bodies," etc.

But with respect to the third he says: "and made us sit together in the heavenly places in Christ Jesus," namely now through hope, and finally in the future in reality, because, as is said in John 12:26: "Where I am, there also shall my minister be," etc. 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." Now the Apostle in these things uses the past tense for the future, declaring as though already done what is future, because of the certainty of hope. Thus therefore he brought to life together with respect to the soul, finally raised up with respect to the body, made to sit together with respect to both.

Consequently, when he says "that he might show," etc., he shows the final cause of the benefit conferred. This indeed can be read in two ways, because "the ages to come" can be taken either in this life, or in the life to come.

For if they are taken in this life, then "age" is a certain measure of time and the period of one generation, so that it may be said thus: I say that us, who are the firstfruits of those who sleep, he brought to life together in Christ, and this that he might show, in the ages to come — that is, to those who are to be after us — the abundant riches of his grace, and this not by our merits, but by his own goodness, which is, namely, upon us in Christ Jesus, that is, through Christ Jesus. 1 Timothy 1:15f: "Jesus Christ came into this world to save sinners, of whom I am the first. But for this reason I obtained mercy, that in me Christ might show all patience, for the instruction of those who are to believe in him unto eternal life." Thus therefore God bestowed abundant gifts of grace on the first saints, so that those who came after might more easily be converted to Christ.

Or "age" can be taken otherwise, namely in the other life, of which it is said in Ecclesiasticus 24:14: "and even to the age to come I shall not cease." But although there is one age there, because there is eternity there, he nevertheless says "in the ages to come," on account of the multitude of the saints participating in eternity: so that there may be said to be as many ages there as there are participated eternities. Of these ages it is said in Psalm 144:13: "Your kingdom is a kingdom of all ages."

He says therefore according to this sense: I say that he brought us to life in hope, namely through Christ, or in grace, that he might show, in the ages to come — that is, might fulfill in the other life — the abundant riches of his grace, that is, the abundant grace which even in this world, while he forgives many sins and grants the greatest gifts, he speaks of: which indeed superabounds in the other life, because there it is possessed without failing. John 10:10: "I have come that they may have life," namely of grace, "in this world, and have it more abundantly," namely of glory in the fatherland. And this "in his goodness." Psalm 72:1: "How good is God to Israel." Lamentations 3:25: "The Lord is good to them that hope in him, to the soul that seeks him." And this "above us," that is, above our desire, above our understanding, and above our capacity. Isaiah 64:4: "The eye has seen us, O God, besides you, the things which you have prepared for them that wait for you." And this "in Christ Jesus," that is, through Christ Jesus, because just as grace is conferred on us through Christ, so also is glory consummated. Psalm 83:12: "The Lord will give grace and glory." For through him we are made blessed, through whom we are justified.

Now he says "that he might show," because the treasure of grace is hidden in us, because we have it in earthen vessels, as is said in 2 Corinthians 4:7; and 1 John 3:1: "Behold what manner of charity the Father has given us, that we should be called and should be the sons of God." And a little after: "Now we are the sons of God, and it has not yet appeared," etc. But that hidden treasure, because it has not yet appeared, will be shown in the ages to come, because in the fatherland all things will be open to us that pertain to the manifest glory of the saints. Romans 8:18: "The sufferings of this time are not worthy to be compared to the future glory that shall be revealed in us."

Above, in recounting the benefit of God by which we have been freed from sin, the Apostle had interjected that we were saved by the grace of Christ; but now he intends to prove that. Concerning this he does two things. First, he sets forth his intention; second, he makes clear what he had proposed, at the place "and that not of yourselves," etc.

He says, therefore, first: I said well that it is by grace that you are saved; and indeed I still say it confidently — for "for" here stands for "because" — you are saved by grace. 1 Corinthians 15:10: "By the grace of God I am what I am." Romans 3:24: "justified freely by his grace." For to be saved and to be justified are the same thing. For salvation implies liberation from dangers; hence the perfect salvation of man will be in eternal life, when he will be immune from all dangers, just as a ship is said to be saved when it comes into port. Isaiah 60:18: "Salvation shall occupy your walls, and praise your gates." Now men receive the hope of this salvation while in the present they are justified from sin, and according to this they are said to be saved, according to that word of Romans 8:24: "for we are saved by hope." But this salvation of grace is through the faith of Christ. For in the justification of the ungodly, together with the infusion of grace, there concurs, in adults, a movement of faith toward God. Luke 8:48: "Go in peace, your faith has made you safe." Romans 5:1: "being justified therefore by faith, let us have peace."

Then, when he says "and that not of yourselves," etc., he makes clear what he had said, first as to faith, which is the foundation of the whole spiritual edifice; second as to grace, at the place "for we are his workmanship," etc.

Concerning the first he excludes two errors, of which the first is this: since he had said that we are saved through faith, someone could believe that faith itself was from us, and that to believe is something established within our own free will. And so, excluding this, he says "and that not of yourselves." For free will does not suffice for believing, because the things that belong to faith are above reason. Ecclesiasticus 3:25: "Many things are shown to you above the understanding of man." 1 Corinthians 2:11: "the things that are of God no one knows, except the Spirit of God," etc. And therefore that man believes — this he cannot have of himself, unless God gives it, according to that word of Wisdom 9:17: "But your sense who shall know, unless you give wisdom, and send your holy spirit from on high?" For which reason he adds "for it is the gift of God," namely, faith itself. Philippians 1:29: "For unto you it is given for Christ, not only to believe in him, but also to suffer for him," etc. 1 Corinthians 12:9: "to another is given faith in the same spirit."

Second, he excludes another error. For someone could believe that faith was given to us by God by the merit of preceding works; and, to exclude this, he adds "not of works" — namely, preceding works — by which we did not at any time merit this gift, that we should be saved, since this is of grace, as was said above, according to that word of Romans 11:6: "but if by grace, now it is not of works, otherwise grace is no more grace." He then adds the reason why God saves men through faith, without preceding merits: so that no one may glory in himself, but all the glory may be referred to God. Psalm 113:1: "Not to us, Lord, not to us," etc. 1 Corinthians 1:29: "that no flesh should glory in his sight; but of him you are in Christ Jesus."

Then, when he says "for we are his workmanship," etc., he makes clear what he had said as to grace. Concerning this he does two things. First, he makes clear the infusion of grace; second, he declares the predestination of grace, at the place "which God has prepared," etc.

Now two things pertain to the nature of grace, which have also already been stated; of these the first is that what exists through grace should not be present in man through himself, or from himself, but from the gift of God. And as to this he says "for we are his workmanship," because, namely, whatever good we have is not from ourselves, but from God who makes it. Psalm 99:3: "He made us, and not we ourselves." Deuteronomy 32:6: "Is not he your father, who has possessed, made, and created you?" And it is continued immediately with what precedes, so that it is said: lest anyone glory, namely because we are his workmanship. Or it can be continued with what he had said above: "for by grace we are saved."

Second, it pertains to the nature of grace that it should not be from preceding works, and this is expressed in that he adds "created." For to create is to make something out of nothing; hence when someone is justified without preceding merits, he can be said to be created, as if made out of nothing. Now this action, namely the creation of justice, is done by the power of Christ, who gives the Holy Spirit. For which reason he adds "in Christ Jesus," that is, through Christ Jesus. Galatians, last chapter: "for in Christ Jesus neither circumcision avails anything, nor uncircumcision, but a new creature." Psalm 103:30: "Send forth your spirit, and they shall be created."

Further, not only is the habit of virtue and grace given to us, but interiorly we are renewed by the Spirit unto acting well. Hence he adds "unto good works," because, namely, the good works themselves are from God to us. Isaiah 26:12: "for you have wrought all our works in us." And because "whom he predestined, these he also called," namely by grace, as is said in Romans 8:30, therefore he adds concerning predestination, saying "which," namely the good works, "God has prepared." For predestination is nothing other than the preparation of the benefits of God, among which benefits our own good works are also reckoned. Now God is said to prepare certain things for us, insofar as he has disposed that he will give them to us. Psalm 64:10: "you have prepared their food," etc.

But lest anyone should understand that good works are thus prepared for us by God in such a way that we contribute nothing to them through free will, he therefore adds "that we should walk in them," as if to say: he has so prepared them for us, that we ourselves should fulfill them for ourselves through free will. "For we are God's co-workers," as is said in 1 Corinthians 3:9. For which reason the Apostle said of himself, in 1 Corinthians 15:10: "his grace in me has not been void, but I have labored more abundantly than all of them; yet not I, but the grace of God with me." He says pointedly "let us walk," so as to designate the progress of good work, according to that word of John 12:35: "walk while you have the light." Below, 5:8: "walk as children of light."

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.

Having recalled the benefits conferred on the Ephesians in general through Christ, here he recalls them in particular. Concerning this he does two things. First he shows how they drew near to the Jewish people; second, how they were made nearer to God, there, "that he might reconcile both," etc. The first is again divided into three, because first he shows the cause of the drawing-near, second the manner, third the end. The second is there, "and the middle wall," etc. The third is there, "that the two," etc.

Now the cause of the drawing-near is Christ, on account of which he says, "for he himself is our peace," etc. And this is an emphatic manner of speaking, for the greater expression of the matter, as if he were to say: I say well that you have been made near, but this was done through Christ, because he himself is our peace, that is, the cause of our peace. Hence he was saying, John 14:27: "My peace I give to you." Now this manner of speaking is accustomed to occur when the whole that is in the effect depends on the cause, just as when we say of God that he himself is our salvation, because whatever there is of salvation in us is caused by God. Since, therefore, whatever there is of peace in us is caused by Christ, and consequently whatever there is of drawing-near — because when a man has been made peaceful with another, he can securely walk or draw near to him — therefore he says that he is our peace. For at his nativity the Angels announced peace. Luke 2:14: "Glory to God in the highest, and on earth peace," etc. Also, with Christ himself existing in the body, the world had the greatest peace, such as it had not had before. Psalm 71:7: "In his days shall justice arise," etc. He also, rising again, announced peace. Luke, the last chapter: "he said to them: Peace be to you."

There follows, "who made both one," namely because Christ joined both peoples into one — that is, the Jews who worshipped the true God, and the Gentiles, who were alienated from this worship of God. John 10:16: "I have other sheep that are not of this fold," etc., up to there: "and there shall be one fold and one shepherd." Ezekiel 37:22: "one king shall rule over all," etc.

Now the manner of the drawing-near is shown when he adds, "and the middle wall," etc. Now this manner is through the removal of that which divided. For the understanding of the letter we ought to imagine one great field, and many men gathered there, in which indeed there is stretched out and raised up through the middle one wall dividing them, so that there is not seen to be one people, but two. Whoever, therefore, should remove the wall, would join the gathering of those men into one crowd, and one people would be made. Thus is what is said here to be understood. For this world is like a field — Matthew 13:38: "the field is the world." Now this field, namely the world, is full of men — Genesis 1:28: "increase, and multiply, and fill the earth." Now in this field there is a wall, because some are on one side, some on the other; and this wall can be called the old law according to its carnal observances, in which the Jews were kept shut up, as is said in Galatians 3:23: "we were kept under the law, shut up unto that faith which was to be revealed." Song of Songs 2:9: "he stands behind our wall"; namely because Christ was prefigured through the old law. But Christ removed this wall, and thus, since no gap remained, one people of Jews and Gentiles was made.

And this is what he says: I say that he made both one, in this manner, namely by loosing the middle wall. I say a wall of loose stone, not of a mortared wall. For a wall is then a wall of loose stone, when the stones in it are not glued together with mortar, and it is not erected for this purpose, that it endure forever, but until a predetermined time. The old law, therefore, is a wall of loose stone on account of two things. First, because it was not glued together by charity, which is, as it were, the mortar gluing each one to another, and all together to Christ. Below, 4:3: "careful to keep the unity of the spirit in the bond of peace." For the old law is a law of fear, inducing men through punishments and threats to the observance of the commandments. And if any, in that time of the law, observed it out of charity, they already belonged to the New Testament, as Augustine says, which is the law of love. Romans 8:15: "For you have not received the spirit of bondage again in fear," etc. Second, the old law is a wall of loose stone because it was not given to last forever, but until a predetermined time. Galatians 4:1ff: "As long as the heir is a child, he differs nothing from a servant, though he is lord of all, but is under tutors and guardians until the time predetermined by the father: so we also, when we were," etc.

But here a question arises, because he says "loosing the wall of loose stone," yet the contrary is said, Matthew 5:17: "I have not come to destroy the law, but to fulfill it." I respond. It must be said that in the old law there were moral precepts and ceremonial precepts. The moral precepts indeed Christ did not destroy, but fulfilled, by adding counsels over and above, and by expounding those things which the Scribes and Pharisees understood badly. Hence he was saying, Matthew 5:19: "unless your justice abound more than that of the Scribes," etc. And again: "It was said to the ancients: You shall love your neighbor, and hate your enemy. But I say to you: love your enemies," etc. But the ceremonial precepts he indeed destroyed as to their substance, but fulfilled as to that which they prefigured, applying the thing prefigured to the figure. It is therefore to be understood that here he says "loosing," namely as to the observance of the carnal law. And to loose this, namely the wall of loose stone, is to dissolve the enmities that were between the Jews and the Gentiles: because these wished to keep the law, but those not at all, from which arose between them anger and envy. But certainly Christ dissolved these enmities in his flesh which he assumed. For at his nativity, peace was immediately announced to men. Luke 2:14. Or "in his flesh," namely as immolated, because, as is said below, 5:2: "he delivered himself up for us, an offering and a sacrifice to God." In which sacrifice indeed all those sacrifices were fulfilled, and ceased. Hebrews 10:14: "For by one oblation he has perfected forever those who are sanctified."

Now what this wall is he intimates, saying that it is "the law of commandments," as if he were to say: loosing the wall, that is, the law of commandments, etc. Now the old law is called "the law of commandments," not because other laws lack commandments; for the new law also has commandments. John 13:34: "A new commandment I give to you." But it is called so on account of two things: first indeed on account of the great number of the legal commandments, to such an extent that they cannot be kept by men, according to that word, Acts 15:10: "this is a burden which neither we nor our fathers were able to bear." Job 11:6: "that his law is manifold," etc. Or it is called "of commandments," that is, of works. Romans 3:27: "Where then is your boasting? It is excluded. By what law? Of works? No, but by the law of faith." Hence, just as the Baptism of John is called the Baptism of water, because it only cleansed outwardly, but did not sanctify inwardly, so also the old law is called the law of works, because it only prescribed what they ought to do, but did not confer grace, by which they might be helped to fulfill the law. But the new law directs in what is to be done, by prescribing, and helps toward fulfilling it, by conferring grace.

I say "making void," just as the imperfect is made void by the perfect, and the shadow by the truth. 1 Corinthians 13:10: "But when that which is perfect has come, that which is in part shall be made void," namely the imperfection and shadow of the old law, concerning which, Hebrews 10:1: "for the law, having a shadow of the good things to come," etc. And this "by decrees," that is, by the precepts of the New Testament, through which the law is excluded. Leviticus 26:10: "You shall eat the oldest of the old," that is, the precepts of the law of nature together with the new law; and, its precepts having been taken up, "you shall cast away the old," that is, the ceremonial precepts of the old law as to their substance, as has been said.

Now he shows the end of the drawing-near, saying, "that he might create the two in himself," etc. Which end indeed is that the two said peoples be made one people. Now the things that are united must be united in some one thing, and because the law divided, they could not be united in the law; but Christ, succeeding in place of the law, and faith in him — as the truth succeeds the figure — created them in himself. John 17:22: "that they may be one, as we also are one." Matthew 18:20: "For where there are two or three gathered together in my name, there am I in the midst of them."

And this, "making peace," in one new man, that is, in Christ himself, who is called the new man on account of the new manner of his conception. Jeremiah 31:22: "The Lord has created a new thing upon the earth: a woman shall compass a man." Likewise, on account of the newness of grace which he conferred. Galatians, the last chapter: "For in Christ Jesus neither circumcision avails anything, nor uncircumcision, but a new creature." Below, 4:23: "be renewed in the spirit of your mind, and put on the new man, who," etc. Likewise, on account of the new commandments which he brought. John 13:34: "A new commandment I give to you, that you love one another," etc. And although this seems to be the intention of the Apostle, nevertheless in the Gloss the wall is doubled: because on the part of the Jews the law is posited as a kind of obstacle, but on the part of the Gentiles it is idolatry.

Consequently, when he says, "that he might reconcile both," etc., he shows how they drew near to God. Concerning this he does two things. First he manifests their reconciliation to God; second he sets forth the manifestation of the reconciliation, there, "and coming, he preached," etc.

It must be known that the love of neighbor is the way to the peace of God; because, as is said, 1 John 4:20: "for he who does not love his brother whom he sees, how can he love God whom he does not see?" And Augustine says that no one should think he has peace with Christ, if he is at discord with a Christian. First, therefore, he sets forth the peace of men with one another made through Christ, and from that the peace of men with God. On account of which he says, "that he might reconcile both," now united, in the one body of the Church, namely in Christ. Romans 12:5: "we, being many, are one body in Christ." He might reconcile them, I say, to God through faith and charity. 2 Corinthians 5:19: "God was in Christ, reconciling the world to himself." And this he did through the cross, "killing the enmities in himself," because he killed the enmities of the Jews and the Gentiles, which were through the law, fulfilling the figures of the Old Testament; but the enmities that were between God and men through sin, he killed in himself, when through the death of the cross he blotted out sin. Galatians 1:4: "who gave himself for our sins." Hebrews 9:28: "Christ was offered once to exhaust the sins of many." He says therefore: "killing the enmities," that is, sins, "in himself," in the immolation of his own body. Colossians 1:20: "making peace through the blood of his cross, whether the things that are in the heavens, or the things that are on the earth." Romans 5:10: "when we were enemies, we were reconciled to God through the death of his Son." Likewise Colossians 1:19: "it pleased that in Christ all fullness should dwell, and through him to reconcile all things in himself." Since, therefore, Christ satisfied sufficiently for our sins, it followed that, the price having been paid, reconciliation should come about.

Now he sets forth the manifestation of this reconciliation, saying: "and coming, he preached," etc. Now he sets forth, first, the announcement of the peace or reconciliation; second, the cause and reason of the peace, there: "for through him we have access," etc. The reconciliation of God to man through Christ is therefore manifest, because Christ himself not only reconciled us to God, and killed the enmities, but also, "coming," namely in the flesh, "preached," that is, announced, "peace." Or "coming" after the resurrection, when he stood in the midst of the disciples, and said to them: "Peace be to you," Luke, the last chapter. Isaiah 61:1: "he has sent me to announce to the meek," etc. And Isaiah 52:7: "how beautiful upon the mountains are the feet of him who announces and preaches peace, who announces good, who preaches salvation," etc. "He preached," I say, not to one people only, but "to you Gentiles who were far off," to whom, even if not in his own person, yet through his apostles he announced peace. Matthew, the last chapter: "Going therefore, teach all nations, baptizing," etc. Isaiah 33:13: "Hear, you who are far off, what I have done, and acknowledge," etc. And "peace to those who were near" — supply: Christ announced it in his own person. Romans 15:8: "For I say that Christ Jesus was a minister of the circumcision for the truth of God, to confirm the promises made to the fathers." Isaiah 54:15: "Behold, a sojourner shall come who was not with me; he who was formerly your stranger shall be joined to you."

Now he shows the cause and form of the peace, saying, "for through him we both have access," that is, the two peoples, "in one Spirit," that is, united by the union of the Holy Spirit. Below, 4:3: "careful to keep the unity of the spirit," etc. 1 Corinthians 12:11: "But all these things one and the same Spirit works," etc. Now in this way we have access to the Father through Christ, because Christ works through the Holy Spirit. Romans 8:9: "But if anyone does not have the Spirit of Christ, he is not his." And therefore whatever is done through the Holy Spirit is also done through Christ. Also, by this that he says, "to the Father," it is to be understood that it also pertains to the whole Trinity, because on account of the unity of essence, in the Father is the Son and the Holy Spirit, and in the Holy Spirit is the Father and the Son. Therefore, when he says "to the Father," he specially shows that whatever the Son has, he has from the Father, and also acknowledges that he has it from him.

Having shown above that the Gentiles were admitted together with the Jews to spiritual benefits, here he shows that in those benefits the Gentiles are not of lesser dignity than the Jews themselves are, but were admitted equally fully to the benefits of Christ. Concerning this he does two things: first he sets forth what he intends; second he makes his proposal manifest through an example, at the words built upon, etc. Concerning the first he does two things. First he excludes what belonged to the past state from the present state; second he concludes what befits the present state, at the words but you are fellow citizens, etc. Since, then, the Apostle in concluding introduces this, that he says now therefore, etc., it must be considered that the likeness follows from what has been said before: first indeed from this, that both, having been joined together, are reconciled to God; second, that both have access in one Spirit to the Father. Since, therefore, they are together conformed to the whole Trinity — to the Father, to whom they have access; to the Son, through whom; to the Holy Spirit, in whom they alike draw near — in nothing, therefore, do they fall short of participation in spiritual goods.

Now for the understanding of the letter it must be known that the assembly of the faithful is sometimes called, in the Scriptures, a house, according to that word of 1 Timothy 3: that you may know how you ought to behave yourself in the house of God, which is the Church of God. And sometimes it is called a city, according to that word of Psalm 121: Jerusalem, which is built as a city. For a city has a political community, but a house has a domestic one; and between these a twofold difference is found. For those who belong to the community of a house share with one another in private acts, but those who belong to the community of a city share with one another in public acts. Likewise, those who are in the community of a house are ruled by one who is called the father of the family, but those who are in the community of a city are ruled by a king. For the father of a family is in a house just as a king is in a kingdom. So, then, the assembly of the faithful has something of the city, and something of the house. But if the ruler of the assembly is considered, he is a father — Matthew 6: Our Father, who art in heaven, etc.; Jeremiah 3: You shall call me Father, and shall not cease to walk after me; and thus the assembly is a house. But if you consider the subjects themselves, then it is a city, because they shared with one another in the chief acts, namely of faith, hope, and charity. And in this way, if the faithful are considered in themselves, it is the community of a city; but if the ruler of the community is attended to, it is the community of a house.

And therefore the Apostle here sets down two words, namely strangers and foreigners. For what strangers are with respect to a house, foreigners are with respect to a city. For a stranger is so called as one alien to a house. Ecclesiasticus 29: an evil life is to be a stranger, going from house to house. But a foreigner is one who comes as an alien to a city. It is as if the Apostle were saying: formerly you were aliens from the assembly of the faithful, as strangers are from a house, and foreigners from a city, just as also the proselytes were to the old law; but now it is not so, because you are no longer strangers, etc. Isaiah 54: behold, a sojourner shall come who was not with me, one who was once a foreigner to you shall be joined to you.

Accordingly, when he says but you are fellow citizens of the saints, etc., he concludes what befits the present state, saying but you are fellow citizens of the saints, etc., as if he were saying: since the assembly of the faithful is called a city in comparison to the subjects, and a house in comparison to the ruler, the assembly to which you have been called is the city of the saints and the house of God. Psalm 86: glorious things are said of you, city of God. Whence Augustine: two loves make two cities. For love of God even to the contempt of self — namely, of the man who loves — makes the heavenly city of Jerusalem, but love of self even to the contempt of God makes the city of Babylon. Anyone, therefore, either is a citizen of the saints, if he loves God even to the contempt of self — Proverbs, last chapter: all of his household are clothed with double garments — or, if he loves himself even to the contempt of God, he is a citizen of Babylon.

Accordingly, when he says built upon, etc., he makes his proposal manifest. It is customary in the Scriptures that, by the figure which is called metonymy, the container is put for the thing contained, as sometimes a house is put for those who are in the house. According to this manner, then, the Apostle speaks of those who are in the house of God, namely of the faithful, as of a single house, and compares them to a building. And concerning this he does two things: first he sets forth what he intends; second he shows that the Ephesians themselves were made participants of this building, at the words in whom you also are built together, etc. Concerning the first he does two things. First he sets forth the foundation of this building; second, its construction or completion, at the words in whom the whole building, being framed together, etc.

Now he sets down a twofold foundation: one secondary, and the other principal. The secondary foundation indeed is the apostles and the prophets. And as to this he says that they are no longer strangers, but fellow citizens, who now belong to the spiritual building, as ones built upon the foundation of the apostles and prophets, that is, of those who are apostles and prophets, that is, upon their teaching. Or otherwise: upon the foundation of the apostles and prophets, that is, upon Christ, who is the foundation of the apostles and prophets; as if he were saying: you have been built upon the same foundation upon which the apostles and prophets themselves were built, who were from among the Jews. Now these two expositions differ only as to the words, but the first is more fitting, because if the other were more fitting, then it would add for nothing Jesus Christ himself being the chief cornerstone, since Jesus himself is the highest foundation. According to the first manner, then, it agrees better, yet in such a way that the chief stone and highest foundation is Christ. But as to the sense, they differ in nothing, because it is the same to say that Christ is the foundation and that the teaching of the apostles and prophets is, since they preached Christ alone, not themselves; whence to receive their teaching is to receive Christ crucified. 1 Corinthians 1: but we preach Christ crucified, that is, 1 Peter 1: to whom it was revealed, that not to themselves, etc. Likewise 1 Corinthians 2: but we have the mind of Christ.

It should be noted that the apostles are called foundations. Psalm 86: his foundations are in the holy mountains. Isaiah 54: I will found you in sapphires, that is, in heavenly men. But they are expressly called foundations in Revelation 21: the wall of the city having twelve foundations, and in them the names of the twelve apostles. And they are called foundations to this extent, insofar as their teaching announces Christ. Matthew 16: upon this rock I will build my Church. Now he says of the apostles and prophets, in order to signify that each teaching is necessary for salvation. Matthew 13: a scribe instructed in the kingdom of heaven is like a man, a father of a family, who brings forth out of his treasure things new and old. Likewise, in order to show the concord between the one and the other, of each with the other, since the foundation of both is the same. For what the prophets foretold as future, the apostles preached as accomplished. Romans 1: Paul, a servant of Jesus Christ, called to be an apostle, set apart unto the gospel of God, which he had promised before through his prophets.

But the principal foundation alone is Christ Jesus, and as to this he says himself being the chief, etc. Where he says three things of him, namely that he is a stone, that he is a cornerstone, and that he is the highest. He is indeed a stone on account of the firmness of the foundation. Whence it is said in Matthew 7, that the house which was founded upon the rock was built firmly, to such an extent that neither rain, nor floods, nor winds were able to destroy it. But it is not so of the house founded upon sand. Daniel 2: a stone cut out of the mountain without hands. Now he is called a cornerstone on account of the joining together of both; for as in a corner two walls are united, so in Christ the people of the Jews and of the Gentiles are united. Psalm: the stone which the builders rejected, this has been made the head of the corner. Acts 4: this is the stone which was rejected by you the builders, which has been made the head of the corner, and there is no salvation in any other. And this same thing he brings forward of himself in Matthew 21: have you never read in the Scriptures: the stone which the builders rejected, this has been made the head of the corner, etc. Now he is called highest on account of the loftiness of his dignity. Isaiah 28: behold, I will lay in the foundations of Zion a cornerstone, tried, precious, founded in the foundation.

But it is not the same with the foundation in a spiritual building as in a material building. For a material building has its foundation in the earth, and therefore it is fitting that the more principal foundation be the lower. But a spiritual building has its foundation in heaven, and therefore it is fitting that the foundation, the more principal it is, the more sublime it be — so that we should imagine, as it were, a certain city descending from heaven, whose foundation, existing in heaven, and whose building, let down to us, would seem to be lower; according to that word of Revelation 21: I saw the holy city Jerusalem coming down out of heaven, etc.

Accordingly, when he says in whom the whole building, etc., he treats of the construction of the building. Now in any construction of a building four things are required: first, the founding of the building; second, its construction; third, its increase; fourth, its completion — which indeed he touches upon briefly. The first, when he says in whom, namely in the foundation, which is Christ principally, and the teaching of the apostles and prophets secondarily, because, as is said in 1 Corinthians 3: no other foundation can any man lay besides that, etc. Second, he touches upon the second, when he says the whole building, being framed together. And if this be understood allegorically, it signifies the Church itself, which is then constructed when men are converted to the faith. But if it be understood morally, it signifies the holy soul, and then a building of this kind is constructed when good works are built upon Christ. Proverbs 14: a wise woman builds her house. 1 Corinthians 3: let every man take heed how he builds thereupon. In this foundation, then, namely Christ, every spiritual building, of Jews or of Gentiles, is constructed by God through his authority. Psalm 126: unless the Lord build the house, etc. Hebrews 3: for every house is built by someone, but he who created all things is God. But instrumentally the building is constructed either by the man who builds himself, or by the prelates.

He touches upon the third when he says grows into a holy temple, etc.; which indeed happens when those who are saved are multiplied. Acts 6: the word of the Lord grew, and the number of the disciples in Jerusalem was multiplied greatly. It also grows when a man grows in good works, and grows in grace — and as to this it becomes a holy temple. For a temple is inhabited by God, and therefore it must be holy. Psalm 45: the Most High has sanctified his tabernacle. And because we ought to be inhabited by God, so that God may dwell in us, we ought to prepare ourselves for this, that we may be holy. 1 Corinthians 3: do you not know that you are the temple of God, and that the Spirit of God dwells in you? Revelation 21: behold, the tabernacle of God with men, and he shall dwell with them. But is it the case that, immediately from the beginning, when we have charity, we are the temple of God? I answer. It must be said that it is so. And the more we advance, the more God dwells in us. And therefore for this building, fourthly, perfection and completion are required, which he shows when he says in the Lord.

Accordingly, when he says in whom you also, etc., he shows how the Gentiles were made participants of this building, saying in whom, namely in the building, not only are the Jews built up together, but you Ephesians also are built together, that is, you are built in the likeness of the others. 1 Peter 2: to whom coming, as unto a living stone, rejected indeed by men, but chosen and honored by God, you also, as living stones, are built up a spiritual house. And therefore he adds for a habitation of God, that is, that God may dwell in you through faith. Below, chapter 3: that Christ may dwell through faith in your hearts. Now this cannot come about without charity, because he who abides in charity abides in God, etc., 1 John 4. But charity is given to us through the Holy Spirit. Romans 5: the charity of God is poured forth in our hearts through the Holy Spirit who is given to us. Therefore he adds in the Holy Spirit.