Commentary on Ephesians (Super Epistolam ad Ephesios Lectura)

Having set forth the exhortation to kindness and mercy, which are effects of charity, here he shows them an example. Concerning this he does two things. First he leads them to the imitation of the exemplar, namely God; second he shows in what they ought to imitate him, at the place "and walk," etc.

He says therefore: I have said that you ought to forgive one another, just as God also in Christ has forgiven you; therefore be imitators of God, because this is necessary, although it is difficult. Ecclesiastes 2:12: "What is man, I ask, that he should be able to follow the king his maker?" Yet human nature will never be perfected, except in union with God. Hence Job 23:11: "My foot has followed his steps." Therefore he is to be imitated, in such a way as we have the possibility, because it belongs to a son to imitate his father. And therefore he adds "as children," namely of the father through creation. Deuteronomy 32:6: "Is not he your father, who has possessed, and made, and created you?" And he adds "most dear," namely whom he has chosen for participation in himself.

There follows "and walk," etc. Where first he sets down the manner of imitating, namely in charity; second he shows the sign of his immense charity, at the place "and delivered," etc.

That we are therefore most dear children, this the charity of God brings about. Romans 8:15: "For you have not received the spirit of bondage again in fear, but you have received the spirit of adoption of children, whereby we cry: Abba, Father. For the Spirit himself gives testimony to our spirit, that we are the children of God." We ought therefore to imitate him in love.

And he says "walk," that is, always make progress. Genesis 15: "walk before me, and be perfect." And this "in love," because love is such a good in which man ought to make progress, and such a debt which man ought always to pay. Romans 13:8: "Owe no man anything, but to love one another." Or "in love," which is the way of following God more closely. 1 Corinthians 12:31: "I show unto you yet a more excellent way." 1 Corinthians 13:1: "If I speak with the tongues of men and of Angels," etc. Colossians 3:4: "above all these things having charity," etc.

And this by the example of Christ. Hence he adds "as Christ also has loved us." John 13:1: "having loved his own who were in the world, he loved them unto the end." And because, according to Gregory, the proof of love is the showing forth of the deed, therefore he adds "and delivered himself for us." Apocalypse 1:5: "He has loved us, and washed us from our sins." Galatians 2:20: "I live in the faith of the Son of God, who has loved me, and delivered himself unto death for me." Isaiah 53:12: "he has delivered his soul unto death," etc.

Now this death was useful and necessary for us, therefore he adds "an oblation and a sacrifice," etc. Now here the Apostle speaks according to the manner of the old law, in which, as is said in Leviticus 4:25ff., when someone had sinned, there had to be offered for him a sacrifice and an oblation, which is called "for sin." Likewise, when someone gave thanks to God, or wished to obtain something, a peace-offering had to be offered, as is said in Leviticus 3:9, which indeed was an oblation of most sweet odor to the Lord, as is said in the same place.

But these things were accomplished through Christ, because, that we might be cleansed from sins and obtain glory, he delivered himself for us as an oblation through the things which he did in his life. Isaiah 53:7: "he was offered because it was his own will," etc. And "a sacrifice to God for sin." And this "for an odor of sweetness." Now he alludes here to what is said in Leviticus 3:5f. But surely that odor was not then acceptable to God in itself, but according to its signification, inasmuch as it signified the fragrant oblation of the body of Christ the Son of God. Genesis 2: "behold the odor of my son, as the odor of a full field." Canticle 1:3: "draw me after you, we will run to the odor of your ointments."

In this way, then, we ought to sacrifice ourselves to God spiritually. Psalm 50:19: "a sacrifice to God is a spirit," etc.

Above, having set down the admonition, the Apostle taught that, the old state having been laid aside, the Ephesians should take up newness, by forbidding spiritual vices; here he forbids for them also carnal vices. Now it is divided into two parts. For first he forbids the old state of the carnal vices; second he leads them on to newness, where he says, "See therefore, brethren," etc. The first is again divided into three. First he excludes the old state of the vices; second he sets forth their punishment, where he says, "But know this," etc.; third he excludes a deception, where he says, "Let no man deceive you," etc. The first, again, is divided into two. First he excludes certain principal vices; second he excludes certain adjoined vices, where he says, "or obscenity," etc.

Now he excludes three vices: namely, natural lust, which is with one who is not one's own, whence he says, "fornication." Hosea 4:12: "For the spirit of fornications has deceived them." 1 Corinthians 6:18: "Flee fornication." So did Job, ch. 31:1: "I made a covenant with my eyes, that I would not so much as think upon a virgin." Now fornication is named from "fornix," that is, a triumphal arch, next to which there were brothels. Proverbs 20: "fornication entered upon them," etc. And "all uncleanness," that is, every pollution against nature, namely, that which is not ordered to generation. Galatians 5:12: "Manifest are the works of the flesh, which are fornication, uncleanness, lust," etc. Third he excludes avarice, saying, "or covetousness."

But why this? Is it the same as the carnal sins? I respond: it must be said that it is not, nor is it entirely divided from them, but it is a mean between spiritual and carnal sins; which is evident thus. In sin there are two things, namely the object of the sin, and the delight in the object. There are, therefore, some sins whose object and delight are spiritual, as anger. For vengeance, which is the object of anger, and its delight, is something spiritual; and likewise vainglory. But some sins are entirely carnal, both object and delight, as gluttony and lust. But avarice holds the middle, because its object is carnal, namely money, but its delight is spiritual, because one's mind comes to rest in money. And therefore avarice is reckoned together with the carnal sins by reason of its object, but with the spiritual ones by reason of its delight. Hebrews, last chapter: "Let your manners be without covetousness." Or it must be said that avarice is opposed to justice, whence it is put for a species of lust, namely adultery, which is the unjust use of another's wife, just as avarice is the unjust use of money.

But above he said, "he that stole," etc.; here, however, he says that it should not even be named, etc., because in spiritual combat the carnal vices are the first that must be overcome; for one fights in vain against the interior things unless he first conquers the exterior ones, namely the carnal, against which the war always remains. And therefore he says, "let it not so much as be named among you, as becomes saints," namely, that one should abstain from deeds, from thoughts, and from words. Isaiah 14: "I will destroy the name of Babylon, and the remains, and the offspring and the stock." Ecclesiasticus 41:15: "Take care of a good name, for this becomes saints." 2 Corinthians 6:4: "In all things let us exhibit ourselves as the ministers of God," etc.

There follows, "or obscenity," etc., where he sets down certain adjoined vices. Concerning this he does two things. First he excludes the adjoined vices; second he leads to their contraries, where he says, "but rather the giving of thanks," etc.

He excludes, therefore, three vices: namely, obscenity, which is in shameful touches and embraces and lustful kisses. Proverbs 6:32: "But he that is an adulterer, on account of the poverty of his heart, shall destroy his own soul; he gathers to himself shame and disgrace." Likewise, foolish talking, that is, words provoking to evil. Ecclesiasticus 9:11: "her conversation burns as fire," namely, of the evil woman. And scurrility, that is, a jesting word, by which some wish thereby to please others. Matthew 12:36: "Of every idle word that men shall have spoken, they shall render an account for it in the day of judgment." And all these are mortal, insofar as they are ordered to mortal sins, because a thing, even if it is good in its genus, insofar as it is ordered to what is mortal, is itself mortal.

Then he leads them to the contraries, namely the giving of thanks. Whence he says, "but rather the giving of thanks." Isaiah 51:3: "Joy and gladness shall be found therein, thanksgiving, and the voice of praise."

Above, the Apostle forbade carnal sins; here he threatens the penalty of damnation, which is inflicted on sinners. Concerning this he does two things. For first he assures them of this; second he recounts the sins one by one, there: "that no fornicator," etc.

He says therefore, "Know this, understanding" — that is, actually, not only habitually — hold it for certain. 1 John 3: "These things I have written to you, that you may know," etc. And what? That every fornicator, or unclean person, or covetous person, which is the service of idols, does not have inheritance in the kingdom of Christ and God.

Note that here he calls avarice idolatry, since idolatry is when the honor owed to God alone is rendered to a creature. Now honor is owed to God in two ways: namely, that we establish our end in him, and that we place our trust in him finally. Therefore whoever places this in creatures is guilty of idolatry. But the covetous man does this, who places his end in a created thing, and also his whole trust. Hosea 8:4: "They made for themselves their silver and their gold into idols, that they might perish." And this, because, as it is said in Proverbs 11:28: "He who trusts in his riches shall fall."

But since in other sins man also places his end in a creature, to which he clings by love, why is the sinner not also called an idolater in those cases? I respond: to commit idolatry is to worship something external undeservedly. Now in other sins the end is placed in interior things, as it were in one's own exaltation. But he who places his end in riches places his end in them as in an external thing, like the idolater. But are the covetous, who show to a creature the honor owed to God, really idolaters, and per se? I say no, because in moral matters acts or works are judged from their end. He therefore is per se an idolater who intends per se to show worship to a creature. But the covetous man does not intend this per se; rather he does this per accidens, insofar as he loves excessively and inordinately.

And what of such a man? "He will not have inheritance" — since indeed it is children who are also heirs, as is said in Romans 8:17. But now such men, who are thus carnal, are not children; therefore they do not have inheritance, because, as is said in 1 Corinthians 15:50: "Flesh and blood shall not possess the kingdom of God" — that is, God, who says in Ezekiel 44:28: "I am their inheritance."

But it could be asked: if this inheritance is God himself, since he is indivisible and unpartitionable, why does he say "in the kingdom of Christ and God" divisively, as if this inheritance were divisible? I respond: our inheritance consists in the enjoyment of God; but now God enjoys himself in one way, and we enjoy him in another; for God perfectly enjoys himself, because he perfectly knows himself and totally loves himself as much as he is knowable and lovable. But it is not so with us, because although we perfectly know him in our homeland, and consequently love him — since he who attains something simple knows the whole of it, even if not totally, just as, if the light of the sun were a single point, the human eye would apprehend it wholly, though not totally, whereas the eye of the eagle would totally comprehend it — so too, if we perfectly know God in our homeland and perfectly love him, yet we do not totally comprehend him, therefore there seems to be there a certain imperfection and particularity. And therefore he says "of Christ and of God" conjointly, as though setting part with part, that is, because the inheritance is had through Christ and not through another.

Then, when he says "let no man deceive you," here he excludes the deceit of seducers. And concerning this he does two things. For first he sets down the admonition; second he adds its reason, there: "for you were once darkness," etc. The first again is divided into two, because first he warns them not to be seduced by words, by believing them; second, that they not share with them by doing evil, there: "be not therefore made," etc. The first is still divided into two, because first he removes the seductions; second he shows the sign of the seduction, there: "for because of this the wrath comes," etc.

It should be noted, therefore, that in carnal vices he taught only to beware of seduction, because from the beginning, so that men might freely enjoy their desires, they thought to find reasons that fornications and such venereal acts were not sins. And therefore he says "with vain words," because such words are without reason, which say that such things are not sins, nor exclude one from the kingdom of God and of Christ. Colossians 2:8: "See that no one deceive you through prophecy and vain deceit." And that such men are seducers and such words are seducing, he shows, because unless carnal sins were sins, they would not be punished by God, since, as God is just, he does not inflict punishment without fault. But now such things are punished by God, therefore they are sins.

He proves the minor premise, when he says "for because of these things the wrath of God comes" — namely on account of carnal sins — "upon the sons of unbelief," as was evident in the flood; likewise in the case of the Sodomites; likewise the tribe of Benjamin was almost entirely consumed on account of these things. But he says "sons of unbelief," because those sinning in this way distrust regarding eternal life; for if one acting thus were to hope for eternal life, it would be presumption rather than hope, which is the certain expectation of future beatitude from merits, etc. Hence above, 4:19: "who, despairing, have given themselves up to shamelessness, unto the working of all uncleanness, unto covetousness." Wisdom 7: "Let there be no meadow that our luxury does not pass through," etc. And it follows at the end of the chapter: "because such men did not hope for the reward of righteousness," etc.

He says therefore that upon "the sons of unbelief" — that is, those who do not trust in eternal joys — comes "the wrath of God," namely on account of sins. Or "of unbelief," that is, those concerning whom trust should not be placed, as far as it depends on their merits. And therefore he concludes, "do not therefore become partakers with them," namely by sharing with them in such works. 2 Corinthians 6:14f.: "For what participation has righteousness with iniquity, or what fellowship has light with darkness, or what communion has Christ with Belial, or what part has a believer with an unbeliever?"

Above, the Apostle forbade carnal sins, threatening punishment and removing the deception; here he assigns a reason taken from their condition, and he does two things. For first he sets forth their condition; second he draws two conclusions from these, at the place "that you may be children of light," etc. Now he sets down two conditions: first the past one, second the present condition, at "but now light," etc.

He says therefore, "you were at one time darkness," that is, blinded by ignorance and error. Above, IV, 18: "having their understanding darkened with darkness." Ps. 81:5: "They have not known, nor understood; they walk in darkness." Likewise, dark through sin. Prov. 4:12: "The way of the wicked is darksome; they know not where they fall." But it should be noted that he does not indefinitely say "darksome," but "darkness"; because just as anyone seems to be what predominates in him — just as the whole city seems to be the king, and what the king does is said to be done by the city — so when sin reigns in a man, then the whole man is called sin and darkness.

There follows, "but now light," etc., where he sets down the present condition; as if to say: but now you have the light of faith. Phil. 2:15: "Among whom you shine as lights in the world." Matt. 5:14: "You are the light of the world." But against this it is said of John the Baptist: "he was not the light"; how then are the other faithful called light? I respond: they are not called light by essence, but by participation.

Then, when he says "walk then as children of light," etc., he draws two conclusions. For he had said that they had been darkness and that now they are light. And therefore first he concludes that they should conform themselves to what they now are; second, that they should avoid what they formerly were, at "and have no fellowship," etc.

The first is divided into two. First he sets down the admonition; second he expounds it, at "for the fruit of the light," etc. He says therefore: because you are now light, you should do the works of light; therefore "walk as children of light." John 12:35: "Walk whilst you have the light," etc.

Now he expounds this when he says "for the fruit," etc. Now one walks as a child of light in two ways: first as to the substance, or genus, of the work; second as to the manner, or the intention of the one doing it. First, therefore, he sets down the works which must be done; second, with what intention they ought to be done, at "proving," etc.

He says therefore: I have said that you should walk as children of light; now the fruit of light are works that are fruitful and clear. Ecclesiasticus 24:23: "My flowers are the fruit of honor," etc. And this "in all goodness," etc. Where it should be noted that every act of virtue is reduced to three things. For it is necessary that the agent be ordered in himself, toward his neighbor, and toward God. In himself, that he be good in himself, and for this reason he says "in all goodness." Ps. 118:66: "Teach me goodness and discipline and knowledge," etc. Likewise, toward the neighbor through justice; therefore he says "in justice." Ps. 118:121: "I have done judgment and justice," etc. Toward God through knowledge and confession of the truth, and therefore he says "and truth." Zach. 8:19: "For love ye truth and peace." Or otherwise, so that goodness is referred to the heart, justice to the deed, truth to the mouth. Above, IV, 25, and Zach. 8:16: "Speak ye truth every one with his neighbor."

Then, when he says "proving," etc., he shows with what intention they ought to work: namely, not abruptly, but "proving," that is, discerning by reason. "Let every one prove his own work," as is said in Gal. 6:4. And this, "what is well-pleasing to God," that is, that you intend to do what pleases God. Rom. 15: "that you may prove what is the good, and the acceptable, and the perfect will of God."

Then, when he says "and have no fellowship," etc., he exhorts them not to return to the state which they had left, because, as is said in Gal. 2:18: "For if I build up again the things which I have destroyed, I make myself a prevaricator"; 2 Peter 2:22: "The dog is returned to his vomit, and the sow that was washed to her wallowing in the mire."

Now this part is divided into two. First he sets down the admonition; second he assigns the reason, at "for the things that are done by them in secret," etc. The first is again divided into two. First he admonishes them not to do evil; second, that they reprove evils, at "but rather reprove them," etc.

He says therefore, "proving what is well-pleasing to God," "and have no fellowship with the unfruitful works of darkness," that is, with carnal works leading to perpetual darkness; which indeed are unfruitful, because they have only a momentary delight, most swiftly passing away. Rom. 6:21: "What fruit therefore had you then in those things, of which you are now ashamed?" Jude 1:12: "Trees of autumn, unfruitful, twice dead, plucked up by the roots, raging waves of the sea, foaming out their own confusion," etc. Likewise, they seek dark places on account of shamefulness, because in them they associate with brute beasts. Job 24:15: "The eye of the adulterer observeth darkness, saying: No eye shall see me; and he covereth his face. In the dark he diggeth through houses," etc. Therefore have no fellowship with these, by imitating, by helping, by consenting. Ecclesiasticus 13:22: "What fellowship hath a holy man with a dog?"

But certainly this does not suffice, unless you also reprove them, because, as Augustine says, sometimes God punishes the innocent who associate with them, because some good men do not reprove the evil. Ecclesiasticus 17:12: "And he gave to every one of them commandment concerning his neighbor." And therefore he says "but rather reprove." 2 Tim. 4:2: "Reprove, entreat, rebuke," etc.

But do we always sin if we do not reprove? Augustine responds: for what you do not reprove out of the fear of charity — namely, lest he become worse, and being scandalized, afflict the good — you do not sin. But if out of the fear of cupidity — namely, lest he become indignant and you lose his benefits to you — then you sin.

Above, the Apostle set forth admonitions; here he assigns the reasons for them. Now he set forth two admonitions: the first, that they should not share in the works of darkness; the second, that they should reprove sinners. According to this, therefore, he does two things. First he sets forth the reason for the first admonition; second, the reason for the second, at the place "For all things that are reproved," etc.

He says, therefore: I said well, "do not share"; nay rather, you ought also to rebuke and reprove such persons. Why? Because "the things that are done by them in secret, it is shameful to speak of." Now this concerns carnal vices, in which there is great shamefulness, because there is very little of the goods of reason in them, since acts of this kind are common to us and to brute animals.

There follows "All things that are reproved," etc. Here the Apostle sets forth the reason for the second admonition, and he does two things. For first he sets forth the reason; second he assigns a confirmation, at the place "Wherefore he says," etc.

As to the first, then, he wishes to prove that it is fitting for them to reprove those who transgress, and he proves this thus: whatever is shown to be evil is reproved, for every reproof is a certain manifestation; but every manifestation comes about through light, and you are light; therefore it is fitting for you to reprove and to manifest them. Now he sets forth the major premise of this argument at the place "But all things that are reproved," etc. And he sets forth the minor premise at the place "everything that," etc.

As if to say: it is fitting for them to reprove for this reason, because, as is said in 1 Corinthians 2:15: "the spiritual man judges all things, and he himself is judged by no one." Hence the Gloss explains it thus: "all things" — namely, the sins that are reproved by the light, that is, by good and holy men, who are the children of light — "are made manifest," namely, through confession. Proverbs 28:13: "But he who shall have confessed and forsaken them shall obtain mercy." And "everything" — namely, the evil — "that is manifested" through confession "is light," that is, it is turned into light.

Then he confirms this by an authority, saying "Wherefore he says: Rise," etc. The Gloss explains it thus: on account of the fact that it is light, he says — namely, the Holy Spirit — "O you who sleep, rise," etc. But this is not Paul's custom. And therefore it must be said that the Apostle introduces the figure set down in Isaiah 60:1: "Arise, be enlightened, Jerusalem," etc., saying "Wherefore" — namely, Scripture — "says: Rise" from the negligence of good work, "you," namely, "who sleep." Proverbs 6:9: "How long, sluggard, will you sleep?" Psalm 40:9: "Shall not he who sleeps go on to rise again?" And "rise from the dead," that is, from dead works, or works that put to death. Hebrews 9:14: "he will cleanse our conscience from dead works," etc. Isaiah 26:19: "Your dead shall live, my slain shall rise again." "Rise, therefore, and Christ will enlighten you." Psalm 26:1: "The Lord is my light," etc. The same, 12:4: "Enlighten my eyes, lest I ever sleep in death."

But can we, by ourselves, rise from sin, since he says: "Rise, and Christ will enlighten you"? I respond: it must be said that for the justification of the ungodly two things are required, namely, free will cooperating toward rising, and grace itself. And indeed free will has this very cooperation from prevenient grace, and afterward has to work meritoriously from subsequent grace. Hence it is said in the last chapter of Lamentations: "Convert us, O God, and we shall be converted."

Above he forbade the oldness of carnal deceits; here he exhorts to the contrary newness. And first he exhorts to the newness contrary to deceit; second, to the newness contrary to excess, at "and be not drunk," etc. The first part is divided into three. First he leads them to the caution contrary to deceit; second he shows the newness of this caution, at "redeeming the time," etc.; third he teaches the manner of this caution, at "therefore do not become," etc.

He says therefore, "so then" — namely, from what has gone before — "see how you walk carefully." Caution is a certain condition of prudence, by which someone avoids the impediments to the things to be done, and all ought to have this caution. Proverbs 4:23: "Let your eyes look straight on, and let your eyelids go before your steps." But this pertains to the wise, and therefore he says "not as unwise" — namely, those who do not know how to avoid impediments. Psalm 75:6: "All the unwise of heart were troubled." "But as wise." Ecclesiastes 2:14: "The eyes of the wise man are in his head; the fool walks in darkness."

Some say: "if not chastely, yet cautiously." But the Apostle does not take it in this way; rather he says "carefully," as if he were saying: beware of men contrary to chastity.

He shows the necessity of this caution when he says "redeeming the time," etc., which can be expounded in two ways. For someone sometimes redeems his own thing by giving gifts or something in exchange for it, just as someone is said to redeem his vexation by giving gifts, or money, or by giving up something of his own right. He says therefore: this whole present time is a time of calumny, and therefore be redeeming the time, "because the days are evil." From the time Adam sinned, snares impelling to sin have always stood ready. But it was not so in the state of innocence, in which man did not need to abstain from anything lawful, because in his will there was nothing impelling him toward sin. But now we must redeem the time, "because the days are evil," that is, we ought to avoid the malice of the days, to guard beforehand against the evil day, as is said in Ecclesiastes 7:15, and also to abstain from certain lawful things. 1 Corinthians 10:23: "All things are lawful for me, but not all things edify." It is in this manner that someone is said to redeem his vexation, because he lets something of his own right go to waste.

Or otherwise: "redeeming the time," etc. It happens sometimes that someone lives in sin for a great span of his lifetime, and this is lost time. But how will he redeem it, since man is not sufficient to pay off what is owed? I respond: it must be said that he ought to devote himself to good works all the more, the more he formerly pressed on in evils. 1 Peter 1: "For the time past is sufficient to have fulfilled the will of the Gentiles, for those who have walked in excesses, wine-drinking bouts, desires," etc. But the first exposition is better.

Then when he says "therefore do not become," etc., he teaches the manner of this caution, saying: "therefore" — namely, so that you may be able to redeem the time — "do not become imprudent." Note that there is a difference between wisdom and prudence. For prudence is a certain wisdom, but not universal wisdom. Proverbs 10:23: "But wisdom is prudence to a man." For he is called wise without qualification who has it in him to order all things; but he is called wise in a qualified sense who has it in him to order those things concerning which he is wise. 1 Corinthians 3:10: "As a wise architect I have laid the foundation." For it belongs to the wise man to order, as is said in Metaphysics I. But everyone who orders looks to an end; therefore he is wise without qualification who knows the end, or who acts for the sake of the universal end, namely God. Deuteronomy 4:6: "For this is your wisdom," etc. For wisdom is the knowledge of divine things, as Augustine says, On the Trinity IV. But prudence is the providence of a particular thing, namely, when someone orders his own deeds. And therefore "wisdom is prudence to a man."

For this reason, then, he says: "do not become imprudent, but understanding," etc. Just as speculative reason orders and judges concerning things to be known, and it is necessary to hold conclusions and judge them by means of principles, so too it is in things to be done. Now this first principle, by which we ought to judge and regulate all things, is the will of God; and therefore the intellect, in moral and divine matters, ought to have the will of God as its principle, because, if it has this as its principle, the intellect becomes prudent. Deuteronomy 32:29: "O that they would be wise and would understand," etc. This the Lord taught, Matthew 26:42: "Your will be done."

Above he led them to newness against the oldness of deceit; here he does this same thing against the oldness of carnal vices. Or let us say that before he reproved carnal sins as regards lust, but here as regards gluttony. He does two things. For first he forbids the oldness; second he leads the state to newness, at "but be filled," etc. He says therefore: I said that fornication and all uncleanness should not be named among you; but in order to guard against this you ought to abstain from excessive wine, because excessive food and drink is a cause of lust, and especially wine, which heats and stirs.

Proverbs 20:1: Wine is a luxurious thing, and drunkenness is riotous. Esther 1:10: When the king was more cheerful, and after excessive drinking had grown hot with wine, etc. Hosea 4:11: Fornication, and wine, and drunkenness take away the heart. Whence Jerome: him whom Sodom did not conquer, wine conquered — Lot. Be not therefore, etc.

But be filled with the Holy Spirit. Among all the things that generate many spirits is wine, whence it generates boldness and makes men speak by talents, as is said in 3 Esdras 3:21. And therefore he fittingly teaches them, against this, to be filled with the Holy Spirit, who generates the fervor of devotion. Romans 12:11: fervent in spirit. Likewise, it also generates spiritual joy and gladness. Romans 14:17: justice, and peace, and joy in the Holy Spirit. Likewise, it makes one speak boldly. Acts 2:4: they were all filled with the Holy Spirit, and began to speak, etc., and therefore those who heard them speaking believed them to be drunk.

But do we have the Holy Spirit in our own power? I answer and say that to have the Holy Spirit is twofold: either receptively, and thus it is not in our power to receive him, but we receive him from the gift of God. Romans 5:5: The charity of God is poured out in our hearts, etc. Or dispositively, and thus still we are not sufficient to receive him, that is, to dispose ourselves, without the grace of God. 2 Corinthians 3:5: We are not sufficient to think anything of ourselves as of ourselves, but our sufficiency is from God. Or someone is said to receive the Holy Spirit, yet not to be full of the Holy Spirit, namely when he has the grace of the Holy Spirit with respect to some operation and not with respect to every operation of man. But then he is said to be full of the Holy Spirit, when he uses it generally. But the manner of being filled is in the love of God and of neighbor.

And therefore when he says "speaking," etc., first he touches the manner of the filling on the part of God; second on the part of the neighbor, at "subject to one another," etc. Concerning the first he does three things. First spiritual meditation is set down; second spiritual exultation, at "singing," etc.; third the giving of thanks, at "giving thanks," etc. The first is divided into two, because first he sets down the manner of the meditation, second its matter, at "in psalms," etc. He says therefore "speaking to yourselves," etc.

Now there is a twofold speech: one exterior, of man to men; the other interior, of man to himself. But such speech ought to be compunctive. Job 10:1: I will speak in the bitterness of my soul. Likewise, it ought to be done in secret. Matthew 6:6: But when you pray, enter into your chamber, and having shut the door, pray to your Father. And Wisdom 8:16: Entering into my house, I shall rest with her.

But he touches the matter of the meditation when he says "in psalms," etc. To sing psalms is to make use of the psaltery. And thus "in psalms," that is, in good works. Psalm 80:3: Take a psalm, and bring hither the timbrel, the pleasant psaltery, etc. And "hymns," that is, divine praises. Psalm 148:14: a hymn to all his saints, etc. And "spiritual canticles," namely concerning the hope of eternal things. Romans 12:12: rejoicing in hope. Psalm 91:4: upon the ten-stringed psaltery, with a canticle upon the harp. Psalm 97:1: Sing to the Lord a new canticle, etc. Let us therefore meditate: on right action, what is to be done; on divine praise, what is to be imitated; on heavenly gladness, what and how we are to serve.

Thus therefore the first effect of the Holy Spirit is sacred meditation, the second is spiritual exultation, because from frequent meditation the fire of charity is kindled in the heart. Psalm 38:4: My heart grew hot within me, and in my meditation a fire shall flame out, etc. And from this spiritual gladness is generated in the heart. And therefore he says "singing and making melody," that is, so that our affections may be affected with spiritual joy for the doing of good works. 1 Corinthians 14:15: I will sing with the spirit, I will sing also with the mind. Colossians 3:16: in all wisdom teaching and admonishing yourselves in psalms and hymns and spiritual canticles, singing and making melody in your hearts to the Lord in grace.

From this the error of the heretics is confounded, who say that it is vain to sing vocal canticles to the Lord, and that only spiritual ones should be sung. For in the praises of the Church there is something to be considered per se, and this is what the apostle says, "in your hearts." But something is done on account of two things: namely, on account of ourselves, that our mind may be roused to interior devotion — but if from this someone is moved to dissoluteness, or to vain glory, this is against the intention of the Church; likewise, on account of others, because through this the unlearned are made more devout. 4 Kings 3:15: And when the minstrel played, the hand of the Lord came upon him.

The third effect is the giving of thanks: because from this, that someone is so affected toward God, he recognizes that he has all things from God. For the more someone is affected toward God, and knows him, the more he sees him as greater and himself as lesser — indeed, as nearly nothing, in comparison to God. Job 42:5: My eye sees you, therefore I reprove myself, etc. And therefore he says "giving thanks always for all things," namely for gifts, whether prosperous or adverse. Psalm 33:1: I will bless the Lord at all times, etc. For these too are for us gifts on the way. James 1:2: Count it all joy, etc. Acts 5:41: the apostles went rejoicing, etc. 1 Thessalonians 5:18: In all things give thanks.

But this "in the name of our Lord Jesus Christ," because all good things come about through him. Romans 5:1: we have peace with God through our Lord Jesus Christ, through whom we have access, etc. But he adds "to God," insofar as he is our author through creation, and "the Father," insofar as he sent us Christ, through whom he regenerated us. And thus thanks to God, as regards the goods of nature; to the Father, as regards the goods of grace.

But as regards the neighbor, he sets down the manner of the filling, saying "subject to one another in the fear of Christ," that is, not on account of human fear, but of Christ.

Above, the Apostle set down general precepts for all; here he sets down those things which pertain to certain special persons and states. And because, according to the Philosopher in the Politics, a household has three connections, without which it is not complete, namely that of husband and wife, that of father and son, and that of master and servant, therefore, pursuing these three, he instructs: first, wife and husband; second, father and son, chapter 6, where he says "children, obey," etc.; third, servants and masters, where he says "servants, obey," etc. The first is divided into two. For first he admonishes wives concerning subjection; second, husbands concerning love, where he says "husbands, love," etc. The first is divided into two. First he sets down the admonition; second, its reason, where he says "because the husband is the head," etc.

He says therefore "let wives be subject to their husbands," because certainly a woman, if she should have primacy, is contrary to her husband, as is said in Ecclesiasticus 25:30. And therefore he especially admonishes them concerning subjection. And this "as to the Lord," because the proportion of husband to wife is in a certain way like that of servant to master, insofar as she ought to be ruled by the command of her master; but the difference lies in this, that the master makes use of his servants for what is useful to himself, whereas the husband makes use of his wife and children for the common utility. And therefore he says "as to the Lord"; not that he is truly a lord, but as a lord. 1 Peter 3:1: "let wives be subject to their husbands," etc.

Then he adds his reason. Concerning which he does three things. First he sets it forth; second he brings in an example, where he says "as Christ," etc.; third from the example he concludes what he intends, where he says "but as," etc. The reason, then, is this: that the husband is the head of the wife, and in the head the sense of sight flourishes — Ecclesiastes 2:14: "the eyes of the wise man are in his head" — and therefore the husband ought to govern the wife as her head. 1 Corinthians 11:3: "the head indeed of the woman is the man." Then he sets down the example, when he says "as Christ is the head of the Church." Above, 1:22: "he gave him as head over the whole Church, which is his body" — and this not for his own utility, but for that of the Church, because he himself is the savior of its body. Acts 4:12: "for there is no other name under heaven given to men, in which we must be saved." Isaiah 12:2: "behold, God is my savior," etc.

From this, then, he concludes his intention, when he says "but as," etc. As if to say: it is not fitting that a member should resist the head itself in anything; but now, just as Christ is the head of the Church, in his own way, so the husband is the head of the wife: therefore the wife ought not to be disobedient to her husband, but as the Church is subject to Christ — Psalm 61:2: "shall not my soul be subject to God?" etc. — so also wives to their husbands. Genesis 3:16: "you shall be under the power of your husband." And this "in all things," namely those things which are not against God; for it is said in Acts 5:29: "we ought to obey God rather than men."

Then when he says "husbands, love your wives," etc., he admonishes husbands to the love of their wives. And first he does this; second he assigns the reason for this, where he says "as Christ," etc. He says therefore "husbands, love your wives," because certainly from the love which a husband has for his wife, he lives more chastely and each of the two conducts themselves peacefully. But if a husband loves another woman more than his own, he exposes himself and his own wife to danger. Colossians 3:19: "husbands, love your wives, and be not bitter towards them."

He touches upon a threefold reason for this. The first he takes from the example of Christ, when he says "as also Christ," etc.; the second from the side of the husband, where he says "he who loves his own wife," etc.; the third from the side of the divine command, where he says "for this cause shall a man leave," etc.

Concerning the first he does three things. First he sets forth the example of Christ's love; second, the sign, where he says "and delivered," etc.; third he concludes his intention, "so also husbands," etc. He says therefore: "as also Christ loved the Church." Above, in the same chapter: "be imitators of God, as most dear children," etc.

But the sign of Christ's love for the Church is shown in this, that "he delivered himself up for her." Galatians 2:20: "he loved me, and delivered himself up for me," etc. Isaiah 53:12: "he delivered his soul unto death," etc.

But to what end? "That he might sanctify her." Hebrews, last chapter: "Jesus, that he might sanctify the people through his own blood," etc. John 17:17: "sanctify them in truth." This is the effect of Christ's death.

But the effect of sanctification is her cleansing from the stains of sins. Therefore he adds, saying "cleansing her by the washing of water." Which washing indeed has its power from the Passion of Christ. Romans 6:3: "whoever of us were baptized in Christ Jesus, were baptized in his death; for we were buried together with him through Baptism into death." Ezekiel 39: "I will pour out upon you clean water," etc. Zechariah 13:1: "there shall be a fountain open to the house of David," etc. And this "in the word of life," which, coming to the water, gives it the power of washing. Matthew, last chapter: "going therefore teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit."

But the end of sanctification is the purity of the Church. Therefore he says "that he might present to himself a glorious Church"; as if the Apostle were to say: it is unbecoming that an unspotted bridegroom should take a spotted bride. And therefore he presents her to himself spotless: here through grace, but in the future through glory. Hence he says "glorious," namely through the brightness of soul and body. Philippians 3:21: "he will reform the body of our lowliness," etc.

And therefore he adds "not having spot." Psalm 100:6: "walking in the immaculate way," etc. Psalm 118:1: "blessed are the undefiled in the way," etc. "Nor wrinkle," that is, without the defect of passibility; because, as it is said in Apocalypse 7:16: "they shall no more hunger, nor thirst." Or anything of this kind, but that she may be "holy," through the confirmation of grace, and "immaculate" from all uncleanness.

And all these things can be understood of the presentation which will be in the future through glory. But if it is understood of the presentation through faith, then it would be said: "that he might present to himself," namely through faith, "a glorious Church," because it is a great glory to follow the Lord, as is said in Ecclesiasticus 23:38, "not having spot," namely of mortal crime. "You are stained in your iniquity," Jeremiah 2:22. "Nor wrinkle," that is, duplicity of intention, which those do not have who are rightly joined to Christ and the Church. Job 16:9: "my wrinkles bear witness against me," etc. But rather "holy" through intention, and "immaculate" through purity of every kind.

From this, thirdly, he concludes his intention, saying "so also husbands ought to love their wives, as their own bodies."

Above he led husbands to the love of their wives on the part of Christ, that is, by the example of the love which Christ has for the Church. Here he shows the same thing on the part of the husband himself. And he does two things: first he sets forth the argument; second he confirms it by an example, at the place "as also Christ," etc.

The argument is this: the man and the woman are in a certain way one; hence, just as the flesh is subject to the soul, so the wife is subject to the husband; but no one has ever held his own flesh in hatred; therefore neither does he hate his wife. He says therefore that he who loves his own wife loves himself. Matthew 19:6: "therefore they are not two, but one flesh." And so, just as one who held himself in hatred would sin against nature, so too would one who held his wife in hatred. Ecclesiasticus 25:1f: "In three things my spirit is well pleased, which are approved before God and men: the concord of brethren, and the love of neighbors, and man and wife that agree well together."

But that they ought to love each other in this way, he proves by saying "for no one has ever hated his own flesh," which is evident through its effect, because the proof of love is the exhibiting of a deed. For that which we preserve according to our strength, we love. But everyone nourishes and cherishes his own flesh for the sake of its preservation. 1 Timothy, last chapter: "but having food, and wherewith we may be covered," etc.

But against this, Luke 14:26: "he who does not hate his wife," etc., "cannot be my disciple." I respond. It must be said that, as the Apostle says, a man ought to love his wife just as himself; but a man ought to love himself below God; therefore he ought to love his wife in this way as well, namely, below God. Now he says "he who does not hate his wife," not because he commands that she be hated — for it would be a mortal sin to command that — but he commands that she be loved just as oneself; but now a lesser love is, as it were, a certain hatred with respect to that which is loved supremely and more, namely with respect to God; thus "no one hates his own flesh," etc.

But against this: he who loves someone does not wish, nor desire, to be separated from him; but the saints wish to be separated from the flesh. Romans 7:24: "unhappy man that I am, who shall deliver me from the body of this death?" Philippians 1:23: "having a desire to be dissolved," etc. Moreover, no one afflicts what he loves; but the saints afflict their flesh in this world. 1 Corinthians 9:27: "I chastise my body," etc. Moreover, some kill themselves, as has often been heard of. Likewise concerning Judas.

I respond. The flesh can be considered in itself, and in this way it is not held in hatred, but naturally everyone desires it to exist and cherishes it that it may be. Or the flesh can be considered insofar as it is an impediment to something that we will, and in this way it is held in a certain hatred incidentally. For everything that we will is either good or evil: if it is good, it is either sought as the ultimate end, namely eternal life, from which we are impeded by the flesh — 2 Corinthians 5:6: "as long as we are in this body, we are pilgrims away from the Lord" — and because we naturally desire our end and well-being, and cannot attain this as long as we are in this flesh, therefore we would wish to cast it off; not as an evil held in hatred, but as a lesser good, less loved, impeding a greater good. And in this way the authorities cited above are to be explained: "unhappy man," etc.; likewise, "having a desire," etc.; or similar texts.

Or that which we will is a good not as an end but as disposing toward the end, as are the habits of the virtues; and this good is impeded by the wantonness of the flesh. And therefore the saints afflict and macerate their flesh, so that it may be subjected to the spirit for the repression of the concupiscences, because the flesh desires in a way that impedes the acquisition of the virtues that dispose us toward the ultimate good. And therefore he who afflicts his flesh in this way, so that it may be subjected to the spirit, does not hate it, but procures its good, because its good is that it be subjected to the spirit, just as the good of man is that he be subjected to God. Psalm 72:28: "but for me, to cling to God is good." And thus is "I chastise my body," etc., and similar texts to be understood.

Hence this was not necessary in the state of innocence, as long as man was subject to God, and the flesh was totally subject to the spirit; in which mutual subjection, indeed, the gift of original justice consisted. But sometimes that which we will is evil, and therefore, just as the good afflict the flesh or wish to lay it down insofar as it is an impediment to the good which they desire, so the evil, insofar as the flesh is an impediment to the evil which they desire, kill it and hang themselves, as Judas did.

Then he shows that a husband ought to love his wife, and this by way of an example. Hence he says "as also Christ" loved "the Church," namely he loved it as something of his own, because "we are members of his body." Above, 4:25: "for we are members one of another." But he speaks of "his flesh" on account of the same participation in nature. Luke, last chapter: "but a spirit does not have flesh and bones," etc. Or he speaks of "flesh" mystically, with respect to the weak who are fleshly, and of "his bones," with respect to the strong who are bony.

Above, the Apostle exhorted the Ephesians to the love of their wives in two ways: namely, by the example of Christ's love toward the Church, and also from a man's love of himself; here, thirdly, he exhorts them by the authority of Scripture. And concerning this he does three things: first he introduces the authority; second he expounds it mystically, at the words this is a great sacrament, etc.; third he adapts it according to the literal sense to his purpose, at the words nevertheless let each one of you, etc.

This authority is said in Genesis 2:24; it was spoken by Adam when he saw his wife, namely formed from his rib. But against this it is said in Matthew 19:4f. that God said this. I respond: Adam said this as one inspired by God, but God said it as the one inspiring and teaching Adam. And we likewise say this same thing, and many other things which the Lord said, with the Spirit of God teaching; hence it is said in Matthew 10:20: for it is not you who speak, etc.

It should be noted here that in the aforesaid authority a threefold union of man to woman is designated. The first is through the affection of love, because there is so great an affection of each that they leave their parents. 2 Esdras 4:25: a man loves his wife more than his father, and many have become deranged on account of their wives, etc. There, many things. But this is natural, because natural appetite is in accord with due action. Now it is established that in all higher agents there is an appetite to bestow and share with lower things, and therefore natural love is in them toward lower things. And because man, with respect to his father and mother, is inferior, not superior, therefore he is naturally more affected toward his wife, of whom he is the superior, and toward his children, than toward his parents; and also because his wife is joined to him for the act of generation.

The second union is through companionship. Hence he says: and he shall cleave to his wife, etc. Ecclesiasticus 25:1: in three things my spirit is well pleased, etc.

The third is through carnal union, at the words: and they shall be two in one flesh, that is, in carnal work. For in any generation there is an active power and a passive power; but in plants both are in the same subject, whereas in perfect animals they are distinguished. And therefore in the act of generation the male and the female in animals stand to each other just as, in plants, it happens by one and the same single body alone.

Next he expounds it mystically, and says this is a great sacrament, that is, a sign of a sacred reality, namely of the union of Christ and the Church. Wisdom 6:24: I will not hide from you the sacrament of God. It should be noted here that four sacraments are called great: namely Baptism, by reason of its effect, because it blots out guilt and opens the door of Paradise; Confirmation, by reason of its minister, because it is conferred only by bishops and by no others; the Eucharist, by reason of its content, because it contains the whole Christ; and likewise Matrimony, by reason of its signification, because it signifies the union of Christ and the Church.

And therefore, if it is expounded mystically, the preceding letter should be expounded thus: for this cause shall a man—namely, Christ—leave his father and mother. He left, I say, his father, insofar as he was sent into the world and made incarnate. John 16:28: I came forth from the Father, and came into the world, etc. And his mother, namely the synagogue. Jeremiah 12:7: I have left my house, I have given up my inheritance, etc. And he shall cleave to his wife, the Church. Matthew, last chapter: behold, I am with you all days, etc.

Next he argues according to the literal sense, expounding the aforesaid example. For there are certain things in the sacred Scripture of the Old Testament which are said only of Christ, such as that in Psalm 21:17: they have dug my hands, etc.; and that in Isaiah 7:14: behold a virgin shall conceive, etc. But certain other things can be expounded of Christ and of others, yet principally of Christ, and of others as a figure of Christ, like the aforesaid example. And therefore it must be expounded first of Christ and afterward of others. And therefore he says nevertheless let each one of you, let every man love his wife, as if to say: it is said principally of Christ, even if not singularly, because it must be expounded and fulfilled in others as a figure of Christ. But he says as himself, because just as each one loves himself in relation to God, so he ought to love his wife, not insofar as she draws him to sin. Luke 14:26: if any man come to me, and hate not his father and mother, and his wife, etc., it follows: he cannot be my disciple. But what of the wife? But let the wife fear her husband, namely with a fear of reverence and subjection, because she ought to be subject to him.