In whom we have boldness and access with confidence by the faith of him.

“"In whom we have," saith he, "boldness, and access in confidence through our faith in him." "Have access," not as prisoners, he says, nor yet, as persons candidates for pardon, nor as sinners; for, saith he, we have even "boldness with confidence," that is, accompanied with cheerful trust; arising from what source? through our faith in Him.”

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

“In whom we have boldness and access,.... Into the holy of holies, to the throne of grace there, and to God the Father, as seated on it: Christ is the way of access; union to him gives right of access; through his mediation his people have audience of God, and acceptance with him, both of person and service: and this access is with boldness; which denotes liberty of coming, granted by God, and a liberty in their own souls to speak out their minds plainly and freely; and an holy courage and intrepidity of soul, being free from servile fear, or a spirit of bondage; which is owing to the heart being sprinkled from an evil conscience, to an act of faith, on the person, blood, and righteousness of Christ, and to a view of God, as a God of peace, grace and mercy: and this access may be had with confidence by the faith of him; with confidence of interest in the everlasting love of God; of relation to him, as a covenant God and Father; of his power, faithfulness, and willingness to fulfil his promises; of his hearing and answering prayer; of the fulness of Christ, the prevalence of his mediation, and of the acceptance of persons and performances through him; and of the work of grace being carried on till the day of Christ; and of entrance at last into the heavenly glory: and this access is not local but spiritual; it is by faith, and so is peculiar to believers; and the confidence with which it may be had, arises from its being by the faith of Christ; not that faith which Christ himself had, and exercised as man, but that of which he is both the object and author; or that by which souls believe in him for acceptance, for righteousness, for pardon, for every supply of grace, and for eternal life and happiness.”

“In whom we have boldness - By whom we, Gentiles, have την παρῥησιαν, this liberty of speech; so that we may say any thing by prayer and supplication, and την προσαγωγην, this introduction, into the Divine presence by faith in Christ. It is only in his name we can pray to God, and it is only by him that we can come to God; none can give us an introduction but Christ Jesus, and it is only for his sake that God will either hear or save us. It is on the ground of such scriptures as these that we conclude all our prayers in the name, and for the sake, of Jesus Christ our Lord.”