Commentary on Ephesians (Super Epistolam ad Ephesios Lectura)

Above, the Apostle recalled the divine benefits by which the unity of the Church is constituted and preserved; here the Apostle admonishes them to remain in the unity of the Church. Concerning this he does two things: first he admonishes them to persevere in this unity itself; second he instructs them how they may remain in it, at the words therefore I say this and testify in the Lord, etc. Likewise the first part is divided into two: first he admonishes them to preserve ecclesiastical unity; second he sets forth the form of this ecclesiastical unity itself, at the words one Lord, one faith, etc. The first part again is divided into three. First he sets forth certain inducements to preserve ecclesiastical unity; second he gives the admonition, at with all humility, etc.; third he shows the end of the admonition, at careful to keep, etc. He induces them to preserve ecclesiastical unity from three things: first from the affection of charity; second from the recollection of his own chains; third from the consideration of divine things.

He insinuates the affection of charity by way of entreaty. Hence he says therefore, since you have received so many benefits from the Lord, I beseech you — although I could command, yet on account of humility I do not command, but rather I beseech. Proverbs 18:23 says: the poor man speaks with entreaties. Likewise on account of charity, which moves more to the work than fear does. Philippians 1:8: having much confidence in Christ to command you what pertains to the matter, yet on account of charity I rather beseech, etc.

From the recollection of his own chains he induces them, saying I, a prisoner in the Lord. From these he induces them to preserve unity thus, on account of three things. First, because a friend suffers along with a friend who is afflicted, and strives in many things to do his will, that he may thereby console him. Sirach 12:8-9: a friend will not be known in good things, and an enemy will not be hidden in evil things. In the good things of a man, his enemies are grieved, and in his evil plight, a friend is known. Second, because the Apostle himself was suffering chains for their advantage, and therefore he brings this to their memory, as though wishing to place them under obligation. 2 Corinthians 1:6: whether we are afflicted, 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. Third, because, as was said above in chapter 3, in that part which is your glory, these things were for them unto great glory, since God exposed for them, as his friends and elect, to tribulations for their own salvation. And therefore he adds in the Lord, that is, on account of the Lord. Or he says this because it redounded to the Apostle's glory that he was in chains not as a thief or a murderer, but as a Christian and on account of our Lord Jesus Christ, according to that word of Ezekiel 3:25: behold, chains have been placed upon you, and they shall bind you in them, etc.

From the consideration of the divine benefits he induces them, saying that you walk worthily of the vocation in which you are called, that is, attending to the dignity to which you have been called, that you may walk according as befits it. For if someone were called to a noble kingdom, it would be unworthy of him to perform rustic works. Thus the Apostle admonishes the Ephesians, as if saying: you have been called to be fellow citizens of the saints and members of the household of God, as was said above in chapter 2:19; it is not fitting, therefore, that you should do earthly works, nor that you should be concerned about worldly things. Therefore he says worthily, etc. Colossians 1:10: that you walk worthily, pleasing God in all things. Philippians 1:27: conduct yourselves worthily of the Gospel of Christ. And why? Because he has called you out of darkness into his marvelous light, 1 Peter 2:9.

Next, when he says with all humility, etc., he sets forth the manner of his admonition, teaching how they will be able to walk worthily. He therefore sets down four virtues, and excludes the four vices opposed to them. The first vice which he excludes is pride. For when one man, being proud, wishes to be preeminent over another, and the other, likewise proud, does not wish to be subject, dissension is caused in society and peace is taken away. Hence Proverbs 13:10: among the proud there are always quarrels. To exclude this he says with all humility, namely interior and exterior humility. Sirach 3:20: the greater you are, humble yourself in all things, etc. Philippians 2:3: in humility esteeming one another as superior. James 4:6: God resists the proud, but gives grace to the humble.

The second is anger. For the wrathful are prone to inflict injury by words or deeds, from which disturbances arise. Proverbs 15:18: a wrathful man stirs up strife, but he who is patient calms those that are stirred up. To exclude this he says and in meekness, which soothes strife and preserves peace. Proverbs 3:34: to the meek he will give grace. Psalm 36:11: but the meek shall inherit the earth. Sirach 3:19: son, perform your works in meekness, and you shall be loved above the glory of men.

The third is impatience. For sometimes someone is humble and meek in himself, refraining from inflicting troubles on others, yet does not patiently bear troubles inflicted upon himself, or attempted against him. Therefore he adds with patience, namely of adversities. James 1:4: but patience has a perfect work. Sirach 2:4: in your humility keep patience. Hebrews 10:36: patience is necessary for you, that, doing the will of God, etc.

The fourth is disordered zeal. For when men, zealous in a disordered way, judge everything they see, keeping neither the proper time nor the proper place, disturbance is stirred up in society. Galatians 5:15: if you bite and devour one another, take heed that you are not consumed by one another. And therefore he says bearing with one another in charity, namely mutually sustaining the defects of others, and this out of charity. For when someone fails, he ought not to be corrected at once, unless there is opportunity of place and time, but should be mercifully awaited, because charity bears all things, 1 Corinthians 13:7. But such defects ought not to be borne out of negligence, or out of connivance and familiarity, or out of carnal friendship, but out of charity. Galatians 6:2: bear one another's burdens, etc. Romans 15:1: we who are stronger ought to bear the infirmities of the weak.

Next, when he says careful to keep, etc., he shows the end of the admonition, which indeed is that unity be preserved among the faithful. Concerning this he does three things. First he sets down this unity itself, which is the end; second he describes the manner of the unity, at in the bond of peace; third he sets down the reason for preserving unity, at as you are called, etc. He says therefore first: I say that you should walk worthily, etc., and that you should do this being careful to keep the unity of the spirit. Now there is a twofold unity. One is for doing evil, which is a bad unity, and can be called the unity of the flesh. Sirach 11:34: from one spark a fire is increased, and from one deceitful man blood is increased. The other is the unity of the spirit, which is good for doing good. Psalm 132:1: behold how good and how pleasant, etc. John 17:11: that they may be one, as we also are one.

Now the manner of preserving unity is in the bond of peace. For charity is the conjoining of minds. But no conjoining of material things can stand unless it is bound by some bond. In the same way, neither can the conjoining of minds through charity stand, unless it is bound; and the true bond of this kind is peace, which is, according to Augustine, the tranquility of mode, species, and order, namely when each one has what is his own. On account of which he says in the bond of peace. Psalm 147:14: who has placed peace as your borders, etc. And this peace indeed is preserved through justice. Isaiah 32:17: the work of justice is peace. Sirach 6:26: do not be grieved by her bonds. And why? Because certainly, as is said in the same place, her bonds are a binding of salvation.

Now since in man there is a twofold unity — one, namely, of the members ordered together with one another; the other, of body and soul constituting a third thing — and the Apostle here speaks of the unity of the Church after the manner of the unity which is in man, therefore he adds one body, as if to say: be bound by the bond of peace, that you may be one body, as regards the first unity, namely that all the faithful be ordered to one another, just as members constitute one body. Romans 12:5: we, being many, are one body in Christ, etc. And one spirit, as regards the second, namely that you may have one spiritual accord through the unity of faith and charity. Or: one body as regards one's neighbor, and one spirit as regards God; because he who adheres to God is one spirit, 1 Corinthians 6:17.

Then, when he says as you are called, etc., he adds the reason for this unity. Because, as we see, when certain persons are called together to have something in equal measure and to receive it mutually, they are accustomed also to remain together and to go together, so spiritually he says: because you have been called to one thing, namely the final reward, therefore you ought, together with unity of spirit, to walk in one hope of your calling, that is, in one hope hoped for, which is the effect of your calling. Hebrews 3:1: brothers, made partakers of a heavenly calling. 1 Corinthians 1:26: consider your calling, etc. But someone might say: who will call us, and to what? The answer is given in 1 Peter 5:10: but the God of all grace, who has called us unto his eternal glory, etc., where your blessedness is. Revelation 19:9: blessed are they who are called to the marriage supper of the Lamb.

Having set forth their exhortation for preserving ecclesiastical unity, in this part the Apostle suggests to the Ephesians themselves the form of the aforesaid unity. Here it must be known that, since the Church of God is like a city, it is something one and distinct, since it is not one as something simple, but as something composed of diverse parts. And therefore the Apostle does two things. First he shows what is common to the Church; second he shows what is distinct within it, at the place "but to each of us grace was given," etc. Now in any city, in order for it to be one, four things must be common: namely, one ruler, one law, the same insignia, and the same end. And the Apostle says these four things are in the Church.

He says therefore: I say that you ought to have one body and one spirit, because you are in the unity of the Church, which is one. First, because it has one leader, namely Christ, and as to this he says "one Lord" — not many, for whose diverse wills you would have to be in discord. For it is said in Hebrews 3:6: "Christ is as a son in his own house." Acts 2:36: "Let all the house of Israel therefore know most certainly, that God has made him both Lord and Christ, this Jesus whom you crucified." 1 Corinthians 8:6: "one Lord of ours, Jesus Christ." Zechariah 14:9: "In that day there shall be one Lord, and his name one."

Second, because his law is one. For the law of the Church is the law of faith. Romans 3:27: "Where then is your boasting now? It is excluded. Through what law? Of works? No, but through the law of faith." But "faith" is sometimes taken for the very thing believed, according to that: "this is the Catholic faith," etc., that is, these things ought to be believed. But sometimes it is taken for the habit of faith, by which one believes in the heart. And this can be said of both. Concerning the first, so that the sense is "faith is one," that is, you are commanded to believe the same thing and to work in the same way, because it is one and the same thing that is believed by all the faithful, whence it is called universal or Catholic. Hence 1 Corinthians 1:10: "that you all say the same thing," that is, think, etc. In another way, "faith is one," that is, one habit of faith by which one believes; one, I say, not numerically, but in species, because it ought to be the same in the hearts of all; and in this way the same will of those willing is called one will.

Third, the insignia of the Church are the same, namely the sacraments of Christ, among which the first is Baptism, which is the door of all the others. And therefore he says "one Baptism." Now it is said to be one for a threefold reason. First, because baptisms do not differ according to those who baptize; for by whomever they are conferred, they have a uniform power, because he who baptizes inwardly is one, namely Christ. John 1:33: "Upon whomever you shall see the Spirit descending and remaining upon him, this is he who baptizes in the Holy Spirit." Second, it is said to be one because it is given in the name of one, namely the Trinity: "Baptizing them in the name of the Father, and of the Son, and of the Holy Spirit." Third, because it cannot be repeated. Now Penance, Matrimony, the Eucharist, and Extreme Unction can be repeated, but not Baptism. Hebrews 6:4: "It is impossible for those who were once enlightened," namely through Baptism, "and have tasted the heavenly gift, and were made partakers of the Holy Spirit, and have tasted nonetheless the good word of God and the powers of the world to come, and have fallen away," namely through sin, "to be renewed again to penance." But it is not repeated either because of the character, or because its cause is not repeated. Romans 6:4: "For we were buried together with him through Baptism into death," etc. But now Christ died once for sins, as is said in 1 Peter 3:18.

Fourth, in the Church there is the same end, which is God. For the Son leads us to the Father. 1 Corinthians 15:24: "When he shall have delivered up the kingdom to God and the Father, when he shall have brought to nothing all principality, and power, and virtue; but he must reign," etc. And as to this he adds, saying "one God," etc., where first the Apostle sets down his unity; second, his dignity, at the place "who is above all," etc.

Concerning the first he says two things: the first pertains to the divine nature; hence he says "one God." Deuteronomy 6:4: "Hear, O Israel, the Lord your God is one." The other pertains to his benevolence toward us and to piety; hence he says "and Father of all." Isaiah 63:16: "You, Lord, are our Father and our Redeemer." Malachi 2:10: "Is there not one Father of us all? Has not God created us?"

Now he commends his dignity from three things. From the height of his divinity, when he says "who is above all." Psalm 112:4: "The Lord is above all nations," etc. From the breadth of his power, when he says "through all." Jeremiah 33:24: "I fill heaven and earth," etc. Psalm 8:8: "You subjected all things under his feet," etc. Luke 10:22: "All things indeed have been delivered to me," inasmuch as "all things were made through him," John 1:3. But in the manner in which it is said in Wisdom 11:21: "You have disposed all things in number, and weight, and measure." From the largesse of grace, when he says "and in us all," namely through grace. Jeremiah 14:9: "But you are in us, O Lord," etc.

But the first is appropriated to the Father, who is the fontal principle of the divinity and excels all creatures. The second to the Son, who is the wisdom "reaching mightily from end to end," Wisdom 8:1. The third indeed to the Holy Spirit, who "fills the world," Wisdom 1:7.

Above, the Apostle showed the unity of the Church with respect to that which is common in the Church; here he shows the same thing with respect to that which is proper and special to each of the individual faithful members of the Church. Concerning this he does three things: first, he sets forth the distinction; second, he brings in an authority for this, at the words "Wherefore he saith," etc.; third, he gives an exposition of the authority, at the words "Now that he ascended," etc.

He says therefore: we have in the Church one God, one faith, etc., but nevertheless we have diverse graces conferred particularly on diverse persons, because to every one of us grace is given — as if he were saying: there is none of us who is not a partaker of the divine grace and communion. John 1:16: "Of his fullness we have all received, grace for grace." But certainly this grace is not given to all uniformly or equally, but according to the measure of the giving of Christ, that is, according as Christ is the giver, and he has measured it out to each. Romans 12:6: "Having gifts differing according to the grace that is given to us." This difference is not from fate, nor from chance, nor from merit, but from the gift of Christ, that is, according as Christ has measured it out to us proportionately. For he alone received the Spirit not according to measure, John 3:34, but the rest of the saints receive according to measure. Romans 12:3: "To each one, as God has divided to him the measure of faith." 1 Corinthians 3:8: "Each one shall receive his own reward," etc. Matthew 25:15: "To each one according to his own ability," etc. For just as it is in the power of Christ to give or not to give, so also to give more or less.

There follows: "Wherefore he saith," etc. Here he sets down a certain authority taken from Psalm 67:19, and it is referred to what he said, "according to the measure of the giving of Christ"; in which he does three things. First he recalls the ascension of Christ; second, the liberation of the human race; third, he sets down the conferring of spiritual gifts. The parts follow one upon another.

He shows therefore the first, speaking thus: "Wherefore" — namely, to signify this — "he saith," namely the prophet David in Psalm 67:19: "Christ ascending on high," etc. Micah 2:13: "He goes up before them, opening the way," etc. Job 39:18: "she raises her wings on high," etc. "Ascending," I say, but not alone, because "he led captivity captive" — namely, those whom the devil had made captive. For the human race had been made captive, and the saints who died in charity, who had merited glory, were held in the captivity of the devil as captives in Limbo. Isaiah 5:13: "My people is led away captive," etc. This captivity, therefore, Christ set free, and led it with himself into heaven. Isaiah 49:24f.: "Shall the prey be taken from the strong? or that which is taken by the mighty be delivered, and can it be safe? Because thus saith the Lord: Yea, the captivity shall be taken away from the strong, and that which was taken by the mighty shall be delivered." But certainly this is verified not only with respect to those already dead, but also with respect to the living, who were held captive under sin; whom, freeing from sin, he made servants of righteousness, as is said in Romans 6:18, and thus in a certain manner he led them into captivity, not unto ruin but unto salvation. Luke 5:10: "From henceforth thou shalt catch men." But he not only snatched men from the captivity of the devil and subjected them to his own service, but he also endowed them with spiritual goods. Hence it is added: "he gave gifts to men," namely, gifts of grace and of glory. Psalm 83:12: "The Lord will give grace and glory." 2 Peter 1:4: "by whom he has also given us precious promises," etc. Nor is it contrary that in the preceding letter it is said "he received gifts among men," because certainly he gave as God and received as man in the faithful, as in his own members. He gave in heaven as God, and he received on earth according to the manner of speaking whereby it is said in Matthew 25:40: "What you have done to one of the least of mine, you have done to me."

Then, when he says "Now that he ascended," etc., he expounds the authority he had proposed, and first with respect to the ascension; second with respect to the matter of the giving, at the words "And he himself gave," etc. Concerning the first he does two things. First he shows how he descended, at the words "he who descended"; second, how he ascended, at the words "he who ascended," etc.

Concerning the first it must be considered that, since Christ is truly God, it seemed unfitting that descending should belong to him, because nothing is more sublime than God. And therefore, to exclude this doubt, the Apostle adds: "Now that he ascended, what is it, but because he also descended first," etc. As if he were saying: therefore I afterward said that he ascended, because he himself had first descended, that he might ascend; for otherwise he could not have ascended. But how he descended, he adds, saying, "into the lower parts of the earth." This can be understood in two ways.

In one way, so that by "the lower parts of the earth" are understood these parts of the earth in which we dwell, which are called lower because they are below the heaven and the air. Into these parts of the earth the Son of God is said to have descended, not by local motion, but by the assumption of a lower and earthly nature, according to that word of Philippians 2:7: "He emptied himself," etc.

In another way it can be understood of Hell, which is also below us. For thither the Lord descended according to his soul, that he might thence free the saints. And thus this seems to agree with what he had said: "he led captivity captive." Zechariah 9:11: "Thou also, by the blood of thy testament, hast sent forth thy prisoners out of the pit, wherein is no water." Revelation 10:1: "I saw another mighty Angel coming down from heaven," etc. Exodus 3:7: "I have seen the affliction of my people that is in Egypt," etc.; and it follows: "and I am come down to deliver him."

Then, when he says "he who descended," etc., he makes manifest his ascension with respect to three things.

First with respect to the person of the one ascending, when he says "he who descended, the same is he who ascended," etc. In which is designated the unity of the person of God and man. For the Son of God descended, as has been said, by assuming human nature; but the Son of man ascended, according to human nature, to the sublimity of immortal life. And thus it is the same Son of God who descended and Son of man who ascended. John 3:13: "No one ascends into heaven, but he who descended from heaven, the Son of man, who is in heaven." Here it is noted that the humble, who willingly descend, ascend spiritually by God's exalting them, because "he who humbles himself shall be exalted," Luke 14:11.

Second, he shows the terminus of the ascension, when he says "above all the heavens." Psalm 67:34: "Who ascends above all the heavens, to the east." Nor is it to be understood only that he ascended above all the corporeal heavens, but also above every spiritual creature. Above, chapter 1:20: "Setting him at his right hand in the heavenly places, above all principality, and power, and virtue, and dominion, and every name that is named," etc.

Third, he sets down the fruit of the ascension, when he says "that he might fill all things," that is, that he might fill every kind of man with spiritual gifts. Psalm 64:5: "We shall be filled with the good things of thy house." Ecclesiasticus 24:26: "Be filled from my generations." Or "that he might fulfill," that is, that he might bring to effect all the things that had been written of him. Luke, last chapter: "All things must be fulfilled which are written in the law, and in the prophets, and in the psalms, concerning me."

Here the Apostle explains what he had said above about the giving of gifts. Concerning this he does two things. First he shows that the Lord gave to individual believers a diversity of gifts; second he shows the fruit and usefulness of those gifts, at the place "for the perfecting of the saints," etc. And because through the gifts of Christ diverse states and offices are designated in the Church, it must be considered that, among the gifts of Christ, he first sets down apostles. Hence he says "and he himself gave some indeed as apostles." Luke 6:13: "he chose from among them those whom he also named apostles." 1 Corinthians 12:28: "some indeed he placed in the Church: first apostles, second prophets, third teachers, fourth miracles." The apostles are placed in the first position, because they were privileged in all the gifts of Christ. For they had the fullness of grace and wisdom, some with respect to the revelation of divine mysteries. Luke, last chapter: "he opened their understanding, that they might understand," etc. Mark 4:11: "to you it is given to know the mystery of the kingdom of God," etc. John 15:15: "all things that I have heard from my Father, I have made known to you." They also had an abundance of eloquence for announcing the Gospel. Luke 21:15: "I will give you a mouth and wisdom, which all your adversaries will not be able to resist and contradict." Mark, last chapter: "going into the whole world, preach," etc. They also had the prerogative of authority and power with respect to the care of the Lord's flock. John, last chapter: "feed my sheep." 1 Corinthians 10: "concerning our power which God gave us for building up, not for your destruction," etc. Therefore the Apostle here adds three ecclesiastical grades according to the participation of each of the aforesaid things.

For with respect to the revelation of divine mysteries, he adds "and some indeed as prophets," who were the foretellers of the incarnation of Christ, of whom it is said in 1 Peter 1:10: "the prophets who prophesied of the glory to come in you." Matthew 11:13: "for all the prophets and the law prophesied until John." But the apostles, when prophesying, prophesied after the coming of Christ the joys of the life to come. Revelation 1:3: "blessed is he who reads and he who hears the words of this prophecy," etc. Likewise they were expounders of the prophecies of the ancient prophets. 1 Corinthians 14:1: "be zealous for spiritual things; but rather that you may prophesy." Matthew 25: "behold I send to you prophets and wise men," etc.

But with respect to announcing the Gospel, he adds "and others indeed as evangelists," who namely have the office of preaching the Gospel, or even of writing it down, although they were not among the principal apostles. Romans 10:15: "how beautiful are the feet of those who evangelize peace," etc. Isaiah 41:27: "I will give to Jerusalem an evangelist."

But with respect to the care of the Church he adds "and others indeed as pastors," namely those having the care of the Lord's flock. And under the same he adds "and teachers," to show that the proper office of the pastors of the Church is to teach those things which pertain to the faith and good morals. But to dispense temporal things does not pertain to bishops, who are the successors of the apostles, but rather to deacons. Acts 6:2: "it is not right for us to leave the word of God and serve at tables." Titus 1:9: "embracing that faithful word which is according to doctrine." It is said of bishops in Jeremiah 3:15: "I will give you pastors according to my heart, and they will feed you with knowledge and doctrine."

Then when he says "for the perfecting of the saints," etc., he shows the fruit of the aforesaid gifts or offices. And concerning this he does two things: first he assigns the fruit; second he shows how the faithful might arrive at this fruit, at the place "that we may now no longer be children," etc. The first is again divided into two. First he sets forth the proximate effect; second he shows the ultimate fruit, at the place "until we all meet," etc.

Now the proximate effect of the aforesaid gifts or offices can be considered with respect to three things. In one way, with respect to those themselves who are constituted in the offices, to whom for this purpose spiritual gifts have been conferred, that they might minister to God and to their neighbors. And with respect to this he says "unto the work of the ministry," through which namely the honor of God and the salvation of neighbors is procured. 1 Corinthians 4:1: "let a man so account of us as of the ministers of Christ," etc. Isaiah 61:6: "ministers of God, it shall be said to you."

In another way, with respect to the perfection of those already believing, when he says "for the perfecting," that is the perfection, "of the saints," that is of those who are already sanctified through faith in Christ. For indeed prelates must especially attend to their subjects, so as to lead them to the state of perfection; hence they themselves are also more perfect, as Dionysius says in the Ecclesiastical Hierarchy. Hebrews 6:1: "let us be carried on to perfection," etc. Isaiah 10:22-23: "a shortened completion shall overflow with justice. For the Lord God of hosts shall make a completion and a shortening," etc.

Third, with respect to the conversion of unbelievers; and with respect to this he says "unto the building up of the body of Christ," that is, that unbelievers may be converted, out of whom the Church of Christ, which is his body, is built up. 1 Corinthians 14:3: "unto edification, and exhortation, and consolation." And there follows in the same place: "for greater is he who prophesies than he who speaks in tongues, unless perhaps he interprets, so that the Church may receive edification," and in the same place, "let all things be done unto edification."

Then when he says "until we meet," etc., he assigns the ultimate fruit, and it can be understood in two ways.

In one way, of the fruit that is simply ultimate, which will be at the resurrection of the saints. And, according to this, two things are declared. First indeed the gathering of those rising, both bodily and spiritual. The bodily gathering indeed will consist in this, that all the saints will be gathered to Christ. Matthew 24:28: "wherever the body shall be, there also the eagles will be gathered together." And with respect to this he says "until we all meet," etc., as if to say: the aforesaid ministry and the perfecting of the saints and the building up of the Church extend all the way to this, until at the resurrection we meet Christ. Matthew 25:6: "behold the bridegroom comes, go forth to meet him." Amos 4:12: "prepare to meet your God, Israel," etc. And also that we may meet one another. 1 Thessalonians 4:17: "together we shall be caught up with them in the clouds to meet Christ in the air." Philippians 3:11: "if by any means I may meet unto the resurrection, which is from the dead."

But the spiritual gathering is considered with respect to merit, which is according to the same faith, and with respect to this he says "unto the unity of faith." Above, in the same letter: "one Lord, one faith." Likewise above in the same: "careful to keep the unity of the spirit," etc. And with respect to the reward, which is according to the perfect vision and knowledge of God, concerning which 1 Corinthians 13:12: "then I shall know even as I am known." And with respect to this he says "and of the knowledge of the Son of God." Jeremiah 31:34: "for all shall know me."

Second, he declares the aforesaid fruit with respect to the perfection of those rising. And first he sets down the perfection itself, when he says "unto a perfect man." Here it is not to be understood, as some have understood it, namely that women are changed into the male sex at the resurrection, since each sex will remain — not indeed for the intermixing of the sexes, which will then no longer be, according to that saying of Matthew 22:30: "for in the resurrection they neither marry nor are given in marriage, but are as the angels" — but for the perfection of nature and of the glory of God, who established such a nature. He says therefore "a perfect man," to designate the complete perfection of that state. 1 Corinthians 13:10: "when that which is perfect has come, that which is in part shall be done away." And on account of this, "man" is taken here more according as it is divided against "child," than according as it is divided against "woman."

Second, he shows the exemplar of this perfection, when he says "unto the measure of the age of the fullness of Christ." Here it must be considered that the true body of Christ is the exemplar of the mystical body: for each consists of many members gathered into one. Now the body of Christ was brought to the full age of manhood, namely thirty-three years, at which he died. To this fullness of age, therefore, the age of the saints rising will be conformed, in whom there will be no imperfection, nor the defect of old age. Philippians 3:21: "he will reform the body of our lowliness, configured to the body of his glory."

In another way it can be understood of the ultimate fruit of the present life, in which indeed all the faithful will meet one another unto one faith and the knowledge of the truth. John 10:16: "other sheep I have, which are not of this fold," etc. In which the mystical body of Christ is also perfected with spiritual perfection, in the likeness of the true body of Christ. And according to this the whole body of the Church is called a manly body, according to that likeness which the Apostle uses in Galatians 4:1: "as long as the heir is a child, he differs nothing from a servant," etc.

Having set forth the diversity of the spiritual gifts and their fruit, here the Apostle shows how we may arrive at that fruit. Concerning this he does two things. First, he removes two impediments; second, he teaches the manner of arriving at it, there: doing the truth, etc.

He says therefore: it has been well said that this is the ultimate fruit of these gifts, namely that we meet the Lord as a perfect man, etc.; therefore we must see to it that we are no longer children, but truly perfect men; for as long as someone is a boy, he is not a perfect man. It is necessary, therefore, that he who must meet the Lord abandon childhood. Thus did the Apostle. 1 Corinthians 13:11: "But when I became a man, I put away the things that were of a child." Now the condition of a child is that he is not fixed or settled in anything, but believes every word. If therefore we wish to show ourselves as perfect men, we must abandon a wavering thought, that is, an unstable one. And this is what he means by "tossed to and fro." 1 Corinthians 14:20: "Do not become children in sense, but in malice be children." Now they are called "tossed to and fro" from a wave, because such men, after the manner of a wave, are not firm in the faith. James 1:6: "For he who wavers is like a wave of the sea, which is moved and carried about by the wind." But now it is necessary for us to be stable and not to waver.

And because the wind is depraved doctrine, of which it is rightly said, Proverbs 25:23: "The north wind scatters the rains." Matthew 7:25: "The rain came down, the floods came, the winds blew, and beat upon that house, and it fell, and great was its fall." Therefore he says: "and be not carried about with every wind of doctrine," etc.; as if to say: we ought not to be moved to the disturbance of the heart and the ruin of the spiritual building by any perverse doctrine blowing upon us, because it is not good doctrine; which is clear from three things.

First, from its principle, which is "in the wickedness of men"; therefore it is not good doctrine, but false and wicked, which someone teaches for the destruction of souls, in order to obtain primacy, as was the doctrine of the most wicked Arius, who burst asunder in the middle, so that of him could be expounded that saying of Ecclesiasticus 31:29: "The testimony of his wickedness is true." Again, that such doctrine is perverse is clear.

Second, from its process, which is "craftiness," because it acts "with deceit," that is, it intends one thing and feigns another; on account of which the Apostle says, 2 Corinthians 11:3: "I fear lest, as the serpent seduced Eve by his subtlety, so your minds should be corrupted and fall away from the simplicity that is in Christ Jesus."

Third, this same thing is clear from the effect, because the effect of such doctrine is "unto the deceiving of error" — not for acquiring money or other temporal things, but such teachers seduce and deceive in order to sow errors; of whom it is said, 2 Timothy 3:13: "Evil men and seducers shall grow worse and worse, erring, and driving others into error."

Then, when he says "but doing the truth," etc., having shown the impediments by which someone is hindered from the fruit of the spiritual gifts, here he shows how one arrives at the due fruit. And he argues thus: it has just been said that if we wish to arrive at the fruit of the spiritual gifts, we must no longer be children, etc. But we are children for as long as we do not attain to the manly state, nor do we grow: therefore it is necessary for us to grow. And this is what he means by "but doing the truth," etc.

He therefore does two things. First, he shows in what we ought to grow; second, through whom, there: "in him through all things," etc. He says therefore, as to the first, "doing the truth, let us grow," and this in two things, namely in the good work and the form of the good work, which two are truth and charity.

Now "truth" is sometimes said of every good work, as in Tobit 1:2: "Yet, though placed in captivity, he did not forsake the way of truth." Let us do the truth, therefore, namely every good work, or the truth of doctrine; for it ought not to suffice us to hear or to teach the truth, but we must do it. For this reason the Apostle said, 1 Timothy 4:16: "For in doing this, you shall save both yourself and those who hear you." "Be therefore doers," etc., as it is said in James 1:22; for "the doers shall be justified," as is found in Romans 2:13. And this, if it be done in charity, which is the form of the good work. 1 Corinthians 16:13-14: "Act manfully, and let your heart be strengthened, and let all your works be done in charity"; for certainly otherwise they would be worth nothing. 1 Corinthians 13:3: "If I should deliver my body so that I burn, but have not charity, it profits me nothing."

But because in the way of God not to progress is to regress, the Apostle therefore adds "that we may grow up in him," etc., where he does three things. First he shows the author of our growth; second, its truth; third, the manner of growth. The second, there: "from whom the whole body," etc. The third, there: "according to the operation in the measure of each member."

He says therefore "let us grow up in him," that is, in Christ, of whom it is said, 1 Peter 2:2: "that in him you may grow unto salvation." "In him," I say, who is our head, Christ, and in the Church, which is his body, as is said in Colossians 1:24. Let us grow, I say, not in possessions, as it is said in Job 1:10: "his possession has grown upon the earth," but in spiritual things. Nor in one thing only, but "through all things," that is, in every good, bearing fruit and growing. 1 Corinthians 10:31: "Do all things unto the glory of God," etc. And there it follows: "as I also in all things please all men." Concerning this the Apostle commends the Corinthians, saying, 1 Corinthians 11:2: "I praise you, brethren, that in all things you are mindful of me, and hold my precepts as I have delivered them to you."

Consequently, when he says "from whom the whole body," etc., he shows the truth of Christ through whom we ought to grow. Here it must be known that a natural body has three things: namely, the compaction of the members to one another, binding by the sinews, and mutual supply. 1 Corinthians 12:16-17: "If the foot should say: Because I am not the hand, I am not of the body — is it therefore not of the body? And if the ear should say: Because I am not the eye, I am not of the body," etc. "If the whole body were smell, where would be the hearing?"

Spiritually, then, just as one body is made out of many members by these three ways — namely, by compaction or unification, by binding, and by mutual operation and support — so too all the things that come from a bodily head, namely compaction, the binding of the sinews, and the moving to work, flow from our head, Christ, into the body of the Church.

And, first, compaction through faith; hence he says "from whom," namely Christ, who is our head, as has just been said, "the whole body is compacted," that is, united together. Psalm 146:2: "He will gather together the dispersed of Israel." Habakkuk 2:5: "He shall gather to himself all nations, and shall heap together to himself all peoples." Concerning this it is said, Colossians 2:19: "the head, from whom the whole body, being supplied and joined together by joints and bands, grows with the increase of God."

Second, there flows from Christ the head into the mystical body of his Church a connection and a binding-together, because things that are united must be knit or bound together by some connection or bond. And on account of this he says "and joined together through every joint of supply," that is, through faith and charity, which connect and join together the members of the mystical body for mutual supply. Ecclesiasticus 39:39: "All the works of the Lord are good, and he will supply every work in its hour." Hence the Apostle himself, trusting in that mutual supply which exists among the members of the Church through divine conjunction, said, Philippians 1:19: "For I know that this shall turn to my salvation, through your prayer and the supply of the Spirit of Jesus Christ."

Third, from the head, Christ, into the members, in order that they may be increased spiritually, there is infused a power of actually operating. Hence he says "according to the measure of each member, it makes the increase of the body"; as if to say: not only does the compaction of the members of the Church through faith come from our head Christ, nor is there only the connection or binding-together through the mutual supply of charity, but indeed from him also comes the actual operation of the members, or moving to work, according to the measure and fitness of each member. Hence he says that it makes the increase of the body "according to the operation and measure of each member," duly measured; for the mystical body is not compacted through faith alone, nor is the body increased through the connecting supply of charity alone, but through the actual working proceeding from each member, according to the measure of the grace given to it, and the actual moving to operation, which God works in us. Hence Isaiah 26:12: "You have wrought all our works in us." For it is the same God who "works all things in all," as it is said in 1 Corinthians 12:6. And this exposition agrees with the Glossator.

But to what end does God increase each member? That it may build up the body. Above, 2:21: "in whom all the building, being framed together, grows into a holy temple in the Lord, in whom you also are built together," etc. Hence 1 Corinthians 3:9: "You are God's building." And all these things are done "in charity," because, as it is said in 1 Corinthians 8:1: "Charity builds up." Or, God does all these things "in charity," that is, out of pure love. Jeremiah 33:3: "With an everlasting love have I loved you, therefore have I drawn you, taking pity on you. And again: I will build, and you shall be built." This, therefore, is what he means by "unto the edifying of itself in charity."

Above, the Apostle admonished the Ephesians to remain in ecclesiastical unity, describing its mode and form; in this part he teaches them the way by which they can remain in ecclesiastical unity. And concerning this he does two things. First he sets forth precepts by which they can remain in ecclesiastical unity; second he shows the power for fulfilling these precepts at the end of the epistle, where he says, "For the rest, brethren, be strengthened," etc. The first is divided into two parts. First he sets forth precepts for all; second, precepts pertaining to the individual ranks of the Church, where he says, "Let wives be subject to their husbands," etc. The first is again divided into two. First he sets down certain general precepts to which all the others are reduced; second he sets down the specific ones, where he says, "Wherefore putting away lying," etc. The first is again divided into two, because since the Apostle's intention is to call them back from their old custom to the new doctrine of Christ, first he shows that the doctrine of Christ is contrary to the ancient perversity of the Gentiles; second he induces them to put that away and take up what is Christ's, where he says, "That you put off, according to former conversation," etc. The first is divided into two, because first he describes the manner of life of the Gentiles; second he shows that the doctrine of Christ is contrary to it, where he says, "But you have not so learned Christ," etc. The first is divided into three. First he exhorts them to shun the manner of life of the Gentiles; second he describes it as to the interior soul, where he says, "having their understanding darkened," etc.; third as to the exterior mode, where he says, "who despairing," etc.

He says therefore: to the end that you may be able to fulfill the things that have been said, I say — that is, I do not merely beseech, as before, but I say and I testify — this that I have said. Galatians 5: "I testify again to every man circumcising himself, that he is a debtor to do the whole law." 2 Timothy 4: "I testify before God and Christ Jesus," etc. And what? That now — namely at the time of faith and conversion to Christ, because "now you are clean," John 13:10 — you walk not, that is, live not. Galatians 5: "If we live by the Spirit, let us also walk by the Spirit," etc. And this, as the Gentiles also walk. 1 Corinthians 12: "You know that when you were Gentiles, you went to dumb idols, according as you were led," etc. Do not, therefore, walk thus. Proverbs 1: "My son, walk not with them, restrain your foot from their paths," etc.

Consequently, when he says "in the vanity of their mind," he gives the reason for this prohibition. Here it must be noted that, since to walk spiritually is to make progress, according to that word of Isaiah 26: "the path of the just is straight for walking," etc., and Genesis 17: "Walk before me, and be perfect," is said to Abraham — therefore, in order that a man may walk justly, that is, may make spiritual progress, three things which are in him must be regulated and ordered. For in man there is reason, which judges concerning particular things to be done; likewise, the understanding of universal principles, which is synderesis; and third, the divine law, or God. Whenever, then, someone is directed according to these three ordered to one another — such that the action is ordered according to the judgment of reason, and this, namely reason, judges according to right understanding, or synderesis, and this, namely synderesis, is ordered according to the divine law — then the action is good and meritorious. But the life of the Gentiles is not such; rather it is deficient in the three aforesaid things; because, first, it is deficient in judging reason, since they walk in the vanity of their mind. Now the "mind" (sensus) is the apprehensive power by which we judge particulars. Hence a man is called upright when he judges well concerning things to be done. But this "mind" is sometimes upright, sometimes vain. It is called upright when it is ruled by the due rule, by which it comes to the due end; but vain when, led by an undue rule, it does not come to the due end. Wisdom 13: "vain are all men in whom there is not the knowledge of God," etc. Romans 1: "they became vain in their thoughts," etc. Jeremiah 2:5: "they walked after their vanities, and became vain." Why? Because certainly the reason of these men in matters to be done was not directed by an illumined understanding, but by an erroneous one. And this is what he says: "having their understanding darkened." Romans 1: "their foolish heart was darkened." Psalm 81:5: "they knew not, neither did they understand; they walk on in darkness." And the reason is that such men are not participants of the divine light, that is, of the divine law which illumines and rules; on account of which he adds "alienated from the life of God," that is, from God, who is the life of the soul. John 14:6: "I am the way, the truth, and the life." Or, "from the life of God," that is, from charity and spiritual grace, by which the soul lives formally. Romans 6:23: "but the grace of God, life everlasting." Now these men were without hope of eternal life, because they held the mortality of the soul, contrary to faith and hope. Wisdom 2:22: "they knew not the mysteries of God, neither did they hope for the reward of justice, nor did they judge the honor of holy souls," etc. Or "from the life of God," that is, from the life of living holily, which is through faith. Galatians 2:20: "I live, now not I," etc. "But the just man lives by faith," as it is said in Romans 1:17. Or which is through charity. 1 John 3:14: "we know that we have passed from death to life, because we love the brethren," etc. But these men were not so, but rather alienated. Now he touches on the manner of this alienation, namely through ignorance — not of the stars or the course of the heavenly bodies, but of the divine nature. 1 Corinthians 15:33: "some indeed have ignorance of God" — because at that time God was known only in Judea; but now, as is said in Acts 17:30: "God, overlooking the times of this ignorance, now declares to men that all everywhere should do penance," etc. Of this ignorance, however, God was not the cause as far as it was from himself, as is said in Romans 1:19: "for God has revealed it to them"; but certainly the cause was in them, on account of the blindness of their heart. And he truly says "blindness," because they could not come from creatures to knowledge of the Creator, since, as is said in Wisdom 2:21, "their own malice blinded them"; and it follows, "and they knew not the mysteries of God, neither did they hope for the reward of justice." And this is what follows, "who despairing," etc., where the Apostle shows what they were like in their outward manner of life, namely without hope, and this because alienated from life. Job 7:16: "I have despaired, I shall now live no longer," etc. Jeremiah 18:12: "we have despaired, for after our own devices we will go, and we will every one of us do according to the perverseness of his own heart."

And this is what follows: "have given themselves up to lasciviousness," etc. And this can be read in two ways: either separately, so that it says "in avarice," because they were avaricious. Romans 1:29: "filled with all iniquity, malice, fornication, avarice." Hebrews 13:5: "let your manner be without avarice," etc., because, as is said in Ecclesiasticus 10:9: "nothing is more wicked than the avaricious man." On account of which, Habakkuk 2:9: "woe to him who heaps up an evil covetousness to his house," etc. It can also be read conjointly with what precedes, so that "in avarice" is said, that is, avariciously, so that it modifies what precedes. And according to this he aggravates their life in three ways. First, because they sinned not from passion, but rather from choice; hence he says "have given themselves up to lasciviousness"; as if to say: they sinned not from passions or from weakness, but gave themselves up, etc. Judith 7:15: "let us all of our own accord surrender ourselves to the people of Holofernes," etc. 2 Corinthians 12:21: "they have not done penance for the uncleanness which they have committed," etc. Second, from actual unbridledness. 2 Peter 2:10: "they walk after the flesh, in the lust of uncleanness," etc. And therefore he says "unto the working of all uncleanness." Ezekiel 14:3: "these men have set up their uncleannesses in their hearts," etc. Third, their sin is aggravated by continuation, because they sinned unceasingly. Hosea 4:10: "they have committed fornication, and have not ceased, because they have forsaken the Lord." Hence he says "unto covetousness," that is, ardently, and with continuous and insatiable appetite. 2 Peter 2:14: "having eyes full of adultery and of sin that ceases not, alluring unstable souls, having a heart exercised in covetousness, children of malediction," etc.

Having shown the perversity of the Gentile way of life, here the Apostle shows that the teaching of Christ is totally contrary to this way of life and condition. And because certain persons, perverting the teaching of Christ, said that there is no other life after this one, but that the soul dies with the body, like animals, therefore the Apostle shows, first, that the teaching of Christ is contrary to the preceding life and condition; second, he shows the conditions owed to the teaching of Christ, at the place "put off you," etc.

He says therefore: thus it has been said, that those men, despairing, etc.; but you have not so learned Christ, namely, as one to be imitated. How then? For you yourselves have learned from God that you should love one another. 2 Thessalonians 2:15: "Therefore, brothers, stand fast and hold the traditions which you have believed." And how shall we hold them? 1 Thessalonians 2:13: "because when you had received from us the word of the hearing of God, you received it not as the word of men, but, as it truly is, the word of God," etc. Colossians 2:7: "rooted and built up in him, and confirmed in the faith, as you have learned, abounding in him in thanksgiving." And this indeed, if you have truly heard him, because hearing serves discipline. "If" is used for "because." For this is the message which you have heard, as is said in 1 John 1:5. And this as regards the preaching of the faith. Ecclesiasticus 24:30: "he who hears me shall not be confounded." Proverbs 15:31: "the ear that hears the reproofs of life shall abide in the midst of the wise," etc. And in him you have been taught, namely how the things pertaining to the faith are to be kept and fulfilled. Matthew, last chapter: "they did as they had been taught," etc. And this, as the truth is in Jesus, as if he were to say: if you have heard the faith of Christ preached, and how the things preached ought to be fulfilled, you are taught, just as Jesus is, concerning whom it is preached to you, who is the truth. But you must not walk thus, as some who despair.

But how then? He adds: put off you, etc. This text can indeed be read in two ways. In one way, so that it is read as "to put off," and then it is construed with what precedes thus: thus is the truth in which you have been taught in Jesus, that you put off, etc. But if it is read "put off" as an imperative, which reading is more commonly held, we shall say that, because both the life and the teaching of the Gentiles are contrary to the life and teaching of Jesus, in which you have been taught, it remains that you put off, etc.

He therefore does two things. Because, since vices must first be uprooted before virtues are implanted, first he teaches them to put off the condition of their former and old way of life; second, to take up the new condition of Jesus, at the place "but be renewed in the spirit," etc. He says therefore: put off, etc. Here three things are to be considered. First, what is to be understood by the old man.

Some say that here the old man is called the exterior man, and the new man is called the interior man. But it must be said that the old man is called both interior and exterior — he who is subjected to oldness both as to the soul, through sin, and as to the body, because the members of the body are the weapons of sin. And thus, a man subjected to sin according to soul and body is called the old man, insofar as those things are old which are on the way to corruption, or are already being corrupted; because that which grows old and decays is near to perishing, as is said in Hebrews 8:13. And thus a man subjected to sin is called old, because he is on the way to corruption; on account of which he adds, "which is corrupted according to the desires of error." For each thing is corrupted when it departs from the order of its own nature. Now the nature of man is such that his desire tends toward that which is according to reason. But the perfection and good of reason is truth. When therefore reason tends toward error, and desire is corrupted from this error, then he is called the old man.

Now he says "according to the desires," namely evil ones. Romans 13:14: "make not provision for the flesh in its desires." 1 Timothy 6:9: "many desires, both harmful and useless, which plunge man into ruin and destruction," etc. But because these desires are drawn in some from weakness, and in others indeed from malice, as in those who say that God has no providence, therefore he says "of error," because in such persons, thus erring, the intellect and the affection are corrupted. Or "according to the desires of error," that is, desires which make men err, according to that word of Wisdom 2:21: "these things they thought, and they erred," etc. Proverbs 14:8: "the imprudence of fools is erring."

But how he is to be put off, the Apostle teaches, saying in Colossians 3:9: "stripping yourselves of the old man with his deeds," etc. He is not, then, to be put off or stripped away substantially, but only as to his evil works, or way of life. 1 Peter 2:12: "having your conversation good among the Gentiles." 1 Timothy 4:12: "be an example to the faithful in word and in conversation."

Then when he says "be renewed," etc., he shows that we ought to put on the new condition. Concerning this he does three things. First he shows by what we can attain this newness; second, in what this newness consists; third, what it is.

As to the first he says: be renewed in the spirit, etc. Here it must be noted that although "spirit" is said in many ways in man, nevertheless a threefold spirit is found: namely, the Holy Spirit — 1 Corinthians 3:16: "do you not know that you are the temple of God, and the Spirit of God dwells in you?" Likewise, the rational spirit — Galatians 5:17: "the flesh lusts against the spirit." Likewise, the fanciful spirit — Hosea 9:7: "know, Israel, that the prophet is foolish, the spiritual man is insane," that is, given to fancy.

This, then, which he says, "in the spirit of the mind," is taken for the Holy Spirit. Now he says that the cause of renewal is the Holy Spirit, who dwells in our mind. Galatians 4:6: "God sent the Spirit of his Son into your hearts," etc. Psalm 103:30: "send forth your spirit, and they shall be created," etc.

Or "spirit" can be taken for the rational spirit, and then spirit is the same as our mind, and this is similar to what is said in Colossians 2:11: "in the stripping off of the body of the flesh," that is, of the body, which is flesh; so here, "in the spirit of the mind," that is, in the spirit which is the mind. But he says this because there is in us another spirit, which is not the mind, namely, that which is common to us and to brute animals.

Now he says "be renewed in the spirit of the mind," because that which has not been corrupted is new, and does not need renewal. For if Adam had not been corrupted, he would not have needed renewal, nor would we either. But because he was corrupted, he needed renewal, and his descendants also. And therefore we must be renewed in the present as to the soul, and in the future as to the body, when this corruptible body shall put on incorruption, and this mortal body immortality, as is said in 1 Corinthians 15:53. He says therefore "be renewed in the spirit," here — namely, because unless the spirit is renewed in the present, its body will never be renewed. Or it can be explained as "in the spirit of the mind," that is, your mind having been made spiritual; and it comes to the same thing.

But as to what this renewal consists in, as to the second point, he adds when he says: "and put on the new man," etc. Here it must be noted that, just as the first principle of the oldness of every thing was Adam, through whom sin entered into all, so the first principle of newness and renewal is Christ; because just as in Adam all die, so also in Christ all shall be brought to life. Hence Galatians, last chapter: "in Christ Jesus neither circumcision nor uncircumcision avails anything, but a new creature." Put on therefore our Lord Jesus Christ, Romans 13:14.

But what this renewal is, he shows when he says: "who according to God is created," etc. This can be understood in three ways.

In one way thus, that the word "who" is referred to the spirit, that is: the spirit, which is our mind, was created by God, namely in original justice, that is, in its own newness; or was recreated by a new creation, that it might be just. Above, 2:10: "created in Christ Jesus unto good works."

Or the word "who" can be referred to the new man, namely Christ. And then it will be construed thus: "who was created," that is, formed in the womb of the Virgin, "according to God," that is, not by human seed, but by the Holy Spirit. Or he was created according to the being of grace and fullness, and this "in justice," with respect to men, and "holiness," with respect to God, and this "of truth," not of falsehood. Luke 1:75: "in holiness and justice." Or so that holiness be in the heart, truth in the mouth, justice in deed.

Having set forth above the general admonition, that they should put on newness, here the Apostle sets down specific precepts. Concerning this he does two things. First, he forbids them the interior sins that corrupt the spirit; second, the exterior sins, which corrupt the flesh, at "but fornication," etc. The first is divided into two. First he prohibits sins which consist in the disordering of oneself; second, sins which consist in the disordering of another, at "let no evil speech," etc. The first is again divided into three, because first he prohibits the sin corrupting the rational power; second, the sin disordering the irascible power, at "be angry, and sin not," etc.; third, the sin pertaining to the concupiscible power, at "he who stole," etc.

Concerning the first he does three things. First, because he prohibits one of these; second, he leads them toward the other; third, he assigns the reason. He therefore first prohibits that which pertains to the old man, so that this text is expository of what he had said before: "put on the new man" — for the putting on of which he first forbids lying, because by this sin of the mouth the truth of reason is corrupted. Hence he says "wherefore," namely that the new man is to be put on, "be" — understand this — "putting away lying," because, as it is said in Psalm 5:7: "You will destroy all who speak lying," namely pernicious lying. And afterward he leads them toward newness, saying, Zechariah 8:16: "Speak the truth, each one with his neighbor." And why? "Because we are members one of another." For members love one another and help one another mutually in truth. Romans 12:5: "We are one body in Christ, and each one members one of another."

There follows: "Be angry," etc. Here he prohibits the sin corrupting the irascible power. Concerning this he does three things. First he sets down the admonition; second he expounds it, at "let not the sun go down," etc.; third he gives the reason, at "give no place," etc.

Now he sets down the admonition when he says "be angry," etc. This can be expounded in two ways, because there is a twofold species of anger, one good, one bad. It is bad indeed when it tends inordinately toward vengeance, namely against justice; but it is good when it tends toward due vengeance, that is, when someone is angry when it is fitting, with whom it is fitting, and as much as is fitting. And it can be expounded of either.

If of the bad, the sense is thus: he does not command, but permits; as if he were to say: if it is so that a movement of anger arises — which is human — do not sin, that is, do not carry it through to effect by consent. 1 Corinthians 10:13: "Let no temptation take hold of you but such as is human." For certainly, whoever is angry with his brother otherwise will be liable to judgment, as it is said in Matthew 5:22. Concerning this anger Joseph warned his brothers, Genesis 45:24: "Do not be angry on the way."

But if it is expounded of the good, then it is taken not only permissively, as at first, but imperatively: "be angry," namely against your sins, since there is a twofold vengeance which man seeks. One concerning himself sinning, and thus penance is a certain vengeance which a man exacts and takes upon himself. And this is good anger, and of this it is said imperatively, "be angry," namely against your sins, "and sin not," namely henceforth, nor commit such things against which it would again be necessary to be angry. Now some believe that a man can safely be angry at himself on account of his own sins, but not at his neighbor on account of his; but it is not so: for just as one is angry against himself on account of his own sins, so also against his neighbor on account of his; therefore, be angry against the vices of others, and this with zeal. Numbers 25:11: "Phinehas turned away my wrath from the children of Israel, because he was moved with zeal for me against them." Thus Elijah, 3 Kings 19:10: "With zeal have I been zealous for the Lord God of hosts, because the children of Israel have forsaken the covenant of the Lord," etc. And do not sin by getting ahead of reason, but rather by following it. James 1:19: "Let every man be swift to hear, but slow to speak, and slow to anger," etc.

There follows: "Let not the sun go down," etc. Here he expounds what he had said, and, according to the three aforesaid expositions, it can be expounded in three ways.

For if of bad anger, then thus: "the sun," etc., that is: do not persist in anger once conceived, but put it away before the setting of the sun, because although the movement is permitted, on account of frailty, delay is not permitted.

If of the good, and this against one's own sins, then thus: "the sun," that is Christ — Malachi 4:2: "To you who fear my name, the sun of justice shall arise," etc. — "let it not go down upon your anger," that is, upon your sins, for which it would again be necessary for you to be angry and to punish yourselves.

If against the sins of others, then the sun is taken thus, namely of reason. Ecclesiastes 12:1: "Remember your Creator in the days of your youth, before the time of affliction comes, and the years draw near of which you shall say: They please me not — before the sun grows dark," etc. "Let not the sun go down upon your anger," that is, let not the dictate of reason be darkened. Job 5:2: "Anger kills the foolish man."

There follows: "Give no place to the devil," where he assigns the reason for the admonition. For the devil has a place in us through sin, or through consent. John 13:2: "When the devil had now put into the heart that Judas should betray him," etc. And it follows there, that after the morsel Satan entered into him. Now passions of this kind greatly incline one toward consent, and especially when they pervert the judgment of reason, and this anger does in a special way, which consists in the kindling of the blood, which indeed, by reason of the swiftness of its movement, precedes the judgment of reason. And because, when we are thus disturbed, the devil begins to have a place in us, therefore he says "give no place to the devil," as if to say: do not persist in anger, because by this you give place to the devil, for the whole devil is wrathful. Psalm 17:48: "My deliverer from my wrathful enemies." Now he enters man with fury and anger. Apocalypse 12:12: "The devil has come down to you, having great wrath." But he cannot do this, at least in the soul, so long as a man is just. But this justice is lost through anger, because "the anger of man does not work the justice of God," as it is said in James 1:20. If therefore you do not wish to give place to the devil, at least in the soul, let not the sun go down upon your anger. Ecclesiastes 11:10: "Remove anger from your heart."

Having excluded above the oldness of man with respect to the rational and irascible power, here he forbids it with respect to the concupiscible power, arising from the disordered desire of things. Concerning this he does two things. First he forbids the oldness of the concupiscible power; second he exhorts to its newness, at the place "but rather let him labor," etc.

Now to the oldness of the concupiscible power belongs theft, which arises from a corrupt and disordered appetite for a temporal thing. Therefore he says, "he who stole, let him now steal no more," etc., as if to say: he who had a concupiscible power corrupted and made old by the corrupt appetite for temporal things, let him now steal no more — namely, if he wishes to renew the concupiscible power — because, as it is said in Ecclesiasticus 5:17: "confusion is upon the thief"; for this reason it is said in Exodus 20:15: "thou shalt not commit theft." And because someone could excuse himself on account of poverty, therefore he says "but rather let him labor," etc. Just as the Apostle himself did, as it is said in Acts 20:33: "I have coveted no man's silver, or gold, or apparel; you yourselves know that these hands have ministered to my necessities, and to them that were with me." Likewise 2 Thessalonians 3:78: "For yourselves know how you ought to imitate us: for we were not restless among you, neither did we eat any man's bread for nothing, but in labor and toil we worked night and day, lest we should be chargeable to any of you," etc.

Hence it should be noted that manual work is undertaken for three reasons. First, to acquire the necessity of sustenance. Genesis 3:19: "In the sweat of thy face shalt thou eat thy bread." And therefore he who does not have the means to live lawfully is bound to labor with his hands. 2 Thessalonians 3:10: "If any man will not work, neither let him eat"; as if to say: just as he who does not eat in a time of necessity sins, so also if he does not labor. And thus it is set down here to exclude theft.

But sometimes it is brought in against idleness, because "idleness has taught much evil," Ecclesiasticus 33:29. And therefore those who lead an idle life are bound to labor with their hands. 2 Thessalonians 3:11-12: "We have heard that there are some among you who walk restlessly, working not at all, but curiously meddling. Now we charge and beseech them that are such, by the Lord Jesus Christ, that working with silence, they eat their own bread."

For sometimes it is brought in for the mortification and taming of the flesh. Hence it is set down among the other works of continence in 2 Corinthians 6:5: "in labors, in watchings, in fastings," etc.

Therefore there is a threefold reason for enjoining bodily labor; but the first is necessary for all, and this by necessity of precept, because idleness can be excluded in other ways, and likewise the wantonness of the flesh can be tamed and restrained in another way, and it suffices however it be done.

There follows "that which is good," which can be understood in two ways. Either in the force of the accusative, and thus it would be construed: "but rather let him labor," working with his hands, and indeed not unlawful things, but "that which is good." Galatians, last chapter: "And in doing good, let us not fail." Isaiah 1:16-17: "Cease to do perversely, learn to do well." Or it can be understood in the force of the nominative: "let him labor," etc., "that it is good," as though this were the reason why one must labor; as if to say: it is not only necessary to labor, but it is also good to labor, so that the one laboring may be able to live, and so that he may have something to give to one suffering need. Ecclesiasticus 29:2: "Lend to thy neighbor in the time of his need," etc.

Then when he says "let no evil speech," etc., he sets down the things pertaining to the old man in disorder toward another; and he does two things: for first he forbids the oldness, and brings in the newness; second he brings in an example, at the beginning of chapter 5, at the place "be ye therefore," etc.

Now toward one's neighbor a person can conduct himself badly in two ways. In one way, by harming him with evil words; in another way, by evil examples. First he forbids the first; second the second, at the place "and grieve not," etc. The first again is divided into two. First he forbids the oldness; second he brings in the newness, at the place "but if any," etc.

He says therefore "let no evil speech," etc. The speech of the mouth displays and announces the things that are in the soul, because words are signs of those passions which are in the soul. That speech is good which indicates a good interior disposition, but evil speech indicates an evil one. Now a man is ordered interiorly in three ways: namely to himself, that is, so that all things be subject to reason; to God, so that reason be subject to him; to his neighbor, when he loves him as himself.

Speech, then, is sometimes evil when it indicates a man disordered in himself, and this is the false speech of one who says one thing and intends another; and likewise useless and vain speech. Likewise, there is evil speech which indicates a man disordered against God, such as perjuries, blasphemies, and the like. Likewise also there is evil speech when it is against one's neighbor, such as insults, deceits, and fraud. And therefore he says, "let no evil speech proceed out of your mouth." "Every... not" is equivalent to this sign, "none."

Wisdom 1:11: "Keep yourselves therefore from murmuring, which profits nothing, and refrain your tongue from detraction, for an obscure speech shall not go for nought"; for certainly every thought does not escape God, and no speech hides itself from him, as it is said in Ecclesiasticus 42:20. "But now put you also all away: anger, indignation, malice, blasphemy, filthy speech out of your mouth," Colossians 3.

There follows "but if any is good," etc. He brings in the newness, because good speech is to be blessed according to place and time. Proverbs 15:23: "A word in season is best." "If any man speak, let him speak as the words of God," 1 Peter 4:11. And to what end? He adds "to the edification of faith," that is, so that faith may be strengthened in the hearts of the weak. 1 Corinthians 14:26: "Let all things be done unto edification." And this, "that it may give grace to the hearers," namely if such good speech be approved, or such speech is beneficial: because frequently a man, from good speech and through the power of a good speech heard, being pierced with compunction, is disposed toward grace. Acts 10:44: "While Peter was yet speaking these words, the Holy Spirit fell on all them that heard the word." Thus the Lord spoke, of whom it is said in Luke 4:22: "They wondered at the words of grace that proceeded from his mouth." Ecclesiastes 10:12: "The words of the mouth of a wise man are grace."

Above, the Apostle admonished them to abstain from evil and harmful words; here he admonishes them to abstain from words and deeds that disturb or grieve their neighbors. Concerning this he does two things. First he forbids what pertains to the old man; second he urges what pertains to the new man, at the place "And be ye kind one to another," etc. The first is again divided into two, because first he forbids in general what pertains to the old man; second, in particular, at the place "let all bitterness," etc.

He says therefore, "grieve not the Spirit," etc. Objection: the Holy Spirit is God, in whom no passion can fall, nor sadness. I respond: the Holy Spirit is said to be grieved when he in whom the Holy Spirit dwells is grieved. Luke 10:16: "he who despises you, despises me." Isaiah 63:10: "but they provoked him to wrath, and afflicted his Holy Spirit, and he was turned to be their enemy." Or it should be said that this is a metaphorical expression. For just as God is said to grow angry on account of the likeness of the effect, so too he is said to be grieved; for just as when someone is grieved he withdraws from the one who grieves him, so the Holy Spirit withdraws from the one who sins. And thus the sense is: "grieve not the Holy Spirit of God," that is, do not put him to flight, or expel him, through sin. Wisdom 1:5: "for the Holy Spirit of discipline will flee from the deceitful, and will withdraw himself from thoughts that are without understanding, and will be checked by the encroaching iniquity."

Therefore the Holy Spirit is not to be grieved, and this on account of the benefit of the saving sign. Therefore he adds, "in whom you are sealed," that is, you have been reformed, and distinguished from others. Now whoever will have this sign with him will have eternal life. Therefore, then, he is to be kept and in no way grieved, because without him there is no eternal life. 2 Corinthians 1:22: "who has sealed us, God, and has given us the pledge of the Spirit." And when? "Unto the day of redemption," that is, of Baptism. John 3:5: "unless one be reborn of water and the Holy Spirit," etc. Acts 1:5: "but you shall be baptized with the Holy Spirit, not many days hence." Now he says "of redemption" because in Baptism a man is made a partaker of the redemption wrought through Christ.

There follows, "let all bitterness," etc., where he shows in particular what pertains to the old man. For sometimes a man grieves his friend out of anger, sometimes out of deliberate intent. But in anger there is a threefold degree: sometimes it is held back and remains only in the heart, as with one who is angry only inwardly; sometimes it is expressed in the voice, yet without the utterance of an insult, as with one who says "Raca"; and sometimes it happens with the utterance of an insult added as well, as with one who says "thou fool." First, therefore, he sets down what pertains to the anger of the heart; second, what pertains to the disordered utterance; third, what pertains to insult.

Now in the anger of the heart these things follow one upon another. First, that anger is an effect of sadness, and this in Sacred Scripture is called bitterness. 1 Kings 1:10: "when Anna was of a bitter soul, and prayed to God weeping," etc. And therefore he says "all bitterness," etc., which comes through the memory of a past injury. Ecclesiasticus 21:15: "there is no sense where bitterness abounds." Second, that it straightway seeks revenge; therefore he says "and anger," which is the desire for revenge. James 1:20: "for the anger of man does not work the justice of God." Third, that the angry man reckons it unworthy that he should spare the other, and reckons it unworthy that it should pass without punishment; therefore there follows "and indignation."

But as to the disordered utterance, thus there is clamor. Isaiah 5:7: "I looked that he should do judgment, and behold iniquity; and justice, and behold a cry." Therefore he says "and clamor." Likewise also blasphemy is either against God or against the saints. Leviticus 24:16: "whoever shall blaspheme the name of the Lord, let him die the death." Therefore he says "and blasphemy." And he adds, "let it be put away from you, with all malice," namely of deed. 1 Peter 2:2: "laying aside all malice, and all guile, and dissimulation."

Then, when he says "and be ye," etc., he sets down what pertains to the newness contrary to the aforesaid passions: against bitterness, kindness. Whence he says, "and be ye kind one to another." For "the spirit of wisdom is kind," etc. Against anger, mercy; whence he says "merciful." Luke 6:36: "be ye therefore merciful, as your Father also is merciful." Against indignation, forgiveness; whence he says "forgiving one another," etc. Colossians 3:13: "forgiving one another, if any have a complaint against another, even as the Lord has forgiven us, so also do you." Romans 8:32: "who did not even spare his own Son"; and a little after there follows: "how has he not also, with him, given us all things?"