Commentary on Ephesians (Super Epistolam ad Ephesios Lectura)

Above, the Apostle recalled the many benefits of God conferred on the human race and on the apostles themselves; here he recalls the special benefits of God given to himself. First, therefore, he sets forth his intention in general; second, he explains it part by part in particular, where he says because according to revelation, etc. Concerning the first he does two things. First he sets down his condition as to the patience and tribulations which he endured; second, as to the gifts of grace which God conferred on him, where he says if indeed you have heard, etc.

He says therefore: I said in whom you also are built together, etc., for this reason — that is, that you may be built up and converted to Christ — I, Paul, who am so great, because apostle of Jesus Christ and teacher of the Gentiles in faith and truth, now a prisoner at Rome. For he wrote this epistle from the city, where he was held in chains. 2 Timothy 2:9: I labor even unto bonds, as an evildoer. Below, 4:1: I therefore, Paul, a prisoner in the Lord, beseech you. From which appears his tribulation and suffering in the squalor of prison.

But because punishment does not make a martyr, but the cause does, he therefore adds the cause of his tribulations. Now there is a twofold cause for which someone pursues the cause of martyrdom. One, if he suffers for the faith of Christ, or for any other virtue whatsoever. 1 Peter 4:15: Let none of you suffer as a murderer, or a reviler, or a coveter of other men's goods; but if as a Christian, let him not be ashamed. And as to this he says a prisoner of Christ Jesus. The other, if he suffers for the benefit of the Church, and as to this he says for you Gentiles — that is, I intend your conversion so much, and preach the word of salvation to you, that I have been handed over to prison. 2 Corinthians 1:6: We are troubled for your exhortation and salvation. Colossians 1:24: Now I rejoice in my sufferings for you.

Consequently, when he says if indeed you have heard, etc., he sets down the gift of grace committed to him, as if to say: I say that I am a prisoner for you Gentiles, if indeed you have heard — that is, understood — the dispensation of grace, which is given to me for you. This can be understood in two ways. In one way, that dispensation is taken passively, and the sense is if indeed you have heard the dispensation of grace, etc., that is, if you understood that this gift, namely the apostolate among the Gentiles, has been dispensed to me. For, as is said below, 4:7: to each one grace is given according to the measure of the gift of Christ. And below: he himself gave some indeed as apostles, and some as prophets, etc. Hence it was dispensed to me by the Lord Christ, that is, this grace of God fell to my lot, that I might bear fruit among you. Colossians 1:23: I am made a minister, etc. I say the dispensation of God which is given to me among you, that is, the dispensation of these things has been handed over to me. In the other way, that dispensation is taken actively, so that the sense is if indeed you have heard the dispensation, etc., that is, if you understood that it has been given to me, that I should dispense the gifts of grace through the administration of the sacraments, and this among you. 1 Corinthians 4:1: Let a man so account of us as of the ministers of Christ.

Consequently, when he says because according to revelation, etc., he makes manifest his condition part by part and in particular. Concerning which he does two things: first he sets down what pertains to the dignity of his office, namely the dispensation of grace; second, that which pertains to the experience of patience, namely tribulation, where he says wherefore I ask that you not lose heart, etc. The first is again divided into two. First he shows the dispensation of grace as to the knowledge of the various mysteries; second, as to their execution, where he says of which I am made a minister, etc. The first is again divided into two. First he sets down the knowledge of the mysteries of Christ given to him; second he explains what this mystery is, where he says that the Gentiles are fellow heirs, etc.

Concerning his knowledge he does three things: first, that it is certain; second, that it is full; third, that it is excellent.

It is indeed certain, because it is not through human industry, nor through human intention, which can be deceived — Wisdom 9:14: for the thoughts of mortal men are fearful, and our counsels uncertain — but through the divine law, which is most certain. And therefore he says because according to revelation, etc. Galatians 1:12: for neither did I receive it of man, nor did I learn it; but by the revelation of Jesus Christ. 2 Corinthians 3:18: but we, with face unveiled, beholding the glory of the Lord, etc.

Likewise it is full, because it has been perfectly revealed to me, and I submit it to your judgment, because I have expressed this in few words, in which you are able to recognize that I have perfect knowledge of the mysteries of the faith. And as to this he says as I have written briefly — that is, in few words — so openly, that in this way you, reading, are able to understand it. Song of Songs 4:11: your lips are a dripping honeycomb, etc. A lip is indeed a small thing. And thus the lips of a teacher are a dripping honeycomb, when in brief and few words he intimates many and great things. But note, as Augustine says, that a teacher ought to aim at this, namely, that he be understood; and as long as he labors toward this, his words are not superfluous, but if, after he is understood, he lingers over them, his words are superfluous. He says, moreover, my prudence, according to Proverbs 9:10: the knowledge of the saints is prudence — which indeed is not worldly but divine and heavenly, on account of which he says in the mystery of Christ.

It is also excellent, because it has been revealed to the apostles alone; hence he adds that to other generations it was not known. For although the mysteries of Christ were revealed to the prophets and patriarchs, nevertheless not so clearly as to the apostles. For to the prophets and patriarchs they were revealed in a certain generality; but to the apostles they were made manifest as to the singular and determinate circumstances.

Now this which he says, that to other generations, etc., can be explained in two ways. In one way, that by generations the times of generations are understood, according to Psalm 144:13: your dominion is in every generation and generation. And then the sense is that to other generations, that is, times, it was not known to the sons of men, that is, to rational creatures, namely neither to men nor to angels. Matthew 11:25: you have hidden these things from the wise and prudent, and have revealed them to little ones. As it is now revealed to his holy apostles and prophets in the Spirit — namely to them, interpreting the Scriptures and explaining the law in that spirit of the new testament. Luke 8:9: to you it is given to know the mystery of the kingdom of God, but to the rest, etc. Luke 10:23: blessed are the eyes that see the things which you see; and below, chapter 24: but I say to you, that many kings and prophets desired to see the things which you see, and did not see them, etc.

In the other way it can be explained that by generations are understood men who have been generated, according to Matthew 23:36: all these things shall come upon this generation, etc. And then the sense is that to other generations, that is, to men born in preceding generations, it was not known, etc., as before. Hence Isaiah 53:1: who has believed our report, and to whom has the arm of the Lord been revealed? But this mystery of faith was indeed revealed to some of the fathers of the old testament, according to John 8:56: Abraham your father rejoiced that he might see my day; he saw it, and was glad. And also to the prophets, according to Joel 2:28: after this I will pour out my spirit upon all flesh, and your sons and your daughters shall prophesy. But to them indeed it was revealed in a certain generality, but to the apostles clearly and perfectly.

And this on account of three things. First, because the apostles themselves had revelation immediately from the Son of God, according to John 1:18: the only-begotten Son, who is in the bosom of the Father, he has declared. But the prophets and fathers of the old testament were taught through angels, or through certain likenesses. Hence it is said, Isaiah 6:6: one of the Seraphim flew to me, and in his hand was a live coal, which, etc. And therefore the apostles themselves received more clearly. Second, because they did not see in figures and in enigmas, as the prophets did, but beholding the glory of the Lord with unveiled face. Luke 10:23: blessed are the eyes that see the things which you see. Third, because the apostles were established as executors and dispensers of this mystery, and therefore it was fitting that they themselves be better instructed than others. John 4:38: others have labored, and you have entered into their labors.

Consequently, when he says that the Gentiles are, etc., he makes manifest what that mystery is. Concerning which it must be known that the Jews had a threefold prerogative with respect to the Gentiles: namely, of the promise of the inheritance. Romans 4:13: for the promise to Abraham, or to his seed, that he should be heir of the world, was not through the law, but through the righteousness of faith. Psalm 15:5: the Lord is the portion of my inheritance, etc. Likewise, through a special distinction and election from the other Gentiles. Deuteronomy 7:6: the Lord your God has chosen you, that you should be a peculiar people to him out of all the peoples that are upon the earth. Hence Psalm 99:3: but we are his people, and the sheep of his pasture. Song of Songs 6:8: my dove is one, my perfect one, etc. Likewise, through the promise of Christ. Genesis 12:3: in you shall all the kindreds of the earth be blessed.

But the Gentiles did not have these three things. Above, 2:12: who at that time were without Christ, alienated from the commonwealth of Israel. But they were received to these three things through faith.

First indeed, as to participation in the inheritance, and as to this he says fellow heirs, namely with the Jews themselves, in the heavenly inheritance. Matthew 8:11: many shall come from the east and the west, and shall sit down with Abraham, Isaac, and Jacob in the kingdom of heaven, etc. Second, to the special fellowship of the faithful, and as to this he says and of the same body, that is, into one body. John 10:16: I have other sheep that are not of this fold — that is, the Gentiles — and I must bring them, and they shall hear my voice, and there shall be one fold and one shepherd. Third, to participation in the grace promised beforehand, and as to this he says and copartners, namely of the promises which were made to Abraham. Romans 15:8: now I say that Christ was a minister of the circumcision for the truth of God, to confirm the promises made to the fathers; and that the Gentiles are to honor God for his mercy.

And the Gentiles obtained all these things not through Moses, but in Christ. John 1:17: the law was given through Moses; grace and truth came through Jesus Christ. 2 Peter 1:4: through whom he has given us the greatest and precious promises, etc. Likewise, nor through the fulfillment of the law, because this is the yoke which neither our fathers nor we were able to bear, as is said in Acts 15:10, but through the Gospel, through which all are saved. Romans 1:16: for I am not ashamed of the Gospel; for it is the power of God unto salvation to everyone who believes. 1 Corinthians 15:1: I make known to you the Gospel which I preached to you, which also you received, in which also you stand, by which also you are saved.

After the Apostle has shown that grace was dispensed to him with respect to the knowledge of the divine mysteries, here he shows this same thing with respect to the execution of these mysteries. And concerning this he does two things. First, he recalls the help of grace given to him for carrying it out; second, he shows the office of ministry committed to him, at the words to me, the least of all the saints, etc. The first is divided into two. First he touches on the execution of the divine ministries; second he shows the help given to him for carrying it out, at the words according to the gift of grace, etc.

Now the execution of the divine things was committed to him by way of ministry, and as to this he says: I say that this ministry has been committed to me, namely, that the Gentiles are fellow-heirs through the Gospel, through which the Gentiles are made partakers of the promise of God in Christ Jesus, of which I, Paul, was made a minister, etc.; as if to say: I do not fulfill or carry this out as from myself or as my own, but as a ministry that is God's. Acts 9:15: this man is a vessel of election to me, etc. Hence the Apostle says in 1 Corinthians 4:1: let a man so account of us as of the ministers of Christ, and the dispensers of the mysteries of God.

Then when he says according to the gift of grace, etc., he touches on the help given to him for the execution of the ministries. Now this help was twofold. One indeed was the very faculty of carrying it out, the other was the very operation, or actuality. Now God gives the faculty by infusing power and grace, through which a man is made capable and apt for acting; but he confers the operation itself inasmuch as he works within us, moving and instigating us interiorly toward the good.

And therefore, receiving this from God, the Apostle says as to the first: I say that I was made a minister, but certainly not by my own merits, nor by my own power, but according to the gift of the grace of God which was given to me, namely, because I, who was formerly a persecutor, am made fit for the execution of the divine mysteries. 1 Corinthians 15:10: I have labored more abundantly than all of them; yet not I, but the grace of God with me. As to the second he says according to the operation, which God effects, inasmuch as his power works in us both to will and to accomplish, according to good will.

But this can be explained otherwise according to the Gloss, so that what has just been said is referred back to the preceding words — namely, that it should be said that the fact that the Gentiles are fellow-heirs and of the same body, and co-partakers of his promise (that is, of God the Father), this gift indeed God gave to the Gentiles in Christ, that is, through Christ, and this according to the operation of his power, that is, through the fact that he worked powerfully in raising Christ from death.

Consequently, when he says for to me, the least of the saints, etc., he shows the office committed to him, the grace of which commission is indeed commended on three counts. First indeed from the condition of his own person; second from the greatness of the things committed, at the words to preach the unsearchable, etc.; third from the usefulness of the fruit, at the words that it might be made known, etc.

He commends, then, the office committed to him from the condition of his person. For if some king were to commit some great office to some great and excellent prince, he would not thereby show him much grace, as far as concerns this great man, if he placed him in a great office; but if he should commit a great and most arduous office to some small man, he greatly magnifies him and shows him great grace, and the more so, the more the excellence of the office exceeds the man himself. According to this manner, then, Paul commends the grace of the office committed to him, saying: for to me, the least of all the saints, is given this grace. And he calls himself the least, not from the power committed to him, but from consideration of his former state. 1 Corinthians 15:9: I am the least of the apostles, who am not worthy to be called an apostle, because I persecuted the Church of God. Isaiah 60:22: the least shall become a thousand, and the little one a very strong nation. And this among the Gentiles, that is, among the nations. Galatians 2:8-9: for he who worked in Peter for the apostleship of the circumcision worked also in me among the Gentiles. And when they had known the grace of God that was given to me among the Gentiles, etc.

Second, the grace of this commission is commended from the greatness of the office, which is to reveal and make manifest the secrets of God, which are great and hidden — namely, concerning the greatness of Christ and concerning the salvation of the faithful accomplished through him. Now the whole Gospel concerns these two things.

As to the first he says to preach the gospel, etc., as if to say: this grace was given to me that I might announce the good. 1 Corinthians 1:17: Christ did not send me to baptize, but to preach the gospel. And in the same place, 9:16: for woe is to me if I do not preach the gospel. And this good, namely, the unsearchable riches of Christ, which are the true riches. Above, chapter 2:4: but God, who is rich in mercy, etc. Romans 2:4: or do you despise the riches of his goodness, and patience, and long-suffering? etc. Romans 10:12: rich unto all that call upon him. As if to say: these riches are truly unsearchable, because his mercy is so great that it cannot be understood or searched out. Isaiah 33:6: the riches of salvation are wisdom and knowledge; the fear of the Lord is his treasure — namely, of Christ, because in Christ the fear of the Lord was most abundant. Isaiah 11:3: the spirit of the fear of the Lord shall fill him. For in Christ are all the treasures of wisdom and knowledge hidden, Colossians 2:3, and these are unsearchable, because the wisdom and knowledge of Christ cannot be perfectly searched out. Job 11:7: perhaps you will find the footsteps of God, and will you find out the Almighty perfectly? As if to say: no. For through creatures, in which the footstep of the Creator shines forth, one cannot arrive at perfect knowledge of him. Now the Apostle, marveling in astonishment at riches of this kind, says, Romans 11:33: O the depth of the riches of the wisdom and knowledge of God, how, etc. Ecclesiasticus 1:3: who shall search out the wisdom of God that goes before all things?

As to the second, that is, as to making manifest the salvation coming to the faithful from Christ, he says and to enlighten all, not only the Jews, but also the Gentiles, through preaching and miracles. Ecclesiasticus 24:45: I will enlighten all who hope in the Lord. Acts 9:15: he is a vessel of election, etc. Matthew 5:14: you are the light of the world. To enlighten, I say, as far as it is in me, all — namely, those willing to believe. 1 Timothy 2:4: who wills all men to be saved, and to come to the knowledge of the truth. To this end, namely, that they may understand what is the dispensation of the mystery, because these things avail nothing unless they are dispensed; as if to say: concerning this I will enlighten, namely, how wonderful, and out of how great a love, the fulfillment of the secret redemption was accomplished. Now riches of this unsearchable kind have been dispensed to you through Christ.

But because it could be said: that which you say, even though it is great, yet everyone knows it — therefore to this the Apostle responds, saying that it is not so, because it has been hidden from the ages. Here it must be known that all things that exist in effect lie hidden potentially in their causes, just as in the power of the sun are contained all things that exist among generable and corruptible things. But yet among these, some things are hidden, some manifest. For heat is manifestly in fire; but the rationale of certain things, which it produces in a hidden manner, lies hidden in it. Now God is the efficient cause of all things, but he produces certain things whose rationale can be manifest — namely, those which he produces by means of secondary causes. But certain things are hidden in him — namely, those which he produces immediately through himself. And because God worked the mystery of human redemption through himself, therefore this mystery is hidden in him alone. And this is what he says: hidden from the ages in God, that is, in the knowledge of God alone. Now to search out the secrets of the first cause is the greatest thing.

1 Corinthians 2:6: we speak wisdom among the perfect; yet not the wisdom of this world, nor of the princes of this world, who are brought to nothing; but we speak the wisdom of God in a mystery, which is hidden, which God predestined before the ages. Who, I say, created all things.

Having established the dignity of his office from the greatness of the things committed to him, here the Apostle commends the dignity of his office from the usefulness of its effect, which indeed is the revelation of great things to great persons. Now three things are to be considered concerning this. First, to whom it is revealed, and as to this he says that it may be made known to the principalities, etc.; second, through whom it is revealed, because through the Church; third, what is revealed, because the manifold wisdom of God. For the description of this wisdom the Apostle touches on four points. First its multiplicity, where he says the manifold wisdom of God; second the manner of the multiplicity, where he says according to the eternal purpose; third the authority of the multiplicity, where he adds which he made in Christ Jesus our Lord; fourth the effect of the authority, where he says in whom we have boldness and access. The wisdom, then, which is revealed is manifold, and this manifoldness indeed is touched upon in Job 11:5-6: would that God would speak with you and open his lips to you, that he might show you the secrets of wisdom, and how manifold his law is, etc. Wisdom 7:22: for in her, namely divine wisdom, is a spirit of understanding, holy, one, and manifold, etc. Manifold, namely, in its effects; one, namely, in its essence. The manner of the multiplicity of the revealed knowledge is according to the eternal purpose, that is, the distinction and determination of diverse times. For God ordains that some things be in one time, other things in another, and according to this such wisdom is called manifold according to the eternal purpose, because it adorns diverse times with diverse effects. Now the author of this multiplicity is Christ; hence he says which God made in Christ Jesus our Lord, that is, through Christ. For he himself changes times and their condition. Hebrews 1:1: in many parts and in many ways, etc., through whom he also made the ages. Now what he says which he made, etc., can be referred either to eternal predestination — for the Father made it in his own Son. Above, 1:4: he chose us in him before the foundation of the world, that we should be holy. For the Son himself is the wisdom of the Father, and the Father defines nothing, nor preordains anything, except through wisdom. Or it can be referred to the completion of eternal predestination, which God the Father consummated through the Son. 1 Corinthians 10:11: upon whom the ends of the ages have come — understand: we, upon whom. Now the effect of the author is the greatness of the fruit which comes to us from Christ, which is set down when he says in whom we have boldness, etc. Concerning this he does two things. First he sets down the goods which we receive; second the appropriate means through which we receive them, where he says through faith in him. Now the goods which we receive are two: one pertains to the hope of obtaining, and as to this he says in whom, namely Christ, we have boldness, namely of coming to heaven and the eternal inheritance. John 16:33: have confidence, I have overcome the world. 2 Corinthians 3:4: such confidence we have through Christ toward God. The other good pertains to the capacity of obtaining, and as to this he says and access with confidence, namely we have. Hebrews 4:16: let us approach with confidence to the throne of his glory. Jeremiah 3:19: you shall call me father, and shall not cease to walk after me. Romans 5:2: through whom we have access through faith into this grace in which we stand, and we glory in the hope of the glory of the sons of God. Now through what these things are given to us he adds, saying through faith in him, namely Christ. Romans 5:1: being justified by faith we have peace toward God through our Lord Jesus Christ. That we may then briefly sum up, I say that the manifold wisdom of God, of varied variety, has been revealed according to the distinction and eternal purpose of the ages, which has given us boldness and access to the Father through faith in him. To whom this manifold wisdom of God has been revealed he shows, and then the text set aside above is taken up: that it may be made known to the principalities and powers, from which its greatness appears. And because there are also princes and powers on earth, he adds in the heavenly places, that is, in heaven, where we shall be. Now it must be noted here that principalities and powers are two orders, which by their very name designate preeminence in acting. The order of powers is ordered to repressing the impediments of salvation, but the order of principalities presides over and enjoins the good carrying-out of things. Now that it pertains to the order of principalities to rule is clear from Psalm 67:26 (68:25): the princes went before joined with those who sang psalms, etc. Likewise: the princes of Judah, their leaders, etc. Now that it pertains to powers to repress is clear from Romans 13:3-4: do you wish not to fear the power? Do good, and you will have praise from it; for it is God's minister to you for good; but if you do evil, fear. For not without cause does it bear the sword, etc. Great, then, are those to whom it becomes known: because to the holy angels, through whom the saints are directed and defended. Now through what it becomes known to them, the manifold wisdom of God, he adds, saying through the Church, which indeed has great difficulty. For the Gloss has it, that is, through the apostles preaching in the Church. One understanding can be that the angels learned from the apostles, and this seems to have a certain reason. For we see that in heaven among the higher angels, who are illuminated immediately by God, they illuminate and teach the lower angels, who are not illuminated immediately by God. It does not seem unreasonable, then, to say that the apostles, who are taught immediately by God, teach the angels, according to John 1:18: the only-begotten Son, who is in the bosom of the Father, he has declared him. But this indeed could be said sufficiently enough, were it not that something else occurs to us. For since in Christ there are two natures, namely divine and human, the apostles indeed were taught by Christ immediately as regards the human nature, but the angels, even the lower ones, see the divine nature immediately — otherwise they would not be blessed, since the beatitude of a rational creature consists solely in the vision of the divine essence. It is not fitting, then, nor is there any reason, that we should say that the saints who are in the fatherland are taught by wayfarers however perfect. For although among those born of women there has not arisen one greater than John the Baptist, yet he who is least in the kingdom of heaven is greater than he, as is said in Luke 7:28. Now to say that demons are taught by men, this is credible without prejudice. But that the blessed, who behold the Word immediately, which is a mirror without stain, in which all things shine forth, should be taught by wayfarers, ought not to be said, nor does it seem fitting. It must be said, then, that it became known to the angels through the Church, that is, through the apostles preaching, as the Gloss says, not that the angels learned this from them, but in them. For, as Augustine says in his literal commentary on Genesis, God, before he created creatures — before, I say, in the order of nature, not in the order of time, since according to time all things were created together — placed the natures of natural things into the minds of the angels, whereby it comes about that the angels knew natural things in two ways: because they knew them in the Word, and this knowledge is called morning knowledge. Likewise, they knew them in their own natures, and this is called evening knowledge. Further it must be noted that there are certain natures of the mysteries of grace exceeding the whole of creation, and natures of this kind were not placed into the minds of the angels, but are hidden in God alone. And therefore the angels do not know them in themselves, nor even in God, but they know them insofar as they are unfolded in their effects. Since, then, the natures pertaining to the manifold wisdom of God are of this kind, namely hidden in God alone, and afterward unfolded in these external effects, it is manifest that the angels knew them neither in themselves, nor in the Word itself, nor even from the apostles, nor from other wayfarers; but they knew them as unfolded in the apostles themselves, though previously lying hidden in the divine mind. Just as a house which is in the mind of the craftsman, or the concept of a house to be made, no one can know as long as it lies hidden in the mind, except only he who alone glides into souls, namely God; but after the concept has now been unfolded in an extrinsic effect, because the house has now been made, thus someone is taught about the house now made, which previously lay hidden in the mind of the craftsman — yet he is not taught through the house, but in the house. Hence it now remains that what he says that it may be made known to the principalities, etc., be expounded otherwise, so that that conjunction that be taken not causally, but in a certain consecutive sense, and be read thus: to enlighten what is the dispensation of the mystery hidden from the ages in God, who created all things — hidden nonetheless in such a way that it might become known to the principalities, etc., that is, this mystery was so hidden in God, that it became known thence to the principalities and powers not from eternity, but from an age, since every creature has a beginning; and this, not through the earthly Church, but the heavenly, because there is the true Church, which is our mother and to which we tend and from which our militant Church has been modeled. And thus this word through designates only an order of nature, so that it is said through the heavenly Church, that is, from one to another, just as it is said: that deed became known throughout the whole kingdom or city, because news runs from one to another, according as words run; just as it is said in Acts 9:42, concerning the raising of Tabitha, the beguine of Saint Peter: and it became known throughout all Joppa, and many believed, etc. The Master, however, reports Augustine's teaching otherwise, in this way: to enlighten what is the dispensation, etc., and this through the Church, that is, all who are in the earthly Church; but this is not according to Augustine's intention. Here it could be asked whether the angels knew the mystery of the incarnation from the beginning of the world. The Master answers, saying that it was known to the greater angels, but not to the lesser. Hence they, namely the lesser angels, ask, in Isaiah 63:1: who is this who comes from Edom with dyed garments from Bozrah? But this opinion is against blessed Dionysius. For Dionysius takes two interrogations of the angels concerning Christ from sacred Scripture. One from Psalm 23:8 (24:8): who is this king of glory? Likewise he takes another from Isaiah 63:1: who is this, who comes from Edom, etc.? Now the first interrogation, according to him, is of the lower angels, the second of the highest; which is clear, because to the first God himself does not answer, but another, hence it says: the Lord of hosts, he is the king of glory. But to the second God himself answers immediately, hence it says: I who speak justice, and am a defender to save. Dionysius therefore holds that both groups were ignorant of something and knew something: because from the beginning all knew the mystery of the incarnation in general, but they learned the particular natures as time went forward, that is, in the process of time, according as they were unfolded in external effects.

After the Apostle has treated of the dignity of his office, which pertains to his condition, here he consequently treats of those things which pertain to his affliction, namely, of his sufferings. Concerning this he does two things. First, he exhorts them not to be troubled on account of his tribulations, but to have patience; second, because divine help is necessary for a man not to be troubled, he sets forth a prayer beforehand, that they may fulfill this through divine grace, at the place "for this cause," etc.

He says therefore first: from the greatness of my office and its firmness, which I have through faith in Christ, it happens that I suffer tribulations; but they do not trouble me, nor can they tear me away from Christ. Romans 8:35: "Who shall separate us from the charity of Christ? Tribulation?" etc.; as if to say: nothing. For which reason I exhort you and ask that you not lose heart in my tribulations, namely, lest on the occasion of my tribulations you fall away entirely from faith and from good works. Hebrews 12:3: "Do not grow weary, fainting in your minds." But I say that you ought not to lose heart, because they are for you, that is, for your benefit. 2 Corinthians 1:6: "Whether we are troubled, it is for your exhortation and salvation; or whether we are comforted, it is for your consolation; or whether we are exhorted, it is for your exhortation and salvation, which works the enduring of the same sufferings which we also suffer, that our hope may be firm for you, knowing that as you are partakers of the sufferings, so shall you be also of the consolation." Or he says "for you," that is, for your testing. Wisdom 3:6: "As gold in the furnace the Lord has tried his elect," etc. "Which is your glory," etc., namely if you do not lose heart, but stand strong in tribulations. For "he who shall persevere unto the end," etc. In another way: "which is your glory," that is, the endurance of our sufferings, is for you unto glory, in this, that God has exposed his apostles and prophets to tribulations and sufferings for the sake of your salvation. Hosea 6:5: "Therefore I have hewn them by the prophets, and I have slain them," etc. 2 Corinthians 1:14: "We are your glory, as you also are ours," etc.

Next, when he says "for this cause," etc., he implores help for them through prayer, that they may profit through his exhortation. And first he sets forth the prayer; second, as though assured of being heard, he gives thanks, at the place "now to him who is able," etc. Again, the first is divided into three, because first he sets forth the object of the prayer; second, the intent of the prayer, at the place "that he would grant you, according to the riches," etc.; third, the fruit of the prayer, at the place "that you may be able to comprehend," etc.

Now prayer is rendered able to be heard through humility. Psalm 101:18: "He has had regard to the prayer of the humble," etc. Ecclesiasticus 35:21: "The prayer of him who humbles himself shall pierce the clouds," etc. And therefore he immediately begins his prayer from humility, saying "for this cause," namely lest you fall away from the faith, "I bend my knees to the Father," etc., which is a sign of humility on account of two things. First, because he who bends the knee, in a certain way makes himself small, and subjects himself to him to whom he bends the knee: hence through this sort of act is shown the recognition of one's own frailty and smallness. Second, because in the knee is the strength of the body. When, therefore, someone bends the knee, he professes the weakness of his own strength. And hence it is that exterior bodily signs are exhibited to God for the conversion and spiritual exercise of the interior soul. In the Prayer of Manasseh: "I bend the knees of my heart," etc. Isaiah 45:23: "To me every knee shall bow," etc.

Then he describes the object of the prayer, which is God, and describes him from two things: first from affinity, second from authority. For from affinity we are raised up to pray with confidence. And as to this he says "to the Father of our Lord Jesus Christ," namely of whom we are sons. James 1:17: "Every best gift," etc. Isaiah 63:16: "For you, Lord, are our father," etc.

But from authority is confirmed the confidence of obtaining what we ask, because he himself is the one "from whom all paternity in heaven and on earth is named." Here it could be asked whether there is paternity in heaven. It could be said briefly that in heaven, that is, in God or in the divine, there is paternity, which is the principle of all paternity. But this is not asked about at present, because it is known to every believer. But it is asked whether in the heavens, that is, whether in the Angels there is any paternity.

To this I say that paternity exists only in living and knowing beings. Now there is a twofold life. One according to act, the other according to potency. Life according to potency is indeed to have the works of life in potency. Hence one who is sleeping, as regards exterior acts, is said to live in potency. But to live according to act is when someone exercises the works of life in act. In this way, not only he who gives the potency of life is the father of him to whom he gives it, but he who gives the act of life can also be called a father. Whoever, therefore, leads someone to some act of life — for instance, to acting well, understanding, willing, loving — can be called his father. 1 Corinthians 4:15: "For though you have ten thousand instructors in Christ, yet not many fathers," etc. Since, therefore, among the Angels one enlightens, perfects, and purges another, and these are hierarchical acts, it is manifest that one Angel is the father of another, just as a teacher is the father of a disciple.

But it is doubted whether the paternity which is in the heavens and on earth is derived from the paternity which is in the divine. And it seems that not; because we impose names in this way according as we know the things named; but whatever we know, we know through creatures; therefore the names imposed by us on the things themselves belong more and prior to creatures than to God himself.

I respond and say that the name of some thing named by us can be taken in two ways: for it is either expressive, or significative, of a concept of the intellect — because words are marks, or signs of the passions, or of the concepts that are in the soul — and in this way the name is prior in creatures than in God. Or insofar as it is manifestative of the quiddity of the thing named exteriorly, and in this way it is prior in God. Hence this name "paternity," according as it signifies the conception of the intellect of the one naming the thing, is thus found prior in creatures rather than in God, because a creature becomes known to us prior to God; but according as it signifies the very thing named, it is thus prior in God than in us, because certainly every generative power in us is from God. And therefore he says: "from whom all paternity in heaven and on earth is named," as if to say: the paternity which is in the creatures themselves is, as it were, nominal or verbal, but that divine paternity, by which the Father gives the whole nature to the Son, without any imperfection, is true paternity.

Next, when he says "that he would grant you," etc., he shows the intent of the prayer. And first he does this; second, he shows by what means he might obtain his purpose, at the place "through his Spirit," etc.

He says therefore: I say that I ask that you not lose heart, but stand manfully. Yet I know that you cannot do this of yourselves without the gift of God, and therefore I ask "that he would grant you." James 1:17: "Every best gift," etc. And this indeed "according to the riches of his glory," that is, according to the abundance of his majesty and magnificence. Psalm 111:3: "Glory and riches are in his house." Proverbs 8:18: "With me are riches and glory." Riches, I say, which cause one "to be strengthened with might." Isaiah 40:29: "Who gives strength to the weary, and to those who have no might he multiplies force and strength." And this "in the inner man," because unless a man is strengthened in his interior parts, he is easily overcome by the enemy. Isaiah 9:7: "He shall confirm it and strengthen it in judgment and justice, from henceforth and forever."

Then let that interposed clause be taken up again, namely "through the Spirit," in which he shows by what means he can obtain what he asks. For the Spirit himself, who gives strength, is the spirit of fortitude and is the cause of not losing heart in tribulations, whom we obtain through faith, which is most strong: because faith is "the substance of things to be hoped for," that is, it makes the things to be hoped for subsist in us. Hence 1 Peter 5:9: "Whom resist, strong in faith." And therefore he subjoins "that Christ may dwell through faith," and this "in your hearts." 1 Peter 3:15: "But sanctify the Lord Christ in your hearts." By what? I say that not only through faith, which, as a gift, is most strong, but also through charity, which is in the saints. And therefore he adds "rooted and founded in charity." 1 Corinthians 13:7: "It bears all things, believes all things, hopes all things, endures all things; charity never fails." Song of Songs, last chapter: "Love is strong as death." Hence, just as a tree without a root, and a house without a foundation, easily collapses, so a spiritual building, unless it be founded and rooted in charity, cannot endure.

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.