Commentary on Ephesians (Super Epistolam ad Ephesios Lectura)

“"I have confirmed its pillars." Psalm 74:4. As the wise man says: it is no less a virtue to guard what has been gained than to seek it; therefore the Apostle is not undeservedly commended, because although he did not found the Ephesians in the faith, he nevertheless confirmed them, already founded, in the faith, so that he himself, speaking of the Church of the Ephesians, could truly say: I have confirmed its pillars; I, namely, an Israelite by nation, a Christian by religion, an apostle by dignity. I say an Israelite by nation; for I too am an Israelite, of the seed of Abraham, of the tribe of Benjamin. 2 Corinthians 11:22. Likewise a Christian by religion. Galatians 2:19f.: "For I through the law am dead to the law, that I may live to God: I am crucified with Christ: I live, now not I, but Christ lives in me: and that I now live in the flesh, I live in the faith of the Son of God." Likewise an apostle by dignity. 1 Corinthians 15:9: "I am the least of the apostles." Concerning these three, 2 Corinthians 11:22: "Are they Israelites? So am I. Are they the seed of Abraham? So am I. Are they ministers of Christ? So am I. I speak as one less wise, I am more." Such ought the preacher of saving wisdom to be: namely, an Israelite as regards the contemplation of God, a Christian as regards the religion of the faith, an apostle as regards the authority of office. I, therefore — a Jew by origin, seeking God through faith, an apostle of God through imitation — have confirmed, etc. I have confirmed, lest they waver from the faith, just as a builder strengthens a building, lest it fall. Hence it was said to Peter, Luke 22:32: "And you, once converted, confirm your brethren," which Paul did. Hence that saying of Job 4:4 applies to him: "Your words have confirmed those who wavered." He also confirmed them lest they fear false apostles, just as a bishop confirms a child for strength against faint-heartedness, whence it was said of David in Psalm 88:21: "I have found David my servant; with my holy oil I have anointed him: for my hand shall help him, and my arm shall strengthen him; the enemy shall have no advantage over him," etc. Psalm 32:6: "By the word of the Lord" — written through Paul — "the heavens," that is, the Ephesians, "were established," etc., namely lest they lose the reward of glory, just as a prelate or a prince confirms a gift, lest it be taken away afterward. Psalm 40:13: "But you have upheld me because of my innocence, and have confirmed me in your sight forever." These confirmations he sought, Psalm 67:29, saying: "Confirm this, O God, which you have worked in us," etc. These the Apostle promised, 2 Thessalonians, last chapter: "But God is faithful, who will confirm you, and keep you from evil." I, therefore, have confirmed its pillars, namely the faithful of the Church of the Ephesians. For the faithful of the Church are called pillars, because they ought to be upright, erect, and strong. Upright through faith, erect through hope, strong through charity. I say upright through faith, for faith shows the right way of coming to the homeland; hence it is signified by the pillar of cloud, concerning which Exodus 13:21: "And the Lord went before them to show the way by day in a pillar of a cloud." For faith, after the manner of a cloud, has obscurity, because it is with an enigma; dissolution, because it is emptied out; moisture, because it stirs up to devotion. Erect through hope, for hope directs toward the things above; hence it is signified by the pillar of smoke, of which it is said, Judges 20:40: "They saw as it were a pillar of smoke rising up from the city." For hope, after the manner of smoke, arises from fire, that is, from charity; it ascends on high; it fails at the end, that is, in glory. Strong through charity, for love is strong as death, as it is said, Song of Songs 8:6; hence it is signified by the pillar of fire which consumes all things, concerning which Wisdom 18:3: "They had for a guide of their unknown way a burning pillar of fire." For just as fire illuminates transparent things, tests metals, and destroys combustible things, so charity illuminates works, tests intention, and destroys all vices. Now it is apparent what is the efficient cause of this epistle: namely Paul, which is noted there at "I." The final cause: namely confirmation, which is noted there at "I have confirmed." The material cause: namely the Ephesians, which is noted there at "its pillars." The formal cause is evident in the division of the epistle, and in the manner of proceeding. To this epistle the Glossator prefixes a prologue, or argument, wherein he principally does two things: first he describes them; second, he appends the reason and manner of writing, there at "the Apostle commends these," etc. The Ephesians, indeed, to whom he writes, he describes by three things. First, from their region, because the Ephesians are Asians, from Asia Minor; second, from their religion, because these received the word of Christian truth; third, from their stability, because they persevered in the faith. The first regards their homeland; the second, grace; the third, perseverance. "The Apostle commends these," etc. Here he also appends the reason and manner of writing, wherein he implies four things. First, the reason for the writing; second, the author, who is the Apostle writing; third, the place from which he writes, because from Rome, from prison; fourth, the messenger through whom he writes, because through Tychicus the deacon. The text is sufficiently clear.”

“The apostle writes this epistle to the Ephesians. The Ephesians are Asians, from Asia Minor, which is a part of Greece. These were not founded in the faith by the apostle Paul, but confirmed in it. For already, before he came to them, they had been converted, as can be gathered from Acts 19:1: "it came to pass, while Apollo was at Corinth," etc. But after their conversion and the apostle's confirmation, they persevered in the faith, and did not receive false apostles. Therefore they were worthy not of reproof, but of consolation. Hence Paul writes to them not a reproachful, but a consoling, epistle. Now he writes to them from the city of Rome, through Tychicus the deacon. His intention is to confirm them in the goods they already have, and to call them on to higher things. The manner of proceeding is evident in the division of the epistle. First, then, he sets down the salutation, in which he shows his affection toward them; second, the narration, in which he confirms them in the goods they have, at "Blessed be God," etc., up to chapter 4; third, the exhortation, in which he calls them on to further goods, from chapter 4 up to that passage in chapter 6, "For the rest, brethren, be strengthened in the Lord," etc.; fourth, the conclusion of the epistle, in which he strengthens them for the spiritual struggle, from that passage "for the rest" to the end. In the salutation, first is set down the person who greets; second, the persons greeted, at "to all the saints," etc.; third, the form of the salutation, at "grace to you," etc. In the first, he first names the person, at "Paul"; second, the authority of the person, at "apostle of Christ"; third, the giver of that authority, at "through the will of God." He says therefore: "Paul, apostle." "Paul" is a name of humility, but "apostle" is a name of dignity, because "he who humbles himself shall be exalted," Luke 14:11 and 18:14. "Apostle," I say, "of Jesus," not of Satan, as are the false apostles. V. 11: "It is therefore no great thing if his ministers," namely Satan's, "are transfigured as ministers of righteousness," etc. "Apostle," I say, and this not by my own merits, but "through the will of God." The contrary is the case in many. Hosea 8:4: "They have reigned, and not by me," etc. "To all the saints," namely who are at Ephesus, "and to the faithful" — supply "he writes." Or: I, Paul, write to the saints by reason of the exercise of the virtues, as pertains to conduct; to the faithful, by reason of rectitude of knowledge, as pertains to faith. Or: "to the saints," that is, to the greater and the perfect; "to the faithful," that is, to the lesser and the imperfect. And "to the faithful," I say, "in Christ," not in their own deeds. "Grace to you and peace," etc. Here is added the form of the salutation, in which three things are implied, each of which makes a gift gracious: the sufficiency of the gift, at "grace to you and peace"; the power of the giver, at "from God the Father"; the excellence of the mediator, at "and the Lord Jesus Christ." For a gift is then pleasing: when what is given is sufficient; when it is given by one who is powerful, as when it is given by a king or a prince; when it is given through a solemn messenger, as through a son. He says therefore: "grace," namely of justification from guilt, "and peace," that is, tranquility of mind, or reconciliation to God, as regards liberation from the punishment owed for offense. "To you" — supply "be" — from this source, namely "from God our Father," from whom all good things proceed. James 1:17: "Every best gift," etc. "And the Lord Jesus Christ," without whom no goods are given; therefore almost all prayers are concluded: "through our Lord Jesus Christ." He does not name the Holy Spirit, because, since the Spirit is the bond of the Father and the Son, he is understood as included in the extremes; or he is understood in the gifts appropriated to him, which are grace and peace. Then, when he says "Blessed be God," etc., here, by giving thanks, he confirms them in good, and this in three ways. First, by an argument taken from the side of Christ, from whom they have obtained many goods — in this chapter; second, by an argument taken from their own side, who were transferred from a past evil state to a present good — chapter 2, at "and you, when you were dead," etc.; third, by an argument taken from the side of the apostle, by whose ministry and diligence, having been placed in a good state, they were confirmed — chapter 3, at "for this cause," etc. Again, the first of these is divided into three: first, by giving thanks, he touches on the benefits in general; second, the benefits shown specially to the apostles themselves, at "which he made to abound in us," etc.; third, the benefits shown specially to the Ephesians themselves, at "in whom you also, when you had heard," etc. Now the benefits shown generally to the human race he touches on, six in number. The first, of blessing, in the certainty of future beatitude, at "blessed," etc. The second, of election, in the pre-ordained separation from the mass of perdition, at "as he chose us in him," etc. The third, of predestination, in the pre-ordained association with the good, namely with the sons of adoption, at "who predestined us," etc. The fourth, of gracing, in the conferring of grace, at "in whom he has graced us," etc. The fifth, of redemption, in liberation from punishment, that is, from the servitude of the Devil, at "in whom we have redemption," etc. The sixth, of remission, in the blotting out of guilt, at "the remission of sins," etc. Concerning the benefit of blessing, he touches on two things: first, the proclamation of praise which ought to be rendered, at "Blessed be God," etc.; second, the benefit on account of which it ought to be rendered, at "who has blessed us," etc. He says therefore "blessed" — namely by me, by you, and by others, that is, in heart, and mouth, and deed, in other words, "praised" — "God and Father," that is, he who is God through the essence of divinity, and Father on account of the property of generation. Now the conjunction "and" occurs here not by reason of the supposit, since the supposit is the same, but by reason of signification, essentially and relatively. "Father," I say, "of our Lord Jesus Christ," that is, of the Son, who is "our Lord" according to divinity, "Jesus Christ" according to humanity. "Who," namely God, "has blessed us" in hope in the present, but in the future he will bless in reality. He puts the past tense in place of the future on account of certainty. "He has blessed," I say, "us," although accursed by our own merits, "with every spiritual blessing," namely as regards the soul, and as regards the body — for then the body will be spiritual. 1 Corinthians 15:44: "it is sown a natural body, it shall rise a spiritual body." "Blessing," I say, possessed, "in the heavenly places," that is, in heaven; and this, "in Christ," that is, through Christ, or in Christ working. For he it is "who will reform the body of our lowliness," etc., Philippians 3:21. This blessing is greatly to be desired: by reason of the efficient cause, because God is this blessing; by reason of the matter, because he has blessed us; by reason of the form, because he blesses with every spiritual blessing; and by reason of the end, because he blesses in the heavenly places. Psalm 127:4: "Behold, thus shall the man be blessed who fears the Lord." Then, when he says "as he chose us," etc., the benefit of election is touched upon, where this election is commended: because it is free, at "as he chose us in him"; because it is eternal, at "before the foundation of the world"; because it is fruitful, at "that we should be," etc.; because it is gratuitous, at "in charity." He says therefore: thus he will bless us, not by our merits, but by the grace of Christ, "as he chose us," and freely, separating us from the mass of perdition, he pre-ordained us "in him," that is, through Christ. John 15:16: "You have not chosen me, but I have chosen you," etc. And this "before the foundation of the world," that is, from eternity, before we came to be. Romans 9:11: "when they were not yet born," etc. "He chose," I say, not because we were holy — since we were not — but he chose us to this end, "that we should be holy," by virtues, "and immaculate," free of vices; for election accomplishes both, according to the two parts of justice. Psalm 33:15: "Turn away from evil, and do good." "Holy," I say, "in his sight," that is, inwardly in the heart, where he alone beholds. 1 Kings 16:7: "But God looks upon the heart." Or "in his sight," that is, so that we may behold him, since the vision is the whole reward, according to Augustine. And he did this, not by our merits, but "in his charity" — or ours — by which he formally sanctifies us. Then, when he says "who predestined," etc., he adds the third benefit, namely of predestination, in the pre-ordained association with the good. Here, concerning predestination, he implies six things: first, the eternal act, at "predestined"; second, the temporal object, at "us"; third, the present benefit, at "unto the adoption," etc.; fourth, the future fruit, at "unto the same"; fifth, the gratuitous manner, at "according to the purpose"; sixth, the owed effect, at "unto the praise of the glory," etc. He says therefore: "who," namely God, "predestined us," that is, by grace alone he chose beforehand, "unto the adoption of sons," that is, that we should be associated with the other sons of adoption in the goods which they are to have; therefore he says "unto the adoption of sons." Romans 8:15: "For you have not received the spirit of bondage again in fear, but you have received the spirit of the adoption of sons"; and below: "awaiting the adoption of sons." But because that which is to become fiery must become so through fire — since nothing attains participation in something except through that which is such of its own nature — therefore the adoption of sons must come about through the natural Son. And therefore the apostle adds "through Jesus Christ." And this is the third thing touched upon in this benefit, namely the alluring mediator. Galatians 4:4-5: "God sent his Son, made of a woman, made under the law, that he might redeem those who were under the law; that we might receive the adoption of sons." And this "unto himself," that is, insofar as we are conformed to him, and serve in the spirit. 1 John 3:1: "Behold what manner of charity God has given us, that we should be called, and should be, the sons of God." And there follows in the same place: "and we know that when he shall appear, we shall be like to him." Here it must be noted that the likeness of the predestined to the Son of God is twofold: one imperfect, which is through grace. And it is called imperfect, first, because it is only according to the reformation of the soul, concerning which Colossians 3: "be reformed in the spirit of your mind, and put on the new man," etc.; second, because even according to the soul it has a certain imperfection, for "we know in part," as it is said in 1 Corinthians 13:9. The other likeness, however, will be perfect, and it will be in glory: as regards the body, Philippians 3:21: "he will reform the body of our lowliness, configured," etc.; and as regards the soul, because "when that which is perfect has come, that which is in part shall be done away," 1 Corinthians 13:10. What the apostle says, then — that he predestined us unto the adoption of sons — can be referred to the imperfect assimilation to the Son of God, which is had in this life through grace; but it is better that it be referred to the perfect assimilation to the Son of God, which will be in our homeland, concerning which adoption it is said, Romans 8:23: "we groan, awaiting the adoption of the sons of God." The cause of divine predestination is not necessity on the part of God, nor a debt on the part of the predestined, but rather it is "according to the purpose of his will." In this, fourthly, the benefit is commended, because it proceeds from pure love, since predestination, according to reason, presupposes election, and election presupposes love. Nevertheless, a twofold cause of this immense benefit is here assigned. One is the efficient cause, which is the simple will of God, at "according to the purpose of his will." Romans 9:18: "he has mercy on whom he will, and whom he will he hardens." James 1:18: "For of his own will he begot us by the word of truth." The other cause, however, is the final cause, which is that we should praise and know the goodness of God — which is noted at "unto the praise of the glory of his grace." And this again is that from which this excellent benefit is commended, namely the fitting service owed to it. For the cause of divine predestination is the pure will of God, but its end is the knowledge of his goodness. Whence it must be noted that the will of God in no way has a cause, but is the first cause of all things. Nevertheless, some reason can be assigned to it in two ways: namely, either on the part of the one willing — and thus a certain reason of the divine will is his own goodness, which is the object of the divine will, and moves it. Whence the reason of all the things that God wills is the divine goodness. Proverbs 16:4: "God has made all things for himself." But on the part of the thing willed, the reason of the divine will can be some created being, as when he wills to crown Peter because he has striven lawfully; but this is not the cause of his willing, but is the cause that it should so come about. It must be known, however, that effects are the reason of the divine will on the part of the thing willed, in such a way, namely, that a prior effect is the reason of a further one; yet nevertheless, when one comes to the first effect, no further reason of that effect can be assigned except the divine will. For instance: God wills man to have a hand, that it may serve reason; and man to have reason, because he willed him to be a man; and he willed him to be a man on account of the perfection of the universe. And because this is the first effect in the creature, no reason of the universe can be assigned on the part of the creature, but only on the part of the Creator, which is the divine will. Therefore, according to this manner, neither can any reason of predestination be assigned on the part of the creature, but only on the part of God. For the effects of predestination are two, namely grace and glory. Now of the effects that are ordered to glory, a reason can indeed be assigned on the part of the thing willed, namely grace: for instance, he crowned Peter because he strove lawfully, and this because he was confirmed in grace. But of grace, which is the first effect, no reason can be assigned on the part of man that would be the reason of predestination; for this would be to posit that the beginning of a good work is in man of himself and not through grace — which is the Pelagian heresy, which says that the beginning of a good work is on our part. Thus, therefore, it is evident that the reason of predestination is the simple will of God; on account of which the apostle says "according to the purpose of his will." But as to how it is to be understood that God does and wills all things on account of his own goodness, it must be known that to work certain things for an end can be understood in two ways: either on account of attaining the end, as a sick man takes medicine for the sake of health; or on account of the love of diffusing the end, as a physician works in order to communicate health to another. Now God needs no good exterior to himself, according to that word of Psalm 15:2: "you have no need of my goods." And therefore, when it is said that God wills and does all things on account of his own goodness, it is not understood that he does something in order for goodness to be communicated to himself, but in order for goodness to be diffused into others. Now the divine goodness is communicated to the rational creature properly, so that the rational creature itself may know it. And thus all the things that God does in rational creatures, he creates unto his own praise and glory, according to that word of Isaiah 43:7: "every one that calls upon my name, I have created him for my glory" — namely, that he may know his goodness, and, in knowing it, may praise it. And therefore the apostle adds "unto the praise of the glory of his grace," that is, that he may know how much God is to be praised and glorified. He does not, however, say "unto the praise of justice"; for justice has place there where a debt is found, or is also repaid; but that one is predestined to eternal life is not a debt, as has been said, but grace purely and freely given. Nor does he say only "of glory," but he adds "of grace," as it were "of glorious grace" — that is, a grace in which the magnitude of grace is shown, which consists also in the magnitude of the glory, and in the manner of its giving, since he gives it with no preceding merits, but while we still exist as undeserving. Whence Romans 5:8ff.: "But God commends his charity in us, because if, while we were yet sinners, according to the appointed time, Christ died for us," etc., and shortly after, "when we were enemies, we were reconciled to God." It is evident, therefore, that of divine predestination there is no other cause, nor can there be, than the simple will of God. Whence it is also evident that of the predestining divine will there is no other reason than the divine goodness that is to be communicated to his sons.”

“Here the Apostle sets down the fourth benefit, namely that of being made gracious through the conferral of grace. Concerning this he does two things. First he touches on the conferral of this benefit; second he shows the manner and condition of the conferring, at the words "in whom we have redemption," etc. He says therefore first: I say that we have been predestined unto the adoption of sons, unto the praise of the glory of his grace, and I say the grace, in which he has made us gracious, etc. Concerning this it must be known that it is the same thing for something to be pleasing to someone and to be loved by him. For that is pleasing to me which I love. Since, then, God has loved us from eternity — for he chose us before the foundation of the world in charity, as has been said — how then did he make us gracious in time? And it must be said that those whom he loved in himself from eternity, he makes gracious in time insofar as they exist in their own natures; and indeed that which is from eternity was not made, whereas that which is in time is said to come to be. Hence here the Apostle says "he has made us gracious," that is, he has made us pleasing, so that we might be worthy of his love. 1 John 3: "Behold what manner of charity the Father has given us, that we should be called, and should be, the sons of God." Now it is customary to distinguish a twofold grace: namely, grace freely given, which is given without merits — Romans 11: "But if by grace, now it is not of works, otherwise grace is no more grace" — and grace which makes gracious, which makes us pleasing and acceptable to God, and it is of this that it is spoken here. It must be noted, moreover, that some are loved on account of another, and some on account of themselves. For when I love someone greatly, I love him, and whatever pertains to him; but we are loved by God, not on account of ourselves, but in him who is loved by the Father through himself. And therefore the Apostle adds "in the beloved Son," for whose sake, namely, he loves us, insofar as we are like him. For love is founded upon likeness. Hence it is said, Ecclesiasticus 13:19: "every animal loves its like." Now the Son, by his own nature, is like the Father, and therefore is loved principally and through himself, and therefore is loved by the Father naturally and in the most excellent way. We, however, are sons by adoption, insofar, that is, as we are conformed to his Son, and therefore we have a certain participation of the divine love. John 13:35: "the Father loves the Son, and has given all things into his hand; he who believes in the Son has eternal life." Colossians 1:13: "he has translated us into the kingdom of the Son of his love." Then, when he says "in whom we have redemption," etc., he sets down the manner of it. Concerning this he does two things. For first he proposes the manner on the part of Christ; second on the part of God, at the words "according to the riches of his grace," etc. On the part of Christ he sets down a twofold manner, for Christ made us gracious by two things. For there are two things in us which are opposed to the divine making-gracious, namely the stain of sin and the harm of punishment. And just as death is opposed to life, so sin is opposed to justice, so that by this, being removed far from the likeness of God, we would not be pleasing to God. But through Christ he has made us gracious. First indeed by the removal of punishment, and as to this he says that in Christ we have redemption, namely from the servitude of sin. 1 Peter 1:18: "you were not redeemed with corruptible things, gold or silver, from your vain manner of living handed down from your fathers, but with precious blood," etc. Apocalypse 5:9: "you have redeemed us to God in your blood." Second, we are said to be redeemed because, from the servitude in which we were held on account of sin, and which we could not fully satisfy for by ourselves, we have been freed through Christ, because by dying for us he satisfied God the Father, and thus the harm of guilt has been abolished. Hence he says "unto the remission of sins." John 1:29: "behold the Lamb of God, behold him who takes away the sins of the world." Luke, last chapter, 46: "it behooved Christ to suffer, and to rise again from the dead the third day, and that penance and remission of sins should be preached in his name." Now the manner on the part of God is set down when he says "according to the riches," etc., as if he were to say that God, in making us gracious, not only remitted the fault to us, but gave his own Son, who satisfied for us. And this was out of superabundant grace, by which he willed, through this, to preserve the honor of human nature, in that, as it were through justice, he willed to free men from the servitude of sin and death through the death of his own Son. And therefore he says "according to the riches of his grace," as if he were to say: this, that we have been redeemed and made gracious through the satisfaction of his Son, was out of abundant grace and mercy, inasmuch as mercy and compassion are bestowed upon the undeserving. Now these things which have been said we have pursued according to the exposition of the Gloss, which exposition indeed seems forced, because the same thing is contained in the one as in the other. For it is the same thing to say "he chose us" and "he predestined us." And the same thing is said by what he says "that we should be holy and immaculate" as by what he says "unto the adoption of sons." On account of which it must be known that it is the custom of the Apostle that, when he speaks on some difficult matter, the things which immediately follow are an exposition of what was said before, and there is not there a mere repetition of words, but an exposition, and the Apostle keeps to this manner here. Hence, keeping the same weight of words, let us divide differently from the beginning, and let us say that this part, "blessed be God," etc., is divided first into three parts, because the Apostle first renders an act of thanksgiving, at "blessed be God," etc.; second he recounts the bestowal of all the benefits together, at "who has blessed us in every spiritual blessing," etc.; third he sets down an open expression of the divine benefits in particular, at "as he chose," etc. And this is divided into two parts, because first he expresses the benefits distinctly; second he expounds them, at "who has predestined us," etc. Now he sets forth the benefits: first as to election; second as to the things which follow, at "that we should be holy," etc. Now he expounds first concerning election. For there is a twofold election, namely of present righteousness, and of eternal predestination. Of the first, John 6:71: "did I not choose you twelve, and one of you is a devil?" And the Apostle does not intend this one here, because that election was not before the foundation of the world, and therefore he immediately makes clear which one he means, namely the second, that is, eternal predestination; on account of which he says "he has predestined us," etc. And because he says "in Christ," namely that we should be like and conformed to Christ, according as we are adopted into sons, therefore he adds "unto the adoption of sons through Jesus Christ." Now this, that he says "in charity," he expounds when he says "in whom we have redemption through his blood," as if he were to say: we have, etc. And this, that he says "and immaculate," he expounds when he says "unto the remission of sins." And this, that he says "in his sight," he expounds, saying, "unto the praise of the glory of his grace."”

“Having set forth the benefits conferred commonly on all, here the Apostle sets forth the benefits conferred specially on the apostles. Now this part is divided into two, because first he sets forth the benefits conferred singularly on the apostles; second he shows their cause, at the place in whom we also were called by lot, etc. Concerning the first he does three things: first he sets forth the singular benefits of the apostles as to the excellence of wisdom; second, as to the special revelation of the hidden mystery, at the place that he might make known, etc.; third he explains what that mystery is, at the place according to the good pleasure, etc. He says therefore first: I say that according to the riches of his grace all the faithful in common, both you and we, have redemption and remission of sins through the blood of Christ; and this grace indeed abounded exceedingly in us, that is, it was more abundant than in others. From which it appears the rashness of those — not to say error — who presume to compare certain saints to the apostles in grace and glory. For it is manifestly clear from these words that the apostles have a greater grace than any other saints, after Christ and the Virgin Mother. But if it should be said that other saints could merit as much as the apostles merited, and consequently have as much grace, it must be said that this would be well argued if grace were given for merits; but if that were so, it would no longer be grace, as it is said in Romans 11:6. And therefore, just as God preordained certain saints to greater dignity, so also he poured into them a more abundant grace — just as he conferred a singular grace upon Christ as man, whom he assumed to unity of person; and upon the glorious Virgin Mary, whom he chose as mother and filled with grace both as to soul and as to body — so also he called the apostles to a singular dignity, and thus endowed them with the privilege of a singular grace; on account of which the Apostle says in Romans 8:23: we ourselves having the firstfruits of the spirit. The Gloss: earlier in time, and more abundant than the rest. It is rash, therefore, to compare any saint to the apostles. The grace of God, therefore, abounded exceedingly in the apostles in all wisdom. For the apostles were set over the Church as shepherds. Jeremiah 3:15: I will give you shepherds according to my heart, and they will feed you with knowledge and doctrine. Now two things pertain to shepherds, namely that they be lofty in the knowledge of divine things, and diligent in the practice of religion. For subjects must be instructed in the faith, and for this wisdom is necessary, which is the knowledge of divine things; and as to this he says in all wisdom. Luke 21:15: I will give you a mouth and wisdom, which all your adversaries will not be able to resist or contradict. Likewise, subjects must be governed in external matters, and for this prudence is necessary; for it directs in temporal things, and as to this he says prudence. Matthew 10:16: be therefore prudent, etc. Thus, then, appears the benefit of the apostles as to the excellence of wisdom. There follows their benefit as to the excellence of revelation, at the place that he might make known the mystery, etc., as if to say: our wisdom is not that we should know the natures of things and the courses of the stars and things of this kind, but is in Christ alone. 1 Corinthians 2:2: for I did not judge myself to know anything among you, except Jesus Christ, etc. Hence here he says that he might make known the mystery, that is, the sacred secret, namely the mystery of the incarnation, which was hidden from the beginning. Now he adds the cause of this hidden mystery, saying of his will. For future effects are not known unless their causes are known, just as we do not know a future eclipse except by knowing its cause. Since, then, the cause of the mystery of the incarnation is the will of God — because on account of the exceeding charity which God had toward men, he willed to become incarnate, John 3:16: for God so loved the world, that he gave his only-begotten Son — and the will of God is most hidden, 1 Corinthians 2:11: the things that are of God, no one knows, except the spirit of God — the cause of the incarnation was therefore hidden, except to those to whom God revealed it through the Holy Spirit, as the Apostle says in 1 Corinthians 2:10. He says therefore that he might make known the mystery, that is, the sacred secret, which is a secret precisely because it is of his will. Matthew 11:25: I confess to you, Lord, Father of heaven and earth, because you have hidden these things from the wise and prudent, and revealed them to little ones. Likewise Colossians 1:26: the mystery, which was hidden from ages and generations, but now has been made manifest to his saints, to whom God willed to make known the riches of the glory of this mystery. But what this mystery is, he explains, saying according to the good pleasure, etc. This statement indeed is intricate, and must be construed thus: that he might make known, etc., which mystery indeed is to re-establish all things in Christ, that is, through Christ. All things, I say, which are in the heavens and on the earth. To re-establish, I say, in him, namely Christ, with the dispensation of the fullness of times, and this according to his good pleasure. Here he touches on three things, namely the cause of the mystery, the fittingness of the time, and the usefulness of the mystery. He touches on the cause in a certain way when he says according to the good pleasure. Now although whatever pleases God is good, nevertheless this good pleasure of God is called good by antonomasia, because through it we are led to the perfect enjoyment of goodness. Psalm 146:11: the Lord's good pleasure is upon those who fear him, etc. Romans 12:2: that you may test what is the good, and well-pleasing, and perfect will of God. The fittingness of the time was in the dispensation of the fullness, concerning which it is said in Galatians 4:4: but when the fullness of time came, God sent his Son, made of a woman. Hence the Apostle here excludes a frivolous question, which the gentiles were accustomed to ask. For as it is said in Job 24:1, the times are not hidden from the Almighty; hence, just as he orders and dispenses all things, so also the times, dispensing and adapting them to the effects which he produces according to their fittingness. Now just as times were ordained for the other effects produced by him, so also he preordained from eternity a definite time for the mystery of the incarnation. Which time indeed, according to the Gloss, was after man had been convicted of his folly — before the written law, namely when he worshipped creatures as the Creator, as it is said in Romans 1:22: saying that they were wise, they became fools; and of his powerlessness through the written law, which he was not able to fulfill. So that thus men, not presuming on their own wisdom and virtue, would not despise the coming of Christ, but, as if weak and in a certain way ignorant, would desire Christ more eagerly. And the effect of this mystery is to re-establish all things. For insofar as they were made on account of man, all things are said to be re-established. Amos 9:11: I will raise up the tabernacle of David which has fallen, and I will rebuild the breaches of its walls, and the things that had fallen I will re-establish. All things, I say, which are in the heavens, that is, the angels: not that Christ died for the angels, but because by redeeming man, the ruin of the angels is made whole again. Psalm 109:6: he has filled up ruins, etc. Here the error of Origen must be guarded against, lest through this we believe that the damned angels are to be redeemed by Christ, as he himself imagined. And the things which are on earth, insofar as it pacifies heavenly things with earthly things. Colossians 1:20: making peace through the blood of his cross, whether the things that are on earth, or the things that are in heaven; which is to be understood as to sufficiency, even though not all things are restored as to efficacy.”

“Above, the Apostle set forth the abundance of grace which he himself and the other apostles received from Christ. But lest anyone should believe that they had received it by their own merits, he therefore consequently shows that they received it freely, called by God not by their own merits. Now this part is divided into three: for first he sets forth the gratuitous calling; second, the voluntary predestination of God, at the place "predestined according to his purpose," etc.; third, the end of both, at the place "that we should be unto the praise of his glory," etc. He says therefore: I said that grace of this kind superabounded in us, and that in Christ all things were restored. "In whom also," that is, through whom — Christ — "we have been called by lot," that is, not by our own merits, but by divine election. Colossians 1:12: "giving thanks to God and the Father, who has made us worthy to share in the lot of the saints in light," etc. Psalm 30:16: "In your hands are my lots." Now for the understanding of this, it must be known that many things happen among men which seem fortuitous and contingent, and yet are ordered according to divine providence. A lot is nothing other than an inquiry into the divine providence concerning some contingent and human matter. Whence Augustine, commenting on that verse of Psalm 30:16, "in your hands are my lots," says that a lot is not something evil, but in doubtful matters it seeks out the divine will. Now there is a threefold sin to be avoided in the casting of lots. First indeed, the sin of superstition; for every vain and unlawful religious observance is superstition. The sin of unlawful superstition is therefore incurred in lots when in them some pact is entered into with demons. Whence it is said in Ezekiel 21:21: "The king of Babylon stood at the parting of the way, at the head of two ways, seeking divination, mingling arrows. He questioned the idols, he consulted the entrails." For to mingle arrows pertains to divination by lot, and to question idols pertains to superstition; and there divination by lot is condemned among the sins pertaining to superstition. Second, the sin of tempting God is to be avoided. For as long as a man is able by himself to do something and to know what he ought to do, if he then seeks by lot from God, or in some other such manner, what he ought to do, he tempts God. But when necessity presses, and he himself cannot be helped by himself, then he lawfully inquires of God what he ought to do. 2 Chronicles 20:12: "since we do not know what we ought to do, this only remains to us, that we direct our eyes to you." Third, the sin of vanity is to be avoided, which occurs if we inquire about things useless and not pertaining to us, as for instance about future contingent things. Whence it is said in Acts 1:7: "It is not for you to know the times or the moments, which the Father has placed in his own power." According to this, therefore, a lot can be taken as threefold, namely a certain divisory kind, a certain consultory kind, and a certain divinatory kind. The divisory kind is when some, dividing an inheritance and unable to agree, cast lots — showing, for instance, a ring, or a piece of paper, or something of the sort — saying: whoever it falls to, he shall have this portion in the inheritance. And lots of this kind can be cast lawfully. Proverbs 18:18: "The lot suppresses contradictions, and it decides also among the powerful," that is, among those wishing to divide. The consultory kind occurs when someone, doubting what he ought to do, consults God, casting lots. It is said in Jonah 1:7 that when that storm came upon the sea, they consulted God, casting a lot, so that they might know by whose sin that storm had come. And this manner is lawful, especially in cases of necessity and in the elections of secular powers. Whence they make little rolls of wax, in some of which they place certain papers and in some not, which they call "bussuli," so that those to whom the bussuli with the papers come may have votes in the election. But this, before the coming of the Holy Spirit, the apostles did even in a spiritual election, Acts 1:26, when the lot fell upon Matthias; but this, after the coming of the Holy Spirit, is no longer lawful in the aforesaid elections, because in doing this one would do injury to the Holy Spirit. For it must be believed that the Holy Spirit provides good pastors for his Church. Whence, after the coming of the Holy Spirit, when the apostles elected the seven deacons, they did not cast lots; and therefore in no ecclesiastical election is it lawful in this manner. The divinatory lot, however, is an inquiry concerning future things reserved to divine knowledge alone. And this always has vanity mixed in, nor can it occur without the vice of curiosity. Since, therefore, a lot is nothing other than an inquiry into things which happen from the divine will, and grace depends on the divine will alone, hence it is that the grace of divine election is called a lot, because God, in the manner of a lot, according to hidden providence, not from anyone's merits, calls through interior grace. Then, when he says "predestined," etc., he sets forth the voluntary predestination of God, concerning which it is said in Romans 8:30: "whom he predestined, these he also called." The reason indeed for this predestination is not our merits, but the mere will of God; on account of which he adds "according to his purpose." Romans 8:28: "We know that for those who love God, all things work together unto good, for those who according to his purpose are called saints." Now that he predestined according to his purpose, he proves, because not only this, but also all the other things which God does, he works according to the counsel of his will. Psalm 134:6: "Whatever things the Lord willed, he has done." Isaiah 46:10: "My counsel shall stand, and all my will shall be done." But he does not say "according to will," lest you should believe that it is irrational, but "according to the counsel of his will" — that is, according to his will which is from reason; not according as reason implies discursive reasoning, but according as it designates a certain and deliberate will. Lastly, he touches on the end of both, namely of predestination and of calling, namely the praise of God. Whence he says "that we should be unto the praise of his glory, we who before hoped in Christ," and through us, who believe in Christ, the glory of God is praised. Isaiah 55:12: "the mountains and the hills shall sing praise before God." Now the praise of the glory of God, as Ambrose says, is when many are gained to the faith, just as the glory of a physician is when he gains and cures many. Ecclesiasticus 2:9: "You who fear the Lord, hope in him, and in delight mercy will come to you."”

“After the Apostle has related the benefits conferred in common on all the faithful, and shown especially to the apostles, here he consequently enumerates the benefits conferred on the Ephesians themselves. This part is divided into two: first he sets forth the benefits shown to them; second he intimates his own affection aroused by these very benefits, at the place "wherefore I also, hearing," etc. The first is again divided into three, according to three benefits shown to them: first he sets forth the benefit of preaching; second the benefit of conversion to the faith, at the place "in whom also believing you were sealed"; third the benefit of justification, at the place "you were sealed," etc. He says therefore, as to the first, "in whom" — namely Christ — "you also, when you had heard," that is, by whose benefit and power you heard, "the word of truth," that is, the word of preaching, inasmuch as Christ himself sent preachers to you. Romans 10:14: "How shall they hear without a preacher? And how shall they preach unless they be sent?" Likewise below, in the same place: "Therefore faith is from hearing, and hearing through the word of God." By his benefit, therefore, they hear, since he sends them preachers. Luke 11:28: "Blessed are they who hear the word of God, and keep it." The Apostle commends this word of preaching in three ways. First from truth, when he says "the word of truth," since indeed it takes its origin from Christ, of whom it is said, John 17:17: "Your word is truth"; James 1:18: "Of his own will he begot us by the word of truth." Second, because it is a good Announcement. Hence he calls it "the Gospel," which indeed announces the highest good and eternal life; and by antonomasia the word of faith is called the Gospel, as it were the Announcement of the highest good. Isaiah 52:7: "How beautiful are the feet of him that announces and preaches peace, that announces good, that preaches salvation"; and in the same book, 41: "Get you up upon a high mountain, you that bring good tidings to Zion." And this is as to future goods. Third, it is described and commended as to present goods, because it saves. Hence he says "of your salvation," that is, that when believed it gives salvation. Romans 1:16: "For I am not ashamed of the Gospel: for it is the power of God unto salvation to everyone that believes." 1 Corinthians 15:1: "Now I make known to you, brothers, the Gospel which I preached to you, which also you have received, and wherein you stand, by which also you are saved." As to the benefit of conversion to the faith, he says "in whom" — namely Christ — that is, in whose operation, you believing, "were sealed." This benefit is accordingly annexed to faith, because faith is necessary for those who hear. For someone would hear the word of truth in vain, if he did not believe, and the very act of believing is through Christ. Below, 2:8: "For by grace you are saved through faith. And this not of yourselves, for it is the gift of God." But as to the benefit of justification he says "you were sealed," and this by the Holy Spirit, who was given to you; concerning whom he says three things, namely that he is a seal, and that he is the Spirit of promise, and that he is the pledge of the inheritance. He is indeed a seal inasmuch as through him charity is infused into our hearts, by which we are distinguished from those who are not sons of God. And as to this he says "you were sealed," that is, divided from the flock of the Devil. Below, chapter 4, verse 30: "Do not grieve the Holy Spirit of God, in whom you were sealed," etc. For just as men put marks on their flocks, so that they may be distinguished from others, so the Lord willed his flock, that is, his people, to be marked with a spiritual seal. Now the Lord had a peculiar people; in the Old Testament indeed, the Jews. Ezekiel 34:31: "But you my flocks, the flocks of my pasture, are men." Hence Psalm 94:7: "But we are his people, and the sheep of his pasture." But because this flock was fed in bodily pastures, namely in bodily teaching and in temporal goods — Isaiah 1:19: "If you be willing, and will hearken to me, you shall eat the good things of the land" — therefore the Lord separated and distinguished it from others by a bodily sign, namely that of circumcision. Genesis 17:13: "And my covenant shall be in your flesh." And before this it is said: "You shall circumcise the flesh of your foreskin, that it may be a sign of the covenant between me and you." But in the New Testament he had the Christian people as his flock. 1 Peter 2:25: "You are now converted to the shepherd and bishop of your souls." John 10:27: "My sheep hear my voice," etc. But this flock is fed in pastures of spiritual teaching and spiritual goods; therefore the Lord distinguished it from others by a spiritual sign. And this is the Holy Spirit, through whom those who are Christ's are distinguished from others who are not his. But since the Holy Spirit is love, therefore the Holy Spirit is then given to someone when he becomes a lover of God and neighbor. Romans 5:5: "The charity of God is poured forth in our hearts through the Holy Spirit," etc. The sign of distinction, therefore, is charity, which is from the Holy Spirit. John 13:35: "By this shall all know that you are my disciples, if you have love for one another." The Holy Spirit, therefore, is that by which we are sealed. But he is called the Spirit of promise for a threefold reason. First, because he was promised to the faithful. Ezekiel 36:26: "I will put a new spirit within you." And Ezekiel 37:6: "I will give you a new spirit." Second, because he is given with a certain promise; for by this very fact that he is given to us, we are made sons of God. For through the Holy Spirit we are made one with Christ — Romans 8:9: "But if any man have not the Spirit of God, he is none of his" — and consequently we are made adopted sons of God, from which we have the promise of the eternal inheritance, because "if sons, then heirs," Romans 8:17. Third, he is called a pledge, inasmuch as he produces certainty concerning the promised inheritance. For the Holy Spirit, inasmuch as he adopts us as sons of God, is the Spirit of promise, and he himself is the sign of the promise to be obtained. But, as is said in the Gloss, another text has "who is the earnest of the inheritance," and perhaps this is better, because a pledge is something other than the thing for which it is given, and it is given back after the one who receives the pledge receives the thing owed to him. But an earnest is not something other than the thing for which it is given, nor is it given back; because it is given as part of the very price, which is not to be taken away, but completed. But God has given us charity as a pledge, through the Holy Spirit, who is the Spirit of truth and love. And therefore this is nothing other than a certain particular and imperfect participation in the divine charity and love, which indeed is not to be taken away, but perfected; therefore it is more properly called an earnest than a pledge. Nevertheless, it can nonetheless also be called a pledge. For through the Holy Spirit God bestows on us various gifts, of which some remain in our homeland, such as charity, which never fails — 1 Corinthians 13:8; but some, on account of their imperfection, do not remain, such as faith and hope, which will be emptied out, as is said in the same place. Thus, therefore, the Holy Spirit is called an earnest with respect to those things which remain, but a pledge with respect to those things which will be emptied out. But as to the purpose for which we were sealed, he adds, saying, "unto the redemption." For if someone were newly to acquire some animals and add them to his flock, he would place on them signs of that acquisition. But Christ acquired a people from the Gentiles. John 10:16: "Other sheep I have, that are not of this fold, and them also I must bring," etc. And therefore he impressed on them a sign of acquisition. 1 Peter 2:9: "A holy nation, a people of acquisition." Acts 20:28: "Which he purchased with his own blood." But because Christ acquired this people not in such a way that it had never been his, but because it had at one time been his, yet was being oppressed by the servitude of the Devil — into which it had reduced itself by sinning — therefore he does not simply say "acquired," but adds "unto the redemption," as if to say: not simply acquired anew, but as it were redeemed from the servitude of the Devil through his blood. 1 Peter 1:18: "You were not redeemed with corruptible things, gold or silver," etc. Christ, therefore, acquired us by redeeming us, not that anything should thereby accrue to God; for he has no need of our goods. Job 35:7: "If you do justly, what will you give him? Or what shall he receive from your hand?" But as to the purpose for which Christ acquired us, he adds "unto the praise of his glory," that is, that God himself may be praised. Isaiah 43:7: "He that calls upon my name, I have created him for my glory."”

“After the Apostle enumerated the benefits conferred on the Ephesians through Christ, here he shows how his affection grew toward them. This part is divided into three parts: for first he sets forth a commemoration of the good things which he heard about them; second, the due giving of thanks for the benefits received, at "I cease not giving thanks," etc.; third, his prayer for future benefits is added, at "making mention of you," etc. Now the good things which he heard about them are two. One is that by which they are ordered to God, and this is faith, and as to this he says, "therefore I also, hearing of your faith which is in Christ Jesus" — which indeed makes God dwell in man. Below, Ephesians 3:17: "that Christ may dwell through faith in your hearts." Likewise, it purifies hearts. Acts 15:9: "purifying their hearts by faith." Likewise, it justifies without the law. Romans 3:28: "we reckon that a man is justified by faith without the works of the law." The second is that by which they are ordered to their neighbor, and this is love, and as to this he says, "and the love," that is, the works of charity — which love indeed is the spiritual sign that a man is a disciple of Christ. John 13:35: "by this shall all men know that you are my disciples, if you have love," etc. And in the same place, John 13:34: "a new commandment I give you, that you love one another," etc. "The love," I say, "toward all the saints." For all whom we love out of charity, we ought to love either because they are holy, or so that they may be holy. Galatians 6:10: "while we have time, let us work good to all, but especially to those who are of the household of the faith," etc. Then when he says "I cease not," etc., the Apostle gives thanks for the good things and benefits of this kind that he has heard of, saying, "I cease not giving thanks," etc. An objection arises: because he could not always continually give thanks for them. I respond: the Apostle says "I cease not," that is, at the due hours; or, "I cease not" because the disposition of giving thanks for you is habitually in me without ceasing. Colossians 1:9: "we cease not to pray for you, and to ask," etc. Romans 1:9-10: "without ceasing I make mention of you always in my prayers." Consequently the Apostle prays for the benefits to be granted to them in the future, and as to this he says, "making mention of you," etc. And this is divided into three: for first he sets forth certain things which he asks for them; second he explains them, at "unto the knowledge of him," etc.; third he shows the exemplar and form of those things, at "according to the working of his power," etc. He says, therefore, as to the first: I not only give thanks for the past benefits which you have received, and for the good things heard about you, but I also pray that they may altogether increase in the future. "Making mention of you in my prayers" — for these things, namely, "that the God of our Lord Jesus Christ, the Father of glory," etc. Here it must be known that our Lord Jesus Christ is both God and man. And insofar as he is man, he has God, since he is composed of soul and body, to each of which — since they are creatures — it belongs to have God; but insofar as he is God, he has a Father. John 20:17: "I ascend to my Father and your Father, my God and your God." Likewise also, insofar as he is God, he is the glory of the Father. Hebrews 1:3: "who, being the splendor of glory," etc. He is also our glory, because he himself is eternal life. 1 John, last chapter, 20: "that we may be in his true Son; this is the true God, and eternal life." Thus, therefore, he says "the God of our Lord Jesus Christ" according as he is man, and "the Father of the same" according as he is God; the Father, I say, "of glory," namely of Christ, who is his glory — Proverbs 10:1: "a wise son is the glory of his father," etc. — and Father of our glory, insofar as he gives glory to all. Then when he says "may give unto you," etc., he sets forth the things which he asks for, which are two. Here it must be known that certain gifts are common to all the saints, namely those which are necessary for salvation, such as faith, hope, and charity — and these they had, as is already clear. But there are other, special gifts, and as to these he prays for them. First indeed for the gift of wisdom, and as to this he says, "that he may give you the spirit of wisdom," which no one can give except God. Wisdom 9:17: "and who shall know your thought, unless you give wisdom, and send your holy spirit from on high?" Second, he prays for the gift of understanding, and this consists in the revelation of spiritual secrets, on account of which he says, "and of revelation," which also is from God alone. Daniel 2:28: "there is a God in heaven who reveals mysteries." Now he explains what these things are which he asks for: first, what pertains to the gift of wisdom; second, what pertains to the gift of understanding, at "that you may know what is the hope," etc. Now to the gift of wisdom pertains the knowledge of divine things. Hence to ask for the gift of wisdom is to ask that they may have the knowledge of God, and this he asks at "unto the knowledge of God," etc., as if to say: this I ask, that through the spirit of wisdom you may have the eyes of your heart enlightened unto the knowledge — namely, the clearer knowledge — of him, namely of God. Psalm 12:4: "enlighten my eyes," etc. This is against those who have their eyes enlightened only to know temporal things, whereas it is much more necessary, and indeed glorious, to know God. Jeremiah 3:23f.: "let not the wise man glory in his wisdom, and let not the rich man glory in his riches; but let him who glories, glory in this, that he knows and understands me." To the gift of understanding he sets forth three things pertaining: one as to the present state, and two as to the future. To the present state indeed pertains hope, which is necessary for salvation. Romans 8:24: "for by hope we are saved," etc. And as to this he says, "that you may know what," that is, how great, "is the hope of his calling," that is, the power of hope, and how great a thing it concerns. Which indeed is also the greatest, because it concerns the greatest things. 1 Peter 1:3: "he has regenerated us unto a living hope, through the resurrection of Jesus Christ from the dead," etc. And it is the strongest of the virtues. Hebrews 6:18: "that we may have the strongest comfort, we who have fled to hold fast the hope set before us, which we have as an anchor of the soul," etc. But because the things we hope for concern the future life, therefore the other two pertain to the future life. One indeed pertains to all the just in common, which is the essential reward, and as to this he says, "and what are the riches of the glory," etc. Here he sets forth four things pertaining to those gifts. The first is that they are most abundant, and as to this he says "riches." Proverbs 1:33: "he shall enjoy abundance, the fear of evils being removed." Psalm 111:3: "glory and riches are in his house," etc. Proverbs 8:18: "with me are riches and glory," etc. Second, that they are most glorious, and as to this he says "of glory." Romans 2:10: "but glory, and honor, and peace to every one that works good," etc. Third, that they are most stable, and as to this he says "of the inheritance." For those things which are hereditary are possessed stably. Ecclesiasticus 31:11: "his goods are established in the Lord." Psalm 15:5: "the Lord is the portion of my inheritance and of my cup," etc. Fourth, that they will be intimate, and as to this he says "in the saints." Romans 8:18: "the sufferings of this time are not worthy," etc. 2 Corinthians 4:17: "works in us, beyond measure, a weight of glory in sublimity." The other thing which he sets forth pertaining to future glory is that which specially pertains to the apostles, hence he says, "and what is" (supply: "that you may know") "the surpassing greatness of his power toward us," namely, the apostles. As if to say: although he abundantly bestows the riches of glory on all the saints, yet he will bestow them more surpassingly on the apostles. For the greatness of power is shown in its effect. Hence the more the effect of the divine power is found in someone, the greater the divine power is shown to be there, although in itself it is one and undivided. And therefore, because a greater effect of the divine power is in the apostles, therefore the greatness of the power will be in them. And that the effect is greater in them he shows, saying, "who believe," that is, who are the firstfruits of believers. 2 Corinthians 4:13f.: "we believe, for which reason we also speak, knowing that he who raised up Jesus will also raise us up with Jesus." On account of which he said, 2 Timothy 1:12: "I know whom I have believed," etc. Therefore those among you through whom others were instructed and called to the faith, such as teachers, will be rewarded more preeminently; because, as is said in the Gloss, the greatest teachers will have a certain increase of glory beyond that which all will have in common, on account of which, Daniel 12:3: the learned are likened to the splendor of the firmament, but teachers are likened to the stars: "and they that are learned shall shine as the splendor of the firmament, and they that instruct many unto justice, as stars for perpetual eternities."”

“Having enumerated the benefits which the Apostle desires to be conferred on the Ephesians in the future, here he consequently sets down the form and exemplar of those benefits. But just as the life of Christ is the form and exemplar of our justice, so too the glory and exaltation of Christ is the form and exemplar of our glory and exaltation. Therefore the Apostle here does two things: first he sets forth the form of the exaltation of the benefits and gifts in general; secondly he makes it manifest in particular, at the place raising him up from the dead, etc. Now the form and exemplar of the divine operation toward us is the divine operation in Christ. And as to this he says according to the operation, that is, according to the likeness of the operation, of the might of his power, that is, of the powerful might of God, which he wrought in Christ, exalting that head — supply: so he will powerfully work in us. Philippians 3:20-21: we await the Savior, our Lord Jesus Christ, who will reform the body of our lowliness, etc. Now that we are to be exalted after the likeness of Christ's exaltation we frequently read in Scripture. Romans 8:17: if we suffer with him, that we may also be glorified. Likewise Apocalypse 3:21: he who shall overcome, I will give him to sit with me on my throne, as I also have overcome and have sat with my Father on his throne. Consequently he explains the form and exemplar in particular, making manifest the things that pertain to the exaltation of Christ, speaking of Christ inasmuch as he is man, saying raising him up, etc. Concerning this he sets down three benefits of the exaltation of Christ. The first is the passage from death to life, and as to this he says raising him up from the dead. The second is the exaltation to the highest glory, and as to this he says setting him at his right hand. The third is the elevation to the greatest power, and as to this he says and hath subjected all things under his feet. He says therefore as to the first: I say that this will be according to the operation which he wrought in Christ, namely God the Father, by the same power which he has in common with Christ. Whence Christ himself also raised himself up, and God the Father raised him up. Romans 8:11: if the Spirit of him who raised up Jesus from the dead dwell in you, he who raised up Jesus from the dead shall also quicken your mortal bodies. As to the second, he says setting him, etc. This loftiness of glory can indeed be considered in three ways, namely by comparison to God, by comparison to bodily creatures, and by comparison to spiritual creatures. If therefore it is considered by comparison to God, thus he is set at his right hand — which right hand indeed is not to be understood as a bodily part, since, as it is said in John 4:24, God is a spirit, but it is said metaphorically, so that just as by the right hand is understood the nobler and more excellent part of a man, so when we say that Christ Jesus is set at the right hand of God, it is to be understood that, according to his humanity, he is set among the more excellent goods of the Father, and according to his divinity, he is understood to be equal to the Father. Whence Psalm 109:1: the Lord said to my Lord: sit thou at my right hand, etc. Likewise Mark, last chapter: and the Lord Jesus, after he had spoken to them, was taken up into heaven, and sitteth at the right hand of God. Now in comparison to bodily creatures he says in the heavenly places. For the heavenly bodies hold the highest place in comparison to other bodies. Below, chapter 4:10: he who descended, the same is he who also ascended above all the heavens. Now in comparison to spiritual creatures, first he says that Christ is exalted above certain of them specially; secondly above all of them generally, at the place and above every name, etc. For the understanding of these things, one must know that there are nine orders of angels, of which the Apostle here touches four, which are indeed the middle ones. For above them are three higher orders, namely thrones, cherubim, and seraphim. Below them, however, are two lower orders, namely archangels and angels. These nine orders are distinguished into three hierarchies, that is, sacred principalities, in each of which three orders are assigned. But in the assignation of the orders of the first hierarchy all the doctors agree in this, namely that its highest order is the seraphim, the second cherubim, the third thrones. But in the assignation of the orders of the other two hierarchies, namely the middle and the lowest, Dionysius and Gregory disagree. For Dionysius, in the highest order of the middle hierarchy, places dominations; in the second, virtues; in the third, powers, descending. In the highest order of the lowest hierarchy he placed principalities; in the second, archangels; in the third, angels. And this assignation of orders agrees with the present letter. For the Apostle, ascending, begins from the highest of the lowest hierarchy, which is the seventh. Gregory, however, orders them otherwise, because he places principalities in the middle between dominations and powers, which pertains to the second order of the middle hierarchy; but he places virtues in the middle between powers and archangels, which pertains to the highest order of the lowest hierarchy. And this assignation also has support from the words of the Apostle, Colossians 3, where he says whether thrones, or dominations, or principalities, or powers, where he enumerates those orders descending. But, reserving the ordering of Gregory until we read the epistle to the Colossians, for the present we shall pursue the way of Dionysius as more suited to the present letter. For the understanding of this one must know that the order of things can be considered in three ways. First, indeed, according as they are in the first cause of all, namely in God; secondly, according as they are in universal causes; thirdly, according to the determination to special effects. And because all things that come to be in creatures are ministered through angels, therefore according to the threefold reception of the order of things, three angelic hierarchies are distinguished, to one of which it pertains to receive the reasons of things in the very summit of things, namely God; to another it pertains to receive the reasons of things in universal causes; and to another in proper effects. For the more the angelic minds are higher, the more they receive the divine illumination in a greater universality. And therefore to the highest hierarchy pertains the administration of things in comparison to God. On account of which the orders of that hierarchy are named by comparison to God, since the seraphim are called burning, and united to God through love. The cherubim, however, as it were shining, insofar as they know the divine secrets in a supereminent way. The thrones, however, are so called insofar as God exercises his judgments in them. And of these three orders the Apostle here makes no mention. To the middle hierarchy pertains the administration of things by comparison to universal causes. Whence the orders of that hierarchy are named by names pertaining to power, since universal causes are, by virtue and power, in the lower and particular things. Now to powers, which have universal rule, three things pertain. First, that there be some who direct by command; secondly, that there be some who repel impediments to the execution; thirdly, that there be some who order how the others are to carry out the command. Of these the first pertains to the dominations, which, as Dionysius says, are free from all subjection, and are not sent to exterior things, but themselves command those who are sent. The second pertains to the virtues, which afford facility for fulfilling the command. The third pertains to the powers, who carry out the command. To the lowest hierarchy pertains the administration of things by comparison to special effects, whence they are named by names pertaining to those effects. Whence those are called angels who carry out the things that pertain to the salvation of individuals; archangels, however, those who carry out the things that pertain to the salvation and benefit of great numbers. Principalities, however, are called those who preside over individual provinces. These things, then, having been explained, Christ is above all. But of these four the Apostle makes special mention. The reason for this is that the names of these four orders are imposed from dignity; and because he is treating of the dignity of Christ, therefore here he names them specially, in order to show that Christ exceeds every created dignity. Consequently, when he says and every name that is named, etc., he shows that Christ is exalted commonly above every spiritual creature. For he had said above that Christ is exalted above all spiritual creatures which are named from power, but because besides those orders of angels, in Sacred Scripture certain other orders of heavenly spirits are found, namely seraphim and cherubim and thrones, and of these he had not made mention, therefore he shows that Christ, according as he is man, is exalted above all such orders: on account of which he adds, saying and above every name, etc., that is, not only principalities, but above everything nameable. For one must know that a name is imposed for the knowing of a thing, whence it signifies the substance of the thing, since the signified of the name is the definitive account of the thing. When therefore he says and every name that is named, he gives it to be understood that he is exalted above every substance of which notice can be had and which can be comprehended by a name. This I say so that the substance of the divinity may be excluded, which is incomprehensible. Whence the Gloss says above every name, that is, nameable. And lest it be understood that he is above the name of God, he therefore adds that is named. For the divine majesty can be concluded or named by no name. He adds, however, not only in this age, but also in that which is to come, because many things come to be in this age which we comprehend by knowledge and name; there are, however, certain things in the age to come, which cannot be comprehended here, nor even named, because, as it is said in 1 Corinthians 13:9, we know in part, and we prophesy in part. These things, however, are named by the blessed, who are in the age to come. Of this sort, moreover, are those of which the Apostle says, 2 Corinthians 12:4, that he heard secret words, which it is not granted to man to utter. And yet above all these things Christ is exalted. Philippians 2:9: he gave him a name which is above every name.”

“Above, the Apostle treated of the exaltation of Christ, both as to his passage from death to life, in that clause "raising him up," etc., and as to his exaltation to the highest glory, in that clause "and setting him at his right hand," etc. Here he treats of his exaltation as to his greatest power. Concerning this he does two things: first he treats of Christ's power with respect to the whole of creation; second, of his power with respect to the Church, at the place "and him he gave," etc. He says, therefore, that with respect to the whole of creation he has universal power, because "he subjected all things" — namely God the Father — "under his feet." Here it must be known that what he says, "under his feet," can be taken in two ways. In one way, so that it is a figurative and similitudinary expression, namely that by this it is given to be understood that every creature is totally subject to the power of Christ. For that is wholly subject to us which we trample underfoot. And of this power it is said in Matthew, last chapter: "all power is given to me in heaven and on earth." Hebrews 2:8: "for in that all things are subjected to him, he left nothing not subject to him." In another way, so that it is a metaphorical expression. For by "feet" is understood the lowest part of the body, and by "head" the highest. But although in Christ the divinity and the humanity do not have the character of a part, nevertheless the divinity, which is the highest in Christ, is understood by "head" — 1 Corinthians 11:3: "but the head of Christ is God" — while the humanity, which is the lowest, is understood by "feet" — Psalm 131:7: "we will adore in the place where his feet stood." The sense, therefore, is that the Father subjected all created things not only to Christ inasmuch as he is God, to whom all things are subject from eternity, but also to his humanity. It must be noted here that some things are subjected to Christ in two ways, because some are subjected voluntarily, and some involuntarily. But Origen, not understanding this, took from this word of the Apostle an occasion for error, saying that all things which are subjected to Christ participate in salvation, because he himself is true salvation. And therefore he said that all demons and the damned will at some time be saved, since they are subjected under the feet of Christ. But this is against the sentence of the Lord, Matthew 25:41: "depart from me, you cursed, into eternal fire, which is prepared for the Devil and his angels"; and he concludes at the end of the chapter: "these shall go into eternal punishment." It must be said, therefore, that he subjected all things under his feet, but some voluntarily as to a savior — for instance, the just, who in the present life fulfill the will of God, and these are subjected to him so that he may fulfill their desire and will, awaiting that which is said of the good, Proverbs 10:24: "their desire shall be given to the just." But some are subjected to him unwillingly, as to a judge, so that Christ may do his own will concerning them. And these are the wicked, concerning whom that saying can be understood, Luke 19:27: "but as for those my enemies who would not have me reign over them, bring them here and slay them before me." Then when he says "and him he gave as head," etc., he treats of the power of Christ with respect to the Church. Concerning this he does three things: first he sets down the relation of Christ to the Church; second, the relation of the Church to Christ; third, he expounds that relation. As to the first, he says "and him he gave" — God the Father — "as head over the whole Church," namely both the militant, which consists of men living in the present, and the triumphant, which consists of men and angels in the fatherland. For Christ, according to certain common respects, is head even of the angels — Colossians 2:10: "who is the head of all principality and power" — but according to special respects Christ is spiritually the head of men. For the head has a threefold relation to the members. First indeed as to preeminence in position; second, as to the diffusion of powers, because from it all the senses are derived into the members; likewise, as to conformity in nature. Thus, then, as to preeminence and as to diffusion, Christ is the head of the angels. For Christ presides over the angels, even according to his humanity. Hebrews 1:4: "having become so much better than the angels, as he has inherited a more excellent name above them." Likewise Christ, even as man, illumines the angels and exerts influence in them, as Dionysius proves from the words of Isaiah 63:1, namely: "who is this that comes from Edom," etc., saying that these words are those of the highest angels. But what follows, "I who speak justice," he says to be the words of Christ answering them immediately. From which it is given to be understood that Christ illumines not only the lower but also the higher angels. But as to conformity of nature, Christ is not the head of the angels, because he did not take hold of the angels, but the seed of Abraham, as is said in Hebrews 2:16 — but he is the head of men only. Song of Songs 4:9: "you have wounded my heart, my sister" — namely by nature — "and my spouse" — by grace. As to the relation of the Church to Christ, he says "which is his body," namely inasmuch as it is subject to him, and receives influence from him, and has a nature conformed with Christ. 1 Corinthians 12:12: "for as the body is one and has many members, and all the members of the body, though they are many, are yet one body, so also is Christ; for in one spirit we have all been baptized into one body." But he expounds what he said, "which is his body," adding "and the fullness of him," etc. For to one asking why in a natural body there are so many members, namely hands, feet, mouth and the like, the answer is that this is so that they may serve the diverse operations of the soul, of which the soul itself can be the cause and principle, and which are virtually present in it. For the body was made on account of the soul, and not the other way around. Hence according to this, the natural body is a certain fullness of the soul. For unless the members were complete along with the body, the soul could not fully exercise its operations. And so likewise it is thus with Christ and the Church. And because the Church is instituted on account of Christ, it is said that the Church is his fullness, namely Christ's — that is, so that all things which are virtually in Christ may be fulfilled, as it were in a certain way, in the members of the Church itself: namely, while all the spiritual senses, and gifts, and whatever can be in the Church — all of which are superabundantly in Christ — are derived from him into the members of the Church and are perfected in them. Hence he adds "who is fulfilled all in all," namely while he makes this one, who is a member of the Church, wise according to the perfect wisdom which is in him; and that one just according to perfect justice; and so of the others.”

“Above, the Apostle enumerated the benefits shown to the human race in common through Christ; here the Apostle recalls the same benefits by comparison to their past condition. Now their past condition can be considered in two ways. First, as to the condition of guilt; second, as to their condition of gentileness. The Apostle therefore does two things: first he recalls the benefits shown to them as regards the first condition; second he recalls them by comparison to the second condition, at the words for which cause be mindful, etc. The first is again divided into two, because first the Apostle recounts their condition of guilt; second the benefit of the grace of justification, at the words but God, who is rich, etc. The first is again divided into two, because first he recalls the condition of guilt as regards the Gentiles; second as regards the Jews, at the words among whom also we all, etc. The first is again divided into two, because first he sets forth the generality of the benefit; second he adds the necessity of this benefit, at the words when we were dead, etc. He says therefore: I say that God works magnificently in the faithful according to the working of the might of his power, which he wrought in Christ, and this because he raised him from the dead; according to this working, then, in the likeness of this working he has made us alive together, that is, with the life of grace out of the death of sin. Hosea 6:3: he will revive us after two days, on the third day he will raise us up, etc. Colossians 3:1: if you have risen together with Christ, seek the things that are above, etc. He shows the necessity of this benefit when he says when you were dead, etc., where he describes their guilt most excellently. First as to its multitude, because when you were dead, namely with a spiritual death, which is the worst. Psalm 33:22: the death of sinners is the worst. For sin is called death, because through it man is separated from the Lord, who is life. John 14:6: I am the way, the truth, and the life. Dead, I say, in your offenses and sins — behold the multitude. In offenses indeed as to things omitted, Psalm 18:13: who understands offenses, etc.; and in sins as to things committed. In which you once walked — which he says for this reason, that he might magnify the multitude of sins. For some, if for an hour they are dead in sins and in offenses, nevertheless cease at some point and desist from sinning; but these, proceeding and walking from bad to worse, kept advancing. A similar thing is found in Philippians 3:18: for many walk, of whom I have often told you, and now tell you weeping, etc. Jeremiah 2:5: they walked after their vanity, and became vain. Second, he describes their guilt as to its cause, which is set down as twofold. One is on the part of this world, because they were being enticed by the things of the world. And as to this he says according to the age of this world, that is, according to the worldly life of the things of the world, which entice you. 1 John 2:15: if anyone loves the world, the charity of the Father is not in him. For which reason he had said beforehand: love not the world. The other cause is on the part of the demons, whom they served, of whom it is said in Wisdom 14:27: the worship of unspeakable idols is the cause and beginning of every evil. And as to this he says and according to the prince of the power. Now he describes this cause in three ways. First indeed as to the power, saying according to the prince of the power, that is, one exercising power — not that he has this naturally, since he is neither lord nor creator by nature, but insofar as he lords it over men who subject themselves to him by sinning. John 12:31: now the prince of this world shall be cast out. And John 14:30: the prince of this world is coming, and in me he has nothing. Second as to habitation, because of this air, that is, one who has power in this murky air. Here it must be known that concerning these demons there is a twofold opinion among the doctors. For some have said that the demons who fell were not of the highest orders, but of the lower ones, which preside over the lower bodies. Now it is agreed that the whole corporeal creature is administered by God through the ministry of angels. And this is the opinion of John Damascene, namely that the first of those who fell presided over the order of earthly things, which perhaps was taken from a saying of Plato, who posited certain celestial or worldly substances. And according to this, what he says of this air is expounded as meaning: created for this, that they might preside over this air. But others hold, and better, that they were of the highest orders, so that what he says of this air serves to show that this very air is their habitation as their punishment. Whence Jude in his canonical epistle says: but the angels who did not keep their own principality, but abandoned their own dwelling, he has kept in everlasting chains under darkness unto the judgment of the great day. Now the reason why they were not thrust down into hell immediately after their fall, but are left in the air, is that God did not wish that, through their sinning, their creation should be entirely frustrated; and therefore he gave them over to men as a training-ground, whereby they might prepare a crown for the good, but eternal death for the wicked. And because until the day of judgment there is for us a time of war and of meriting, therefore they will remain in the air until then; but after the day of judgment they will be thrust down into hell. It must also be noted that one reading has spirits (spiritus), and thus it is of the genitive case, and the singular is put for the plural, as if to say: of the spirits. Another reading has spirit (spiritum), and then it is of the accusative case, so that it would read: according to the prince spirit, that is, who is prince of spirit. Third as to operation, where he says who now works in the sons of unbelief, that is, in those who repel from themselves the fruit of the passion of Christ, who were sons of unbelief. Or because they have no faith concerning eternal things, nor hope of salvation through Christ: and in such men the prince of the power of this air works freely, leading them where he wills, of whom it is said below, chapter 4:19: who, despairing, have given themselves up to lasciviousness, unto the working of all uncleanness. Or unbelief, that is, of those concerning whom one must be diffident, that is, who sin out of malice, in whom the prince of this world also works at his beck and call. For concerning those who sin out of ignorance and weakness, one is not to despair, nor does that prince work in them at his beck and call. But against this: no one is to be despaired of as long as he lives. I answer. It must be said that concerning anyone there can be a twofold hope: one on the part of man, the other on the part of divine grace. And thus concerning someone one may despair on his own part, of whom nevertheless one must not despair on the part of God — just as it was to be despaired of, on his own part, that Lazarus lying in the tomb would rise again, though it was not to be despaired of on the part of God, by whom he was raised up. Concerning those, then, who out of malice are much sunk down in sins, if their own strength be regarded, one may despair — Psalm 68:3: I am stuck in the mire of the deep, and there is no sure standing — yet not if the divine power be regarded. Concerning these sons of unbelief it is said below, chapter 5:6: let no man deceive you with vain words. For because of these things the wrath of God comes upon the sons of unbelief. Then, when he says among whom we also all, etc., the Apostle recalls the condition of guilt as regards the Jews, showing that they all had been in sin, according to that saying in Romans 3:9: we have charged that Jews and Greeks are all under sin. Yet a difference must be noted here, because the Apostle, treating of the guilt of the Gentiles, assigned two causes of guilt to have existed: one on the part of the world, the other on the part of the demons, whom they worshipped. Because, then, the Jews were like the Gentiles in the condition of guilt as regards the first cause, but not as regards the second, therefore the Apostle makes no mention of their guilt except as regards the cause which is on the part of the world. Concerning this he does three things. First he recalls their guilt as to the sin of the heart; second as to the sin of deed; third as to the sin of origin. Now he intimates the sin of the heart through the desires of the flesh, and as to this he says among whom, namely the sins or offenses, we all, namely the Jews, once had our conversation, leading our life, in the desires of our flesh, that is, of carnal things. Titus 3:3: for we also were sometime foolish and unbelieving, erring and serving divers desires and pleasures, etc. Romans 13:14: make not provision for the flesh in its desires. Now the sin of deed is nothing other than the expression of interior concupiscence. Now there is a certain concupiscence of the flesh, such as the natural concupiscences, for instance that of food, whereby the individual is preserved, and that of venereal things, whereby the species is preserved; and as to this he says doing the will, etc., that is, those things in which the flesh takes delight. Romans 8:8: now they that are in the flesh cannot please God. But there is another, a concupiscence of the cognitive power, namely of those things which do not come from the desires of the flesh, but from the very appetite of the soul, such as ambition for honor and for one's own excellence, and the like; and as to this he says and of the thoughts, that is, carrying out those concupiscences which are caused by the instinct of our thoughts. Now he intimates the sin of origin, saying and we were by nature children of wrath. This sin indeed is transfused from the first parent not only into the Gentiles, but also into the Jews. Romans 5:12: as by one man sin entered into this world, and by sin death; and so death passed upon all men, in whom all have sinned. And just as men are cleansed of original sin through baptism only as regards their own persons, whence they beget sons who must be baptized, so circumcision cleansed from the original only the persons themselves, but they still begot children who had to be circumcised. And this is what he says we were by nature, that is, through the origin of nature — not indeed of nature as nature is, since as such it is good and from God, but of nature as it is vitiated — children of wrath, that is, of vengeance, of punishment, and of Gehenna, and this even as the rest also, that is, the Gentiles.”

“After the Apostle has amplified the state of the fault that infects, here he commends the benefit of justifying grace. Concerning this he does two things. First he sets down the benefit itself; second he explains himself, at the place "for by grace you are," etc. Now he describes that benefit with respect to three causes. First with respect to the efficient cause; second with respect to the formal, or exemplary, cause; third with respect to the final cause. Now the efficient cause of the divine justifying benefit is the charity of God. And with respect to this he says: "But God, who is rich in mercy, because of his exceeding great charity." Now he says "because of his exceeding great charity," because we can consider a fourfold goodness and efficacy of the divine love. First, because he brought us into being. Wisdom 11:25: "For you love all things that are, and hate none of the things which you have made," etc. Second, because he made us to his own image, and capable of his beatitude. Deuteronomy 33:2-3: "With him are thousands of saints, in his right hand a fiery law; he has loved the peoples, all the saints are in his hand." Third, because he repaired men corrupted through sin. Jeremiah 31:3: "I have loved you with an everlasting charity, and therefore," etc. Fourth, because for our salvation he gave his own Son. John 3:16: "So God loved the world, that he gave his only-begotten Son." Whence Gregory: "O inestimable love of charity! That you might redeem a slave, you handed over your Son." Now he says "who is rich in mercy," because when the love of man is caused by the goodness of the one who is loved, then that man who loves, loves out of justice, inasmuch as it is just that he should love such a one. But when love causes goodness in the beloved, then it is a love proceeding from mercy. Now the love with which God loves us causes goodness in us, and therefore mercy is set down here as, so to speak, the root of divine love. Isaiah 63:7: "He has dealt bountifully with them according to his indulgence, and according to the multitude of his mercies." In the same place: "The multitude of your tender mercies and of your compassions is upon me." Now God is said to be rich in mercy, because he has it infinite and unfailing, which man does not have. For in three things man shows mercy with a limit and a limitation. First indeed in bestowing temporal benefits, and this mercy is finite, not exceeding the limits of one's own capacity. Tobit 4:8: "As you are able, so be merciful"; but God is rich also towards all who call upon him, as is said in Romans 10:12. Second, the mercy of man is finite because he forgives only an offense against himself, and in this too there ought to be a measure, namely that he not forgive so indiscriminately that the one whom he forgives becomes more insolent, more prone and more ready to offend again. Ecclesiastes 8:11: "For because sentence is not speedily pronounced against the evil, the children of men commit evils without any fear." But nothing can harm God, and therefore he can forgive every offense. Job 35:6: "If you sin, what will you harm him?" And a little after: "Moreover if you act justly, what will you give him?" Third, man shows mercy by remitting punishment, and in this too a measure must be kept, namely that you not act against the justice of a higher law; but God can remit the punishment of all, since he is bound by no law of a superior. Job 34:13: "Whom has he appointed over the earth? Or whom has he set over the world which he made?" Thus therefore the mercy of God is infinite, because it is not constrained by the narrowness of riches, nor restricted by fear of harm, nor by the law of a superior. Now the exemplary cause of the benefit is that it was conferred in Christ. And with respect to this he says: "when we were dead in sins, he brought us to life together in Christ," etc. Here he touches on a threefold benefit, namely: of justification, of resurrection from the dead, and of ascension into heaven, through which three we are made like to Christ. He says therefore with respect to the first — so that the text be read as suspended — "But God, who is rich," etc., "when we were dead in sins, he brought us to life together in Christ," that is, he made us live together with Christ. Hosea 6:3: "He will bring us to life after two days," etc. "He brought to life together," I say, here namely by way of justice. Psalm 65:9: "Who has set my soul to live." And this "in Christ," that is, through the grace of Christ, by whose grace, namely Christ's, you are saved. Romans 8:24: "For we are saved by hope." But with respect to the second he says: "and he raised us up together with Christ," with respect to the soul in reality, and with respect to the body in hope. Romans 8:11: "He who raised him up from the dead will also bring to life our mortal bodies," etc. But with respect to the third he says: "and made us sit together in the heavenly places in Christ Jesus," namely now through hope, and finally in the future in reality, because, as is said in John 12:26: "Where I am, there also shall my minister be," etc. Likewise Apocalypse 3:21: "He who shall overcome, I will give him to sit with me on my throne, as I also have overcome, and have sat with my Father on his throne." Now the Apostle in these things uses the past tense for the future, declaring as though already done what is future, because of the certainty of hope. Thus therefore he brought to life together with respect to the soul, finally raised up with respect to the body, made to sit together with respect to both. Consequently, when he says "that he might show," etc., he shows the final cause of the benefit conferred. This indeed can be read in two ways, because "the ages to come" can be taken either in this life, or in the life to come. For if they are taken in this life, then "age" is a certain measure of time and the period of one generation, so that it may be said thus: I say that us, who are the firstfruits of those who sleep, he brought to life together in Christ, and this that he might show, in the ages to come — that is, to those who are to be after us — the abundant riches of his grace, and this not by our merits, but by his own goodness, which is, namely, upon us in Christ Jesus, that is, through Christ Jesus. 1 Timothy 1:15f: "Jesus Christ came into this world to save sinners, of whom I am the first. But for this reason I obtained mercy, that in me Christ might show all patience, for the instruction of those who are to believe in him unto eternal life." Thus therefore God bestowed abundant gifts of grace on the first saints, so that those who came after might more easily be converted to Christ. Or "age" can be taken otherwise, namely in the other life, of which it is said in Ecclesiasticus 24:14: "and even to the age to come I shall not cease." But although there is one age there, because there is eternity there, he nevertheless says "in the ages to come," on account of the multitude of the saints participating in eternity: so that there may be said to be as many ages there as there are participated eternities. Of these ages it is said in Psalm 144:13: "Your kingdom is a kingdom of all ages." He says therefore according to this sense: I say that he brought us to life in hope, namely through Christ, or in grace, that he might show, in the ages to come — that is, might fulfill in the other life — the abundant riches of his grace, that is, the abundant grace which even in this world, while he forgives many sins and grants the greatest gifts, he speaks of: which indeed superabounds in the other life, because there it is possessed without failing. John 10:10: "I have come that they may have life," namely of grace, "in this world, and have it more abundantly," namely of glory in the fatherland. And this "in his goodness." Psalm 72:1: "How good is God to Israel." Lamentations 3:25: "The Lord is good to them that hope in him, to the soul that seeks him." And this "above us," that is, above our desire, above our understanding, and above our capacity. Isaiah 64:4: "The eye has seen us, O God, besides you, the things which you have prepared for them that wait for you." And this "in Christ Jesus," that is, through Christ Jesus, because just as grace is conferred on us through Christ, so also is glory consummated. Psalm 83:12: "The Lord will give grace and glory." For through him we are made blessed, through whom we are justified. Now he says "that he might show," because the treasure of grace is hidden in us, because we have it in earthen vessels, as is said in 2 Corinthians 4:7; and 1 John 3:1: "Behold what manner of charity the Father has given us, that we should be called and should be the sons of God." And a little after: "Now we are the sons of God, and it has not yet appeared," etc. But that hidden treasure, because it has not yet appeared, will be shown in the ages to come, because in the fatherland all things will be open to us that pertain to the manifest glory of the saints. Romans 8:18: "The sufferings of this time are not worthy to be compared to the future glory that shall be revealed in us."”

“Above, in recounting the benefit of God by which we have been freed from sin, the Apostle had interjected that we were saved by the grace of Christ; but now he intends to prove that. Concerning this he does two things. First, he sets forth his intention; second, he makes clear what he had proposed, at the place "and that not of yourselves," etc. He says, therefore, first: I said well that it is by grace that you are saved; and indeed I still say it confidently — for "for" here stands for "because" — you are saved by grace. 1 Corinthians 15:10: "By the grace of God I am what I am." Romans 3:24: "justified freely by his grace." For to be saved and to be justified are the same thing. For salvation implies liberation from dangers; hence the perfect salvation of man will be in eternal life, when he will be immune from all dangers, just as a ship is said to be saved when it comes into port. Isaiah 60:18: "Salvation shall occupy your walls, and praise your gates." Now men receive the hope of this salvation while in the present they are justified from sin, and according to this they are said to be saved, according to that word of Romans 8:24: "for we are saved by hope." But this salvation of grace is through the faith of Christ. For in the justification of the ungodly, together with the infusion of grace, there concurs, in adults, a movement of faith toward God. Luke 8:48: "Go in peace, your faith has made you safe." Romans 5:1: "being justified therefore by faith, let us have peace." Then, when he says "and that not of yourselves," etc., he makes clear what he had said, first as to faith, which is the foundation of the whole spiritual edifice; second as to grace, at the place "for we are his workmanship," etc. Concerning the first he excludes two errors, of which the first is this: since he had said that we are saved through faith, someone could believe that faith itself was from us, and that to believe is something established within our own free will. And so, excluding this, he says "and that not of yourselves." For free will does not suffice for believing, because the things that belong to faith are above reason. Ecclesiasticus 3:25: "Many things are shown to you above the understanding of man." 1 Corinthians 2:11: "the things that are of God no one knows, except the Spirit of God," etc. And therefore that man believes — this he cannot have of himself, unless God gives it, according to that word of Wisdom 9:17: "But your sense who shall know, unless you give wisdom, and send your holy spirit from on high?" For which reason he adds "for it is the gift of God," namely, faith itself. Philippians 1:29: "For unto you it is given for Christ, not only to believe in him, but also to suffer for him," etc. 1 Corinthians 12:9: "to another is given faith in the same spirit." Second, he excludes another error. For someone could believe that faith was given to us by God by the merit of preceding works; and, to exclude this, he adds "not of works" — namely, preceding works — by which we did not at any time merit this gift, that we should be saved, since this is of grace, as was said above, according to that word of Romans 11:6: "but if by grace, now it is not of works, otherwise grace is no more grace." He then adds the reason why God saves men through faith, without preceding merits: so that no one may glory in himself, but all the glory may be referred to God. Psalm 113:1: "Not to us, Lord, not to us," etc. 1 Corinthians 1:29: "that no flesh should glory in his sight; but of him you are in Christ Jesus." Then, when he says "for we are his workmanship," etc., he makes clear what he had said as to grace. Concerning this he does two things. First, he makes clear the infusion of grace; second, he declares the predestination of grace, at the place "which God has prepared," etc. Now two things pertain to the nature of grace, which have also already been stated; of these the first is that what exists through grace should not be present in man through himself, or from himself, but from the gift of God. And as to this he says "for we are his workmanship," because, namely, whatever good we have is not from ourselves, but from God who makes it. Psalm 99:3: "He made us, and not we ourselves." Deuteronomy 32:6: "Is not he your father, who has possessed, made, and created you?" And it is continued immediately with what precedes, so that it is said: lest anyone glory, namely because we are his workmanship. Or it can be continued with what he had said above: "for by grace we are saved." Second, it pertains to the nature of grace that it should not be from preceding works, and this is expressed in that he adds "created." For to create is to make something out of nothing; hence when someone is justified without preceding merits, he can be said to be created, as if made out of nothing. Now this action, namely the creation of justice, is done by the power of Christ, who gives the Holy Spirit. For which reason he adds "in Christ Jesus," that is, through Christ Jesus. Galatians, last chapter: "for in Christ Jesus neither circumcision avails anything, nor uncircumcision, but a new creature." Psalm 103:30: "Send forth your spirit, and they shall be created." Further, not only is the habit of virtue and grace given to us, but interiorly we are renewed by the Spirit unto acting well. Hence he adds "unto good works," because, namely, the good works themselves are from God to us. Isaiah 26:12: "for you have wrought all our works in us." And because "whom he predestined, these he also called," namely by grace, as is said in Romans 8:30, therefore he adds concerning predestination, saying "which," namely the good works, "God has prepared." For predestination is nothing other than the preparation of the benefits of God, among which benefits our own good works are also reckoned. Now God is said to prepare certain things for us, insofar as he has disposed that he will give them to us. Psalm 64:10: "you have prepared their food," etc. But lest anyone should understand that good works are thus prepared for us by God in such a way that we contribute nothing to them through free will, he therefore adds "that we should walk in them," as if to say: he has so prepared them for us, that we ourselves should fulfill them for ourselves through free will. "For we are God's co-workers," as is said in 1 Corinthians 3:9. For which reason the Apostle said of himself, in 1 Corinthians 15:10: "his grace in me has not been void, but I have labored more abundantly than all of them; yet not I, but the grace of God with me." He says pointedly "let us walk," so as to designate the progress of good work, according to that word of John 12:35: "walk while you have the light." Below, 5:8: "walk as children of light."”

“Having pursued the benefit of God shown to the Gentiles as regards liberation from sin, here the Apostle recounts the benefit shown to them consisting in liberation from the state of gentility. Concerning this he does two things. First he calls to mind the condition of their former state; second he recounts the benefits shown to them in their present state, at the point now however in Christ Jesus, etc. Concerning the first he does two things. First, in calling to mind the former state, he sets down an exhortation; second he himself declares the condition of the former state, at the point because at one time, etc. He says therefore wherefore — namely so that you may be able to perceive that all things have been given to us from the grace of God — be mindful. Deuteronomy 9:7: Remember, and do not forget, how you provoked the Lord your God to wrath, etc. Deuteronomy 16:3: You shall remember the day of your going out from Egypt, all the days of your life. Second, when he says because at one time, he calls to mind the condition of the former state, and first as regards the evils which they had; second as regards the goods of which they were deprived, at the point who were at that time, etc. Concerning the first he sets down three evils. First, the crime of gentility, by which they served idols, when he says because at one time you were Gentiles. 1 Corinthians 12:2: You know that when you were Gentiles, you went to mute idols, according as you were led. But certain books have: you who were Gentiles, and then the construction hangs together as far as the point now however in Christ Jesus, etc. Second, he recounts their carnal manner of living, when he says in the flesh, that is, living carnally. Romans 8:8: But they who are in the flesh cannot please God. Third, he recounts the disparagement of their contempt, by which they were held in contempt by the Jews. Hence he says who were called the foreskin, that is, uncircumcision, by that — namely by the circumcision — which is called circumcision made by hand in the flesh, that is, by those circumcised by the Jews with such circumcision. And he says made by hand to distinguish it from the spiritual circumcision, of which it is said in Colossians 2:11: in whom you were circumcised with a circumcision not made by hand, in the stripping off of the body of the flesh, but in the circumcision of Christ, buried together with him in Baptism. And it follows a little after: and you, when you were dead in your sins and in the foreskin of your flesh, he brought to life together with him, forgiving you all things, etc. Then, when he says who were at that time, etc., he calls to mind the goods of which they were deprived, and first the participation of sacred things; second the knowledge of God, at the point and without God in this world. Concerning the first he sets down three sacred things, of the participation of which they were deprived. First, the dignity of Christ; hence he says who were at that time without Christ, that is, without the promise of Christ, which was made to the Jews. Jeremiah 23:5: I will raise up to David a righteous branch, etc. Zechariah 9:9: Rejoice greatly, daughter of Zion, shout for joy, daughter of Jerusalem: behold, your king comes to you, just and a savior. Second he touches on the fellowship of the saints, of which they were deprived as long as they remained in gentility, when he says alienated from the manner of life of Israel, because namely it was not lawful for Jews to associate with Gentiles. Deuteronomy 7:2-3: You shall not enter into a covenant with them, you shall not have mercy on them, nor shall you join marriages with them, etc. John 4:9: For Jews do not associate with Samaritans. And this also as regards those who were received into Judaism with contempt when they became proselytes. Hence it is added, and strangers of the testaments, as if to say: proselytes of this kind, when they were converted to the Jews and became proselytes, were received not as citizens but as strangers, for the receiving of the testaments of God. Now he says of the testaments in the plural, because to the Jews the old testament had been shown, and the new had been promised; because, as it is said in Ecclesiasticus 44:25: he confirmed his testament upon the head of Jacob — which can be understood of the old testament. For God had promised to give another testament. Baruch 2:35: I will establish for them another everlasting testament. This indeed he rendered to them, whose is the adoption of sons, and the glory, and the testament, as it is said in Romans 9:4. He also sets down another benefit of which they were deprived, namely the hope of future goods, when he says not having the hope of the promise; because, as it is said in Galatians 3:16, the promises were spoken to Abraham, and to his seed. Further, he sets down the greatest harm by which they were harmed, namely on account of ignorance of God, at the point and without God in this world, that is, without the knowledge of God. Psalm 75:2: God is known in Judea — but not to the Gentiles, as it is said in 1 Thessalonians 4:5: not in the passion of desire, as also the Gentiles, who do not know God; which however is understood of the knowledge which is through faith. For concerning natural knowledge it is said in Romans 1:21: who, when they had known God, did not glorify him as God, etc. Consequently, when he says now however in Christ, etc., he calls to mind the benefits shown to them in the state of conversion through Christ. Concerning this he does two things: first he shows how they were made participants of the goods of which they were before deprived; second he shows that they are received unto those goods not as strangers, but as citizens, at the point therefore you are now no longer strangers, etc. The first again falls into two, because first he calls to mind benefits of this kind in general; second in particular, at the point for he himself is our peace, etc. He says therefore first: I said that at that time you were without Christ, alienated from the manner of life of Israel; now however, that is, after you have been converted to Christ, you who are in Christ, that is, who adhere to him through faith and charity. 1 John 4:16: He who abides in charity abides in God, and God in him. Galatians, last chapter: for in Christ Jesus neither circumcision avails anything, nor foreskin, but a new creature. You, I say, who once were far off — that is, distanced from God, not in place, but in merit; Psalm 118:155: salvation is far from sinners — and far from the manner of life of the saints and the participation of the testaments, as has been said, have now been made near, namely to God and his saints, and to the testaments. Isaiah 60:4: Your sons shall come from afar, etc. Mark 8:3: for certain of them, namely of the Gentiles, came from afar — namely from the region of unlikeness and the state of gentility. But you have now been made near, namely in the blood of Christ, that is, through his blood, by which Christ drew you. John 12:32: I, if I be lifted up from the earth, will draw all things to myself. And this on account of exceeding charity, which is most especially manifested in the death of the cross. Jeremiah 31:3: With an everlasting love I have loved you, therefore having mercy I have drawn you.”

“Having recalled the benefits conferred on the Ephesians in general through Christ, here he recalls them in particular. Concerning this he does two things. First he shows how they drew near to the Jewish people; second, how they were made nearer to God, there, "that he might reconcile both," etc. The first is again divided into three, because first he shows the cause of the drawing-near, second the manner, third the end. The second is there, "and the middle wall," etc. The third is there, "that the two," etc. Now the cause of the drawing-near is Christ, on account of which he says, "for he himself is our peace," etc. And this is an emphatic manner of speaking, for the greater expression of the matter, as if he were to say: I say well that you have been made near, but this was done through Christ, because he himself is our peace, that is, the cause of our peace. Hence he was saying, John 14:27: "My peace I give to you." Now this manner of speaking is accustomed to occur when the whole that is in the effect depends on the cause, just as when we say of God that he himself is our salvation, because whatever there is of salvation in us is caused by God. Since, therefore, whatever there is of peace in us is caused by Christ, and consequently whatever there is of drawing-near — because when a man has been made peaceful with another, he can securely walk or draw near to him — therefore he says that he is our peace. For at his nativity the Angels announced peace. Luke 2:14: "Glory to God in the highest, and on earth peace," etc. Also, with Christ himself existing in the body, the world had the greatest peace, such as it had not had before. Psalm 71:7: "In his days shall justice arise," etc. He also, rising again, announced peace. Luke, the last chapter: "he said to them: Peace be to you." There follows, "who made both one," namely because Christ joined both peoples into one — that is, the Jews who worshipped the true God, and the Gentiles, who were alienated from this worship of God. John 10:16: "I have other sheep that are not of this fold," etc., up to there: "and there shall be one fold and one shepherd." Ezekiel 37:22: "one king shall rule over all," etc. Now the manner of the drawing-near is shown when he adds, "and the middle wall," etc. Now this manner is through the removal of that which divided. For the understanding of the letter we ought to imagine one great field, and many men gathered there, in which indeed there is stretched out and raised up through the middle one wall dividing them, so that there is not seen to be one people, but two. Whoever, therefore, should remove the wall, would join the gathering of those men into one crowd, and one people would be made. Thus is what is said here to be understood. For this world is like a field — Matthew 13:38: "the field is the world." Now this field, namely the world, is full of men — Genesis 1:28: "increase, and multiply, and fill the earth." Now in this field there is a wall, because some are on one side, some on the other; and this wall can be called the old law according to its carnal observances, in which the Jews were kept shut up, as is said in Galatians 3:23: "we were kept under the law, shut up unto that faith which was to be revealed." Song of Songs 2:9: "he stands behind our wall"; namely because Christ was prefigured through the old law. But Christ removed this wall, and thus, since no gap remained, one people of Jews and Gentiles was made. And this is what he says: I say that he made both one, in this manner, namely by loosing the middle wall. I say a wall of loose stone, not of a mortared wall. For a wall is then a wall of loose stone, when the stones in it are not glued together with mortar, and it is not erected for this purpose, that it endure forever, but until a predetermined time. The old law, therefore, is a wall of loose stone on account of two things. First, because it was not glued together by charity, which is, as it were, the mortar gluing each one to another, and all together to Christ. Below, 4:3: "careful to keep the unity of the spirit in the bond of peace." For the old law is a law of fear, inducing men through punishments and threats to the observance of the commandments. And if any, in that time of the law, observed it out of charity, they already belonged to the New Testament, as Augustine says, which is the law of love. Romans 8:15: "For you have not received the spirit of bondage again in fear," etc. Second, the old law is a wall of loose stone because it was not given to last forever, but until a predetermined time. Galatians 4:1ff: "As long as the heir is a child, he differs nothing from a servant, though he is lord of all, but is under tutors and guardians until the time predetermined by the father: so we also, when we were," etc. But here a question arises, because he says "loosing the wall of loose stone," yet the contrary is said, Matthew 5:17: "I have not come to destroy the law, but to fulfill it." I respond. It must be said that in the old law there were moral precepts and ceremonial precepts. The moral precepts indeed Christ did not destroy, but fulfilled, by adding counsels over and above, and by expounding those things which the Scribes and Pharisees understood badly. Hence he was saying, Matthew 5:19: "unless your justice abound more than that of the Scribes," etc. And again: "It was said to the ancients: You shall love your neighbor, and hate your enemy. But I say to you: love your enemies," etc. But the ceremonial precepts he indeed destroyed as to their substance, but fulfilled as to that which they prefigured, applying the thing prefigured to the figure. It is therefore to be understood that here he says "loosing," namely as to the observance of the carnal law. And to loose this, namely the wall of loose stone, is to dissolve the enmities that were between the Jews and the Gentiles: because these wished to keep the law, but those not at all, from which arose between them anger and envy. But certainly Christ dissolved these enmities in his flesh which he assumed. For at his nativity, peace was immediately announced to men. Luke 2:14. Or "in his flesh," namely as immolated, because, as is said below, 5:2: "he delivered himself up for us, an offering and a sacrifice to God." In which sacrifice indeed all those sacrifices were fulfilled, and ceased. Hebrews 10:14: "For by one oblation he has perfected forever those who are sanctified." Now what this wall is he intimates, saying that it is "the law of commandments," as if he were to say: loosing the wall, that is, the law of commandments, etc. Now the old law is called "the law of commandments," not because other laws lack commandments; for the new law also has commandments. John 13:34: "A new commandment I give to you." But it is called so on account of two things: first indeed on account of the great number of the legal commandments, to such an extent that they cannot be kept by men, according to that word, Acts 15:10: "this is a burden which neither we nor our fathers were able to bear." Job 11:6: "that his law is manifold," etc. Or it is called "of commandments," that is, of works. Romans 3:27: "Where then is your boasting? It is excluded. By what law? Of works? No, but by the law of faith." Hence, just as the Baptism of John is called the Baptism of water, because it only cleansed outwardly, but did not sanctify inwardly, so also the old law is called the law of works, because it only prescribed what they ought to do, but did not confer grace, by which they might be helped to fulfill the law. But the new law directs in what is to be done, by prescribing, and helps toward fulfilling it, by conferring grace. I say "making void," just as the imperfect is made void by the perfect, and the shadow by the truth. 1 Corinthians 13:10: "But when that which is perfect has come, that which is in part shall be made void," namely the imperfection and shadow of the old law, concerning which, Hebrews 10:1: "for the law, having a shadow of the good things to come," etc. And this "by decrees," that is, by the precepts of the New Testament, through which the law is excluded. Leviticus 26:10: "You shall eat the oldest of the old," that is, the precepts of the law of nature together with the new law; and, its precepts having been taken up, "you shall cast away the old," that is, the ceremonial precepts of the old law as to their substance, as has been said. Now he shows the end of the drawing-near, saying, "that he might create the two in himself," etc. Which end indeed is that the two said peoples be made one people. Now the things that are united must be united in some one thing, and because the law divided, they could not be united in the law; but Christ, succeeding in place of the law, and faith in him — as the truth succeeds the figure — created them in himself. John 17:22: "that they may be one, as we also are one." Matthew 18:20: "For where there are two or three gathered together in my name, there am I in the midst of them." And this, "making peace," in one new man, that is, in Christ himself, who is called the new man on account of the new manner of his conception. Jeremiah 31:22: "The Lord has created a new thing upon the earth: a woman shall compass a man." Likewise, on account of the newness of grace which he conferred. Galatians, the last chapter: "For in Christ Jesus neither circumcision avails anything, nor uncircumcision, but a new creature." Below, 4:23: "be renewed in the spirit of your mind, and put on the new man, who," etc. Likewise, on account of the new commandments which he brought. John 13:34: "A new commandment I give to you, that you love one another," etc. And although this seems to be the intention of the Apostle, nevertheless in the Gloss the wall is doubled: because on the part of the Jews the law is posited as a kind of obstacle, but on the part of the Gentiles it is idolatry. Consequently, when he says, "that he might reconcile both," etc., he shows how they drew near to God. Concerning this he does two things. First he manifests their reconciliation to God; second he sets forth the manifestation of the reconciliation, there, "and coming, he preached," etc. It must be known that the love of neighbor is the way to the peace of God; because, as is said, 1 John 4:20: "for he who does not love his brother whom he sees, how can he love God whom he does not see?" And Augustine says that no one should think he has peace with Christ, if he is at discord with a Christian. First, therefore, he sets forth the peace of men with one another made through Christ, and from that the peace of men with God. On account of which he says, "that he might reconcile both," now united, in the one body of the Church, namely in Christ. Romans 12:5: "we, being many, are one body in Christ." He might reconcile them, I say, to God through faith and charity. 2 Corinthians 5:19: "God was in Christ, reconciling the world to himself." And this he did through the cross, "killing the enmities in himself," because he killed the enmities of the Jews and the Gentiles, which were through the law, fulfilling the figures of the Old Testament; but the enmities that were between God and men through sin, he killed in himself, when through the death of the cross he blotted out sin. Galatians 1:4: "who gave himself for our sins." Hebrews 9:28: "Christ was offered once to exhaust the sins of many." He says therefore: "killing the enmities," that is, sins, "in himself," in the immolation of his own body. Colossians 1:20: "making peace through the blood of his cross, whether the things that are in the heavens, or the things that are on the earth." Romans 5:10: "when we were enemies, we were reconciled to God through the death of his Son." Likewise Colossians 1:19: "it pleased that in Christ all fullness should dwell, and through him to reconcile all things in himself." Since, therefore, Christ satisfied sufficiently for our sins, it followed that, the price having been paid, reconciliation should come about. Now he sets forth the manifestation of this reconciliation, saying: "and coming, he preached," etc. Now he sets forth, first, the announcement of the peace or reconciliation; second, the cause and reason of the peace, there: "for through him we have access," etc. The reconciliation of God to man through Christ is therefore manifest, because Christ himself not only reconciled us to God, and killed the enmities, but also, "coming," namely in the flesh, "preached," that is, announced, "peace." Or "coming" after the resurrection, when he stood in the midst of the disciples, and said to them: "Peace be to you," Luke, the last chapter. Isaiah 61:1: "he has sent me to announce to the meek," etc. And Isaiah 52:7: "how beautiful upon the mountains are the feet of him who announces and preaches peace, who announces good, who preaches salvation," etc. "He preached," I say, not to one people only, but "to you Gentiles who were far off," to whom, even if not in his own person, yet through his apostles he announced peace. Matthew, the last chapter: "Going therefore, teach all nations, baptizing," etc. Isaiah 33:13: "Hear, you who are far off, what I have done, and acknowledge," etc. And "peace to those who were near" — supply: Christ announced it in his own person. Romans 15:8: "For I say that Christ Jesus was a minister of the circumcision for the truth of God, to confirm the promises made to the fathers." Isaiah 54:15: "Behold, a sojourner shall come who was not with me; he who was formerly your stranger shall be joined to you." Now he shows the cause and form of the peace, saying, "for through him we both have access," that is, the two peoples, "in one Spirit," that is, united by the union of the Holy Spirit. Below, 4:3: "careful to keep the unity of the spirit," etc. 1 Corinthians 12:11: "But all these things one and the same Spirit works," etc. Now in this way we have access to the Father through Christ, because Christ works through the Holy Spirit. Romans 8:9: "But if anyone does not have the Spirit of Christ, he is not his." And therefore whatever is done through the Holy Spirit is also done through Christ. Also, by this that he says, "to the Father," it is to be understood that it also pertains to the whole Trinity, because on account of the unity of essence, in the Father is the Son and the Holy Spirit, and in the Holy Spirit is the Father and the Son. Therefore, when he says "to the Father," he specially shows that whatever the Son has, he has from the Father, and also acknowledges that he has it from him.”

“Having shown above that the Gentiles were admitted together with the Jews to spiritual benefits, here he shows that in those benefits the Gentiles are not of lesser dignity than the Jews themselves are, but were admitted equally fully to the benefits of Christ. Concerning this he does two things: first he sets forth what he intends; second he makes his proposal manifest through an example, at the words built upon, etc. Concerning the first he does two things. First he excludes what belonged to the past state from the present state; second he concludes what befits the present state, at the words but you are fellow citizens, etc. Since, then, the Apostle in concluding introduces this, that he says now therefore, etc., it must be considered that the likeness follows from what has been said before: first indeed from this, that both, having been joined together, are reconciled to God; second, that both have access in one Spirit to the Father. Since, therefore, they are together conformed to the whole Trinity — to the Father, to whom they have access; to the Son, through whom; to the Holy Spirit, in whom they alike draw near — in nothing, therefore, do they fall short of participation in spiritual goods. Now for the understanding of the letter it must be known that the assembly of the faithful is sometimes called, in the Scriptures, a house, according to that word of 1 Timothy 3: that you may know how you ought to behave yourself in the house of God, which is the Church of God. And sometimes it is called a city, according to that word of Psalm 121: Jerusalem, which is built as a city. For a city has a political community, but a house has a domestic one; and between these a twofold difference is found. For those who belong to the community of a house share with one another in private acts, but those who belong to the community of a city share with one another in public acts. Likewise, those who are in the community of a house are ruled by one who is called the father of the family, but those who are in the community of a city are ruled by a king. For the father of a family is in a house just as a king is in a kingdom. So, then, the assembly of the faithful has something of the city, and something of the house. But if the ruler of the assembly is considered, he is a father — Matthew 6: Our Father, who art in heaven, etc.; Jeremiah 3: You shall call me Father, and shall not cease to walk after me; and thus the assembly is a house. But if you consider the subjects themselves, then it is a city, because they shared with one another in the chief acts, namely of faith, hope, and charity. And in this way, if the faithful are considered in themselves, it is the community of a city; but if the ruler of the community is attended to, it is the community of a house. And therefore the Apostle here sets down two words, namely strangers and foreigners. For what strangers are with respect to a house, foreigners are with respect to a city. For a stranger is so called as one alien to a house. Ecclesiasticus 29: an evil life is to be a stranger, going from house to house. But a foreigner is one who comes as an alien to a city. It is as if the Apostle were saying: formerly you were aliens from the assembly of the faithful, as strangers are from a house, and foreigners from a city, just as also the proselytes were to the old law; but now it is not so, because you are no longer strangers, etc. Isaiah 54: behold, a sojourner shall come who was not with me, one who was once a foreigner to you shall be joined to you. Accordingly, when he says but you are fellow citizens of the saints, etc., he concludes what befits the present state, saying but you are fellow citizens of the saints, etc., as if he were saying: since the assembly of the faithful is called a city in comparison to the subjects, and a house in comparison to the ruler, the assembly to which you have been called is the city of the saints and the house of God. Psalm 86: glorious things are said of you, city of God. Whence Augustine: two loves make two cities. For love of God even to the contempt of self — namely, of the man who loves — makes the heavenly city of Jerusalem, but love of self even to the contempt of God makes the city of Babylon. Anyone, therefore, either is a citizen of the saints, if he loves God even to the contempt of self — Proverbs, last chapter: all of his household are clothed with double garments — or, if he loves himself even to the contempt of God, he is a citizen of Babylon. Accordingly, when he says built upon, etc., he makes his proposal manifest. It is customary in the Scriptures that, by the figure which is called metonymy, the container is put for the thing contained, as sometimes a house is put for those who are in the house. According to this manner, then, the Apostle speaks of those who are in the house of God, namely of the faithful, as of a single house, and compares them to a building. And concerning this he does two things: first he sets forth what he intends; second he shows that the Ephesians themselves were made participants of this building, at the words in whom you also are built together, etc. Concerning the first he does two things. First he sets forth the foundation of this building; second, its construction or completion, at the words in whom the whole building, being framed together, etc. Now he sets down a twofold foundation: one secondary, and the other principal. The secondary foundation indeed is the apostles and the prophets. And as to this he says that they are no longer strangers, but fellow citizens, who now belong to the spiritual building, as ones built upon the foundation of the apostles and prophets, that is, of those who are apostles and prophets, that is, upon their teaching. Or otherwise: upon the foundation of the apostles and prophets, that is, upon Christ, who is the foundation of the apostles and prophets; as if he were saying: you have been built upon the same foundation upon which the apostles and prophets themselves were built, who were from among the Jews. Now these two expositions differ only as to the words, but the first is more fitting, because if the other were more fitting, then it would add for nothing Jesus Christ himself being the chief cornerstone, since Jesus himself is the highest foundation. According to the first manner, then, it agrees better, yet in such a way that the chief stone and highest foundation is Christ. But as to the sense, they differ in nothing, because it is the same to say that Christ is the foundation and that the teaching of the apostles and prophets is, since they preached Christ alone, not themselves; whence to receive their teaching is to receive Christ crucified. 1 Corinthians 1: but we preach Christ crucified, that is, 1 Peter 1: to whom it was revealed, that not to themselves, etc. Likewise 1 Corinthians 2: but we have the mind of Christ. It should be noted that the apostles are called foundations. Psalm 86: his foundations are in the holy mountains. Isaiah 54: I will found you in sapphires, that is, in heavenly men. But they are expressly called foundations in Revelation 21: the wall of the city having twelve foundations, and in them the names of the twelve apostles. And they are called foundations to this extent, insofar as their teaching announces Christ. Matthew 16: upon this rock I will build my Church. Now he says of the apostles and prophets, in order to signify that each teaching is necessary for salvation. Matthew 13: a scribe instructed in the kingdom of heaven is like a man, a father of a family, who brings forth out of his treasure things new and old. Likewise, in order to show the concord between the one and the other, of each with the other, since the foundation of both is the same. For what the prophets foretold as future, the apostles preached as accomplished. Romans 1: Paul, a servant of Jesus Christ, called to be an apostle, set apart unto the gospel of God, which he had promised before through his prophets. But the principal foundation alone is Christ Jesus, and as to this he says himself being the chief, etc. Where he says three things of him, namely that he is a stone, that he is a cornerstone, and that he is the highest. He is indeed a stone on account of the firmness of the foundation. Whence it is said in Matthew 7, that the house which was founded upon the rock was built firmly, to such an extent that neither rain, nor floods, nor winds were able to destroy it. But it is not so of the house founded upon sand. Daniel 2: a stone cut out of the mountain without hands. Now he is called a cornerstone on account of the joining together of both; for as in a corner two walls are united, so in Christ the people of the Jews and of the Gentiles are united. Psalm: the stone which the builders rejected, this has been made the head of the corner. Acts 4: this is the stone which was rejected by you the builders, which has been made the head of the corner, and there is no salvation in any other. And this same thing he brings forward of himself in Matthew 21: have you never read in the Scriptures: the stone which the builders rejected, this has been made the head of the corner, etc. Now he is called highest on account of the loftiness of his dignity. Isaiah 28: behold, I will lay in the foundations of Zion a cornerstone, tried, precious, founded in the foundation. But it is not the same with the foundation in a spiritual building as in a material building. For a material building has its foundation in the earth, and therefore it is fitting that the more principal foundation be the lower. But a spiritual building has its foundation in heaven, and therefore it is fitting that the foundation, the more principal it is, the more sublime it be — so that we should imagine, as it were, a certain city descending from heaven, whose foundation, existing in heaven, and whose building, let down to us, would seem to be lower; according to that word of Revelation 21: I saw the holy city Jerusalem coming down out of heaven, etc. Accordingly, when he says in whom the whole building, etc., he treats of the construction of the building. Now in any construction of a building four things are required: first, the founding of the building; second, its construction; third, its increase; fourth, its completion — which indeed he touches upon briefly. The first, when he says in whom, namely in the foundation, which is Christ principally, and the teaching of the apostles and prophets secondarily, because, as is said in 1 Corinthians 3: no other foundation can any man lay besides that, etc. Second, he touches upon the second, when he says the whole building, being framed together. And if this be understood allegorically, it signifies the Church itself, which is then constructed when men are converted to the faith. But if it be understood morally, it signifies the holy soul, and then a building of this kind is constructed when good works are built upon Christ. Proverbs 14: a wise woman builds her house. 1 Corinthians 3: let every man take heed how he builds thereupon. In this foundation, then, namely Christ, every spiritual building, of Jews or of Gentiles, is constructed by God through his authority. Psalm 126: unless the Lord build the house, etc. Hebrews 3: for every house is built by someone, but he who created all things is God. But instrumentally the building is constructed either by the man who builds himself, or by the prelates. He touches upon the third when he says grows into a holy temple, etc.; which indeed happens when those who are saved are multiplied. Acts 6: the word of the Lord grew, and the number of the disciples in Jerusalem was multiplied greatly. It also grows when a man grows in good works, and grows in grace — and as to this it becomes a holy temple. For a temple is inhabited by God, and therefore it must be holy. Psalm 45: the Most High has sanctified his tabernacle. And because we ought to be inhabited by God, so that God may dwell in us, we ought to prepare ourselves for this, that we may be holy. 1 Corinthians 3: do you not know that you are the temple of God, and that the Spirit of God dwells in you? Revelation 21: behold, the tabernacle of God with men, and he shall dwell with them. But is it the case that, immediately from the beginning, when we have charity, we are the temple of God? I answer. It must be said that it is so. And the more we advance, the more God dwells in us. And therefore for this building, fourthly, perfection and completion are required, which he shows when he says in the Lord. Accordingly, when he says in whom you also, etc., he shows how the Gentiles were made participants of this building, saying in whom, namely in the building, not only are the Jews built up together, but you Ephesians also are built together, that is, you are built in the likeness of the others. 1 Peter 2: to whom coming, as unto a living stone, rejected indeed by men, but chosen and honored by God, you also, as living stones, are built up a spiritual house. And therefore he adds for a habitation of God, that is, that God may dwell in you through faith. Below, chapter 3: that Christ may dwell through faith in your hearts. Now this cannot come about without charity, because he who abides in charity abides in God, etc., 1 John 4. But charity is given to us through the Holy Spirit. Romans 5: the charity of God is poured forth in our hearts through the Holy Spirit who is given to us. Therefore he adds in the Holy Spirit.”

“Above, the Apostle recalled the many benefits of God conferred on the human race and on the apostles themselves; here he recalls the special benefits of God given to himself. First, therefore, he sets forth his intention in general; second, he explains it part by part in particular, where he says because according to revelation, etc. Concerning the first he does two things. First he sets down his condition as to the patience and tribulations which he endured; second, as to the gifts of grace which God conferred on him, where he says if indeed you have heard, etc. He says therefore: I said in whom you also are built together, etc., for this reason — that is, that you may be built up and converted to Christ — I, Paul, who am so great, because apostle of Jesus Christ and teacher of the Gentiles in faith and truth, now a prisoner at Rome. For he wrote this epistle from the city, where he was held in chains. 2 Timothy 2:9: I labor even unto bonds, as an evildoer. Below, 4:1: I therefore, Paul, a prisoner in the Lord, beseech you. From which appears his tribulation and suffering in the squalor of prison. But because punishment does not make a martyr, but the cause does, he therefore adds the cause of his tribulations. Now there is a twofold cause for which someone pursues the cause of martyrdom. One, if he suffers for the faith of Christ, or for any other virtue whatsoever. 1 Peter 4:15: Let none of you suffer as a murderer, or a reviler, or a coveter of other men's goods; but if as a Christian, let him not be ashamed. And as to this he says a prisoner of Christ Jesus. The other, if he suffers for the benefit of the Church, and as to this he says for you Gentiles — that is, I intend your conversion so much, and preach the word of salvation to you, that I have been handed over to prison. 2 Corinthians 1:6: We are troubled for your exhortation and salvation. Colossians 1:24: Now I rejoice in my sufferings for you. Consequently, when he says if indeed you have heard, etc., he sets down the gift of grace committed to him, as if to say: I say that I am a prisoner for you Gentiles, if indeed you have heard — that is, understood — the dispensation of grace, which is given to me for you. This can be understood in two ways. In one way, that dispensation is taken passively, and the sense is if indeed you have heard the dispensation of grace, etc., that is, if you understood that this gift, namely the apostolate among the Gentiles, has been dispensed to me. For, as is said below, 4:7: to each one grace is given according to the measure of the gift of Christ. And below: he himself gave some indeed as apostles, and some as prophets, etc. Hence it was dispensed to me by the Lord Christ, that is, this grace of God fell to my lot, that I might bear fruit among you. Colossians 1:23: I am made a minister, etc. I say the dispensation of God which is given to me among you, that is, the dispensation of these things has been handed over to me. In the other way, that dispensation is taken actively, so that the sense is if indeed you have heard the dispensation, etc., that is, if you understood that it has been given to me, that I should dispense the gifts of grace through the administration of the sacraments, and this among you. 1 Corinthians 4:1: Let a man so account of us as of the ministers of Christ. Consequently, when he says because according to revelation, etc., he makes manifest his condition part by part and in particular. Concerning which he does two things: first he sets down what pertains to the dignity of his office, namely the dispensation of grace; second, that which pertains to the experience of patience, namely tribulation, where he says wherefore I ask that you not lose heart, etc. The first is again divided into two. First he shows the dispensation of grace as to the knowledge of the various mysteries; second, as to their execution, where he says of which I am made a minister, etc. The first is again divided into two. First he sets down the knowledge of the mysteries of Christ given to him; second he explains what this mystery is, where he says that the Gentiles are fellow heirs, etc. Concerning his knowledge he does three things: first, that it is certain; second, that it is full; third, that it is excellent. It is indeed certain, because it is not through human industry, nor through human intention, which can be deceived — Wisdom 9:14: for the thoughts of mortal men are fearful, and our counsels uncertain — but through the divine law, which is most certain. And therefore he says because according to revelation, etc. Galatians 1:12: for neither did I receive it of man, nor did I learn it; but by the revelation of Jesus Christ. 2 Corinthians 3:18: but we, with face unveiled, beholding the glory of the Lord, etc. Likewise it is full, because it has been perfectly revealed to me, and I submit it to your judgment, because I have expressed this in few words, in which you are able to recognize that I have perfect knowledge of the mysteries of the faith. And as to this he says as I have written briefly — that is, in few words — so openly, that in this way you, reading, are able to understand it. Song of Songs 4:11: your lips are a dripping honeycomb, etc. A lip is indeed a small thing. And thus the lips of a teacher are a dripping honeycomb, when in brief and few words he intimates many and great things. But note, as Augustine says, that a teacher ought to aim at this, namely, that he be understood; and as long as he labors toward this, his words are not superfluous, but if, after he is understood, he lingers over them, his words are superfluous. He says, moreover, my prudence, according to Proverbs 9:10: the knowledge of the saints is prudence — which indeed is not worldly but divine and heavenly, on account of which he says in the mystery of Christ. It is also excellent, because it has been revealed to the apostles alone; hence he adds that to other generations it was not known. For although the mysteries of Christ were revealed to the prophets and patriarchs, nevertheless not so clearly as to the apostles. For to the prophets and patriarchs they were revealed in a certain generality; but to the apostles they were made manifest as to the singular and determinate circumstances. Now this which he says, that to other generations, etc., can be explained in two ways. In one way, that by generations the times of generations are understood, according to Psalm 144:13: your dominion is in every generation and generation. And then the sense is that to other generations, that is, times, it was not known to the sons of men, that is, to rational creatures, namely neither to men nor to angels. Matthew 11:25: you have hidden these things from the wise and prudent, and have revealed them to little ones. As it is now revealed to his holy apostles and prophets in the Spirit — namely to them, interpreting the Scriptures and explaining the law in that spirit of the new testament. Luke 8:9: to you it is given to know the mystery of the kingdom of God, but to the rest, etc. Luke 10:23: blessed are the eyes that see the things which you see; and below, chapter 24: but I say to you, that many kings and prophets desired to see the things which you see, and did not see them, etc. In the other way it can be explained that by generations are understood men who have been generated, according to Matthew 23:36: all these things shall come upon this generation, etc. And then the sense is that to other generations, that is, to men born in preceding generations, it was not known, etc., as before. Hence Isaiah 53:1: who has believed our report, and to whom has the arm of the Lord been revealed? But this mystery of faith was indeed revealed to some of the fathers of the old testament, according to John 8:56: Abraham your father rejoiced that he might see my day; he saw it, and was glad. And also to the prophets, according to Joel 2:28: after this I will pour out my spirit upon all flesh, and your sons and your daughters shall prophesy. But to them indeed it was revealed in a certain generality, but to the apostles clearly and perfectly. And this on account of three things. First, because the apostles themselves had revelation immediately from the Son of God, according to John 1:18: the only-begotten Son, who is in the bosom of the Father, he has declared. But the prophets and fathers of the old testament were taught through angels, or through certain likenesses. Hence it is said, Isaiah 6:6: one of the Seraphim flew to me, and in his hand was a live coal, which, etc. And therefore the apostles themselves received more clearly. Second, because they did not see in figures and in enigmas, as the prophets did, but beholding the glory of the Lord with unveiled face. Luke 10:23: blessed are the eyes that see the things which you see. Third, because the apostles were established as executors and dispensers of this mystery, and therefore it was fitting that they themselves be better instructed than others. John 4:38: others have labored, and you have entered into their labors. Consequently, when he says that the Gentiles are, etc., he makes manifest what that mystery is. Concerning which it must be known that the Jews had a threefold prerogative with respect to the Gentiles: namely, of the promise of the inheritance. Romans 4:13: for the promise to Abraham, or to his seed, that he should be heir of the world, was not through the law, but through the righteousness of faith. Psalm 15:5: the Lord is the portion of my inheritance, etc. Likewise, through a special distinction and election from the other Gentiles. Deuteronomy 7:6: the Lord your God has chosen you, that you should be a peculiar people to him out of all the peoples that are upon the earth. Hence Psalm 99:3: but we are his people, and the sheep of his pasture. Song of Songs 6:8: my dove is one, my perfect one, etc. Likewise, through the promise of Christ. Genesis 12:3: in you shall all the kindreds of the earth be blessed. But the Gentiles did not have these three things. Above, 2:12: who at that time were without Christ, alienated from the commonwealth of Israel. But they were received to these three things through faith. First indeed, as to participation in the inheritance, and as to this he says fellow heirs, namely with the Jews themselves, in the heavenly inheritance. Matthew 8:11: many shall come from the east and the west, and shall sit down with Abraham, Isaac, and Jacob in the kingdom of heaven, etc. Second, to the special fellowship of the faithful, and as to this he says and of the same body, that is, into one body. John 10:16: I have other sheep that are not of this fold — that is, the Gentiles — and I must bring them, and they shall hear my voice, and there shall be one fold and one shepherd. Third, to participation in the grace promised beforehand, and as to this he says and copartners, namely of the promises which were made to Abraham. Romans 15:8: now I say that Christ was a minister of the circumcision for the truth of God, to confirm the promises made to the fathers; and that the Gentiles are to honor God for his mercy. And the Gentiles obtained all these things not through Moses, but in Christ. John 1:17: the law was given through Moses; grace and truth came through Jesus Christ. 2 Peter 1:4: through whom he has given us the greatest and precious promises, etc. Likewise, nor through the fulfillment of the law, because this is the yoke which neither our fathers nor we were able to bear, as is said in Acts 15:10, but through the Gospel, through which all are saved. Romans 1:16: for I am not ashamed of the Gospel; for it is the power of God unto salvation to everyone who believes. 1 Corinthians 15:1: I make known to you the Gospel which I preached to you, which also you received, in which also you stand, by which also you are saved.”

“After the Apostle has shown that grace was dispensed to him with respect to the knowledge of the divine mysteries, here he shows this same thing with respect to the execution of these mysteries. And concerning this he does two things. First, he recalls the help of grace given to him for carrying it out; second, he shows the office of ministry committed to him, at the words to me, the least of all the saints, etc. The first is divided into two. First he touches on the execution of the divine ministries; second he shows the help given to him for carrying it out, at the words according to the gift of grace, etc. Now the execution of the divine things was committed to him by way of ministry, and as to this he says: I say that this ministry has been committed to me, namely, that the Gentiles are fellow-heirs through the Gospel, through which the Gentiles are made partakers of the promise of God in Christ Jesus, of which I, Paul, was made a minister, etc.; as if to say: I do not fulfill or carry this out as from myself or as my own, but as a ministry that is God's. Acts 9:15: this man is a vessel of election to me, etc. Hence the Apostle says in 1 Corinthians 4:1: let a man so account of us as of the ministers of Christ, and the dispensers of the mysteries of God. Then when he says according to the gift of grace, etc., he touches on the help given to him for the execution of the ministries. Now this help was twofold. One indeed was the very faculty of carrying it out, the other was the very operation, or actuality. Now God gives the faculty by infusing power and grace, through which a man is made capable and apt for acting; but he confers the operation itself inasmuch as he works within us, moving and instigating us interiorly toward the good. And therefore, receiving this from God, the Apostle says as to the first: I say that I was made a minister, but certainly not by my own merits, nor by my own power, but according to the gift of the grace of God which was given to me, namely, because I, who was formerly a persecutor, am made fit for the execution of the divine mysteries. 1 Corinthians 15:10: I have labored more abundantly than all of them; yet not I, but the grace of God with me. As to the second he says according to the operation, which God effects, inasmuch as his power works in us both to will and to accomplish, according to good will. But this can be explained otherwise according to the Gloss, so that what has just been said is referred back to the preceding words — namely, that it should be said that the fact that the Gentiles are fellow-heirs and of the same body, and co-partakers of his promise (that is, of God the Father), this gift indeed God gave to the Gentiles in Christ, that is, through Christ, and this according to the operation of his power, that is, through the fact that he worked powerfully in raising Christ from death. Consequently, when he says for to me, the least of the saints, etc., he shows the office committed to him, the grace of which commission is indeed commended on three counts. First indeed from the condition of his own person; second from the greatness of the things committed, at the words to preach the unsearchable, etc.; third from the usefulness of the fruit, at the words that it might be made known, etc. He commends, then, the office committed to him from the condition of his person. For if some king were to commit some great office to some great and excellent prince, he would not thereby show him much grace, as far as concerns this great man, if he placed him in a great office; but if he should commit a great and most arduous office to some small man, he greatly magnifies him and shows him great grace, and the more so, the more the excellence of the office exceeds the man himself. According to this manner, then, Paul commends the grace of the office committed to him, saying: for to me, the least of all the saints, is given this grace. And he calls himself the least, not from the power committed to him, but from consideration of his former state. 1 Corinthians 15:9: I am the least of the apostles, who am not worthy to be called an apostle, because I persecuted the Church of God. Isaiah 60:22: the least shall become a thousand, and the little one a very strong nation. And this among the Gentiles, that is, among the nations. Galatians 2:8-9: for he who worked in Peter for the apostleship of the circumcision worked also in me among the Gentiles. And when they had known the grace of God that was given to me among the Gentiles, etc. Second, the grace of this commission is commended from the greatness of the office, which is to reveal and make manifest the secrets of God, which are great and hidden — namely, concerning the greatness of Christ and concerning the salvation of the faithful accomplished through him. Now the whole Gospel concerns these two things. As to the first he says to preach the gospel, etc., as if to say: this grace was given to me that I might announce the good. 1 Corinthians 1:17: Christ did not send me to baptize, but to preach the gospel. And in the same place, 9:16: for woe is to me if I do not preach the gospel. And this good, namely, the unsearchable riches of Christ, which are the true riches. Above, chapter 2:4: but God, who is rich in mercy, etc. Romans 2:4: or do you despise the riches of his goodness, and patience, and long-suffering? etc. Romans 10:12: rich unto all that call upon him. As if to say: these riches are truly unsearchable, because his mercy is so great that it cannot be understood or searched out. Isaiah 33:6: the riches of salvation are wisdom and knowledge; the fear of the Lord is his treasure — namely, of Christ, because in Christ the fear of the Lord was most abundant. Isaiah 11:3: the spirit of the fear of the Lord shall fill him. For in Christ are all the treasures of wisdom and knowledge hidden, Colossians 2:3, and these are unsearchable, because the wisdom and knowledge of Christ cannot be perfectly searched out. Job 11:7: perhaps you will find the footsteps of God, and will you find out the Almighty perfectly? As if to say: no. For through creatures, in which the footstep of the Creator shines forth, one cannot arrive at perfect knowledge of him. Now the Apostle, marveling in astonishment at riches of this kind, says, Romans 11:33: O the depth of the riches of the wisdom and knowledge of God, how, etc. Ecclesiasticus 1:3: who shall search out the wisdom of God that goes before all things? As to the second, that is, as to making manifest the salvation coming to the faithful from Christ, he says and to enlighten all, not only the Jews, but also the Gentiles, through preaching and miracles. Ecclesiasticus 24:45: I will enlighten all who hope in the Lord. Acts 9:15: he is a vessel of election, etc. Matthew 5:14: you are the light of the world. To enlighten, I say, as far as it is in me, all — namely, those willing to believe. 1 Timothy 2:4: who wills all men to be saved, and to come to the knowledge of the truth. To this end, namely, that they may understand what is the dispensation of the mystery, because these things avail nothing unless they are dispensed; as if to say: concerning this I will enlighten, namely, how wonderful, and out of how great a love, the fulfillment of the secret redemption was accomplished. Now riches of this unsearchable kind have been dispensed to you through Christ. But because it could be said: that which you say, even though it is great, yet everyone knows it — therefore to this the Apostle responds, saying that it is not so, because it has been hidden from the ages. Here it must be known that all things that exist in effect lie hidden potentially in their causes, just as in the power of the sun are contained all things that exist among generable and corruptible things. But yet among these, some things are hidden, some manifest. For heat is manifestly in fire; but the rationale of certain things, which it produces in a hidden manner, lies hidden in it. Now God is the efficient cause of all things, but he produces certain things whose rationale can be manifest — namely, those which he produces by means of secondary causes. But certain things are hidden in him — namely, those which he produces immediately through himself. And because God worked the mystery of human redemption through himself, therefore this mystery is hidden in him alone. And this is what he says: hidden from the ages in God, that is, in the knowledge of God alone. Now to search out the secrets of the first cause is the greatest thing. 1 Corinthians 2:6: we speak wisdom among the perfect; yet not the wisdom of this world, nor of the princes of this world, who are brought to nothing; but we speak the wisdom of God in a mystery, which is hidden, which God predestined before the ages. Who, I say, created all things.”

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

“After the Apostle has treated of the dignity of his office, which pertains to his condition, here he consequently treats of those things which pertain to his affliction, namely, of his sufferings. Concerning this he does two things. First, he exhorts them not to be troubled on account of his tribulations, but to have patience; second, because divine help is necessary for a man not to be troubled, he sets forth a prayer beforehand, that they may fulfill this through divine grace, at the place "for this cause," etc. He says therefore first: from the greatness of my office and its firmness, which I have through faith in Christ, it happens that I suffer tribulations; but they do not trouble me, nor can they tear me away from Christ. Romans 8:35: "Who shall separate us from the charity of Christ? Tribulation?" etc.; as if to say: nothing. For which reason I exhort you and ask that you not lose heart in my tribulations, namely, lest on the occasion of my tribulations you fall away entirely from faith and from good works. Hebrews 12:3: "Do not grow weary, fainting in your minds." But I say that you ought not to lose heart, because they are for you, that is, for your benefit. 2 Corinthians 1:6: "Whether we are troubled, it is for your exhortation and salvation; or whether we are comforted, it is for your consolation; or whether we are exhorted, it is for your exhortation and salvation, which works the enduring of the same sufferings which we also suffer, that our hope may be firm for you, knowing that as you are partakers of the sufferings, so shall you be also of the consolation." Or he says "for you," that is, for your testing. Wisdom 3:6: "As gold in the furnace the Lord has tried his elect," etc. "Which is your glory," etc., namely if you do not lose heart, but stand strong in tribulations. For "he who shall persevere unto the end," etc. In another way: "which is your glory," that is, the endurance of our sufferings, is for you unto glory, in this, that God has exposed his apostles and prophets to tribulations and sufferings for the sake of your salvation. Hosea 6:5: "Therefore I have hewn them by the prophets, and I have slain them," etc. 2 Corinthians 1:14: "We are your glory, as you also are ours," etc. Next, when he says "for this cause," etc., he implores help for them through prayer, that they may profit through his exhortation. And first he sets forth the prayer; second, as though assured of being heard, he gives thanks, at the place "now to him who is able," etc. Again, the first is divided into three, because first he sets forth the object of the prayer; second, the intent of the prayer, at the place "that he would grant you, according to the riches," etc.; third, the fruit of the prayer, at the place "that you may be able to comprehend," etc. Now prayer is rendered able to be heard through humility. Psalm 101:18: "He has had regard to the prayer of the humble," etc. Ecclesiasticus 35:21: "The prayer of him who humbles himself shall pierce the clouds," etc. And therefore he immediately begins his prayer from humility, saying "for this cause," namely lest you fall away from the faith, "I bend my knees to the Father," etc., which is a sign of humility on account of two things. First, because he who bends the knee, in a certain way makes himself small, and subjects himself to him to whom he bends the knee: hence through this sort of act is shown the recognition of one's own frailty and smallness. Second, because in the knee is the strength of the body. When, therefore, someone bends the knee, he professes the weakness of his own strength. And hence it is that exterior bodily signs are exhibited to God for the conversion and spiritual exercise of the interior soul. In the Prayer of Manasseh: "I bend the knees of my heart," etc. Isaiah 45:23: "To me every knee shall bow," etc. Then he describes the object of the prayer, which is God, and describes him from two things: first from affinity, second from authority. For from affinity we are raised up to pray with confidence. And as to this he says "to the Father of our Lord Jesus Christ," namely of whom we are sons. James 1:17: "Every best gift," etc. Isaiah 63:16: "For you, Lord, are our father," etc. But from authority is confirmed the confidence of obtaining what we ask, because he himself is the one "from whom all paternity in heaven and on earth is named." Here it could be asked whether there is paternity in heaven. It could be said briefly that in heaven, that is, in God or in the divine, there is paternity, which is the principle of all paternity. But this is not asked about at present, because it is known to every believer. But it is asked whether in the heavens, that is, whether in the Angels there is any paternity. To this I say that paternity exists only in living and knowing beings. Now there is a twofold life. One according to act, the other according to potency. Life according to potency is indeed to have the works of life in potency. Hence one who is sleeping, as regards exterior acts, is said to live in potency. But to live according to act is when someone exercises the works of life in act. In this way, not only he who gives the potency of life is the father of him to whom he gives it, but he who gives the act of life can also be called a father. Whoever, therefore, leads someone to some act of life — for instance, to acting well, understanding, willing, loving — can be called his father. 1 Corinthians 4:15: "For though you have ten thousand instructors in Christ, yet not many fathers," etc. Since, therefore, among the Angels one enlightens, perfects, and purges another, and these are hierarchical acts, it is manifest that one Angel is the father of another, just as a teacher is the father of a disciple. But it is doubted whether the paternity which is in the heavens and on earth is derived from the paternity which is in the divine. And it seems that not; because we impose names in this way according as we know the things named; but whatever we know, we know through creatures; therefore the names imposed by us on the things themselves belong more and prior to creatures than to God himself. I respond and say that the name of some thing named by us can be taken in two ways: for it is either expressive, or significative, of a concept of the intellect — because words are marks, or signs of the passions, or of the concepts that are in the soul — and in this way the name is prior in creatures than in God. Or insofar as it is manifestative of the quiddity of the thing named exteriorly, and in this way it is prior in God. Hence this name "paternity," according as it signifies the conception of the intellect of the one naming the thing, is thus found prior in creatures rather than in God, because a creature becomes known to us prior to God; but according as it signifies the very thing named, it is thus prior in God than in us, because certainly every generative power in us is from God. And therefore he says: "from whom all paternity in heaven and on earth is named," as if to say: the paternity which is in the creatures themselves is, as it were, nominal or verbal, but that divine paternity, by which the Father gives the whole nature to the Son, without any imperfection, is true paternity. Next, when he says "that he would grant you," etc., he shows the intent of the prayer. And first he does this; second, he shows by what means he might obtain his purpose, at the place "through his Spirit," etc. He says therefore: I say that I ask that you not lose heart, but stand manfully. Yet I know that you cannot do this of yourselves without the gift of God, and therefore I ask "that he would grant you." James 1:17: "Every best gift," etc. And this indeed "according to the riches of his glory," that is, according to the abundance of his majesty and magnificence. Psalm 111:3: "Glory and riches are in his house." Proverbs 8:18: "With me are riches and glory." Riches, I say, which cause one "to be strengthened with might." Isaiah 40:29: "Who gives strength to the weary, and to those who have no might he multiplies force and strength." And this "in the inner man," because unless a man is strengthened in his interior parts, he is easily overcome by the enemy. Isaiah 9:7: "He shall confirm it and strengthen it in judgment and justice, from henceforth and forever." Then let that interposed clause be taken up again, namely "through the Spirit," in which he shows by what means he can obtain what he asks. For the Spirit himself, who gives strength, is the spirit of fortitude and is the cause of not losing heart in tribulations, whom we obtain through faith, which is most strong: because faith is "the substance of things to be hoped for," that is, it makes the things to be hoped for subsist in us. Hence 1 Peter 5:9: "Whom resist, strong in faith." And therefore he subjoins "that Christ may dwell through faith," and this "in your hearts." 1 Peter 3:15: "But sanctify the Lord Christ in your hearts." By what? I say that not only through faith, which, as a gift, is most strong, but also through charity, which is in the saints. And therefore he adds "rooted and founded in charity." 1 Corinthians 13:7: "It bears all things, believes all things, hopes all things, endures all things; charity never fails." Song of Songs, last chapter: "Love is strong as death." Hence, just as a tree without a root, and a house without a foundation, easily collapses, so a spiritual building, unless it be founded and rooted in charity, cannot endure.”

“Above, the Apostle showed the intent of his petition for the Ephesians and of his prayer, namely, the strengthening of the spirit in faith and charity; here he consequently shows the fruit of that strengthening through faith and charity which he sought, which is a certain knowledge. Therefore he first sets forth this knowledge itself; second, the efficacy of this knowledge and understanding, at the words that you may be filled unto all the fullness of God. He says, then: be so, most beloved, rooted and founded in charity, that you may be able to comprehend, etc. This indeed can be read in two ways. In the first way, as we more closely follow the intention of the Apostle. It must be known, then, that both in the future and in the present the knowledge of God is necessary for us; for in the future we shall rejoice both in the knowledge of God and in the knowledge of the assumed humanity. John 17:3: This is eternal life, that they may know, etc. John 10:9: he shall go in, namely, into the contemplation of the divinity, and shall go out, namely, into the contemplation of the humanity, and shall find pastures. And because faith is the inchoation of that future knowledge — since it is the substance of things to be hoped for, etc., as is said in Hebrews 11:1 — it makes, as it were, the things to be hoped for already subsist in us by way of a certain inchoation. Hence it is that our faith consists in these two things, namely, in the divinity and the humanity of Christ. 1 Corinthians 2:2: For I judged not myself to know any thing among you, but Jesus Christ, etc. According to this, then, he first sets before them the knowledge of the divinity; second, the knowledge of the mysteries of the humanity, at the words to know also the charity of Christ which surpasses knowledge, etc. He manifests to them the knowledge of the divinity under these words that you may be able, etc., as if to say: be strengthened through faith and charity, because if you are so, you will arrive at eternal life, where you will have God present and will know him perfectly. That God is manifested to one who loves is clear from John 14:21: he who loves me shall be loved by my Father, and I will love him, and will manifest myself to him; and that he is manifested to one who believes is clear, as it is said in Isaiah 7:9, according to another reading: unless you believe, you shall not understand. For it is necessary that you be strengthened according to faith and charity, that you may be able to comprehend. Here it must be known that "to comprehend" is sometimes taken for "to include," and then it is necessary that the one comprehending contain within itself the whole of what is comprehended. But sometimes it is taken for "to apprehend," and then it denotes the removal of distance and implies nearness. In the first way, however, God can be comprehended by no created intellect. Job 11:7: Perhaps you will comprehend the steps of God, and will find out the Almighty perfectly? As if to say: no — for thus he would be able to know him perfectly, as much as he is knowable. And it is not of this knowledge that what is said, that you may be able to comprehend, is understood, but of the second way. And it is one of the three endowments, and it is of this that the Apostle speaks, when he says that you may be able to comprehend, that is, to have God present and to know him presentially. Philippians 3:12: But I follow, if by any means I may comprehend, wherein, etc. And this comprehension is common to all his saints. Therefore he adds with all the saints. Psalm 149:9: this glory is to all his saints. To such is said that in 1 Corinthians 9:24: so run that you may comprehend, etc. What is the breadth, etc. It must be noted that these words seem to have their origin from the words of Job 11:7: perhaps, he says, you will comprehend the steps of God? As if to say: he is incomprehensible; and he assigns the cause of this incomprehensibility, saying: he is higher than heaven, and what will you do? He is deeper than hell, and how will you know? His measure is longer than the earth, and broader than the sea. From which it seems that Job shows him to be comprehensible, attributing to him a fourfold distinction of dimensions. Alluding to these words, the Apostle says that you may be able to comprehend what is the breadth, etc.; as if to say: may you have so much faith and charity that you may at last be able to comprehend what is comprehensible. And in this way Dionysius expounds it. It is not, however, to be understood in any way that these dimensions are bodily in God, since God is a spirit, as is said in John 4:24. They are, however, in God metaphorically. Hence by breadth is designated the dimension or extension of the power and of the divine wisdom over all things. Ecclesiasticus 1:10: he poured her out, namely, wisdom, upon all his works. By length is designated his eternal duration. Psalm 101:13: But you, O Lord, endure for ever, etc. Psalm 92:5: Holiness becomes your house, O Lord, unto length of days. By sublimity or height, indeed, is designated the perfection and nobility of his nature, which exceeds the creature infinitely. Psalm 112:4: the Lord is high above all nations. And depth, that is, the incomprehensibility of his wisdom. Ecclesiastes 7:25: a great depth, namely, of the divine wisdom, who shall find it out? Thus, then, it is clear that the end of our faith and charity is that we may arrive at the perfect knowledge of faith, by which we may know the infinite extension of his power, his eternal and infinite duration, the height of his most perfect nature, the depth and incomprehensibility of his wisdom, in the way in which it is to be attained. Consequently, because yet another knowledge is necessary, namely, the knowledge of the mysteries of the humanity, he therefore adds to know also that which surpasses knowledge, etc. Here it must be known that whatever is in the mystery of human redemption and of the incarnation of Christ is wholly a work of charity. For that he was incarnate proceeded from charity. Above, 2:4: because of his exceeding charity wherewith he loved us, etc. And that he died also proceeded from charity: John 15:13, greater love than this no man has, etc.; below, 5:2: Christ loved us and delivered himself up for us, an offering and a sacrifice to God. For this reason Gregory says: O inestimable love of charity! That you might redeem a slave, you delivered up a Son. And therefore to know the charity of Christ is to know all the mysteries of the incarnation of Christ and of our redemption, which proceeded from the immense charity of God — a charity which indeed exceeds every created intellect and the knowledge of all, since it is incomprehensible to thought. And therefore he says which surpasses knowledge, namely, natural knowledge, and exceeding every created intellect — Philippians 4:7: and the peace of God, which surpasses all understanding; the charity of Christ, that is, which God the Father wrought through Christ. 2 Corinthians 5:19: God was in Christ, reconciling the world to himself. It can be read in another way, so as to be referred to the perfection of our charity, as if to say: be strengthened, rooted and founded in charity, and this that you may be able to comprehend — not merely to know — with all the saints, because this gift, namely of charity, is common to all, since no one can be holy without charity, as is said in Ephesians 3. That you may be able, I say, to comprehend what is the breadth, namely, of charity, which extends itself even to enemies. Psalm 118:96: your commandment is exceedingly broad. For charity is broad in its diffusion. Psalm 17:20: the Lord brought me out into a broad place. Its length, however, is considered with respect to its perseverance, because it never fails, but begins here and is perfected in glory. 1 Corinthians 13:8: charity never fails. Song of Songs, last chapter: many waters could not quench charity. Its sublimity, however, is considered with respect to the intention of heavenly things, namely, that God not be loved on account of temporal things — for such a charity would be weak — but that he be loved for his own sake alone. Job 40:5: raise yourself on high, and be glorious. Depth, indeed, is considered with respect to the origin of charity itself. For the fact that we love God is not from ourselves but from the Holy Spirit, because, as is said in Romans 5:5, the charity of God is poured forth in our hearts by the Holy Spirit, etc. This, then, that one has a charity that is long, broad, sublime, and deep, and another does not, comes from the depth of the divine predestination. Ecclesiasticus 1:2: who has measured the depth of the abyss? Therefore, that you may be able to comprehend, that is, perfectly attain, with all the saints, what is the breadth — that your charity may extend even to enemies; what is the length — namely, that it never fail; what is the sublimity — namely, that God be loved for his own sake; and what is the depth — namely, of predestination, etc. It must be known here that Christ, in whose power it was to choose whatever kind of death he willed, because he underwent death out of charity, chose the death of the cross, in which the aforesaid four dimensions are found. There is breadth there, namely, in the crosswise beam, to which the hands are affixed, because our works ought to be extended through charity even to enemies. Psalm 17:20: the Lord brought me out into a broad place. There is length there in the upright beam, on which the whole body rests, because charity ought to be perseverant, which sustains and saves man. Matthew 10:22: but he who perseveres unto the end, he shall be saved. There is sublimity there in the upper beam, to which the head clings, because our hope ought to be raised up to eternal and divine things. 1 Corinthians 11:3: the head of the man is Christ. There is also depth there in the beam that lies hidden under the earth and sustains the cross, and yet is not seen — because the depth of divine love sustains us, and yet is not seen, since the reason of predestination, as has been said, exceeds our understanding. Thus, then, we ought to comprehend the power of our charity and of Christ's, and further to know the charity of Christ which surpasses knowledge, namely human knowledge, because no one can know how much Christ loved us; or also to know the charity of the knowledge of Christ, which is possessed together with the knowledge of Christ. A charity, I say, that surpasses, namely, another charity, which is without knowledge. But is it true that the charity which is with knowledge surpasses the charity which is without knowledge? And it seems that it is not, because then a bad theologian would have a more surpassing charity than a holy old woman. I answer. I say that this is understood of an affecting knowledge; for by the force of knowledge one is induced to love more, because the more God is known, the more he is also loved. For this reason Augustine used to ask: may I know you, may I know myself. Or this is said on account of certain persons who have a zeal for God, but not according to knowledge. For the charity that is had together with the aforesaid knowledge of Christ surpasses the charity of such persons. Consequently, when he says that you may be filled, etc., he sets forth the efficacy of the divine knowledge, saying that you may be filled unto all the fullness of God, that is, that you may have a perfect participation of all the gifts of God, namely, that here you may have the fullness of the virtues, and afterward of beatitude — which indeed charity effects. Ecclesiasticus 24:26: come over to me, all you that desire me, etc. Consequently there follows that part, now to him who is able, etc. In which the Apostle gives thanks to God for the granting of his petition. Concerning this he does three things: first he sets forth the power of God, by which he grants what is asked; second, an example of that power, at the words according to the power that works in us, etc.; third, the matter of the thanksgiving, at the words to him be glory, etc. He describes the power of God as infinite, saying now to him, namely, to God the Son and to God the Father, who is able to do all things, etc. Exodus 15:3: Almighty is his name. Romans, last chapter: now to him who is able to establish you according to my gospel, etc. And to do this abundantly, more than all that we know how to ask by affection, or to understand by intellect — and this is what he says, than we ask or understand. He shows, moreover, an example of this abundance exhibited in us, saying according to the power which works in us, as if to say: it is apparent if we consider what he has worked in us, namely, in men. For neither human affection nor human intellect could have considered, or understood, or asked of God that God should become man and man should be made God and a partaker of the divine nature — which nevertheless works in us according to power, and this in the incarnation of his Son. 2 Peter 1:4: that by this you may be made partakers of the divine nature. Hence of these things it is said in Ecclesiasticus 18:2: who shall be able to declare his works? For who shall search out his great deeds? And who shall declare the power of his greatness? Or, he has worked in us, namely, in the apostles, to whom he gave the grace of evangelizing the unsearchable riches of Christ, and of enlightening all men as to what is the dispensation of the mystery hidden from ages in God, as was said above in this same chapter, and there explained. The matter of the thanksgiving, moreover, is said to be the twofold benefit which God has conferred upon us. The first is the institution of the Church; the second is the incarnation of the Son. He says therefore to him, namely, to God the Father, be glory — understand, "be" — in the Church, that is, for the things which he did in the Church, which he instituted: as regards the first; in Christ, that is, through Christ, or for Christ, whom he gave to us. To him, I say, be glory, that he may appear glorious, not only in the present but unto all generations, world without end, that is, of the age containing all things. 1 Timothy 1:17: now to the king of ages, immortal, invisible, the only God, be honor and glory for ever and ever. Amen.”