Ephesians

Thomas Aquinas: Ephesians 1: English

Text and Commentary

I have strengthened its pillars (Ps. 75:4) Wisely has it been remarked that: “No less energy is spent in retaining possessions than in acquiring them.” Although St. Paul did not initiate the Ephesians into the faith, the Apostle is justly praised for having strengthened them in it. Of the Church at Ephesus he rightfully can claim: I have strengthened its pillars —I who am an Israelite in nationality, a Christian in religion, an Apostle in dignity. A Jew by birth, for I am an Israelite sprung from Abraham’s seed in the tribe of Benjamin (cf. (2 Cor. 11:22), Rom. 11: 1). A Christian in religion, “For I, through the law, am dead to the law, that I may live to God; with Christ I am nailed to the cross. And I live, now not I; but Christ lives in me. And [the life] that I live now in the flesh, I live in the faith of the Son of God” (Gal. 2:19-20). An Apostle in dignity since I am the least of the apostles” (1 Cor. 15:9). These three are found in 2 Corinthians 11 (22-23*): “They are Israelites: so am I. They are the seed of Abraham: so am I. They are the ministers of Christ, so am I. I speak as one less wise: I am more.” Everyone who proclaims saving wisdom, like Paul, must be an Israelite in his contemplation of God, a Christian in his religious faith, an Apostle in his function’s authority. I, therefore, am a Jew by birth, seeking God through faith, and am an Apostle of God through following the example [of the twelve]. I have strengthened them lest they falter in their faith, as the workman will buttress a building against a fall. “And when you have turned back, strengthen your brothers” (Lk. 22:32), was spoken to Peter and accomplished by Paul. A verse in Job 4 (4) applies to him: “Your words have upheld the stumbler.” The bishop confirms a boy to fortify him against becoming spiritless; similarly, Paul has strengthened the Ephesians not to fear unreasonably. In this connection, Psalm 89 (21-22) says of David: “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.” “By the word of the Lord,” written through Paul, “the heavens,” applying to the Ephesians, “were established” (Ps. 33:6) lest they lose their prize of glory, just as a prelate or prince ratifies a gift to protect it against theft. Psalm 41 (13) prays: “Because of my perfection grasp me, and set me before you forever.” Psalm 68 (29) also asks for strengthening power: “Send, my God, your strength; strengthen, God, what you have built for us.” The Apostle promised these divine aids in 2 Thessalonians 3 (3): “But the Lord is faithful, who will strengthen and keep you from evil.” I have strengthened its pillars, namely, the Church’s faithful at Ephesus. They are referred to as pillars since they must be straightforward, upright, and strong—straightfoward through faith, upright through hope, and strong because of charity. I say straightforward through faith because faith reveals the straight and true way to arrive at the fatherland; it is symbolized by the pillar of cloud in Exodus 13 (21): “And the Lord went before them to show the way by day in a pillar of a cloud.” Faith, similar to clouds, is opaque with its mysteries, dissolves when it gives way to vision, and moistens by arousing devotion. [The faithful are] upright through hope, for hope points heavenwards; it is symbolized by the column of smoke in Judges 20 (40): “The signal rose from the city as a pillar of smoke.” Hope, like smoke from fire, springs from charity, ascends upward, and finally vanishes in glory. [The faithful must be] strong through charity, “for love is strong as death” (Cant. 8:6); hence, it is symbolized by a pillar of fire capable of consuming everything, as in Wisdom 18 (3): “Therefore, [they received] a burning pillar of fire for a guide on the unknown journey.” As fire makes the surroundings visible, puts metals to the test, and destroys what can burn, so charity enlightens human actions, examines one’s motives, and exterminates all vices. The efficient cause of this letter is, of course, St. Paul; this cause was ascribed to the I of Psalm 75 (4). The final cause is to fortify, designated by the have strengthened. The material cause is the Ephesians, as noted under its pillars. The formal cause will be understood in the structural divisions of the letter and its method of presentation.

A Glossator prefaces this letter with a prologue or summary expressing two main ideas: First, he describes them [the recipients]. Secondly, he gives the reason and circumstances of writing, at “The Apostle praises them.” The Ephesians, to whom he wrote, are described in three ways: first, by their locality, “the Ephesians are Asians,” coming from Asia Minor; second, by their religion, “they have accepted the word” of Christian “truth”; third is their constancy, “they have remained steadfast in the faith.” The first has reference to their home country, the second to grace, and the third to perseverance. At “The Apostle praises them...” he adds the reason and circumstance for writing; secondly, the author is “the Apostle”; thirdly, the place from which he writes is “from a prison in Rome”; fourthly, the messenger through whom he writes is Tychius, a deacon” (cf. Eph. 6:21).

CHAPTER 1

LECTURE 1

From Paul who by God’s decision is apostle of the Messiah Jesus, to the saints (in Ephesus) who are faithful to the Messiah Jesus. Grace and peace to you from God our Father and the Lord Jesus Christ. Blessed is the God and Father of our Lord Jesus Christ! With the full spiritual blessing of the heavens he has blessed us in Christ. For he chose us in him before the world’s foundation to be holy and faultless before him in love. He predesignated us to become his children, through Jesus Christ, his very own, according to his favorable decision─ to the praise of his glorious grace, [Read Marcus Barth, on “the Messiah Jesus” (p. 66), on “to be comprehended under one head” (p. 89). ] 1. Paul, an apostle of Jesus Christ, by the will of God, to all the saints who are at Ephesus and to the faithful in Christ Jesus: 2 Grace be to you and peace, from God our Father and from the Lord Jesus Christ. 3 Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with spiritual blessings in heavenly places, in Christ, 4 As he chose us in him before the foundation of the world, that we should be holy and unspotted in his sight in charity, 5 Having predestinated us unto the adoption of children through Jesus Christ unto himself, according to the purpose of his will, 6a Unto the praise of the glory of his grace. The Apostle writes this letter to the Ephesians who were Asians, coming from Asia Minor which is part of Greece. They were not initiated into the faith by the Apostle Paul but he did strengthen them in it. Even before he had met them, they had been converted, as can be gathered from Acts 19 (1): “It happened that, while Appollo was at Corinth, Paul passed through the upper country and came to Ephesus, where he found certain disciples.” Once they were converted and fortified by the Apostle, they were steadfast in the faith, not succumbing to false doctrine. Thus, they were entitled to encouragement rather than reprimand; and Paul’s letter has a tone of reassurance and not of rebuke. He wrote them from the city of Rome through the deacon, Tychicus.”

The Apostle’s intention is to strengthen them in good habits, and spur them on to greater perfection. The method of presentation can be seen in the division of the letter: First, the greeting, in which he shows his affection for them. Secondly, the narrative, in which he strengthens them in good habits (1:3-3:21). Thirdly, the exhortation, in which he urges them on to greater perfection (4:1-6:9). Fourthly, the conclusion of the letter, in which he fortifies them for the spiritual combat (6:10-24). In the salutation, the person greeting comes first, second those greeted, and thirdly the formula of greeting. In reference to the first, he gives the name of the person, Paul; second, that person’s authority as an Apostle of Christ; lastly, the giver of this authority, by the will of God. He says Paul which is a name of humility, whereas the title of Apostle is one of dignity; the reason is that “he that humbles himself shall be exalted” (Lk. 14:11; 18:14). An Apostle, I mean, of Jesus and not one of the pseudo-apostles who are of Satan: “It is no great thing if his [Satan’s] ministers be transformed as the ministers of justice” (2 Cor. 11:15). I am an apostle, he says, not by my own merits but by the will of God. In many instances it is just the opposite—“They have reigned, but not by me” (Hos. 8:4). He writes to all the saints who are at Ephesus and to the faithful. Either [this could mean], I, Paul, write about morals to those who are holy through the exercise of virtues; and about faith to those who believe with true knowledge. Or, [it may mean], to the saints who are the elders and perfect [members], and to the faithful who are less experienced and imperfect. They are said to believe in Christ Jesus and not in their own deeds.

He adds here the formula of greeting which indicates three qualities which make any gift pleasing: the sufficiency of the gift, in grace be to you and peace; the power of the giver, from God our Father; and the excellence of the mediator, and from the Lord Jesus Christ. For a gift is pleasing when what is given is sufficient and is offered by someone in power, as a king or prince, and is presented by a solemn messenger, for example, by his son. He mentions grace meaning justification from sin, and peace which is calmness of mind, or reconciliation to God, in regard to the freedom from punishment due to sin. May this be to you from God our Father from whom every good comes: “Every good giving and every perfect gift is from above, coming down from the Father of lights” (Jam. 1:17). And the Lord Jesus Christ without whom no blessings are given. That is why nearly all the [liturgical] prayers are concluded “through our Lord Jesus Christ.” The Holy Spirit is not mentioned in the greeting form ula since he is the bond uniting Father and Son and is understood when they are mentioned; or he is understood in the gifts appropriated to him, grace and peace.

Then when he says Blessed be God... (v. 3) in giving thanks, he strengthens them in good, and he does this in three ways: First, by giving as a reason Christ, from whom they have received so many gifts (Ch. 1). Secondly, by reason of they themselves who have been transformed from a former evil condition to their present good one (Ch. 2). Thirdly, because of the Apostle himself, whose ministry and solicitude has confirmed them in their good state (Ch. 3). The first is divided into three sections: First, in giving thanks he touches on blessings in a general way. Secondly, then the blessings given the Apostles in particular (1:8). Thirdly, finally the blessings especially granted to the Epbesians themselves (1: 13). He treats of six blessings offered generally to the human race: First, that of praising [God] in the certainty of future beatitude (1:3). Secondly, that of being chosen in the foreordained separation from those headed toward destruction (1: 4). Thirdly, that of predestination in the foreordained community of the good, namely, of the adopted sons (1:5). Fourthly, that of becoming pleasing [to God] through the gift of grace (1: 6b). Fifthly, that of being redeemed, liberated from the punishment of diabolical slavery (1: 7a). Sixthly, that of being pardoned by having sin blotted out (1:7b). Regarding the benefit of praise (v. 3) two aspects are touched on: First, the praise itself which should be rendered, at Blessed be God. Secondly, the blessing on account of which it should be rendered, at who hath blessed us. He says that God should be blessed or praised by you, me and others with our hearts, tongues and actions. He who is God by the divine essence and Father because of his property of generating [the Son]. The copula and is not placed between God and Father to designate two separate persons, for there is only one Father, but to denote what he is by his essence and what he is in relation to the Son. Father, I say, of our Lord Jesus Christ, that is, of the Son who is our Lord because of his divinity, and Jesus Christ according to his humanity. God who has blessed us with hope in the present while in the future he will bless us with the reality. He puts [the verb] in the past tense, instead of the future, on account of his certainty. Even though by our own merits we were cursed, he blessed us with every spiritual blessing both for soul and for body. For then the body will be spiritual: “It is sown a natural body: it shall rise a spiritual body” (1 Cor. 15:44). [This will occur] by a blessing enjoyed in heavenly places, that is, in heaven, and in Christ since it will be through Christ or by Christ’s action: “For he himself will transform our lowly body” (Phil. 3:21). This blessing is greatly to be desired. And this by reason of its efficient cause since God is the one who blesses; and by reason of its material cause since he has blessed us; and because of the formal cause since he blessed us with every spiritual blessing; and on account of the end, he blessed us in heavenly places. “Behold, thus shall the man be blessed that feareth the Lord” (Ps. 127:4). Next (v. 4), he treats of the blessing of election; he sets forth the advantages of this election because: it is free, as he chose us in him; it is eternal, before the foundation of the world; it is fruitful, that we should be holy; and it is gratuitous, in charity. Therefore he states: He blessed us in the same way—not through our merits but from the grace of Christ— as he chose us and, separating us from those headed to destruction, freely foreordained us in him, that is, through Christ. “You have not chosen me; but I have chosen you” (Jn. 15:16). This happened before the foundation of the world, from eternity, before we came into being. For when the children were not yet born, nor had done any good or evil, that the purpose of God according to election, might stand” (Rom. 9:11). He chose us, I say, not because we were holy—we had not yet come into existence—but that we should be holy in virtues and unspotted by vices. For election performs this twofold action of justice: “Turn away from evil and do good” (Ps. 33:15). Saints, I assert, in his sight; interiorly in the heart where he alone can see: “The Lord sees the heart” (1 Sam. 16:7). Or, in his sight may mean that we may gaze on him since the [beatific] vision, according to Augustine, is the whole of our reward. He will accomplish this, not by our merits, but in his charity; or, by our [charity] with which he formally sanctifies us.

Then (v. 5) he adds the third blessing, that of predestination in the foreordained community of those who are good. Six characteristics of predestination are sketched here. First, it is an eternal act, having predestinated; secondly, it has a temporal object, us; thirdly, it offers a present privilege, the adoption of children through Jesus Christ; fourthly, the result is future, unto himself; fifthly, its manner [of being realized] is gratuitous, according to the purpose of his will; sixthly, it has a fitting effect, unto the praise of the glory of his grace. Hence he affirms that God, having predestinated us, has fore-chosen us by grace alone unto the adoption of children that we might share with the other adopted children the goods yet to come—thus he says unto the adoption of children. “For you have not received the spirit of bondage again in fear; but you have received the spirit of adoption of sons,” and further on, “waiting for the adoption of the sons of God, the redemption of our body” (Rom. 8:15 & 23). It must be through contact with fire that something starts to burn since nothing obtains a share in some reality except through whatever is that reality by its very nature. Hence the adoption of sons has to occur through the natural son. For this reason the Apostle adds through Jesus Christ, which is the third characteristic touched on in this blessing, namely, the mediator who draws all to himself. “God sent his Son, made of a woman, made under the law, that he might redeem them who were under the law, that we might receive the adoption of sons” (Gal. 4:4-5). This is accomplished unto himself, that is, inasmuch as we are conformed to him and become servants in the Spirit. “See what love the Father hath bestowed upon us, that we should be called the sons of God; and so we are,” after which comes: “We know that when he shall appear we shall be like him” (1 Jn. 3:1-2). Here it should be noted that the likeness of the predestined to the Son of God is twofold. One is imperfect, it is [the likeness] through grace. It is called imperfect, firstly, becatise it only concerns the reformation of the soul. Regarding this Ephesians 4 (23-24) states: “Be renewed in the spirit of your mind, and put on the new man, who according to God is created in justice and holiness of truth.” Secondly, even with the soul it retains some imperfection, “for we know in part” (1 Cor. 13:9). However, the second likeness, which will be in glory, will be perfect; both as regards the body—“He will transform our lowly body to be like his glorious body.” (Phil. 3:21)—and in regard to the soul—“when the perfect comes, the imperfect shall pass away” (1 Cor. 13:10). What the Apostle says, therefore, about his predestinating us unto the adoption of children can refer to the imperfect assimilation to the Son of God possessed in this life through grace. But it is more probable that it refers to the perfect assimilation to the Son of God which will exist in the fatherland. In reference to this adoption Romans 8 (23) asserts: “Even we ourselves groan within ourselves, waiting for the adoption of the sons of God.”

Divine predestination is neither necessitated on God’s part nor due to those who are predestined; it is rather according to the purpose of his will. This is the fourth characteristic which recommends the blessing to us, for it springs from pure love. Predestination, according to [how man] conceives it, presupposes election, and election love. A twofold cause of this immense blessing is designated here. One is the efficient cause— which is the simple will of God— according to the purpose of his will. “Therefore, he has mercy on whomever he wills; and whomever he wills he hardens” (Rom. 9:18). “Of his own will he has given us birth by the word of truth (Jam. 1:18). Unto the praise of the glory of his grace specifies the final cause which is that we may praise and know the goodness of God. Once again this eminent blessing is recommended inasmuch as the homage [it results in] is in accord with itself. For the [efficient] cause of divine predestination is simply the will of God, while the end is a knowledge of his goodness. Whence it should be realized that Gods will in no way has a cause but is the first cause of everything else. Nevertheless, a certain motive can be assigned to it in two ways. On the part of the one willing, the motive for the divine will is his own goodness which is the object of the divine will, moving it to act. Hence, the reason for everything that God wills is his own goodness: “Yahweh has made everything for his own purpose” (Prov. 16:4). On the side of what is willed, however, some created existent can be a motive for the divine will; for example, when he wills to crown Peter because he has fought well (cf. 2 Tim. 4:7-8). But this latter is not the cause of [God’s] willing; rather it is a cause of it happening the way it did.

Nonetheless, it should be acknowledged how, in the realm of what is willed, effects are a motive for the divine will in such a way that a prior effect is the reason for a later one. But when the primary effect [i.e., the perfection of the Universe] is arrived at, no further reason can be given for that effect except the divine will. For instance, God wills that men should have hands that they might be of service to his mind; and [he wills] man to possess a mind since he wills him to be a man; and he wills man to exist for the sake of the perfection of the Universe. Now since this is what is primarily effected in creation, no further reason for the Universe can be assigned within the domain of creatures themselves; [it lies] rather within the domain of the Creator, which is the Divine Will. In this perspective, neither can predestination find any reason on the part of the creature but only on the part of God. For there are two effects of predestination, grace and glory. Within the realm of what is willed [by God], grace can be identified as a reason for the effects which are oriented towards glory. For example, God crowned Peter because he fought well, and he did this because he was strengthened in grace. But no reason for the grace, as a primary effect, can be found on the part of man himself which would also be the reason for predestination. This would be to assert that the source of good works was in man by himself and not by grace. Such was the heretical teaching of the Pelagians who held that the source of good works exists within ourselves. Thus it is evident that the reason for predestination is the will of God alone, on account of which the Apostle says according to the purpose of his will.

To understand how God creates everything and wills it because of his own goodness, it should be realized that someone can work for an end in two ways. [A person may act] either in order to attain an end, as the sick take medicine to regain their health; or [he may act] out of a love of spreading the end, as a doctor will work to communicate health to others. But God needs absolutely nothing external to himself, according to Psalm 16 (2): “Yahweh, you are my Lord; you are my Good; there is none above you. [Vul: you have no need of my goods].” Therefore, when it is said that God wills and performs everything on account of his own goodness, this should not be understood as though he acted in order to confer goodness on himself but rather to communicate goodness to others. This divine goodness is properly communicated to rational creatures in order that the rational creature himself might know it. Thus, everything that God performs in reference to rational creatures is for his own praise and glory, according to Isaiah 43 (7): “Everyone called by my name, whom I have created for my glory, whom I have formed and made” so that he may know what goodness is, and in this knowledge praise it. The Apostle thus adds unto the praise of the glory of his grace, that man might realize how much God must be praised and glorified. Nor does he say “unto the praise of justice.” For justice enters into the picture only where a debt is present or is to be returned. But for man to be predestined to eternal life is not due to him—as was said, it is a grace given in perfect freedom. Nor does he simply say of the glory, but annexes of his grace as though it were of a glorious grace. And grace is just this; the greatness of grace is revealed in that it consists in the greatness of glory. [Its grandeur is shown] also in the way it is bestowed; for he gives it without any preceding merits when men are unworthy of it. “God proves his love for us in that while we were yet sinners Christ died for us”; and a little further on, “when we were enemies, we were reconciled to God by the death of his Son” (Rom. 5:8 & 10). By now it must be clear how divine predestination neither has nor can have any cause but the will of God alone. This, in turn, reveals how the only motive for God’s predestinating will is to communicate the divine goodness to others.

CHAPTER I

LECTURE 2

with which he graced us in the Beloved! In him we possess freedom, through his blood, and forgiveness of our lapses. So rich is God’s grace 6b. In which he hath graced us in his beloved Son. 7. In whom we have redemption through his blood, the remission of sins, according to the riches of his grace. Now the Apostle writes of the fourth blessing (cf. 1:3), that of becoming pleasing [to God] through the gift of grace. Regarding this he does two things: First, he touches on the giving of this blessing. Secondly, he shows the manner and conditions of its bestowal (1:7). Hence he first asserts: We are predestined unto the adoption of sons, for the praise of the glory of his grace—that grace, I say, in which he hath graced us in his beloved Son. In this respect, it should be noted that to be loved by someone is identical to being pleasing to him. For he is pleasing to ine whom I love. Now, since God loved us from eternity—he chose us before the foundation of the world in love, as has been said (1:4)—how has he made us pleasing to himself in time? A reply is that those whom he loves eternally in himself, he renders pleasing [to himself] in time according as they exist in their own natures. The former [his love] is from eternity and is not created, the latter happens in time and is said to come into being. Hence the Apostle says that he hath graced us, that is, made us pleasing that we should be worthy of his love. “See what love the Father has bestowed upon us, that we should be called the sons of God; ans so we are” (1 Jn. 3:1). Two types of grace are customarily distinguished: charismatic grace freely given without being merited—“And, if by grace, it is now not by works; otherwise grace is no more grace.” (Rom. 11:6)—and sanctifying grace which makes us pleasing and acceptable to God. The latter is the grace dealt with here. Notice how persons can be loved for the sake of others, or for their own sake. For when I love someone very much, I love him and whatever belongs to him. We are loved by God, not for what we are in ourselves, but in him who by himself is beloved of the Father. Thus the Apostle adds in his beloved Son on account of whom he loves us and to the degree that we are like him. For love is based on similarity: “Every beast loves its like: so also every man his neighbor” (Sir. 13:15). By his own nature, the Son is similar to the Father, he is beloved before all else and essentially. Hence he is naturally, and in a most excellent way, loved by the Father. We, on the other hand, are sons through adoption to the degree that we are conformed to his Son; in this way we enjoy a certain participation in the divine love. “The Father loves the Son, and has given all things into his hand. He who believes in the Son has life everlasting” (Jn. 3:35-36). “He has transferred us into the kingdom of the Son he loves” (Col. 1: 13). Next (1:7), he sets down the way itself [that grace is given]. Concerning this he does two things: First, the part of Christ in the way it is given. Secondly, the part of God in it, at according to the riches of his grace (1: 7b). On the part of Christ he writes of two ways through which Christ has made us pleasing [to God]. For within us there exists two antagonisms to the divine good pleasure, the stains of sin and the punishing injuries [sin inflicts]. justice is as opposed to sin as life is to death, so that through sin, having departed from our likeness to God, we cease being pleasing to God. But through Christ he has made us pleasing. First, indeed, by abolishing the punishment; and in reference to this he says that in Christ we have redemption from the slavery of sin. “You know that you were not redeemed with corruptible things, as gold or silver, from the vain manner of life handed down from your fathers: but with the precious blood of Christ, as of a lamb unspotted and undefiled” (1 Pet. 1:18-19). “You have redeemed [us] for God, by thy blood” (Apoc. 5:9). Secondly, we are said to be redeemed because through Christ we are freed from a slavery in which we were caught as a result of sin without ourselves being capable of fully making satisfaction. By dying for us, Christ has satisfied the Father and thus the penalty of sin was abolished. Whence he says unto the remission of sins. “Behold the Lamb of God, who takes away the sin of the world” (Jn. 1:29). “It is written that Christ should suffer and rise from the dead on the third day, and that penance and remission of sins should be preached in his name” (Lk. 24:46-47). The way [we are blessed with grace] on God’s part is set down in according to the riches of his grace. As though he said: In making us pleasing to himself, God not only forgave us our sins, but be gave his own Son to make reparation on our behalf. This was from an overflowing graciousness by which he willed to preserve the human race’s honor while, as though in justice, willing men to be freed from the slavery of sin and death through the death of his own Son. Thus, in saying according to the riches of his grace he seems to state: That we were redeemed and made pleasing [to God] through the satisfaction of his Son comes from an overflowing grace and mercy since mercy and compassion are bestowed on those having no claim to it. In what has been said so far we have followed the interpretation of a Gloss which seems to be a far-fetched exposition since the same idea expressed in one phrase occurs in another. He chose us is the same as to say he predestinated us. And the same idea is expressed in that we should be holy and unspotted as in unto the adoption of children. In this regard it should be known that the customary procedure of the Apostle, when speaking of a difficult subject, is to explain what went before by what immediately follows. This is not verbal proliferation but an exposition; and this is the method the Apostle uses here. Retaining the same import of the words, we may divide it differently from the beginning (v. 3) into three sections: First, the Apostle gives thanks in Blessed be the God and Father of our Lord Jesus Christ. Secondly, he mentions conjointly the bestowal of all blessings in who hath blessed us with spiritual blessings in heavenly places, in Christ. Thirdly, he gives a clear expression of the divine blessings in particular (v. 4 ff.). This latter is divided into two parts: First, he distinctly formulates the blessings. Secondly, he interprets them (v. 5). He formulates the blessings: First, as regards election, in as he chose us in him before the foundation of the world. Secondly, as regards its consequences, that we should be holy and unspotted in his sight. First, he treats of election, for there are two types of election, one involving a present justification and another an eternal predestination. Concerning the first John 6 (71) states: “Have not I chosen you twelve? And one of you is a devil?” But this is not what the Apostle refers to since it did not occur before the foundation of the world. So he immediately clarifies what he means, that it is the second type, eternal predestination. Thus he says Who hath predestinated us... (v. 5). As he said in Christ (v. 3) to signify that we are assimilated and conformed to Christ in proportion as we are [God’s] adopted children, so he adds unto the adoption of children through Jesus Christ. What he means by in charity he explains when he says In whom we have redemption through his blood. As though he affirmed: We have, etc. Unspotted is expounded by unto the remission of sins; while in his sight is explained by unto the praise of the glory of his grace.

CHAPTER I

LECTURE 3

which he lavished on us with perfect wisdom and insight. God has made known to us the secret of his decision: – for his favor he first placed on Christ to administer the completion of the ages – to bring everything together under Christ as head, all in heaven and all on earth. [Read: Marcus Barth, “Mystery or secret?” (p. 123), “Christ the administrator” (p. 127), “Days of fulfillment” (p. 128).] 8 Which hath superabounded in us, in all wisdom and prudence, 9 That he might make known unto us the mystery of his will, according to his good pleasure, which he hath purposed in him, 10 In the dispensation of the fulness of times, to re-establish all things in Christ, that are in heaven and on earth, in him. [Thomas mistakenly restricts this section to the Apostles, but he is right in affirming the lofty role of the Apostles. In 2 Cor 3 Paul compares his ministry with that of Moses and ascribes to his own vocation a surpassing glory.] Having set down the blessings generally given to all, the Apostle now turns to those favors especially granted to the Apostles. This section is divided into two parts: First, be proposes the special blessings given the Apostles. Secondly, he indicates their cause (1: 11). In reference to the first he does three things: He sets down the particular blessings of the Apostles: First, as regards the excellence of their wisdom. Secondly, as regards a unique revelation of the hidden mystery (1:9a). Thirdly, he suggests what this mystery is (1:9b-10). He first states: According to the riches of his grace all the faithful together, both you and we, possess redemption and the remission of sins through the blood of Christ. This grace has superabounded in us who, [as Apostles], have it more fully than others. Whence the rashness—not to say error—of those who dare equate the grace and glory of some saints with that of the Apostles. For this passage openly asserts that the Apostles are more fully graced than the other saints, except for Christ and his Virgin Mother. However, should it be claimed that other saints were able to merit as much as the Apostles merited, and consequently would have as much grace, it must be said that this would be a good argument if grace was given according to merits—but if that were the case, “grace is no more grace” (Rom. 11:6). Greater dignity was preordained by God to some saints, and hence he infused grace more abundantly into them. For example, he imparted a unique grace to Christ as man when he assumed [the humanity] into the unity of the [Second] Person. He endowed with special graces in both her body and soul, the glorious Virgin Mary whom he chose to be his mother. Similarly, those God called to a unique dignity, the Apostles, were gifted with a corresponding favor of grace. Thus the Apostle states in Romans 8 (23): “ourselves also, who have the first fruits of the Spirit.” And a Gloss comments: “their share is first in time and more copious than others.” What rashness, therefore, to put some later saint on the same level with the Apostles. God’s grace has superabounded in the Apostles, [enriching them] with all wisdom. For the Apostles are set over the Church to be her pastors: “And I will give you pastors according to my own heart: and they shall feed you with knowledge and doctrine” (Jer. 3:15). Two qualities should characterize pastors: a profound knowledge of divine truths and an assiduous fulfillment of religious actions. They must teach those trusted to them the true faith; this requires that wisdom which consists in a knowledge of the divine, concerning which he remarks in all wisdom. “For I will give you a mouth and wisdom, which all your adversaries shall not be able to resist and gainsay” (Lk. 21:15). They also need prudence to guide their subjects in external and temporal affairs: “Be therefore prudent as serpents and simple as doves” (Mt. 10:16). Thus the special blessing of wisdom given to the Apostles is clearly expressed. The reception of an uncommon revelation is their next blessing, that he might make known unto us the mystery of his will. As if he had said: Our wisdom does not consist in discovering the natures of material realities, nor the course of the stars, or such like; rather, it concerns Christ alone. “I decided not to know any thing among you, but Jesus Christ, and him crucified” (1 Cor. 2:2). Hence he says that he might make known the mystery, that is, the sacred secret, hidden from the beginning, the mystery of the Incarnation. He adds the cause of this hidden mystery when he says his will. Future events are known only if their causes are; for example, we can determine a future eclipse only by knowing what causes an eclipse. Now the mystery of the Incarnation has God’s will as its cause since he willed to become incarnate on account of his intense love for men: “For God so loved the world, as to give his only begotten Son” (Jn. 3:16). Yet God’s will is more hidden than anything else: “No one knows what pertains to God, but the Spirit of God” (1 Cor. 2:11). So, the cause of the Incarnation was concealed from everyone except those to whom God revealed it through the Holy Spirit, as the Apostle mentions: “God has revealed to us through the Spirit. For the Spirit searches everything, even the depths of God” (1 Cor. 2:10). Hence he affirms that he might make known the mystery which is a sacred secret—a secret because it is of his will. “I thank you, Father, Lord of heaven and earth, for hiding these things from the wise and clever and revealing them to little children” (Mt. 11:25). “The mystery, hidden from ages and generations, and now made manifest to his saints, to whom God would make known the riches of the glory of this mystery.” (Col. 1:26-27). He then explains something about this mystery (vv. 9-10). His thought is involved and should be construed as: that he might make known unto us the mystery of his will, which mystery is to re-establish all things in Christ, that is, through Christ. All, namely, that are in heaven and on earth. This re-establishment in Christ must be in the dispensation of the fulness of times which, in turn, is according to his good pleasure. Thus, three aspects of the mystery are touched on; the mystery’s cause, the temporal fitness [of its appearance], and its purpose. According to his good pleasure briefly sums up the cause. Although whatever pleases God is good, goodness is preeminently (antonomostice) suited to God’s pleasure in this [effecting of the Incarnation] because through it we are led to perfectly enjoy goodness. As Psalm 146 (11) declares: “Yahweh is pleased with those who fear him, who rely on his strength”; and Romans 12 (2): “that you may prove what is the good and the acceptable and the perfect will of God.” The suitable time was in that dispensation of the fulness of times which Galatians 4 (4-5) speaks of: “But when the fulness of the time came, God sent his Son, made of a woman, made under the law, that he might redeem them who were under the law, that we might receive the adoption of sons.” The pointless problem pagans used to raise is thus brushed aside by the Apostle. For as Job 24 (1) remarks: “Why are times not hidden from Shaddai? [Vul: Times are not hidden from the Almighty.]” He orders and arranges everything, including time; for he manages and accommodates the passage of time to those events which he wills to exist at the right moment. Just as other events effected by him bad their specified time, likewise he eternally preordained a time for the mystery of the Incarnation. This time, a Gloss points out, occurred after man was convinced of his own stupidity before the written [Mosaic] Law, when he worshiped creatures instead of the Creator—“For, professing themselves to be wise, they became fools” (Rom. 1:22)—and of his own absolute inability to live up to the prescriptions of the written Law. Thus men, no longer trusting in their own wisdom and power, would not consider Christ’s advent as unimportant. Weak, and to a certain extent ignorant, they would eagerly desire the Christ. The mystery’s purpose is to re-establish all things. Inasmuch as everything is made for mankind, everything would be re-established [when man was redeemed]: “In that day I will raise up the booth of David that had fallen; I will close up its breaches and rebuild it as long ago” (Am. 9:11). Everything that is in heaven, namely, the angels. Christ did not die for the angels, but in redeeming mankind “he shall fill the ruins” (Ps. 109:6) left by the sin of the angels. Beware of the error Origen fell into, as if the damned angels were to be redeemed through Christ; this was only a figment of his imagination. And what is on earth [will be re-established in Christ] insofar as he reconciles heavenly and earthly realities: “Making peace through the blood of his cross, both as to the things that are on earth and the things that are in heaven” (Col. 1:20). This must be understood in reference to the sufficiency [of his redeeming actions], even though, with respect to its efficacy, everything will not be re-established.

CHAPTER I

LECTURE 4

As resolved by him who carries out all things after his will and decision, we [Jews] were first designated and appropriated in the Messiah. We, the first to set our hope upon the Messiah, were to become a praise of God’s glory. [Read: Marcus Barth on verse 11 (“lot”, p. 92), “Jews and Gentiles” (p. 130).] 11 In whom we also are called by lot, being predestinated according to the purpose of him who worketh all things according to the counsel of his will;, 12 That we may be unto the praise of his glory; we who before hoped in Christ. Previously the Apostle wrote of how he and the other Apostles received an abundance of grace from Christ (1:8). Lest anyone imagine they had it coming to them the Apostle quickly affirms that they were called by God gratuitously, not for their personal merits. This section is divided into three parts: First, the gratuity of the [Apostolic] call. Secondly, God’s freedom in predestination (1:11b). Thirdly, what is the end of both [vocation and pre destination] (1: 12). I have indicated, he says, that grace has superabounded in us and that everything has been re-established in Christ. The same Christ In whom we also are called by lot, not by our own merits but by a divine choice: “Giving thanks to God the Father, who hath made us worthy to be partakers of the lot of the saints in light” (Col. 1:12) because “my lots are in thy hands” (Ps. 30:16). To understand this it should be realized that many human events which seem to occur by fate and chance, in reality are arranged according to divine providence. Casting, lots is no more than a search for divine guidance in contingent and human affairs. Augustine, commenting on Psalm 30 (16), teaches that casting lots is not an evil but a means of discovering God’s will in a doubtful issue. Nonetheless, three sins must be avoided. First, is superstition; for any religion which is shallow and immoral is superstition. The forbidden sin of superstition would be incurred when the casting of lots is performed in league with the devil. For instance, Ezechiel 21 (26) relates how: “the king of Babylon stood in the highway, at the head of two ways, seeking divination, shuffling arrows: he consulted the idols and looked at the liver.” The shuffling of the arrows is related to sortilege, and the questioning of idols belongs to superstition. Sortilege, moreover, is condemmed there (Ez. 21) among sins pertaining to superstition. Secondly, the sin of tempting God must be shunned. As long as a man can discover and accomplish by himself what he ought to do, he tempts God if he resorts to lots, or any other such method, to ascertain what he should do. Only when unavoidably threatened by situations where one is powerless by himself can a man licitly resort to [extraordinary ways of] questioning God concerning what he must do. “But as we know not what to do, we can only turn our eyes to you” (2 Par. 20:12). Vanity is the third sin. It is committed if we inquire into futile matters not pertaining to us; for example, contingent events in the future. “It is not for you to know the times or moments, which the Father hath put in his own power” (Ac. 1:7). Relative to this [purpose for which they are cast], there are three types of lots: some are divisory, others are consultatory, while still others are divinatory. Divisory lots are those which people cast when they are dividing an inheritance and cannot agree. Using a certain slip of paper, or the like they declare: Whoever it will fall to shall have this part of the inheritance. Such lots can be cast lawfully: “The lot puts an end to disputes, and decides between powerful contenders” (Prov. 18:18) when they wish to divide in this way. Consultatory lots are used when someone doubts what he should do and consults God by casting lots. Jonas 1 (7) recounts how, when the great storm came upon them at sea, they cast lots to seek information from God that they might know for whose sin the tempest had occurred. This method is licit, especially in necessities and in the elections of secular rulers. Hence, men will make small wax balls called “bussuli,” of which some contain slips of paper and others none. Whoever draws a “bussulus” with the paper inside has a voice in the election. This was done also, previous to the Holy Spirit’s coming, in spiritual elections, evidenced in the choice of Mathias by lot (Ac. 1:26). Now that the Holy Spirit has come, however, it is no longer lawful in these elections since making. use of them would be an insult to the Holy Spirit. It must be believed, after all, that the Holy Spirit will provide his Church with good pastors. After the Holy Spirit’s advent, therefore, when the Apostles chose the seven deacons (cf. Ac. 6), they did not cast lots. Thus, this method is not lawful in any ecclesiastical election. Divinatory lots augur future events reserved to the divine knowledge alone. They always are colored by vainglory, nor can they be resorted to without a sinful curiosity. Lots, therefore, are nothing other than a questioning concerning realities whose occurrence depends on the divine will. Since grace depends on the divine will alone, the grace of divine election is termed a lot. For God, as though by lot, according to his hidden providence, calls men through an inner grace and not on account of anyone’s merits. Next, when he says predestined according to his purpose, he writes of the free predestination of God concerning which Romans 8 (30) deals: “And those he predestinated he has also called.” The reason for this predestination is not our merits but the will of God alone, on account of which he adds according to the purpose of him. “And we know that to those who love God, all things work together unto good; to those who are called according to his purpose” (Rom. 8:28). He approves of what he has predestined according to his purpose since not only this, but also everything else that God does he worketh according to the counsel of his will. “Whatever he wills Yahwe does, in heaven and on earth, in the seas and in all the depths” (Ps. 135:6). “My counsel shall stand, and what I like I shall do” (Is. 46: 10). He did not say “according to his will” lest you would believe it was irrational, but according to the counsel of his will. This means, according to his will which arises from reason; not that reason here implies any transition in his thoughts, it rather indicates a certain and deliberate will. Finally, he briefly mentions the end of one’s predestination and vocation, namely, the praise of God. Thus he states that we may be unto the praise of his glory, we who before hoped in Christ. Through us, who believe in Christ, the glory of God is extolled. “The mountains and hills shall sing praise before you” (Is. 55:12). The praise of God’s glory, as Ambrose remarks, occurs when many persons are won over to the faith, as a doctor’s glory is in a large clientele and their cure. “You who fear the Lord, hope for good things, for everlasting joy and mercy” (Sir. 2:9).

CHAPTER I

LECTURE 5

You [Gentiles] too are [included] in him. For you have heard the true word, the message that saves you. And after you came to faith you, too, have been sealed with his seal, the promised Holy Spirit. He is the guarantee of what we shall inherit [to vouch] for the liberation of God’s own people, to the praise of his glory. 13 In whom you also, after you had heard the word of truth, the of your salvation, in whom also believing, you were signed with the holy Spirit of promise. 14 Who is the pledge of our inheritance, unto the redemption of acquisition, unto the praise of his glory. Once the Apostle has enumerated the blessings offered generally to all the faithful, then those especially given the Apostles (1:8), he begins to recount those granted to the Ephesians themselves. This section is divided into two parts: First, he sets down the favors shown them. Secondly, he describes his feelings aroused by the favors (1:15). The first is divided into three parts according to the three blessings granted to them: First, the blessing of preaching. Secondly, the blessing of conversion to the faith (1:13). Thirdly, the blessing of justification (1: 13-14). In reference to the first point he says: Christ in whom you also, after you had heard, that is, by whose favor and power you have heard the proclamation of the word of truth since Christ himself has sent those who preach it to you. “How shall they believe him of whom they have not heard? And how shall they hear, without a preacher? And how shall they preach unless they be sent?... Faith, then, comes by hearing; and hearing by the word of Christ” (Rom. 10:14-15, 17). They hear through the blessing of him who sends them the preachers: “Blessed are they who hear the word of God and keep it” (Lk. 11: 28). The Apostle mentions the threefold recommendation of this preached word. It is, first of all, true; a word of truth. Indeed, it could be nothing else since its source is Christ concerning whom John 17 (17) states: “Your word is truth.” And James 1 (18): “For of his own will he has begotten us by the word of truth.” Secondly, it is a proclamation of good news. Hence he says the gospel: it announces the highest good and eternal life. “Word of faith” is preeminently (antonomastice) applicable to the Gospel as the communication of the highest good. “How beautiful upon the mountains are the feet of him who brings good news and preaches salvation... Go up on a high mountain, lady-messenger of Sion (Is. 52:7; 40:9). This refers to future goods. The present goods are what describe and recommend [Christian preaching] in the third place, for it saves. Thus he says of your salvation; if believed in, it gives salvation. “I am not ashamed of the gospel. For it is the power of God unto salvation to all who believe” (Rom. 1:16). “Now I make known unto you, brothers, the gospel which I preached to you, which also you have received and wherein you stand, by which also you are saved” (1 Cor. 15:1). Regarding the blessing of conversion to the faith, he states in whom, namely, Christ, by whose action you also believing, were signed. This blessing is applied to faith since faith is necessary for those who listen. In vain would anyone listen to the word of truth if he did not believe, and the believing itself is through Christ. “By grace you are saved through faith, and that not of yourselves, for it is the gift of God” (Eph. 2:8). Concerning the blessing of justification he mentions that you were signed with the Holy Spirit who was given to you. Concerning this [Spirit] three things are said; he is a sign, the spirit of the promise, and the pledge of our inheritance. He is a sign inasmuch as through him charity is infused into our hearts, thereby distinguishing us from those who are not the children of God. Relating to this be says you were signed, set apart from Satan’s fold. “Grieve not the holy Spirit of God; whereby you are sealed unto the day of redemption” (Eph. 4:30). Just as men brand a mark on their own herds to differentiate them from others, so the Lord willed to seal his own flock, his people, with a spiritual sign. The Lord had the Jews as his own people in the Old Testament. “And you, my flocks, the flocks of my pastures are men” (Ez. 34:31). “And we are the people of his pasture and the sheep of his hand” (Ps. 95:7). This flock was fed on the earthly pastures of material teachings and temporal goods: “If you be willing and obedient, you shall eat the good things of the land” (Is. 1:19). The Lord, therefore, differentiated and set them apart from others by means of the bodily sign of circumcision. “And my covenant shall be in your flesh” (Gen. 17:13); before this it says, “You shall circumcise the flesh of your foreskin, that it may be for a sign of the covenant between me and you” (Gen. 17:11). In the New Testament the flock he had is the Christian people: “You have returned to the shepherd and guardian of your souls” (1 Pet. 2:25). “My sheep hear my voice; and I know them; and they follow me” (Jn. 10:27). This flock is fed on the pastures of spiritual doctrine and spiritual favors; hence the Lord differentiated it from others by a spiritual sign. This is the Holy Spirit through whom those who are of Christ are distinguished from the others who do not belong to him. But since the Holy Spirit is love, he is given to someone when that person is made a lover of God and neighbor. “God’s love has been poured into our hearts through the Holy Spirit which has been given to us” (Rom. 5:5). Therefore, the distinctive sign is charity which comes from the Holy Spirit: “By this shall all men know that you are my disciples, if you have love one for another” (Jn. 13:35). The Holy Spirit is he by whom we are signed. The Spirit is described as a promise for three reasons. First, he is promised to those who believe: “I will put a new spirit within you... And I will give you a new spirit” (Ez. 36:26, 37:6). Secondly, he is given with a certain promise, by the very fact that he is given to us we become the children of God. For through the Holy Spirit we are made one with Christ: “Anyone who does not have the Spirit of God, does not belong to him” (Rom. 8:9). As a result of being made adopted children of God, we have the promise of an eternal inheritance since “if sons, heirs also” (Rom. 8:17). Thirdly, he is termed a pledge inasmuch as he makes us certain of the promised inheritance. Adopting us into the children of God, the Holy Spirit is the Spirit of promise who also is the seal of the promise yet to be attained. However, as is mentioned in a Gloss, a variant reading has who is the earnest of our inheritance, and perhaps this is a better rendering. For a pledge differs from the object in place of which it is given, and it must be returned once he who has received the pledge obtains the object due him. An earnest, however, does not differ from the object in place of which it is given, nor is it returned since it is a partial payment of the price itself, which is not to be withdrawn but completed. God communicates charity to us as a pledge, through the Holy Spirit who is the spirit of truth and love. Hence, this is nothing else than an individual and imperfect participation in the divine charity and love; it must not be withdrawn but brought to perfection. More fittingly, therefore, it is referred to as an earnest rather than as a pledge. Nevertheless, it can also be called a pledge. For through the Holy Spirit God grants us a variety of gifts. Some of these will remain in the fatherland, as charity which “never comes to an end” (1 Cor. 13:8); while others will not last on account of their imperfection, such as faith and hope “which shall be done away” with (ibid., v. 10). Hence, the Spirit is called an earnest in reference to what will remain, and a pledge with respect to what will be done away with. He adds the purpose for which we are signed as unto the redemption. For when a man buys new animals and adds them to his flock, he puts a mark on them to the effect that he has purchased them. Now Christ has purchased a people from the Gentiles. “Other sheep I have that are not of this fold; them also I must bring. And they shall hear my voice; and there shall be one fold and one shepherd” (Jn. 10:16). And on them he imprints a sign of purchase: “A holy nation, a purchased people” (1 Pet. 2:9) “which he has purchased with his own blood” (Ac. 20:28). Christ acquired this people, not because they never were his, but because they previously belonged to him and yet, by sinning, had sold themselves into a diabolical slavery which oppressed them. So it does not simply state that he acquired them but adds unto redemption, as though to say: You are not strictly a new acquisition; you are re-purchased from the slavery of the devil through his blood. “You were not redeemed with corruptible things as gold or silver, from the vain manner of life handed down from your fathers, but with the precious blood of Christ” (1 Pet. 1:18-19). Christ purchased us, therefore, through a redemption; not that this added anything to God since he needs none of our goods. “If you are rigtheous, what do you give him [God], or what does he receive of thy hand?” (Job 35:7). The purpose for which Christ acquired us is unto the praise of his glory, that God himself be praised since “everyone who is called by my name, I have created him for my glory” (Is. 43:7).

CHAPTER I

LECTURE 6

Therefore, after hearing of the faithfulness [shown] among you to the Lord Jesus and (of the love) toward all the saints, I, for my part, never cease to give thanks for you. When mentioning you in my prayers [I ask] that the God of our Lord Jesus Christ, the all-glorious Father, give you the Spirit of wisdom and revelation so that you may know him. [I ask] that he illumine the eyes of your hearts so that you may become aware of the hope to which he is calling you, what glorious riches are to be inherited among the saints, and how exceedingly great is his power over us believers. 15 Wherefore, I also, hearing of your faith that is in the Lord Jesus and of your love towards all the saints, 16 Cease not to give thanks for you, making commemoration of you in my prayers, 17- That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and of revelation, in the knowledge of him; 18 The eyes of your heart enlightened, that you may know what the hope is of his calling and what are the riches of the glory of his inheritance in the saints, 19a And what is the exceeding greatness of his power towards us, who believe. After enumerating the blessings conferred on the Ephesians through Christ (1:13), the Apostle now reveals how his affection for them has grown. This section is divided into three parts: First, he begins by relating the good reports he has heard concerning them. Secondly, he gives the thanks due for the blessings they have received (1: 16a). Thirdly, he adds a prayer for future blessings (1: 16b-19a). There were two good things which he heard about them. One was their faith by which they were properly orientated toward God; regarding this he remarked: Wherefore, I also, hearing of your faith that is in the Lord Jesus. Indeed, faith makes God dwell in man: “That Christ may dwell by faith in your hearts” (Eph. 3:17). Again, it purifies hearts: “purifying their hearts by faith” (Ac. 15:9). Moreover, it justifies without recourse to the Law: “for we account a man to be justified by faith, without the works of the law” (Rom. 3:28). The second good is love by which they are properly orientated toward their neighbor; in reference to this he says and of your love consisting in works of charity. This love is a spirittial sign that a man is a disciple of Christ: “A new commandment I give you: that you love one another, as I have loved you, so also you must love one another. By this shall all men know that you are my disciples, if you have love one for another” (Jn. 13:34-35). This love, I say, is towards all the saints. For everyone whom we love with charity, we ought to love either because they are holy or in order that they become holy. “While we have time, let us work good to all men, but especially to those who are of the household of the faith” (Gal. 6:10). Next (1:16a), the Apostle gives thanks for these goods and blessings he has heard about, saying I cease not to give thanks for you. On the contrary, however, he could not have continually offered thanks for them. I reply. In saying I do not cease, the Apostle means at the required times; or, I do not cease because my attitude of thanksgiving for you is withmit intermission habitually with me. “We do not cease to pray for you, and to beg that you may be filled with the knowledge of his will, in all wisdom and spiritual understanding” (Col. 1:9). “I remember you constantly, always in my prayers making request” (Rom. 1:9-10). Consequently, the Apostle prays for the blessings that must be given them in the future. This has three divisions: First, he sets down certain ones that he asks for them. Secondly, he explains these (1: 17b-19a). Thirdly, he discloses the exemplar and form of these blessings (1: 19b ff.). In regard to the first he says: Not only do I give thanks for past benefits which you have received and for the good reports concerning you, but I also pray that, by all means, these increase in the future, making commemoration of you in my prayers in behalf of these to the God of our Lord Jesus Christ, the Father of glory. It must be acknowledged, at this point, that our Lord Jesus Christ is both God and man. Insofar as be is man, be is related to God, since he is composed of body and soul, both of which, being creatures, are necessarily related to God. But according as he is God, he is related to the Father. “I ascend to my Father and to your Father, to my God and to your God” (Jn. 20:17). Likewise, as God he is the glory of the Father: “who, being the brightness of his glory, and the figure of his substance” (Heb. 1:3). He is also our glory because he himself is life eternal: “We are in his true Son, Jesus Christ. This is the true God and eternal life” (1 Jn. 5:20). Therefore, he states the God of our Lord Jesus Christ in relation to him as man, and his Father in reference to him as God. I say the Father of glory, that is, of Christ who is his glory. “A wise son makes his father glad [Vul: is the glory of the father]” (Prov. 10:1); and of our glory, inasmuch as he communicates glory to all. Then he writes down the two things he asks for: the spirit of wisdom and of revelation. It must be realized here that certain gifts are common to all the saints and are necessary for salvation, such as faith, hope and charity. These they already possessed, as is evident. Then there are other special gifts; be prays that they receive these. First is the gift of wisdom when be says the spirit of wisdom whom no one can bestow except God: “Who ever knew your counsel, unless you had given wisdom, and sent thy Holy Spirit from above” (Wis. 9:17). The second gift prayed for is that of understanding which consists in the revelation of spiritual mysteries that God alone can give: “There is a God in heaven who reveals mysteries” (Dan. 2:28). Next, he explains what he asks for: First, what pertains to the gift of wisdom. Secondly, what pertains to the gift of understanding (1: 18b). To the gift of wisdom belongs the knowledge of divine realities. Hence, to ask for the gift of wisdom is to ask that they enjoy a knowledge of God. He begs for this in saying in the knowledge of him, as if to say: I ask that, through the spirit of wisdom, you may have the eyes of your heart enlightened in a clearer knowledge of God. “Look at me, answer me, Yahweh my God! Enlighten my eyes; turn away the sleep of death” (Ps. 12:4). This is the opposite of those whose eyes are enlightened only with respect to temporal reality when it is more necessary and more glorious to know God. “Let not the wise man glory in his wisdom... and let not the rich man glory in his riches: but let anyone who boasts glory in this, that he understands and knows me” (Jer. 9:23-24). Three aspects pertain to the gift of understanding, one of which has reference to the present life, and two to the future. Hope, which is necessary for salvation, belongs to the present condition: “for we are saved by hope” (Rom. 8:24). Concerning this he says that you may know what, that is, how great the hope is of his calling, meaning the virtue of hope and what an immense reality it is concerned with. This [hope] is of the utmost importance because it concerns the greatest realities: “He hath given us a new birth to a living hope, by the resurrection of Jesus Christ from the dead” (1 Pet. 1:3). It is also the strongest of the virtues: “that we who have fled for refuge may have strong encouragement to hold fast to the hope set before us. This we have as a sure and firm anchor of the soul, which enters [the sanctuary] behind the veil” (Heb. 6:18-19). Yet, since what we hope for concerns the future life, the other two aspects [of the gift of understanding] pertain to the future. One, the essential reward, is common to all the just; regarding which he says what are the riches of the glory of his inheritance in the saints. Here he writes down four characteristics of those gifts. First, they are most abundant, which he implies in riches. “He who obeys me will dwell secure, and be at ease without fear of evil” (Prov. 1:33); “Glory and wealth shall be in his house” (Ps. 112:3); “Riches and honor are with me, enduring wealth and prosperity” (Prov. 8:18). Secondly, they have the greatest clarity, regarding which he says of glory, “Glory, honor and peace to everyone who does good” (Rom. 2:10). Thirdly, they are the most enduring, in reference to which he states of his inheritance, for what is hereditary is possessed permanently. “His goods will be established” (Ecclus. 31:11); “Yahweh, you have portioned my cup of smooth wine; you have cast my lot. The lines have fallen on rich land for me; the Most High has marked out my estate.” (Ps. 16:5). Fourthly, he indicates that they will be most profound, as in the saints. “The sufferings of this time are not worthy to be compared with the glory to come that shall be revealed in us” (Rom. 8:18); “for this slight momentary affliction is preparing for us an incomparable eternal weight of glory” (2 Cor. 4:17). The other aspect [of the gift of understanding] which be sets down in reference to the future glory pertains especially to the Apostles. Hence he asks that you may know... what is the exceeding greatness of his power towards us, the Apostles. He seems to say: Although he bestows the riches of his glory abundantly on all the saints, he grants them in an exceedingly great measure to the Apostles. For the greatness of a power is gauged by what it does. Hence, the more the divine power accomplishes in someone, the more is that divine power revealed there—even though it is one and undivided in itself. Therefore, since a greater effect of the divine power is present in the Apostles, the greatness of this power will reside in them. He shows what this greater effect present in them is by saying we who believe; we who are the first-fruits among those who believe. “We also believe. For which cause we speak also, knowing that he who raised up Jesus will raise us up also with Jesus” (2 Cor. 4:13). “I know whom I have believed and I am certain that he is able to keep what I have committed unto him until the last day” (2 Tim. 1: 12). Those among you, therefore, through whom others are taught and called to the faith—such as the doctors [of the sacred sciences]—will be rewarded in a preeminent way. Thus a Gloss states how “the great doctors will enjoy a certain increase in glory above that commonly possessed by all.” For the same reason, in Daniel 12 (3), the educated are likened to the brightness of the sky, while the doctors are the stars themselves: “Those who are wise will shine like the brightness of the sky: and those who turn many to justice, as stars for all eternity.”

CHAPTER I

LECTURE 7

For that mighty strength is at work which God exerted in the Messiah when: He has raised him from the dead. He has enthroned him at his right hand in the heavens above every government and authority, power and dominion, and any title bestowed, not only in this age but also in the age to come. [Read Marcus Barth, “Principalities, Powers, and All things” (p. 170).] 19b According to the operation of the might of his power, 20 Which he wrought in Christ, raising him up from the dead and setting him on his right hand in the heavenly places, 21 Above all principality and power and virtue and dominion and every name that is named, not only in this world, but also in that which is to come. Once he has listed the blessings which he hopes will be granted to the Ephesians in the future (1:16 ff.), the Apostle discusses the exemplar and form of those benefits. As the life of Christ is the model and form of our justice, so Christ’s glory and exultation is the form and exemplar of our glory and exaltation. Here the Apostle makes two points: First, he proposes in a general manner the form of our exaltation with its blessings and gifts. Secondly, he discusses it in detail (1:20b ff.). The divine activity in Christ is the form and exemplar of the divine activity in us. In reference to this he states according to the operation, that is, in the likeness of the operation, of the might of his power, meaning the virtuous power of God, which he wrought in Christ exalting him who is the head. Understand that in this way he will mightily act in us. “We await a Savior, the Lord Jesus Christ, who will transfigure our wretched body to be like his glorious body by the power which enables him to subject all things to himself” (Phil. 3:20-21). In Scripture we frequently read that we will be exalted in the likeness of Christ’s exaltation. For example, Romans 8 (17): “...provided we suffer with him, so as also to be glorified with him.” Or the Apocalypse 3 (21): “He who conquers I will grant him to sit with me in my throne; as I myself have conquered and sat down with my Father on his throne.” As a result, he specifies the form and exemplar in more detail, showing what pertains to the exaltation of Christ while speaking of him inasmuch as he is man (v. 20b ff.). He writes of three favors in the exaltation of Christ: First, the transition from death to life, by raising him up from the dead. Secondly, the exaltation to the utmost heights of glory, setting him on his right hand... (1:20b-21). Thirdly, an elevation to the greatest of power, and he hath subjected all things under his feet... (1:22-23). Concerning the first he states that it was according to the operation which God the Father wrought in Christ by the same power which he shares with Christ. Christ both restored himself to life and was restored to life by the Father. “And, if the Spirit of him that raised up Jesus from the dead dwell in you; he that raised up Jesus Christ from the dead shall quicken also your mortal bodies, because of his Spirit that dwelleth in you” (Rom. 8: 11). Setting him on his right hand refers to the second [element in Christ’s exaltation]. This height of glory can be viewed in three perspectives: in its relation to God, to material creatures, and to spiritual creatures. Considered in relation to God, he is seated at his right hand; this is not to be thought of as a bodily organ—“God is a Spirit” (Jn. 4:24)—but as a metaphorical way of speaking. The right hand is taken as a nobler and stronger part of man; so when we say that Christ Jesus is seated at the right hand of God, it should be understood that according to his humanity he partakes of the Father’s choicest blessings, and according to his divinity it is understood as equality with the Father. “Yahweh spoke to my lord: Take the throne at my right” (Ps. 109: 1); and the last chapter of Mark (16:19): “And the Lord Jesus, after he had spoken to them, was taken up into heaven and sat on the right hand of God.” In heavenly places defines Christ’s relation to material creatures. For the heavenly bodies occupy the highest place in comparison to the other bodies; yet, “He who descended is he who also ascended above all the heavens” (Eph. 4:10). In relation to spiritual creatures, he first mentions that Christ is exalted over certain specific ones, and secondly, over all of them generally (1:21b). To understand this, note that there are nine ranks of angels, of which the Apostle here (1:21a) mentions only the four middle ranks. Above these are the three superior ranks of the Thrones, Cherubim and Seraphim. Below them are the two lower ranks of the Archangels and the Angels. These nine ranks are also differentiated into three hierarchies, or sacred authorities [ principatus ], each of which embraces three ranks. All the doctors agree in assigning the ranks of the First Hierarchy. The highest rank is the Seraphim, second are the Cherubim, third are the Thrones. In assigning the ranks among the Middle and Lower Hierarchies, however, Dionysius and Gregory disagree. Dionysius, [starting from the highest] and going down, places the Dominions as first in the Middle Hierarchy, the Virtues second, and the Powers third. In the first rank of the Lower Hierarchy he puts the Principalities, second are the Archangels and third are the Angels. This listing of the ranks is in accord with the present text where the Apostle begins, in an ascending order, from the first rank of Hierarchy, the seventh [down from the Seraphim]. Gregory, on the other hand, arranges them differently. He places the Principalities between the Dominions and the Powers, which is the second rank of the Middle Hierarchy; while he puts the Virtues between the Powers and the Archangels, which is the first rank of the Lower Hierarchy. This arrangement is supported by the Apostle’s words in Colossians 1 (16): “For in him [Christ] were all things created in heaven and on earth, visible and invisible, whether thrones, or dominions, or principalities, or powers,” where he enumerates those ranks in a descending order. Reserving Gregory’s classification until we lecture on the letter to the Colossians, for the present we will follow Dionysius’ approach since it accords with the text at hand. To understand this, it should be realized that the structure of reality can be considered in three ways: First, according as it is present in the First Cause of everything’ God. Secondly, according as it is in the universal causes. Thirdly, according to the arrangement of individual causes.

Since everything that happens among creatures occurs with the assistance of the angels, the three angelic hierarchies are distinguished according to the threefold way of conceiving the structure of reality. To one it belongs to grasp the intelligible patterns of things in the very summit of reality, God; it pertains to another to grasp the intelligible patterns of reality in the universal causes; while still another [understands these patterns] in the individual causes. For the higher the angelic minds are, the more do they receive divine illumination with greater universality. Therefore, the governance of reality in relation to God pertains to the First Hierarchy. On this account, the ranks of that hierarchy are named with reference to God. The Seraphim are so called because they are burning with love and through it are united to God. The Cherubim are, as it were, radiant inasmuch as they possess a supereminent knowledge of divine mysteries. The Thrones are so termed inasmuch as in them God carries out his judgments. Of these three ranks the Apostle makes no mention here. To the Middle Hierarchy belongs the governance of things in relation to the universal causes. Hence the ranks of this hierarchy have names associated with power since the universal causes are present in the lower and individual things by their energy and power. Three tasks pertain to these powers which govern universally. First, some must give direction by their commands; secondly, others must dispose of any impediments to the fulfillment [of those commands]; thirdly, some must arrange how others will carry out the commands. Of these, the first belongs to the Dominions who, as Dionysius remarks, are free from any subordination; nor are they sent out on external [missions] but they give orders to those who are sent. The second pertains to the Virtues who facilitate the execution of the commands. The third belongs to the Powers who carry out the commands. On the Lower Hierarchy devolves the guidance of things in relation to individual causes, and they are named from the [classes of objects] consigned to them. Hence, those called Angels carry out what pertains to the salvation of individual persons. The salvation and utility of greater personages is entrusted to the Archangels. Principalities is the name of those who preside over each of the provinces. Christ is above all of these ranks that have been discussed. The Apostle only makes a special mention of four of them. The reason is that the names of these four ranks are given them for their dignity, and since he is dealing with the dignity of Christ, he names them especially to show that Christ surpasses all created dignity. Consequently, when he says and above every name that is named, he teaches that Christ has been exalted above every spiritual creature in general. He had stated previously that Christ was exalted above all the spiritual creatures whose names were related to power. However, in Sacred Scripture, besides those ranks of angels, other ranks of celestial spirits are mentioned; for instance, the Seraphim (Is. 6), Cherubim (Ez. 10, 11 and 41), and Thrones (Psalms), which be did not speak of. Therefore, he shows that Christ, as man, is exalted above all of these ranks by adding above every name that is named... [He surpasses] not only those who exercise authority but everything capable of being named. For it should be recognized that a name is given to understand the object [referred to]; it signifies the object’s substance when what the name designates is the precise intelligibility of the object. In asserting every name that is named he lets us know that the exaltation is above every substance which can be known and comprehended by a name. I say this to exclude the substance of Divinity which is incomprehensible; so a Gloss remarks that above every name means everything that can be named. And lest it be thought that he is above the name of God, he inserts which is named. For the divine majesty can be neither embraced nor designated by a name. Not only in this world, but also in that which is to come is added because there are many facts in this life that we grasp through knowledge and which we name, whereas those of the future life cannot be comprehended or named: “We know in part; and we prophesy in part” (1 Cor. 13:9). Nevertheless, the blessed in the future life do name these latter; they are those realities of which the Apostle says in 2 Corinthians 12 (4), that “he heard things that cannot be told, which man may not utter.” Yet Christ is even exalted above these. “He gave him a name which is above all names” (Phil. 2:9).

CHAPTER I

LECTURE 8

He put everything under his feet and appointed him, the head over all, to be head of the Church. She is his body, full of him who fills all things totally. [Read Marcus Barth, “Head, body, and fullness” (p. 183).] 22 And he hath subjected all things under his feet and hath made him head over all the church, 23 Which is his body and the fulness of him who is filled all in all. The Apostle has previously dealt with the exaltation of Christ both from the viewpoint of his passing over from death to life (1:20a), and from that of his exaltation to the highest glory (1:20b-21). Now be treats of the immense power of his exaltation. Concerning this he does two things: First, he discusses the power of Christ with respect to the whole of creation. Secondly, then his power in relation to the Church (22b23). He affirms that, with respect to the whole of creation, Christ has universal power since God the Father hath subjected all things under his feet. The phrase under his feet can be taken in two ways. In one it is a figurative and symbolic way of saying that every creature is totally subject to the power of Christ. What we trample under foot is certainly subjected to us. Regarding this power the last chapter of Matthew (28:18) states: “All power is given to me in heaven and in earth.” “For in subjecting all things to him, he left nothing not subjected to him” (Heb. 2:8). In another acceptation it is a metaphorical way of speaking. By the feet the lowest part of the body is understood, and by the head the highest. Although the humanity and divinity should not be thought of as parts of Christ, nonetheless the divinity is preeminent in Christ and may be understood as his head—“The head of Christ is God” (1 Cor. 11-3). The humanity is lower and may be taken as the feet—“Let us worship at his footstool” (Ps. 132:7). The meaning [of this passage] is then that the Father has not only subjected all of creation to Christ as he is God, to whom everything is subject from eternity, but also to his humanity. Notice how something may be subjected to Christ in two ways, some are so voluntarily and others involuntarily. Origen overlooked this distinction so that this saying of the Apostle occasioned an error on his part. He claimed that everything subjected to Christ, who is true salvation, must share in salvation. He concluded that the demons and damned will be saved at some time since they are subjected under Christ’s feet. But this is contrary to the Lord’s pronouncement: “Depart from me, you cursed, into everlasting fire, which was prepared for the devil and his angels”; and he concludes at the end of the chapter, “And these shall go into everlasting punishment” (Mt. 25:41, 46). It must be held, therefore, that he subjects everything under his feet. Some do so willingly, as to their Saviour. For example, the just who fulfill God’s will in the present life, and are subjected to him that they may satisfy their desire and will, awaiting for what Proverbs 10 (24) says of the good: “To the just their desire shall be given.” Others, however, are subjected to him unwillingly, as to their judge, that Christ may accomplish his own will in their regard. These are the wicked to whom those words in Luke 19 (27) are applicable: “But as for those my enemies, who would not have me reign over them, bring them here and kill them before me.” Next (v. 22b), he deals with Christ’s power with respect to the Church. In reference to this he makes three points: First, be sets down the relation of Christ to the Church. Secondly, the relation of the Church to Christ (1:23a). Thirdly, be explains this relationship (1:23b). Concerning the first, he says God the Father made him head over all the church, both of the Church militant, composed of men living in the present, and of the Church triumphant, made up of the men and angels in the fatherland. On account of certain general reasons, Christ is even the head of the angels—“who is the head of all principality and power” (Col. 2:10)—whereas Christ is spiritually the head of mankind for special reasons. For the head has a threefold relationship with the other members. First, it has a preeminent position; secondly, its powers are diffused [throughout the body] since all the senses in the members are derived from it; thirdly, it is of the same nature [as the other members]. Thus, Christ is head of the Angels in regard to previninence and the diffusion [of his power]. Even in his humanity Christ surpasses the angels: “Being made so much better than the angels as he hath inherited a more excellent name than they” (Heb. 1:4). Moreover, even as man, Christ enlightens and influences them; Dionysius proves this from the words of Isaias 63 (1): “Who is this that comes from Edom, with dyed garments from Bosra?,” claiming that these words are those of the highest angels. The response which follows: “It is I, announcing justice mighty to save,” he says are the words of Christ who immediately answers them. From this it should be understood that Christ not only illumines the lower but also the higher angels. With respect to a conformity of nature, Christ is not the head of the angels, “for surely he did not take angels to himself, but he took the line of Abraham” (Heb. 2:16). [By this relationship] he is head of men only. “You have wounded my heart, my sister,” through nature, “and my spouse,” through grace (Cant. 4:9). He speaks of the relation of the Church to Christ at which is his body, inasmuch as she is subject to him, receives his influence, and shares the same nature with Christ. “Just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. For in one Spirit were we all baptized into one body” (1 Cor. 12:12-13). He explains which is his body by adding the fulness of him. To one asking why there are so many members in a natural body—hands, feet, mouth, and the like it could be replied that they are to serve the soul’s variety of activities. [The soul] itself is the cause and principle of these [members], and what they are, the soul is virtually. For the body is made for the soul, and not the other way around. From this perspective, the natural body is a certain fullness of the soul; unless the members exist with an integral body, the soul cannot exercise fully its activities. This is similar in the relation of Christ and the Church. Since the Church was instituted on account of Christ, the Church is called the fullness of Christ. Everything which is virtually in Christ is, as it were, filled out in some way in the members of the Church. For all spiritual understanding, gifts, and whatever can be present in the Church—all of which Christ possesses superabundantly—flow from him into the members of the Church, and they are perfected in them. So he adds who is filled all in all since Christ makes this member of the Church wise with the perfect wisdom present in himself, and he makes another just with his perfect justice, and so on with the others.

Thomas Aquinas: Ephesians 2: English

CHAPTER 2

LECTURE 1

You [Gentiles], especially, dead as you were in your lapses and sins—in the past your steps were bound by them. [You were] following [the inspiration of] this world-age, the ruler of the atmosphere, that spirit which is now at work among the rebellious men. In the past all of us, [Jews] too, followed these ways. In our own fleshly passions, we did whatever our flesh and our thoughts decided. As much as the rest of mankind we were by nature under the wrath [of God]. [Read Marcus Barth, note on “this world-age” (p. 214), and “The realm of the Evil One” (p. 228).] 1 And he has quickened you, when you were dead in your offences and sins, 2 Wherein in time past you walked according to the course of this world, according to the prince of the power of this air, of the spirit that now works on the children of despair; 3 In which also we all conversed in time past, in the desires of our flesh, fulfilling the will of the flesh and of our thoughts, and were by nature children of wrath, even as the rest. Above, the Apostle enumerated the blessings bestowed on the human race in general through Christ (1:3). Here the Apostle sets them in relief by comparing them to [mankind’s] own former condition. Their past state can be considered in two ways: first as a state of sin, and secondly as a state of paganism. Therefore, the Apostle does two things: First, he recounts the blessings shown them in regard to their first state. Secondly, he recalls those related to their second state. (2:11).

The first part has two sections:

First, the Apostle describes their state of sin. Secondly, the blessing of the grace of justification (2:4). Again, the first part has two divisions: First, he calls to mind the state of sin with reference to the pagans. Secondly, then with reference to the Jews (2:3). Once more the first has two parts: First, he sets down the generality of the blessing.

Secondly, he adds its necessity (2: 1) God, he says, is wondrously active in the faithful, “in accord with the exercise of his mighty power, which he worked in Christ,” (Eph 1:19) in raising him from the dead. Hence, according to this activity, and after the example of this operation, he has restored us to the life of grace from the death of sin. “He will revive us after two days: on the third day he will raise us up and we shall live in his sight” (Hos 6:3). “If you have ben raised with Christ, seek the things that are above, where Christ is sitting at the right hand of God” (Col 3:1). He demonstrates the need for such a blessing when he states when you were dead in your offenses and sins where he describes so well their sin. First of all, [he depicts] the multitude [of their sins] at And you, when you were dead with the worst type of death, spiritual death. “Evil will slay the wicked [Vul: The death of the wicked is very evil]” (Ps 34:22). Sin is termed a death because by it man is separated from God who is life: I am the way, and the truth, and the life” (Jn 14:6). Dead I say, in your offenses and sins —behold the great number! For offenses are the omissions [of what they should have done]—“Who can discover errors?” (Ps 19:13)—while sins are [the evil they] committed. Wherein in time past you walked is added to exaggerate the great number of sins. For if some are dead in offenses and sins at one time, they nonetheless cease at another time and leave off sinning; but these keep up their pace in going from bad to worse. Philippians 3 (18) contains a similar idea: “For many, as I have often told you and now tell you with tears, conduct themselves as enemies of the cross of Christ.” They “have gone after worthlessness and become worthless” (Jer 2:5). Secondly, he describes the twofold cause of their sin. One arises from this world insofar as they are attracted by the things of the world. Concerning this he states according to the course of this world; you were allured by mundane matters into a worldly life. “If any man love the world, the charity of the Father is not in him.” Hence the command: “Love not the world, nor the things which are in the world” (1 Jn 2:15). The other cause was the devils whom they served, of which Wisdom 14 (27) warns: “The worship of infamous is the beginning and cause and end of all evil.” In reference to this he says according to the prince of the power of this air, and he portrays three aspects of this cause. First, as regards their strength he says the prince of the power. He exerts a power, not by the fact that he has it naturally, since he is neither the Lord nor creator by nature, but to the degree that he dominates over men who subject themselves to him by sinning. “Now shall the prince of this world be cast out” (Jn 12:31); “for the prince of this world is coming; he has no power over me” (Jn 14:30). Secondly, concerning their dwelling place he says of this air, that is, he has power in this darksome atmosphere. Here it should be noted that two opinions exist among the doctors. For some held that the demons who had fallen [from grace] were not from the higher ranks, but from the lower ones in charge of the lower bodies. It is evident that the whole of material creation is governed by God through the ministry of angels. Thus John Damascene was of the opinion that the first of those who had fallen had been in charge of the terrestrial order. He may have derived this from Plato’s talk about certain celestial or world substances. In this perspective of this air is interpreted that they were created to preside over this atmosphere. Others preferred, and with better reason, that those [angels who sinned] were from the highest ranks. Of this air then designates that this atmosphere is the place of their punishment. Jude refers to this in his canonical [letter]: “And the angels who did not keep their own position but left their proper dwelling he has kept in everlasting chains under darkness until the judgment of the great day” (Jude 6). The reason why they were not immediately thrust into hell after their fall, but released in the atmosphere, was because God did not want the creation of those who had sinned to be totally frustrated. Hence, he sent them to try men, by which the good would be prepared for glory and the wicked for eternal death. The time of our warfare and of merit will last until the day of judgment, till then they will remain in the atmosphere; after the day of judgment, however, they will be thrust back into hell. Observe also how one reading has “of the spirit” which, as a genitive singular, stands for the plural “of the spirits.” Another reading gives “spirit” in the accusative case; as if to say: “according to the prince spirit,” that is, the prince who is a spirit.

Thirdly, [he describes] their activity when be states that now works on the children of despair. They are the children of despair who reject the fruit of Christ’s passion. Or, those who have no faith in eternal realities nor hope in salvation through Christ. In these the prince of the power of this air freely works, leading them wherever he wishes. Later it is said of them: “They have become callous [Vul: despairing] and have given themselves up to licentiousness, greedy to practice every kind of uncleanness” (Eph 4:19). Perhaps, of despair means those of whom we should despair because they sin out of malice; the prince of this world doing whatever he pleases in them. For no one should despair of those who sin from ignorance or weakness, nor does that prince do whatever he wants with them. On the contrary, however, one should never despair of anyone else as long as he lives. I reply. Our hope in someone can be twofold. On the one hand, it can be in the man, and on the other, in divine grace. Thus someone may be despaired of as far as he himself is concerned, but never must confidence in God be lost. For instance, people rightly despaired of Lazarus’ power to bring himself back to life once he bad been placed in the tomb, but no trust should have been lost in the God who raised him up. Therefore, those who out of malice are sunk in their many sins can be despaired of from the point of view of their own strength: “I have sunk into the abysmal Mire, where there is no footing” (Ps 69:3). But no one should despair if it is a question of the divine power. Concerning these children of despair it mentions further on: “Let no man deceive you with empty words. For because of these things the anger of God comes upon the children of disobedience [Vul: despair]” (Eph 5:6). Next (v. 3), the Apostle recalls the sinful state of the Jews, thereby demonstrating how everyone had sinned, according to that saying of Romans 3 (9): “For we have charged both Jews and Greeks, that they are all under sin.” Nevertheless, a difference should be noted. The Apostle had designated two causes when dealing with the sin of the Gentiles, one on the side of the world and the other on that of the demons whom they worshiped. The Jews were like the Gentiles in their sinful condition in regard to the first cause, but not the second; hence, the Apostle only mentions their sin as arising from worldly causes. In reference to this he makes three points: First, he recounts their guilt regarding sins of the heart. Secondly, the sins of action. Thirdly, original sin. A sin of, the heart is implied in carnal desires. About this he asserts: in which sins and offenses also we all who are Jews conversed in time past, leading our life in the carnal desires of our flesh. “For we ourselves also were once foolish, disobedient, led astray, slaves to various passions and pleasures, living in malice and envy, hateful, and hating one another” (Tit 3:3). “Put on the Lord Jesus Christ; and make no provision for the desires of the flesh” (Rom 13:14). Sin in action is nothing else than a manifestation of inner concupiscence. A certain concupiscence of the flesh exists, it consists of the natural concupiscences; for example, for food through which the individual maintains his own life, and for sexual relations by which the species is preserved. Regarding these he says fulfilling the will of the flesh, doing what the flesh delights in. “And they who are in the flesh cannot please God” (Rom 8:8). Another concupiscence exists, that of thought. These desires do not spring from the flesh but from the appetitive faculty of the soul, such as the ambition for honors, for one’s own excellence and the like. Of these he states and of our thoughts, that is, inordinate desires are followed once they are caused by the prompting of our reflections. Original sin is hinted at in and we were by nature children of wrath. This sin of the first parent was not only passed on to the Gentiles but to the Jews also: “Wherefore 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” (Rom 5:12). Baptism cleanses only the individual person who receives it from original sin; his children must also be baptized. Likewise, circumcision cleansed only the individual from original sin; the children they begot still had to be circumcised. Thus he says we were by nature, that is, from the earliest beginning of nature—not of nature as nature since this is good and from God, but of nature as vitiated— children of an avenging wrath, aimed at punishment and hell, even as the rest, that is, the Gentiles.

CHAPTER 2

LECTURE 2

But God who is rich in mercy —for he loves us with all his love— just because we were dead in our lapses has made us alive together with the Messiah. By grace you are saved! For he has in the Messiah Jesus raised and enthroned us together in the heavens. In order to prove throughout the ages to come, through the goodness [shown] to us in the Messiah Jesus, how infinitely rich is his grace. [Read Marcus Barth, note on structure of verses 4-10 (p. 217).] 4 But God who is rich in mercy, for his exceeding charity wherewith be loved us, 5 Even when we were dead in sins, hath quickened us together in Christ by whose grace you are saved, 6 And has raised us up together and has made us sit together in the heavenly places, in Christ Jesus; 7 That he might shew in the ages to come the abundant riches of his grace, in his own goodness towards us in Christ Jesus. After exaggerating their state of festering sin (2:1), the Apostle recounts here the blessing of the grace of justification. Concerning which he does two things: First, he sets down the blessing itself. Secondly, he explains it (2:8). The blessing is described with reference to its three causes: First, the efficient cause. Secondly, the formal or exemplary cause (2:5). Thirdly, the final cause (2:7). The efficient cause of the divine blessing of justification is God’s charity: But God, who is rich in mercy, for his exceeding charity wherewith he loved us. He states for his exceeding charity since we can think of a fourfold goodness and efficacy of the divine love. First, it brought us into existence: “For you love all things that are, and hate none of the things which you have made” (Wis 11:25). Second, he made us according to his own image, capable of enjoying his own beatitude: “He [God] came from Miribath-Kadesh [Vul & lit: thousands of saints]. At his right hand a fire blazed forth. He has loved the people; all the saints are in his hand” (Deut 33:2-3). Third, he renewed men corrupted by sin: “Yea, I have loved them with an everlasting love; therefore have I drawn thee, taking pity on thee” (Jer 31:3). Fourth, for our salvation he gave over his own Son: “For God so loved the world, as to give his only begotten Son” (Jn 3:16). Hence Gregory exclaims: “O the incalculable love of your charity! To redeem slaves you delivered up your Son.”

He then asserts who is rich in mercy. When a man’s love is caused from the goodness of the one he loves, then that man who loves does so out of justice, inasmuch as it is just that he love such a person. When, however, love causes the goodness in the beloved, then it is a love springing from mercy. The love with which God loves us produces goodness in us; hence mercy is presented here as the root of the divine love: “The favors of Yahweh I will recall, the praises of Yahweh for all that Yahweh has done for us... which he has given according to his kindness and the multitude of his mercies” (Is 63:7). And “where is your zealous care and might, your surge of pity and mercy toward me?” (Is 63:15). God is said to be rich in mercy because he possesses an infinite and unfailing mercy, which man does not. For man has a mercy that is bounded or limited in three ways. Firstly, in bestowing temporal benefits, man’s mercy is restricted by the amount of his own possessions. “If you have little, do not be afraid to give from that little” (Tob 4:8); whereas God is “enriches all who call upon him” (Rom 10:12). Secondly, the mercy of man is limited since he can only pardon offenses against himself. Even with these there ought to be a certain qualification; he should not forgive so indiscriminately that whoever is pardoned becomes more bold, prone and ready to offend again. “For, because sentence is not speedily pronounced against the evil, the hearts of the sons of men are fully set to do evil” (Eccl 8:11). But nothing can harm God and hence he can forgive every offense: “If you sin, what harm do you do to him?” And a little further on, “And if you act rightly, what do you give him?” (Job 35:6 & 7). Thirdly, a man shows mercy in remitting punishment; yet here too a qualification must be observed: he must not contravene the justice of a higher law. God, on the other hand, can remit all punishment since he is not bound by any higher law: “Who gave him charge over the earth? Or who else set the land in its place?” (Job 34:13). Thus the mercy of God is infinite because it is not limited by a scarcity of wealth, nor is it restricted through a fear of injury, nor by any higher law. The exemplary cause of the blessing is that it is granted in Christ. In reference to this he states even when we were dead in sins, he has quickened us together in Christ. He touches upon a triple blessing: justification, resurrection from the dead, and ascension into heaven—through these three we are assimilated to Christ. He states, that the whole text might be read, concerning the first: God, who is rich in mercy, for his exceeding charity wherewith he loved us, even when we were dead in sins, has quickened us together in Christ, he has made us live together with Christ. “He will revive us after two days: on the third day he will raise us up and we shall live in his sight” (Hos 6:3). He has quickened us, I say, through a life of justice: “Who placed us among the living” (Ps 66:9). This occurs in Christ, that is, through the grace of Christ by whose grace you are saved. “For we are saved by hope” (Rom 8:24). Regarding the second, he says and has raised us up together with Christ—for the soul [this has happened] in reality, in hope the body [awaits it]. “He who raised Jesus Christ from the dead will give life to your mortal bodies also through his Spirit which dwells in you” (Rom 8:11). In respect to the third he asserts and has made us sit together in the heavenly places in Christ Jesus, now through hope, and in the future in reality. For, as John 12 (26) puts it: “Where I am, there also will my servant be. If anyone serves me, my Father will honor him.” Also the Apocalypse 3 (21): “He who conquers I will grant him to sit with me in my throne; as I myself have conquered and sat down with my Father on his throne.” In these the Apostle uses the past tense in place of the future, proclaiming as already accomplished what has yet to be done on account of the certitude of hope. Thus God has quickened us in soul, he has raised us up in body, and has made us sit with Christ in both [body and soul].

Consequently, when he says that he might shew in the ages to come, he discloses the final cause of the blessing which has been given. It can be read in two ways, depending on whether ages to come pertains to the present or future life. If it applies to this life, then age is a certain measure of time and a period of one generation. As though he affirmed: I am saying that we who are the first-fruits of those who sleep (cf. 1 Thes 4:12 ff.), he has quickened in Christ that he might show in the ages to come, to those who will exist after us, the abundant riches of his grace. And this is not on account of our merits, but in his own goodness towards us in Christ Jesus, that is, through Christ Jesus. “Christ Jesus came into the world to save sinners; of these I am the foremost. But I have received mercy for this reason, that in me first Christ Jesus might display his perfect patience, as an example for those who would believe in him for eternal life” (1 Tim. 1:15-16). Therefore, God has communicated copious gifts of grace to the early saints that later generations would more easily be converted to Christ. Or, age can be taken in reference to the next life, of which Sirach 24 (14) states: “For eternity I shall not cease to exist.” Although there will then be only one age, since it will be eternity, he nevertheless says in the ages to come on account of the numerous saints who will participate in eternity; there are said to be as many ages as there are shared-in eternities. Psalm 145 (13) speaks of these ages: “Your kingdom is an eternal kingdom.” In this sense he affirms: I say that he has vivified us in hope, namely, through Christ or in grace that he might shew in the ages to come, that is, that he might bring to perfection in the next life, the abundant riches of his grace. Such an abundant grace with which, even in this world, he forgives many sins and confers the greatest of gifts, will superabound even more in the next life, since there it will be enjoyed unfailingly. “I have come that they might have a life,” namely, of grace in this world, “and have it more abundantly” in the fatherland of glory (Jn 10:10). This occurs in his own goodness. “Israel, how good God is to those who are pure of heart!” (Ps 73:1). “Yahweh is good to those who wait for him, to the soul that seeks him” (Lam 3:25). This is towards us; it is beyond our desire, our understanding, and beyond our capacity: “No eye has seen any God but you acting like this for those who wait for him” (Is 64:4). And this is in Christ Jesus, that is, through Christ Jesus; for as grace is bestowed on us through Christ, so also is glory communicated, which is grace brought to perfection. “Yahweh God bestows favors and honors” (Ps 84:12). Through the same person we are beatified, through whom we are justified. He says that he might shew because the treasure of grace is hidden within us; we have it “in earthen vessels” as 2 Corinthians 4 (7) expresses it. “Behold what manner of charity the Father has bestowed upon us, that we should be called and should be the sons of God,” after which comes: “We know that when he shall appear we shall be like to him” (1 Jn 3:1-2). But that hidden treasure, although it has not yet been revealed, is shown in the ages to come, since in the fatherland everything relating to the transparent glory of the saints will be unveiled before us. “The sufferings of this time are not worthy to be compared with the glory to come that shall be revealed in us” (Rom 8: 18).

CHAPTER 2

LECTURE 3

By grace you are saved, through faith! This [was] not out of your own doing—it is a gift of God—not [as a reward] for works lest anyone boast about himself. For God himself has made us what we are. In the Messiah Jesus we are created for those good works which God has provided as our way of life. [Read Marcus Barth, “The Judaizers’ works of the law” (p. 244), “Indestructible good works” (p. 248).] 8 For by grace you are saved through faith; and that not of yourselves, for it is the gift of God. 9 Not of works, that no man may glory. 10 For we are his workmanship, created in Christ Jesus in good works, which God has prepared that we should walk in them. When the Apostle was recounting above the blessing of God by which we have been freed from sin, he inserted [the thought] that we had been saved by Christ’s grace (2:5). Now he intends to prove that; he makes two points concerning it: First, he sets down his intention. Secondly, he clarifies the point in question (2:8b). I rightly declared, he says of the first, by whose grace you were saved; and indeed, I still confidently say For, in place of “because,” by grace you are saved. “By the grace of God, I am what I am” (1 Cor 15: 10), “being justified freely by his grace” (Rom 3:24). For to be saved is the same as to be justified. Salvation implies a freedom from dangers; hence, man’s perfect salvation will be in eternal life when he will be immune from all dangers, as a ship is said to be safe when it has arrived at port. “You shall call your walls ‘salvation’ and your gates ‘praise’” (Is 60: 18). Men receive the hope of this salvation when they are justified from sin in the present, and are thus referred to as saved according to the expression of Romans 8 (24): “For we are saved by hope.” But this salvation of grace is by faith in Christ. In the justification of an adult who has sinned, the movement of faith towards God coincides with the infusion of grace. “Your faith has saved you. Go in peace” (Lk 8:48). “Being justified, therefore, by faith, we are at peace with God through our Lord Jesus Christ” (Rom 5:1). When he next says and that not of yourselves, he clarifies what he had spoken of: First, regarding faith, which is the foundation of the whole spiritual edifice. Secondly, regarding grace (2: 10). He eliminates two errors concerning the first point. The first of these is that, since he had said we are saved by faith, any one can hold the opinion that faith itself originates within ourselves and that to believe is determined by our own wishes. Therefore to abolish this he states and that not of yourselves. Free will is inadequate for the act of faith since the contents of faith are above human reason. “Matters too great for human understanding have been shown to you” (Sir 3:25). “No one knows what pertains to God except the Spirit of God” (1 Cor 2:11). That a man should believe, therefore, cannot occur from himself unless God gives it, according to that text of Wisdom 9 (17): “Who could ever have known your will, had you not given Wisdom and sent your Holy Spirit from above.” For this reason he adds for it is the gift of God, namely, faith itself. “For you have been granted, for the sake of Christ, not only to believe in him, but also to suffer for him” (Phil 1:29). “To another, faith is given in the same Spirit” (1 Cor 12:9). The second error he rejects is that anyone can believe that faith is given by God to us on the merit of our preceding actions. To exclude this he adds Not of preceding works that we merited at one time to be saved; for this is the grace, as was mentioned above, and according to Romans 11 (6): “If by grace, it is not now by works; otherwise grace is no more grace.” He follows with the reason why God saves man by faith without any preceding merits, that no man may glory in himself but refer all the glory to God. “Not for our sake, Yahweh, not for our sake, but for the sake of your name display your glory, because of your kindness, because of your faithfulness” (Ps 115:1-2). “That no flesh should glory in his sight. It is due to him that you are in Christ Jesus, who became for us wisdom from God, justice, sanctification and redemption” (1 Cor 1:29-30). Next (2: 10), he clarifies what he had said regarding grace. Concerning this he does two things: First, he clarifies the infusion of grace. Secondly, he declares the predestination of grace (2: l0b). There are two essential characteristics of grace, they have already been spoken of. The first of these is that what exists through grace is not present in man through himself or by himself, but from the gift of God. In reference to this he states For we are his workmanship, whatever good we possess is not from ourselves but from the action of God. “Know that Yahweh is God: he made us, the Almighty” (Ps 99:3). “Is he not your Father, who created you, made you and fashioned you?” (Deut. 32:6). This is immediately linked with what went before: that no man may glory for we are his workmanship. Or, it can be joined with what was said above: For by grace you are saved. The second essential characteristic of grace is that it is not from previous works; this is expressed when he adds created. To create anything is to produce it from nothing; hence, when anyone is justified without preceding merits, he can be said to have been created as though made from nothing. This creative action of justification occurs through the power of Christ communicating the Holy Spirit. On this account he adds in Christ Jesus, that is, through Christ Jesus. “For [in Christ Jesus] neither circumcision nor uncircumcision means anything, but a new creation” (Gal. 6:15). “Send forth your Spirit, they are created anew” (Ps 104:30). Moreover, not only are the habits of virtue and grace given to us, but we are inwardly renewed through the Spirit in order to act uprightly. Whence he goes on in good works since the good works themselves are [made possible] to us by God. “For you have accomplished all we have done” (Is 26:12). Since “those he predestined he also called” through grace, as Romans 8 (30) expresses it, therefore he adds something concerning predestination, saying, which good works God has prepared. For predestination is nothing else than the pre-arrangement of God’s blessings, among which blessings our good works themselves are numbered. God is said to prepare something for us insofar as be disposes himself to give it to us. “Provide the land with grain, for you prepared it for this” (Ps 64:10). Lest anyone imagine that good works are prepared for us by God in such a way that we do not cooperate in their realization through our free will, he annexes that we should walk in them. As though he said: Thus has he prepared them for us, that we might perform them for ourselves through our free will. “For we are God’s co-workers” (1 Cor 3:9). For this reason the Apostle said of himself: “By the grace of God, I am what I am. And his grace in me has not been in vain; rather I have worked harder than all of them—yet not I, but the grace of God that is with me” (1 Cor 15:10). He expressly said we should walk to designate a progress in good works, in line with that saying: “Walk while you have the light, so that darkness may not overtake you” (Jn 12:35); “Walk then as children of the light” (Eph 5:8).

CHAPTER 2

LECTURE 4

Remember, then, that in the past [and] in the realm of flesh you, the Gentiles—called The Uncircumcision by those who call themselves The Circumcision, that handmade operation in the realm of flesh— [Remember] that at that time you were apart form the Messiah, excluded from the citizenship of Israel, strangers to the covenants based upon promise. In this world you were bare of hope and without God. But now you are [included] in the realm of the Messiah Jesus. Through the blood of the Messiah you who in the past stood far off have been brought near. 11 For which cause be mindful that you, being heretofore Gentiles in the flesh, who are called uncircumcision by that which is called circumcision in the flesh, made by hands; 12 That you were at that time without Christ, being aliens from Israel’s way of life and strangers to the testaments, having no hope of the promise and without God in this world. 13 But now in Christ Jesus, you, who some time were afar off, are made nigh by the blood of Christ. Once he has outlined God’s blessing to the Gentiles in freeing them from sin (2:1), the Apostle recalls the favor shown them in their liberation from the state of paganism. Concerning this he does two things: First, he recounts the condition of their former state. Secondly, he describes the blessings granted them in their present state (2:13). He does two things about the first: First, he prefaces the recollections of their past state with an exhortation. Secondly, be discusses the condition of the past state itself (2:11b). Thus he says For which cause, that you might advert to the fact that everything comes to us by God’s grace, be mindful: “Remember and do not forget how you provoked Yahweh your God in the dessert” (Deut 9:7). “That you may remember the day of your coming out of Egypt, all the days of your life” (Deut 16:3). When he states that you, being heretofore Gentiles he recounts, in the second place, the condition of their past state: First, as regards the evils they endured. Secondly, as regards the goods of which they were deprived (2:12). In reference to the first he exposes three evils. First was the crime of paganism, by which they were accustomed to worship idols; this he implies in that you being heretofore Gentiles. “You know that when you were heathens, you went to dumb idols according as you were led” (1 Cor 12:2). Some books have “You who were Gentiles” and omit everything until “But now in Christ Jesus...” (v. 13). Secondly, he discusses their carnal way of life, saying in the flesh, that is, living lustfully. “And they who are in the flesh cannot please God” (Rom 8:8). Thirdly, he speaks of the repugnance and contempt with which the Jews despised them. Hence he mentions who are called uncircumcision by that type of circumcision which is called circumcision in the flesh as the circumcised Jews performed this circumcision. He says made by hands to distinguish it from the spiritual circumcision spoken of in Colossians 2 (11-13): “In whom [Christ] you also were circumcised with a circumcision not hand-made, by putting off the body of the flesh, but in the circumcision of Christ, buried with him in baptism... And when you were dead in your sins and the uncircumcision of your flesh, he has brought you to life together with him, forgiving you all offenses.” Next (v. 12), he recounts the good things of which they were deprived: First from a share in the sacraments.

Secondly, from a knowledge of God, at and without God in this world (v. 12). Regarding the first he sets down three sacraments they were deprived of sharing in. They were, first of all, without the fundamental truth of Christ; whence he affirms that you were at that time without Christ, without the promise of a Christ as was made to the Jews. “I will raise up for David a just branch; and a king shall reign and shall be wise” (Jer 23:5). “Rejoice greatly, O daughter of Sion, shout for joy, O daughter of Jerusalem: See, your King is coming to you, triumphant and victorious” (Zech 9:9). They were deprived, in the second place, from the society of the saints as long as they remained in paganism. He says they were aliens from Israel’s way of life, since the Jews were not permitted to mix with the Gentiles. “You shall not make any league with them, nor show them mercy. Neither shall you make marriages with them” (Deut 7:2-3). “Jews do not communicate with Samaritans” (Jn 4:9). With respect to those who—not without contempt—were accepted into Judaism when they became proselytes he adds and strangers to the testaments. As though he asserted: These converts, when they went over to Judaism and became proselytes, were accepted to partake of God’s covenants as strangers rather than as citizens. He says testaments in the plural since the Old Testament was offered the Jews and the New was promised. “The Lord made his covenant rest upon the head of Jacob” (Sir 44:25) can be understood of the Old Testament. God promised to give them another covenant: “And I will make an everlasting covenant with them” (Bar 2:35). This latter was granted to those “to whom belong the adoption as children, the glory and the giving of the Law” (Rom 9:4). He also sets down another blessing of which they were deprived: the hope of future goods, when he says having no hope of the promise since “To Abraham were the promises made and to his seed” (Gal 3:16). Finally, he writes of the greatest injury from which they suffered, ignorance of God. And without God in this world means without the knowledge of God. “God has shown himself in Judah” (Ps 76:2), but not among the Gentiles: “Not in the passion of lust, like the Gentiles that do not know God” (1 Thes 4:5). This must be understood of the knowledge obtainable through faith, for Romans 1 (21) speaks of their natural knowledge: “Although they knew God, they did not glorified him as God or give him thanks.” After this he recalls the blessings offered them through Christ in their [present] condition after conversion. Concerning this he does two things: First, he shows how they were made partakers of the goods previously denied them. Secondly, he shows that their participation in those goods is not that of strangers but of citizens (2:19).

The first part again has two sections:

First, he depicts these blessings in a general way. Secondly, he specifies them (2:14). With respect to the first: I have mentioned that in former times you were without Christ, alienated from Israel’s way of life. But now, after you have been converted to Christ, you are in Christ Jesus, intimately united to him through faith and love. “He who remains in love remains in God, and God in him” (1 Jn 4:16). “For in Christ Jesus neither circumcision nor uncircumcision means anything, but a new creature” (Gal 6:15). You, I say, who some time were afar off, severed from God, not by space but by what you deserved, because it is said: “Keep distant from the wicked your salvation” (Ps 119:155), as well as association with the saints and a share in the covenants, as has already been said. Now you are made near to God and to his saints and covenants. “Your sons shall come from afar and your daughters shall be carried in arms” (Is 60:4). “For some of them,” namely, the Gentiles, “have come from far away” (Mk 8:3), from the land of distortion and the state of paganism. Yet now you are made near by the blood of Christ, that is, through his blood by which Christ draws you: “And I, if I be lifted up from the earth, will draw all things to myself” (Is 12:32). This was on account of his vehement love which most forcefully revealed itself in the death of the cross. “I have loved you with an everlasting love. Therefore have I maintained my faithful love for you” (Jer 31:3).

CHAPTER 2

LECTURE 5

For [we confess] He is in person the peace between us. He has made both [Gentiles and Jews] into one. For he has broken down the dividing wall, in his flesh [he has wiped out all] enmity. He has abolished the law, [that is, only] the commandments [expressed] in statutes. [This was] to make peace by creating in his person a single new man out of the two, and to reconcile both to God through the cross in one single body. In his own person he has killed the enmity. Indeed when he came he proclaimed good news: “Peace to you who are far and peace to those near!” Through him and in one single Spirit the two [of us] have free access to the Father. [Read Marcus Barth, “Law” (p. 287), “Priest and victim” (p. 298) along with Torrell, II Mâitre spirituel on present efficacy of Christ’s death; Barth: “Destruction and construction” (p. 306), “One new man” (p. 308).] 14 For he is our peace, who has made both one, and breaking down the middle barrier of partition, the enmities in his flesh, 15 * Making void the law of commandments by the decrees, that he might make the two in himself into one new man, making peace, 16 And might reconcile both to God in one body by the cross, killing the enmities in himself. 17 And, coming, he preached peace to you that were afar off; and peace to them that were nigh. 18 For by him we have access both in one Spirit to the Father. Having recounted the blessings imparted to the Ephesians through Christ in a general way (2:13), he now recounts them in greater detail. Concerning this he makes two points: First, he shows how they have converged with the Jewish people. Secondly, how they are drawn closer to God (2:16). The first has three divisions: First, he reveals the cause of this convergence. Secondly, its manner (2:14b). Thirdly, its purpose (2:15b). Christ is the cause of this drawing together, for which reason he affirms For he is our peace, who has made both one. This is an emphatic way of speaking to better express the reality, as though he said: Rightly do I say that you are drawn near each other, but this occurs through Christ since he is the cause of our peace. “My peace I give you” (Jn 14:27). It is usual to adopt this way of speaking when the totality of the effect depends on its cause; for instance, we say that God himself is our salvation because whatever salvation is present in us is caused by God. In the same way, whatever peace we possess is caused by Christ and, as a result, whatever convergence [men have with one another]. For when a man is at peace with another he can securely walk towards or approach him. Hence, he is our peace. Angels announced peace at his birth: “Glory to God in the highest; and on earth peace to those he is pleased with” (Lk 2:14). Indeed, while Christ lived in the body the world enjoyed the greatest peace, the like of which it had never before possessed. “May the just man flourish in his days, and peace pour down till the moon be no more” (Ps 72:7). He himself proclaimed peace when he arose from the dead: “He said to them: ‘Peace be with you’” (Lk 24:36). It follows that he has made both one, joining into unity both the Jews who worshiped the true God and the Gentiles who were alienated from God’s cult. “And other sheep I have, that are not of this fold; them also I must bring. And they shall bear my voice; and there shall be one fold and one shepherd” (Jn 10:16). “One king shall be king over them all. And they shall no more be two nations, neither shall they be divided any more into two kingdoms” (Ez 37:22). The manner of convergence is revealed when he states and breaking down the middle barrier of partition. The method, then, consists in removing what is divisive. To understand the text we should imagine a large field with many men gathered on it. But a high barrier was thrown across the middle of it, segregating the people so that they did not appear as one people but two. Whoever would remove the barrier would unite the crowds of men into one multitude, one people would be formed. What is said here should be understood in this way. For the world is likened to a field: “The field is the world” (Mt 13:38); this field of the world is crowded with men, “Increase and multiply, and fill the earth” (Gen 1:28). A barrier, however, runs down the field, some are on one side and the rest on the other. The Old Law can be termed such a barrier, its carnal observances kept the Jews confined: “Before the faith came, we were under the guardianship of the law, confined in anticipation of the faith which was to be revealed” (Gal 3:23). Christ was symbolized through the Old Law: “See, he stands behind our wall” (Cant. 2:9). Christ, however, has put an end to this barrier and, since no division remained, the Jews and the Gentiles became one people. This is what he says: I affirm that he has made both one by the method of breaking down the middle barrier. I say a barrier of partition and not a wall. A barrier of partition is one in which the stones are not mortared together with cement; it is not built to last permanently but only for a specified time. The Old Law was a barrier of partition for two reasons. First, because it was not mortared together with charity which is, as it were, the cement uniting individuals among themselves and everyone together with Christ. “Be careful to keep the unity of the Spirit in the bond of peace” (Eph 4:3). The Old Law is a law of fear, persuading men to observe its commands by punishments and threats. While that law was in force, those who kept it out of love belonged by anticipation, as Augustine holds, to the New Testament which is the law of love. “For you have not received the spirit of bondage again in fear but you have received the spirit of adoption of sons” (Rom 8:15). Secondly, the Old Law is a barrier of partition because it was not meant to last permanently but only for a definite time. “As long as the heir is a child, he is no different from a servant, though he is master of all; but he is under tutors and governors until the time appointed by his father. So we also, when we were children, were slaves to the elemental powers of the world” (Gal 4:1-3). A problem arises here since he says breaking down the barrier of partition and, on the contrary, Matthew 5 (17) states: “Do not think that I have come to destroy the law or the prophets. I have not come to destroy, but to fulfill.” I reply. The Old Law contained both moral and ceremonial precepts. The moral commandments were not destroyed by Christ but fulfilled in the counsels he added and in his explanations of what the Scribes and Pharisees had wrongly interpreted. So he says in Matthew 5 (20): “Unless your justice abounds more than that of the Scribes and Pharisees, you shall not enter into the kingdom of heaven.” And further on: “You have heard that it has been said: ‘You shall love your neighbor and hate your enemy.’ But I say to you: Love your enemies; do good to those who hate you; and pray for those who persecute and calumniate you” (Mt 5:43-44). He abolished the ceremonial precepts with regard to what they were in themselves, but he fulfilled them with regard to what they prefigured, adding what was symbolized to the symbol.

It should be understood, therefore, that in saying breaking he refers to the observance of the carnal law. To break down this barrier of partition is to destroy the hostility between the Jews and Gentiles. The former wanted to observe the law and the latter bad little inclination to do so, from which anger and jealousy sprung up between them. But certainly, Christ has abolished this animosity in his assumed flesh. For at his birth peace was immediately proclaimed to men (cf. Lk 2:14). Or, in his immolated flesh since “He has given himself for us as an offering and sacrifice to God” (Eph 5:2). In this sacrifice all the former sacrifices were fulfilled and came to an end. “For by a single offering he has perfected for ever those who are sanctified” (Heb. 10:14). What that barrier was he implies when he says the law of commandments, as though he said: Breaking down the barrier which is the law of the commandments. The Old Law is termed the law of commandments, not because other laws lacked injunctions since the New Law has commandments: “A new commandment I give you” (Jn 13:34). There are two reasons why [this title is applied to the Old Law]. One is the great number of legal injunctions it contained, so many that men could not possibly keep them all, according to that text of Acts 15 (10): “Now, therefore, why tempt God to put a yoke upon the necks of the disciples which neither our fathers nor we have been able to bear?” And Job 11 (6): “That he would tell you the secrets of wisdom, which have multiple applications.” Or, it is called of commandments meaning “of works.” “Where then is your boasting? It is excluded. By what law? Of works? No, but by the law of faith” (Rom 3:27). Thus the baptism of John was called a baptism of water since it would cleanse only externally and not sanctify interiorly. Likewise, the Old Law was termed of works be cause it ordained only what must be done, but did not confer the grace through which men would have been assisted in fulfilling the law. The New Law, on the other hand, regulates what must be done by giving commands, and it aids in fulfilling them by bestowing grace. I affirm [that Christ in his flesh was] making void the law of commandments as the imperfect is made void by the perfect and the shadow by the truth. “When the perfect comes, the imperfect will pass away” (1 Cor 13:10), that is, the imperfection and shadow of the Old Law of which Hebrews 10 (1) asserts: “The law has a shadow of the good things to come, not the very image of the things.” This happened by the decrees, referring to the precepts of the New Testament through which the law was annulled. “You shall eat the oldest of the old store; and, the new coming on,” that is, the precepts of the Natural Law together with the New Law; and having received these precepts “you shall cast away the old” (Lev 26:10), meaning the ceremonial precepts of the Old Law as they were in themselves, as was mentioned above. He reveals the purpose of the convergence when he states that he might make the two in himself into one new man. The end is that the aforementioned two peoples would be formed into one people. Whatever unites must come together in some unity, and since the law divided they could not be united in that law. But Christ took the place of the law, and faith in him, as the truth of those symbols, made them one in himself. “That they may be one as we also are one” (Jn 17:22); “For, where there are two or three gathered together in my name, there am I in the midst of them” (Mt 18:20). This is into one new man, making peace. That is, into Christ himself who is called a new man on account of the new manner of his conception: “For the Lord has created a new thing upon the earth: a woman shall encompass a man” (Jer 31:22). Another factor is the novelty of the grace he bestows: “For in Christ Jesus neither circumcision nor uncircumcision has any meaning, but a new creature” (Gal 6:15); “and be renewed in the spirit of your mind, and put on the new man who is created according to God” (Eph 4:23). [Christ is also a new man] on account of the new commands he sets forth: “A new commandment I give you: that you love one another as I have loved you” (Jn 13:34). This appears to correspond to the Apostle’s intention, yet in a Gloss the barrier is duplicated. On the side of the Jews the law is set up as the obstacle, while on the Gentile’s side it is idolatry.

When he states and might reconcile both to God in one body, he discloses how both draw near to God. Concerning this he does two things: First, he treats of their reconciliation to God. Secondly, he writes of the manifestation of this reconciliation (2-17). It should be realized that love of neighbor is the way to peace with God; for, as is mentioned in 1 John 4 (20): “He who does not love his brother whom he sees, how can he love God whom he does not see?” Let no one pretend he has peace with Christ, Augustine asserts, if he quarrels with another Christian. Hence, he first mentions the peace among themselves Christ brought to men and then the peace of men with God. For this reason he says that he might reconcile both the united peoples in one body of the Church, namely, in Christ. “We, being many, are one body in Christ” (Rom 12:5). Then he reconciles us to God through faith and charity: “For God indeed was in Christ, reconciling the world to himself” (2 Cor 5: 19). He achieved this by the cross, killing the enmities in himself. In fulfilling the Old Testament symbols, he killed the hostility that had arisen through the law between the Jews and the Gentiles. But the hostility that existed between God and men through sin, he killed in himself when he blotted out sin through the death of the Cross. He “who gave himself for our sins” (Gal 1-4); “Christ was offered once to carry away the sins of many” (Heb. 9:28). Therefore, he says killing the enmities, that is, sins, in himself, meaning in the immolation of his own body. “Making peace through the blood of his cross, both as to the things that are on earth and the things that are in heaven” (Col 1:20). “When we were enemies, we were reconciled to God by the death of his Son” (Rom 5:10). “God wanted all fullness to dwell in him, and through him, to reconcile all things unto himself’ (Col 1:19-20). Since Christ satisfied sufficiently for our sins, reconciliation occurred as a consequence of his having paid the price (cf. 1 Cor 6:20). The manifestation of the reconciliation is set down in And coming, he preached where he touches on: First, the proclamation of peace or reconciliation. Secondly, the cause and reason of this peace (2:18). The reconciliation of God to man through Christ has been made known because Christ himself not only reconciled us to God and destroyed the hostilities, but also coming in the flesh he preached and proclaimed peace. Or, coming after the resurrection when he stood in the midst of the disciples and said. “Peace be to you” (Lk 24:36). “He has sent me to bring good news to the afflicted, to heal the brokenhearted” (Is 61:1). “How beautiful upon the mountains are the feet of the messenger who preaches peace, brings good news and announces salvation” (Is 52:7). He preached, I say, not to one people only but to you Gentiles that were afar off; although not in his own person, nonetheless he proclaimed peace to you through his Apostles. “Go, therefore, and teach all nations” (Mt 28:19). “Hear, you that are far off, what I have done: and you that are near, know my strength” (Is 33:13). Christ in his own person announced the peace to them that were near. “For I say that Christ became a servant of the circumcised to show God’s truthfulness, to confirm the promises made to the patriarchs” (Rom 15:8). [Is 54:15 Vulgate misses point]. He indicates the cause and form of peace by saying For by him we have access both, that is, the two peoples, in one Spirit, meaning we are joined by the union of the Holy Spirit. “Careful to keep the unity of the Spirit in the bond of peace” (Eph 4:3). “One and the same Spirit produces all these” (1 Cor 12:11). The way we enjoy access to the Father is through Christ since Christ works through the Holy Spirit. “Now if anyone does not have the Spirit of Christ, he does not belong to him” (Rom 8:9). Hence, whatever happens through the Holy Spirit also occurs through Christ. When he says to the Father, [our access] also must be understood as pertaining to the whole Trinity. For, by reason of the unity of the Divine Essence, the Son and the Holy Spirit are in the Father, and the Father and the Son are in the Holy Spirit. In saying to the Father he especially shows that whatever the Son possesses he has from the Father, and that he recognizes he has it from the Father.

CHAPTER 2

LECTURE 6

Accordingly you are no longer strangers and sojourners, but you are fellow citizens with the saints and members of the household of God. You are built upon the foundation of the apostles and prophets, the keystone being he Messiah Jesus himself. The whole construction, fitted together in him, grows in the Lord into a holy temple. In him you, too, are being built together so as to be a dwelling of God in the Spirit. [Read Marcus Barth, “keystone” (p. 317, #2).] 19 Now therefore you are no more strangers and foreigners; but you are fellow citizens with the saints and the domestics of God, 20 Built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief cornerstone, 21 In whom all the building, being framed together, groweth up into an holy temple in the Lord. 22 In which you also are built together into an habitation of God in the Spirit. Once he has made it clear that the Gentiles have been admitted to spiritual blessings together with the Jews (2:13), he goes on to teach that in these blessings the Gentiles are not of less eminence than the Jews themselves; they enjoy a completely equal access to Christ’s blessings. In reference to this be does two things: First, he presents what he has in mind. Secondly, he clarifies this presentation by an example (2:20). Regarding the first he makes two points: First, he excludes what was [true of] their past state from their present state. Secondly, he concludes to what is fitting for their present state (2:19b). In drawing a conclusion, the Apostle says Now therefore you are no more strangers and foreigners, and it should be recognized that a similar conclusion follows from the premises. First, indeed, from this, that both [Jews and Gentiles] are united and are reconciled to God. In the second place, they both have access in one Spirit to the Father. Together they are conformed to the whole Trinity; to the Father whom they approach, to the Son through whom, and to the Holy Spirit in whom they have access in unity. Hence, they in no way lack a share in spiritual goods. To understand the text it must be realized that the community of the faithful are sometimes referred to as a house in the Scriptures: “that you may know how to behave thyself in the household of God, which is the church of the living God” (1 Tim. 3:15). At other times it is called a city: “Jerusalem, which is built as a city” (Ps 121:3). A city possesses a political community whereas a household has a domestic one, these differ in two respects. For those who belong to the domestic community share with one another private activities; but those belonging to the civil community have in common with one another public activities. Secondly, the head of the family governs the domestic community; while those in the civil community are ruled by a king. Hence [the analogy]: what the king is in the realm, this the father is in the home. The community of the faithful contains within it something of the city and something of the home. If the ruler of the community is thought of, he is a father: “Our Father, who art in heaven” (Mt 6:9); “I though you would me Father and would not turn from following me” (Jer 3:19). In this perspective, the community is a home. But if you consider the subjects themselves, it is a city since they have in common with one another the particular acts of faith, hope and charity. In this way, if the faithful are considered in themselves, the community is a civil one; if, however, the ruler is thought of, it is a domestic community. This is why the Apostle writes the two words here: strangers and foreigners. For what the stranger is to the home, that the foreigner is to the city. A stranger is an outsider, as it were, of a family: “It is a miserable life to go from house to house, and where you are a guest you may not open your mouth” (Sir 29:24). A foreigner is as an alien to the city into which he comes. As though the Apostle said: Formerly you were estranged from the community of believers, as strangers to a home and foreigners to a state—and as the proselytes were to the Old Law—but this is true no longer, for you are no more strangers and foreigners. [Is 54:15 Vulgate misses the point.] Next (v, 19b), he draws the conclusion of what their present state is, stating but you are fellow citizens with the saints and the domestics of God. As if he had said: Since the community of the faithful is termed a city in relation to its subjects, and a home relative to its ruler, the assembly to which you are called is the city of the saints and the house of God. “He who made perfect the glorious dwellings of Jacob speaks in you, city of God:” (Ps 87:3). Hence Augustine remarks: “Two loves have formed two cities. For the love of God, even to the “contempt of self,” namely, of the man loving, “builds the heavenly city of Jerusalem. But the love of self, even to the contempt of God, builds the city of Babylon. Everyone, then, either is a citizen with the saints if he loves God to the contempt of self; or, if he loves himself even to the contempt of God, he is a citizen of Babylon. Consequently, when he says built upon the foundation of the Apostles, he clarifies what has been said. It is customary in the Scriptures that the figure, called metonymy, is used where the container is substituted for what it contains, as a house sometimes refers to those who are in the house. The Apostle employs this figure of speech concerning those who are in the house of God, the faithful; as though they were one house, he compares them to a building. Regarding this he does two things: First, he sets down what he intended. Secondly, he shows that the Ephesians themselves have become parts of this building (2:22). Concerning the first he does two things: First, he describes the foundation of this building. Secondly, its construction or completeness (2:21). He writes of two foundations: one is primary and another secondary. The Apostles and Prophets are the secondary foundation. In this regard he states that they [the Ephesians] are not strangers but fellow citizens who belong already to the spiritual edifice which is built upon the foundation of the Apostles and Prophets, that is, upon the teaching of the Apostles and Prophets. Or, upon the foundation of the Apostles and Prophets means upon Christ who is the foundation of the Apostles and Prophets. As though he said: You are built upon the same foundation on which the Apostles and Prophets, who were Jewish, were built. These two interpretations only differ in words. Yet the first is more suited [to the context]; if the second was the better one there would be no point in adding Jesus Christ himself being the chief cornerstone since he would be the principal foundation. Hence this is more in harmony with the first; although Christ would be both the chief stone and the principal foundation. In meaning, however, they are in no way different since it is the same to say that Christ is the foundation, and the teaching of the Apostles and Prophets is; after all, they proclaimed Christ alone, and not themselves. To accept their doctrine is to accept Christ crucified: “We preach Christ crucified” (1 Cor 1:23); and “We have the mind of Christ” (1 Cor 2:16). 1 Peter 1 (12) affirms [of the Prophets]: “It was revealed to them that they were not serving themselves but you, in the things which are have been announced to you by those who preached the good news to you.” Notice that the Apostles are designated as foundations: “O city founded by him on the holy mountains” (Ps 87:1). I will lay your foundations with sapphires” (Is 54:11), that is, with saintly men. In the Apocalypse 21 (14) they are expressly called foundations: “And the wall of the city had twelve foundations, and on them were the twelve names of the twelve apostles of the Lamb.” They are referred to as foundations to the degree that their doctrine proclaims Christ. “Upon this rock I will build my Church” (Mt 16:18).

Both Apostles and Prophets are alluded to so that he might indicate that the doctrine of both is necessary for salvation. “Therefore, every scribe instructed in the kingdom of heaven is like a householder who brings forth out of his treasure new things and old” (Mt 13:52). Also, that he might show the harmony between the two, of the one with the other, since there is an identical foundation to both. What the Prophets foretold was to come, the Apostles proclaimed as accomplished. “Paul, a servant of Jesus Christ, called to be an apostle, set apart for the gospel of God, which he had promised before by his prophets in the holy scriptures, concerning his Son” (Rom 1: 1-3). Christ Jesus alone is the principal foundation, in reference to this he says himself being the chief cornerstone. Here he states three things about him; he is a stone, is placed at the corner, and is the chief one. He is a stone on account of the strength of the foundation. Whence Matthew 7 (25) speaks of the house founded on a rock and built solidly; neither rains, nor floods, nor winds could destroy it. Such was not the case with the house built on sand. “You saw a stone cut out of the mountain without a hand being put to it” (Dan. 2:45). He is called a comer-stone on account of the convergence of both [Jews and Gentiles]. As two walls are joined at the comer, so in Christ the Jewish and Pagan peoples are united. “The stone which the builders rejected became the cornerstone” (Ps 118:22): “This is the stone rejected by you, the builders, which became the cornerstone. And there salvation in no one else” (Acts 4:11-12). And Christ applies this text to himself in Matthew 21 (42): “Have you never read in the Scriptures: The stone which the builders rejected has become the cornerstone?” He is referred to as the chief one by reason of his heavenly dignity: “See, I am laying a stone in Zion, a tested stone, a cornerstone, a precious stone, a foundation stone” (Is 28:16). The foundation of a spiritual edifice contrasts with that of a material building. For a material building rests on a foundation in the earth, the more important the foundation is, the deeper must it be. A spiritual structure, on the other hand, has its foundation in heaven; as a result, the more principal the foundation, the higher it necessarily Is Thus we could imagine a city, as it were, coming down from heaven with its foundation in heaven and the building itself appearing to come downward towards us below, according to that passage of the Apocalypse 21 (2): 1 John, saw the holy city, the new Jerusalem, coming down out of heaven from God.” Next (v. 21), he treats of the building’s construction. In erecting any building four stages are requisite. First is the foundation of the edifice, second is the construction, third its increase, and fourth is the completion. He briefly touches on these. In saying in whom he designates the foundation which principally is Christ and secondarily the doctrine of the Apostles and Prophets: “For other foundation no man can lay, but that which is laid; which is Christ Jesus” (1 Cor 3:11). He discusses the second briefly in all the building being framed together. Understood allegorically, this signifies the Church herself which is built up when men are converted to the faith. Taken morally it signifies a sanctified soul, and then this building is erected when good works are built upon Christ. “Lady wisdom builds her house” (Prov. 14: 1); ‘Let each man take care how he builds on it” (1 Cor 3:10). With Christ as foundation, every spiritual edifice—whether of the Jews or of the Gentiles—is constructed by God’s power. “If Yahweh does not build the palace, in vain do its builders work on it.” (Ps 127:1). “Every house is built by someone; but the builder of all things is God” (Heb. 3:4). Yet the building is constructed instrumentally either by the man who builds up himself, or by prelates.

He touches on the third when he states grows up into an holy temple; this happens when the number of those saved increases. “The word of the Lord continued to spread, and the number of the disciples multiplied greatly in Jerusalem” (Acts 6:7). It also grows when a man makes progress in good works, and he grows in grace to the degree that he becomes a holy temple. A temple is the dwelling plate of God and must be holy: “The Most High sanctifies his dwelling.” (Ps 46:5). Since we should be inhabited by God, that he might live in us, we ought to prepare ourselves in order to be holy. “Do you not know that you are the temple of God, and that the Spirit of God dwells in you?” (1 Cor 3:16). “See God’s dwelling is with men, and he will dwell with them” (Rev 21:3). But are we not temples of God from the instant we possess charity? I reply that it is so. And the more we progress, so much the more will God dwell within us. Hence, the fourth requisite to this building is its perfection and completion, which he states to be in the Lord. Finally (v. 22), he indicates how the Gentiles have become participants of the building. In which building not only are the Jews incorporated, but also you Ephesians are built together, that is, you are incorporated like the others. “Come to him, the living stone, rejected indeed by men, but chosen and honored by God. Be yourselves like living stones built into a spiritual house” (1 Pet 2:4-5). Therefore he adds into an habitation of God that God may dwell in you through faith. “That Christ may dwell by faith in your hearts” (Eph 3:17). Yet this cannot happen without charity since “he who remains in love remains in God and God in him” (1 Jn 4:16). And charity is bestowed on us through the Holy Spirit: “The love of God is poured forth in our hearts by the Holy Spirit who is given to us” (Rom 5:5). Thus he adds in the Spirit.

Thomas Aquinas: Ephesians 3: English

CHAPTER 3

LECTURE 1

1 For this cause, I, Paul, the prisoner of Jesus Christ, for you Gentiles. 2 If yet you have; heard of the dispensation of the grace of God which is given me towards you; 3 How that, according to revelation, the mystery has been made known to me, as I have written above in a few words; 4 * As you reading may understand my prudence in the mystery of Christ, 5 Which in other generations was not known to the sons of men, as it is now revealed to his holy apostles and prophets in the Spirit: 6 That the Gentiles should be fellow heirs and of the same body, and co-partners of his promise in Christ Jesus, by the gospel. The Apostle has previously recounted the many blessings of God granted to the human race and the Apostles themselves here he turns to God’s special blessings bestowed on himself. First he sets forth his thought in a general way. Secondly, he explains each part of it in detail (3:3). Concerning the first he does two things: First, he describes his condition in respect to patience and the sufferings he endures. Secondly, in reference to the gifts of grace God has given him (3:2). He remarks: I have said that “you also are built together into an habitation of God” (Eph. 2:22); For this cause, of your edification and conversion to Christ, I, Paul, am a prisoner at Rome; my greatness is in being an Apostle of Jesus Christ and a teacher of faith and truth to the nations. He wrote this letter from Rome where he was kept under custody. I labor even into bands, as an evildoer” (2 Tim. 2:9); I therefore, a prisoner in the Lord...” (Eph. 4:1). Certainly this indicates his suffering and pain amid the prison’s squalor. Since it is not punishment that makes the martyr, but the reason [why he suffers], he inserts the cause of his tribulations. There are two causes in behalf of which someone can pursue martyrdom. One, if he should suffer for faith in Christ, or for any other virtue. “But let none of you suffer as a murderer, or a thief, or a railer, or a coveter of other men’s things. But, if as a Christian, let him not be ashamed” (1 Pet. 4:15-16). With respect to this he affirms that he is a prisoner of Jesus Christ. The other is if one suffers for the utility of the Church, in regard to which he says for you Gentiles, that is, I long so much for conversion, and thus preach the word of salvation to you, that I have been thrown into prison. “We are in tribulation for your exhortation and salvation” (2 Cor. 1:6*). I now rejoice in my sufferings for you” (Col. 1:24). Then he makes known the gift of grace given him, as though he said: I assert that I am a prisoner for you Gentiles, if yet you have heard of the dispensation of the grace of God which is given me towards you. This may be understood in two ways. In one, the dispensation is taken in a passive sense. Here, if you have heard of the dispensation of the grace means, if you have understood that this gift of being an apostle among the nations was dispensed to me. For, as is mentioned below: “To everyone of us is given grace, according to the measure of the giving of Christ... he gave some apostles, and some prophets...” (Eph. 4:7, 11). Whence the Lord Christ has given to me, that I should bear fruit s grace among you, and this has fallen to my lot by God’s grace. “I am made a minister of the Gospel” (Col. 1:23). I say the dispensation of the grace of God which is given me towards you, that is, I have been entrusted with dispensing those [graces]. In a second way, dispensation is taken actively so that the sense of if you have heard of the dispensation of the grace is, if you have understood what has been granted to me: that I might dispense gifts of grace through communicating the sacraments to you. “Let a man so account of us as of the ministers of Christ and the dispensers of the mysteries of God” (1 Cor. 4:1). Subsequently, when he says how that, according to revelation... he makes known the several aspects of his condition in detail. In reference to which he does two things: First, he treats of what pertains to the dignity of his office, namely, the dispensation of grace. Secondly, what pertains to his experience of patience, namely, tribulations (3:13).

The first part contains two sections:

First, he discusses the dispensation of grace regarding the knowledge of various mysteries. Secondly, regarding how these [mysteries] are carried into effect (3:7). Once more the first section has two divisions: First, he sets down the knowledge of the mysteries of Christ that was granted to him. Secondly, he explains what that mystery is (3:6). He makes three points in regard to his knowledge: First, it is certain (3:3a). Secondly, it is full (3:3b-4). Thirdly, it is eminent (3:5). Certain it is indeed, for he did not acquire it through human effort or human thought, which can err: “The thoughts of mortal men are timid, and our counsels uncertain” (Wis.9:14*). Instead it is through the divine law which is most certain. Hence he says according to revelation the mystery has been made known to me. “For neither did I receive it of man; nor did I learn it but by the revelation of Jesus Christ” (Gal. 1: 12). “We all, beholding the glory of the Lord with open face, are transformed into the same image (2 Cor. 3:18). Moreover, it is a full [knowledge] since it is revealed perfectly to me, and I entrust it to your judgment. I write of it in few words, in which you can recognize that I enjoy a perfect knowledge of the mysteries of faith. And in regard to this he says as I have written above in a few words clearly, that as you are reading, you may understand. “Thy lips... are as a dropping honeycomb” (Cant. 4:11). Lips are small; and those of a doctor are as “a dropping honeycomb” when he conveys many and profound thoughts in a few short words. Nevertheless, note that Augustine remarks how a doctor should aim at being understood. As long as he strives for this his words are not superfluous, but if he remains on a point after he is understood he wastes his words. He adds my prudence since “the knowledge of the holy is prudence” (Prov. 9:10). This is not worldly but divine and heavenly, for which reason he states in the mystery of Christ. It is also eminent since it was revealed to the Apostles alone. Hence he adds which in other generations was not known. For although the mysteries of Christ were revealed to the prophets and patriarchs, they were more clearly revealed to the Apostles. To the prophets and patriarchs they were revealed in vague generality; but they were shown in their singular and determinate circumstances to the Apostles.

Other generations admits of a twofold explanation. In one, by generations the times of the generations are understood, as in Psalm 144 (13): “Thy dominion endureth throughout all generations.” Then the meaning is which in other generations, that is, times, [the mystery] was not known to the sons of men, to no rational creature, neither to men nor to angels. “Thou has hid these things from the wise and the prudent, and hast revealed them to little ones” (Mt. 11:25). As it is now revealed to his holy Apostles and prophets in the Spirit, to them, namely, who interpret the Scriptures and explain the Law in the spirit of the New Testament. “To you it is given to know the mystery of the kingdom of God; but to the rest in parables” (Lk. 8:10). “And turning to his disciples he said: Blessed are the eyes that see the things which you see. For I say to you that many prophets and kings have desired to see the things that you see and have not seen them” (Lk. 10:23-24). Another interpretation takes generations in the sense of human generations, as in Matthew 23 (36): “All these things shall come upon this generation.” Then the meaning is which in other generations was not known to those men, that is, who were born in the preceding generations. The rest [is interpreted] as above. “Who hath believed our report? And to whom is the arm of the Lord revealed?” (Is. 53:1). But certainly this sacrament of faith was revealed to some of the Old Testament fathers, as is implied in John 8 (56): “Abraham, your father, rejoiced that he might see my day; he saw it and was glad.” And [it was also revealed] to the prophets, according to Joel 2 (28): “And it shall come to pass after this, that I will pour out my spirit upon all flesh: and your sons and your daughters shall prophesy.” But it was revealed to them in certain generalities, whereas [it was disclosed] to the Apostles clearly and completely. Three reasons account for this. First, because the Apostles received the revelation immediately from the Son of God: “The only begotten Son who is in the bosom of the Father, he hath declared him” (Jn. 1:18). The prophets and fathers of the Old Testament, on the other hand, were taught by angels, or through some similar imagery: “And one of the seraphims flew to me: and in his hand was a live coal which he had taken with the tongs off the altar” (Is. 6:6). Hence, the Apostles received it more clearly. Secondly, they did not see in symbols and riddles as the prophets did, but were given a plain view of the Lord’s glory: “Blessed are the eyes that see the things which you see” (Lk. 10:23). Thirdly, since the Apostles were meant to carry into effect and communicate this sacrament, it was necessary for them to be more instructed in it than others. “Others have labored; and you have entered into their labors” (Jn. 4:38). Consequently, when he states that the Gentiles should be fellow heirs, he makes known what the sacrament is. In reference to it, it should be recognized that the Jews enjoyed three prerogatives with respect to the Gentiles. They had the promised inheritance: “For not through the law was the promise to Abraham or to his seed, that he should be heir of the world; but through the justice of faith” (Rom. 4:13); “The Lord is the portion of my inheritance” (Ps. 15:5). Another was their special election, they were set apart from the Gentiles: “The Lord thy God hath chosen thee to be his peculiar people of all peoples that are upon the earth” (Deut. 7:6). “We are his people and the sheep of his pasture” (Ps. 99:3); “One is my dove: my perfect one is but one” (Cant. 6:8). Finally, they had the promise of a Christ: “In thee shall all the kindred of the earth be blessed” (Gen. 12:3). These three the Gentiles did not enjoy: “You were at that time without Christ, being aliens to Israel’s way of life” (Eph. 2:12 ‘). By faith, however, they have received them. First, they share in the inheritance; concerning this he says fellow heirs with the Jews in the heavenly inheritance. “And I say to you that many shall come from the east and the west, and shall sit down with Abraham and Isaac and Jacob in the kingdom of heaven” (Mt. 8:11). Second, [they are admitted] to the chosen community of believers; thus he states of the same body, that is, in one body. “And other sheep I have that are not of this fold,” namely, the Gentiles, “them also I must bring. And they shall hear my voice; and there shall be one fold and one shepherd” (Jn. 10:16). Third, [they are admitted] to a participation in the promised grace; he says they are co-partners of his promise, the promises made to Abraham. “For I say that Christ Jesus was minister of the circumcision for the truth of God, to confirm the promises made unto the fathers; but that the Gentiles are to glorify God for his mercy” (Rom. 15:8-9). The Gentiles have acquired all this, not through Moses, but in Christ. “For the Law was given by Moses; grace and truth came by Jesus Christ” (Jn. 1:17), “by whom he hath given us most great and precious promises” (2 Pet. 1:4). Moreover, these did not come through fulfilling the law, whose burden “neither our fathers nor we have been able to bear” (Ac. 15: 10), but by the gospel through which all men are saved. “For I am not ashamed of the gospel. For it is the power of God unto salvation to every one that believeth; to the Jew first and to the Greek” (Rom. 1:16). “Now I make known unto you, brethren, the gospel which I preached to you, which also you have received and wherein you stand. By which also you are saved” (1 Cor. 15:1-2).

CHAPTER 3

LECTURE 2

7 * Of whom I am made a minister, according to the gift of the grace of God, which is given to me according to the operation of his power. 8 To me, the least of all the saints, is given this grace, to preach among the Gentiles the unsearchable riches of Christ; 9 And to enlighten all men, that they may see what is the dispensation of the mystery which hath been hidden from eternity in God who created all things. After the Apostle has discussed the grace given him relative to the knowledge of divine mysteries (3:3), he indicates the same with respect to carrying these mysteries themselves into effect. Concerning this he makes two points: First, he acknowledges the assistance of grace granted him to put them into practice. Secondly, he speaks of the ministerial duty confided to him (3:8). The first has two divisions: First, he briefly treats of putting divine mysteries into effect. Secondly, he shows how help has been given him (3:7b). The realization of divine realities was committed to him by way of a ministry. He says in relation to this: I assert that this ministry has been entrusted to me, that the Gentiles are co-heirs by the Gospel and through it they share as well in God’s promise in Christ Jesus, of whom I am made a minister. As though he stated: I do not fulfill or carry out [this mystery] as if it came from me or was mine, but as a ministry belonging to God. ‘Tor this man is to me a vessel of election, to carry my name before the Gentiles” (Act. 9:15). “Let a man so account of us as of the ministers of Christ and the dispensers of the mysteries of God” (I Cor. 4:1). When he writes according to the gift of the grace of God he touches on the aid granted him to carry out the mysteries. This type of assistance was twofold. One was the capacity to put them into effect, and another was the very actions or activities themselves. God bestows the capability by infusing the virtue and grace through which a man is able and fit for action; while he confers the action itself insofar as be moves us interiorly and spurs us on to good. Receiving both from God, the Apostle acknowledges the first in saying: I am made a minister, certainly not on my own merits, nor by my own virtue, but according to the gift of the grace of God which is given to me. For I was made worthy to realize the divine mysteries which previously I had persecuted. I have labored more abundantly than all they. Yet not I, but the grace of God with me” (1 Cor. 15:10). In reference to the second he states according to the operation which God effects inasmuch as his power causes us both to will and to act in accord with good will. This can be interpreted in another way according to a Gloss. What is said here refers to what immediately preceded (v. 6). For the pagans to have become co-heirs, and of the same body, and co-partners of God the Father’s promise-this is a gift God gave the Gentiles in Christ. That is, they come through Christ, according to the operation of his power in that he has powerfully acted in raising Christ from the dead. Next (v. 8), he speaks of the duty entrusted to him; the grace of such a commission has three qualities to recommend it: First, the condition of the person himself [to whom it is entrusted]. Secondly, the greatness of what is confided to him (3:8b). Thirdly, the good that results as its fruit (3:10 ff.). The office confided to him is recommended from this person’s condition. For if some king entrusted an important office to a great and high-ranking prince, he would not be doing him a very great favor since he would be placing an important person in an important position. But if he entrusts a great and exceedingly difficult duty to an insignificant person, he would greatly honor him and do him a considerable favor; the more so in proportion as the eminence of the office exceeds him. In this fashion Paul praises the gratuity of the office confided to himself: To me, the least of all the saints, is given this grace. He calls himself the least, not because of the power granted him, but in recognition of his former state: “For I am the least of the apostles, who am not worthy to be called an apostle, because I persecuted the church of God” (1 Cor. 15:9). “The least shall become a thousand, and a little one a most strong nation” (Is. 60:22). This [duty was to be fulfilled] among the Gentiles, that is, throughout the nations. “For he who wrought in Peter to the apostleship of the circumcision wrought in me also among the Gentiles. And, when they had known the grace that was given to me, James and Cephas and John, who seemed to be pillars, gave to me and Barnabas the right hands of fellowship; that we should go unto the Gentiles, and they unto the circumcision” (Gal. 2:8-9). In the second place (3:8b), the grace of his mission is commended by reason of the magnitude of his task: to reveal and clarify the great and hidden secrets of God. Think of the greatness of Christ and of the salvation of those who believe which he accomplished. The entire Gospel concerns these two. Regarding the first he says to preach the unsearchable riches of Christ, as if to assert: To proclaim the good is the grace given me. “Christ sent me not to baptize, but to preach the gospel” (I Cor. 1: 17). “Woe unto me if I preach not the gospel” (I Cor. 9:16). This good is the unsearchable riches of Christ which are true wealth. “God who is rich in mercy... hath quickened us together in Christ” (Eph. 2:4); “Or despisest thou the riches of his goodness, and patience, and longsuffering?” (Rom. 2:4); “The same is Lord over all, rich unto all that call upon him” (Rom. 10:12). These riches are unsearchable indeed, he affirms, since they are as great as his mercy which can be neither understood nor analyzed. “Riches of salvation, wisdom and knowledge: the fear of the Lord is his treasure” (Is. 33:6), referring to Christ since reverence of the Lord found its most plentiful expression in Christ. “And he shall be filled with the spirit of the fear of the Lord” (Is. 11:3). In Christ “are hid all the treasures of wisdom and knowledge” (Col. 2:3). They are unsearchable because Christ’s wisdom and knowledge cannot be analyzed. “Peradventure thou wilt comprehend the steps of God, and wilt find out the Almighty perfectly?” (Job 11:7). The implied answer is, No. For creatures, in whom a trace of their Creator is visible, do not provide us with a perfect understanding of Him. Struck by the wonder of these riches, the Apostle exclaimed: “O the depth of the riches of the wisdom and of the knowledge of God! How incomprehensible are his judgments, and how unsearchable his waysl” (Rom. 11:33). “Who hath searched out the wisdom of God that goeth before all things?” (Ecclus. 1:3). Concerning the second—to make known the salvation which comes from Christ to those who believe—he says to enlighten all men, not only the Jews, but the Gentiles as well, through preaching and miracles. I will enlighten all that hope in the Lord” (Ecclus. 24:45). “This man is to me a vessel of election, to carry my name before the Gentiles, and kings, and the children of Israel” (Ac. 9:15); “You are the light of the world” (Mt. 5:14). To enlighten, I say, insofar as I can, all who want to believe. For God “will have all men to be saved and to come to the knowledge of the truth” (1 Tim. 2:4) in order that they might understand what is the dispensation of the mystery. For these [mysteries] would be of no use if they were not imparted [to men]. As if he claimed: I shall enlighten men on how awe-inspiring the mystery of our redemption is, and from what an immense love it was accomplished. Inexhaustible riches of this sort are imparted to you through Christ. Yet it might be objected: What you speak of is known to all, even if it is great. The Apostle gives a negative reply, it hath been hidden from eternity. Here it should be noted how everything present in an effect is concealed in the power of its causes. For example, in the power of the sun is contained everything that exists among the realities which come into being and cease to be. Nevertheless, certain [effects] are hidden there, and others are evident. For instance, heat is evidently in fire while the intelligibility of other [effects], which it produces in a more hidden manner, are said to be concealed in it. Now God is the efficient cause of everything; be makes some things whose intelligibility is open [to investigation], namely, those created through the mediation of second causes. Other effects, however, which he immediately produces by himself are hidden in him. Since God accomplished by himself the mystery of buman redemption, this mystery is hidden in him alone. Thus he states that it is hidden from eternity in God, known to him only. Yet, to seek out the secrets of the First Cause is the greatest [wisdom]: “We speak wisdom among the perfect; yet not the wisdom of this world, neither of the princes of this world that come to nought. But we speak the wisdom of God in a mystery, a wisdom which is hidden, which God ordained before the world” (1 Cor. 2:6-7). He, I say, who created all things.

CHAPTER 3

LECTURE 3

10 That the manifold wisdom of God may be made known to the principalities and powers in heavenly places through the church, 11 * According to a pre-determining of the ages which he made in Christ Jesus our Lord; 12 * In whom we have assurance and access with confidence by the faith of him. Once he has set forth the dignity of his office that arises from the magnitude of what it entrusts to him (3:8), the Apostle here gives evidence of his office’s worth from the utility of its effect. This consists in the revelation of great realities to eminent persons. Three points are to be considered regarding this: First, to whom the revelation is directed (3:10a). Secondly, through whom it is made known, at through the church (3:10b). Thirdly, what is revealed, namely, the manifold wisdom of God (3:10a). The Apostle touches on four points in his description of this wisdom: First, its many facets (3:10). Secondly, how it is so manifold (3:11a). Thirdly, the source of this multiplicity (3:11b). Fourthly, the effect of its coming from that source (3:12). The wisdom which is revealed is manifold. Job 11 (5) briefly speaks of this diversity: “And I wish that God would speak with thee, and would open his lips to thee, that he might shew thee the secrets of wisdom, and that his law is manifold.” “For in her,” namely, divine wisdom, “is the spirit of understanding: holy, one, manifold” (Wis. 7:22). Manifold that is, in her effects, yet one in her essence. The way this revealed knowledge is many-sided is according to a pre-determining of the ages, meaning the differentiation and limitation of the various times. For God plans something to exist at one time, and others at another time. In this fashion such wisdom is referred to as manifold according to a pre-determining of the ages since he provides different times with different events. The source of this multiplicity is Christ; hence he says which God made in Christ Jesus our Lord, that is, through Christ. For he himself alters times and their states: “God, who, at sundry times and in diverse manners, spoke in times past to the fathers by the prophets, last of all in these days hath spoken to, us by his Son, whom he hath appointed heir of all things, by whom also he made the ages” (Heb. 1:1-2*). Which he made in Christ Jesus may refer to eternal predestination since the Father accomplishes this in his Son: “He chose us in him [Christ] before the foundation of the world, that we should be holy” (Eph. 1:4). For the Son himself is the wisdom of the Father, and nothing is determined or foreordained except through wisdom. Or which he made in Christ Jesus may refer to the fulfillment of eternal predestination which God the Father brings to completion through the Son. We are those “upon whom the ends of the ages have come” (1 Cor. 10:11*). The effect of this source [ auctoris ] consists in a great fruit which comes to us from Christ. This is expressed at in whom we have assurance... Concerning this he does two things: First, he puts down the blessings we receive. Secondly, he designates through what we receive them (3:12b). There are two goods which we obtain. One pertains to the hope of attaining [to our reward]; and in reference to this he says in whom, namely Christ, we have assurance of arriving at heaven and our eternal inheritance. “Have confidence, I have overcome the world” (Jn. 16:33). “Such assurance we have, through Christ, towards God” (2 Cor. 3:4*). The second good pertains to the power of attaining to [our reward]; in respect to which he states that we have access with confidence. “Let us go, therefore, with confidence to the throne of his glory” (Heb. 4:16*). “Thou shalt call me father and shall not cease to walk after me” (Jer. 3:19). “By whom [Christ] also we have access through faith into this grace wherein we stand; and glory in the hope of the glory of the sons of God” (Rom. 5:2). The means by which these are given us is by the faith of him, namely, of Christ. “Being justified, therefore, by faith, let us have peace with God, through our Lord Jesus Christ” (Rom. 5: 1). That we might summarize [what has been said above] briefly, I assert that God’s many-faceted wisdom is revealed in the differentiation and pre-determining of the ages, which gives us assurance and access to the Father by faith in him. He discusses those to whom the manifold wisdom of God is revealed in that text (3:10) previously not mentioned: that it may be made known to the principalities and powers, from which its greatness is evident. And, since there are also princes and potentates on earth, he adds in heavenly places meaning in heaven, where we shall be. Note here that Principalities and Powers are two ranks which, by their very names, designate a preeminence in action. The rank of Powers is ordered to check any hindrances to salvation, while the rank of Principalities takes the lead and gives commands that [salvation] might be carried into effect properly. The regulative function of the Principality rank is evident from that text of Psalm 67 (26-28): “Princes went before joined with singers... The princes of Juda are their leaders.” The repressive function of the Powers is clear in Romans 13 (3-4): “Wilt thou then not be afraid of the power? Do that which is good; and thou shalt have praise from the same. For he is God’s minister to thee, for good. But, if thou do that which is evil, fear; for he beareth not the sword in vain. For he is God’s minister; an avenger to execute wrath upon him that doth evil.” Hence, those to whom [the mystery] is made known are eminent; the holy angels by whom the saints are directed and protected. The means through which the manifold wisdom of God is made known to them is designated by his saying through the church. This presents no small problem. For a Gloss has “That is, through the Apostles preaching in the Church.” This is one way it could be understood, the angels are taught by the Apostles, and this seems to have some grounds to it. For we notice that in heaven the higher angels, who are enlightened immediately by God, illumine and teach the lower angels who are not enlightened immediately by God. Therefore, it does not seem uneasonable that the Apostles should teach the angels since they were taught immediately by God according to John 1 (18): “The only begotten Son who is in the bosom of the Father, he hath declared him.” However, another factor upsets the sufficiency of this [interpretation]. For there are two natures in Christ, the divine and the human. The Apostles were taught immediately by Christ in his human nature; but the angels immediately intuit the divine nature—even the lower angels, otherwise they would not be happy, since the beatitude of a rational creature can consist in the vision of the Divine Essence alone.

It certainly would be unseemly and absurd for us to maintain that the saints in the fatherland could be taught by even the most perfect of those still on their way [to heaven]. Although among men bom of women none greater than Jqhn the Baptist has arisen, yet “he that is the lesser in the kingdom of heaven is greater than he” (Lk. 7:28*). To hold that the demons could be instructed by men is, at first glance, credible. But that the blessed could be educated by pilgrims when they immediately behold the Word, the spotless mirror reflecting all being, this should not be held and does not appear proper. Therefore, it must be asserted that the angels are instructed through the church, that is, through the apostolic preaching, as the Gloss maintains, in such a way that they are not taught by the Apostles, but in them. Augustine remarks, in his Super Genesim ad Litteram, that before God created [material] beings, he impressed on the angelic minds the intelligible patterns of natural realities. The “before” designating the order of nature and not of time, since from the standpoint of time everything was created together. As a result, angels know natural things in two ways. They know them in the Word, and this is termed their morning knowledge; and they know them in their own proper natures, this is referred to as their evening knowledge. Further, there exist certain intelligible patterns [operative in] the mysteries of grace which transcend the whole of creation. These intelligible patterns are not impressed on the angelic minds but are bidden in God alone. Thus the angels do not grasp them in themselves, nor even in God, but only as they unfold in the events [which the mysteries] effect. Now, the intelligible patterns relative to God’s manifold wisdom belong to this category. They are hidden in God and gradually unfold in external effects. Clearly, therefore, the angels will understand them neither in themselves, nor in the Word, nor by the Apostles or any other wayfarer. Rather, they know [the mysteries of grace] hidden in the Divine Mind as they unfold in the Apostles themselves. This is like the case of a house, or the concept of a house to be built, in the mind of an architect. As long as it remains in his mind it can be known to no one—except God who alone penetrates into human souls. However, once the concepts are realized externally in the construction, in the house after it is built, anyone can learn from the building what previously was concealed in the architect’s mind. Yet, they are not taught by the house but in the house.

There is still another interpretation of that it may be made known to the principalities and powers in which the conjunction that is not taken causally, but in a certain way, consecutively. Thus it would read: To make known what is the dispensation of the mystery hidden for ages in God who has created all reality; hidden, nonetheless, in such a way that it was made known to Principalities and Powers. The sacrament was concealed in God in such a manner that he later revealed it to the Principalities and Powers, not from eternity but from the time they began to exist, for every creature has a beginning. This was not through the earthly Church but through the heavenly one—the true Church who is our mother and to whom we tend; on her is our militant Church patterned. Thus the through signifies only a natural sequence, [the, mysteries] are made known “through the heavenly Church” in the sense that it is passed on from one to another. As when it is said: That fact is known throughout [per] a whole realm or city because the news travelled from one person to another in their conversations. Acts 9 (42) uses this figure of speaking in reference to St. Peter’s raising of Tabitha: “And it was made known throughout all Joppe; and many believed in the Lord.” On the other band, the Teacher comments on the text of Augustine in such a way that “to enlighten all men, that they may see what is the dispensation of the mystery which hath been hidden from eternity in God” (Eph. 3:9) occurs through the Church, that is, to all men who are in the earthly Church. But this is not in accord with Augustine’s thought. Here it could be asked whether the angels knew of the mystery of the Incarnation from the beginning of the world. The Teacher replies that it was known to the higher angels but not the lower ones. So the lower angels ask: “Who is this that cometh from Edom, with dyed garments from Bosra?” (Is. 63:1). This opinion contradicts that of Blessed Dionysius who sees in the Holy Scriptures two questions asked by the angels about Christ. The first is from Psalm 23 (8): “Who is this King of Glory?” and the other is from Isaias 63 (1): Who is this that cometh from Edom?” According to Dionysius, the first is asked by the lower angels and the second by the higher. He bases this on the fact that God does not reply to the first, but someone else says: “The Lord of hosts, he is the King of Glory” (Ps. 23:10). Whereas the second is answered by God immediately: I, that speak justice and am a defender to save” (Is. 63:1). Hence, Dionysius prefers to say that both were ignorant of some [aspects of the mystery] and knew others. From the beginning all knew the mystery of the Incarnation in a general fashion, but as time passedor in the temporal process—they learned its detailed intelligible patterns when they were explicated in external events.

CHAPTER 3

LECTURE 4

13 Wherefore I pray you not to faint at my tribulations for you, which is your glory. 14 For this cause I bow my knees to the Father of our Lord Jesus Christ, 15 Of whom all paternity in heaven and earth is named; 16 That he would grant you, according to the riches of his glory, to be strengthened by his Spirit with might unto the inward man; 17 That Christ may dwell by faith in your hearts; that, being rooted and founded in charity. After the Apostle has dealt with the dignity of the office belonging to his position (3:3), he goes on to speak of his tribulations and sufferings. In reference to this he does two things: First, he exhorts them lest they be troubled by his sufferings; they should have patience. Secondly, since divine assistance is necessary if man is not to become agitated, he prays that they might accomplish this through divine grace (3:14). About the first he says: Due to the importance and security of my office, which I have through faith in Christ, it happens that I suffer tribulations; but they neither daunt me nor can they tear me away from Christ. “Who then shall separate us from the love of Christ? Shall tribulation? Or distress? Or famine? Or nakedness? Or danger? Or persecution? Or the sword?” (Rom. 8:35). As though he affirmed that nothing can. Wherefore I urge and pray you not to faint at my tribulations. My sufferings should not be an occasion for you to fail in faith or in good works at all. “Think diligently upon him [Jesus] that endureth such opposition from sinners against himself; that you be not wearied, fainting in your minds” (Heb. 12:3). I declare that you must not be disheartened, they are for you, for your own utility. “Whether we be in tribulation, it is for your exhortation and salvation; or whether we be comforted, it is for your consolation; or whether we be exhorted, it is for your exhortation and salvation, which worketh the enduring of the same sufferings which we also suffer, that our hope for you may be steadfast, knowing that as you are partakers of the sufferings, so shall you be also of the consolation” (2 Cor. 1:6-7). Or, he says for you meaning, for your testing: “As gold in the furnace he hath proved them, and as a victim of a holocaust he hath received them” (Wis. 3:6). Which is your glory if you do not fall but remain steadfast in sufferings, for “He that shall persevere unto the end, he shall be saved” (Mt. 10:22). In a different way, which is your glory, that is, the endurance of our trials is to your own glory in that God exposes his Apostles and prophets to sorrows and pains on account of your salvation. “For this reason have I hewed them in the prophets, I have slain them by the words of my mouth” (Os. 6:5*). “We are your glory, as you also are ours, in the day of our Lord Jesus Christ” (2 Cor. 1:14). As a consequence he goes on (v. 14) to implore assistance for them through a prayer that they might derive advantage from his exhortation. First, he sets down the prayer. Secondly, confident of its being heard, he adds a thanksgiving (3:20).

The first part has three sections:

First, he mentions to whom the prayer is addressed. Secondly, the intention of the prayer (3:16). Thirdly, the prayer’s fruit (3:18). Humility makes a prayer worthy of being heard: “He hath had regard to the prayer of the humble: and he hath not despised their petition” (Ps. 101:18). And, “The prayer of him that humbleth himself shall pierce the clouds: and till it come nigh he will not be comforted.” (Ecclus. 35:21). Therefore, he immediately starts his prayer in humility, saying For this cause that you fail not in the faith I bow my knees to the Father. This is a symbol of humility for two reasons. First, a man belittles himself, in a certain way, when he genuflects, and he subjects himself to the one he genuflects before. In such a way he recognizes his own weakness and insignificance. Secondly, physical strength is present in the knees; in bending them a man confesses openly to his lack of strength. Thus external, physical symbols are shown to God for the purpose of renewing and spiritually training the inner soul. [This is expressed] in the prayer of Manasse: I bend the knee of by heart...” “For every knee shall be bowed to me: and every tongue shall swear” (Is. 45:24). He describes next the person to whom the prayer is directed, God, whom he portrays in his nearness and in his authority. For from his relationship to us we are encouraged to pray with confidence. In this regard he states to the Father of our Lord Jesus Christ and whose children we are also. “Every best gift and every perfect gift is from above, coming down from the Father of lights” (Jas. 1:17). “Thou, O Lord, are our Father, our Redeemer: from everlasting is thy name” (Is. 63:16). We are confirmed in the hope of obtaining what we ask for with confidence by his authority since from him all paternity in heaven and earth is named. At this point the question arises if there is any paternity in heaven. A quick answer would be that in heaven means that paternity is present in God and in Divinity, and that this is the source of all fatherhood. But this is not questioned here, it is known to all the faithful. It is asked whether in heaven, that is, in the angels, there is any paternity. To this I reply that paternity exists only among beings who live and who know. But life is twofold: it is either actual or potential. To possess the vital activities in potency is to be potentially alive; for example, a person who is sleeping is said to be potentially alive in regard to the external actions [he performs when awake]. But when someone actually performs the vital activities, he is alive in act. Thus, not only he who transmits the potency to life is the father of him to whom he gives it, but also he who communicates an act of life can be called a father. Therefore, whoever stimulates another to some vital act, whether it be to good activity, to understanding, to willing or loving, can be given the name of father. “For if you have ten thousand instructors in Christ, yet not many fathers” (1 Cor. 4:15). Likewise, in the hierarchical acts by which one angel illumines, perfects, and purifies another, it is evident that that angel is the father of the other—just as a teacher is the father of his disciples. Some doubt that the fatherhood in heaven and on earth is derived from the paternity which exists in the Divinity. It seems not to be, for we give names in accordance with our knowledge of the reality named. And whatever we do know is through creatures; hence, the names we give to the things themselves are applicable primarily, and to a greater degree, to creatures rather than God. I reply and state that the name of anything we name can be taken in two ways. In one it is expressive or symbolic of an intellectual concept, since words are the marks or signs of the impressions or concepts that are in the soul. In this perspective a name refers to creatures more than to God. However, in the second [the name] discloses the quiddity of the external object which is named; thus it will refer more to God. Therefore, the word paternity, when it signifies a concept formed by our intellect as it is naming a thing, will primarily be applicable to creatures instead of God since creatures are more known to us than God. But when it signifies the reality itself which has been named, then [this reality] is primarily in God rather than in us. For certainly all the power to procreate present in us is from God. So he says of whom all paternity in heaven and earth is named as though to affirm: The fatherhood present in creatures is, as it were, nominal or vocal; but the divine fatherhood by which the Father communicates his whole nature to the Son without any imperfection, this is true paternity. Next (v. 16), he discloses what he prays for: First, he does this. Secondly, he shows through whom he can ask for what he desires (3:16b). Thus he says: I ask that you do not give up, but be steadfast like men. Yet I know that by yourselves you cannot achieve this without God’s gift, so I beg that he would grant it to you since “every best gift and every perfect gift is from above, coming down from the Father of lights” (Jas. 1:17). He will do this according to the riches of his glory, that is, in accord with his overflowing majesty and grandeur. “Glory and riches are in his house” (Ps. 111:3), and “With me are riches and glory” (Prov. 8:18). Riches, I say, which will cause you to be strengthened with might. “It is he that giveth strength to the weary, and increaseth force and might to them that are not” (Is. 40:29). This is for the inward man because a man is overcome easily by his enemy if be is not inwardly fortified. [God must] “establish him and strengthen him with judgment and with justice, from henceforth and forever” (Is. 9:7*). Inserted in the above is the phrase by his Spirit indicating through whom petitions are granted. The Spirit himself fortifies, he is the Spirit of fortitude, and is the source of our not yielding under sufferings. We receive him through a faith which is most strong because it is the substance of the realities we hope for—that is, it makes these desired realities exist within us. Whence I Peter 5 (9) [concerning the devil]: “Whom resist ye, strong in faith.” And Paul adds that Christ may dwell by faith in your hearts. “Sanctify the Lord Christ in, your hearts” (1 Pet. 3:15). With what? I claim that it should not only be through faith, which as a gift is the strongest, but also through the charity that is in the saints. That you may be rooted and founded in a charity which “beareth all things, believeth all things, hopeth all things, endureth all things. Charity never falleth away” (1 Cor. 13:7-8). “For love is strong as death...” (Cant. 8:6). A tree without roots, or a house lacking a foundation are destroyed easily. In a similar manner, a spiritual edifice not rooted and founded in charity cannot last.

CHAPTER 3

LECTURE 5

18 You may be able to comprehend, with all the saints, what is the breadth and length and height and depth; 19 To know also the charity of Christ, which surpasseth all knowledge; that you may be filled into all the fulness of God. 20 Now to him who is able to do all things more abundantly than we desire or understand, according to the power that worketh in us; 21 * To him be glory in the church and in Christ Jesus, unto all the generations of the age of ages, Amen. Previously the Apostle revealed the object of his petition or prayer in behalf of the Ephesians, a strengthening of spirit in faith and charity (3:14). Consequently, he here shows the fruit of this strengthening through faith and charity; it is a certain type of knowledge. He sets forth: First, the knowledge itself. Secondly, the effective power of this awareness or knowledge (3:19b). He says: You ought to be so rooted and founded in charity, dearly beloved, that you may be able to comprehend, with all the saints, what is the breadth and length and height and depth. This can be read in two ways. In the first way we are more in accord with the Apostle’s thought. The knowledge of God is necessary for us both in the future life and in the present. For in the future we shall rejoice in our knowledge of God and in our perception of the humanity [the Son] assumed. “Now this is eternal life: that they may know thee, the only true God, and Jesus Christ, whom thou hast sent” (Jn. 17:3). [Our Lord compared himself to a door; men will] “go in” to contemplate the divinity, and will “go out” in the contemplation of the humanity, “and shall find pastures” (Jn. 10:9). Faith inaugurates that future knowledge; it is “the substance of things hoped for” (Heb. 11:1), already making the realities we desire exist within us in an inchoate manner. For this reason our faith consists in the divinity and humanity of Christ. “For I judged not myself to know anything among you, but Jesus Christ; and him crucified” (1 Cor. 2:2). In accord with this he discusses: First, the knowledge of divinity. Secondly, the knowledge of the mysteries of the humanity (3: 19). He reveals the knowledge of the divinity to them with the words: that you may be able to comprehend, with all the saints... As though he said: Be strong in faith and charity for if you are, you will gain life eternal where you will enjoy God’s presence and perfectly know him. It is evident from John 14 (21) that God reveals himself to one who loves: “He that loveth me shall be loved of my Father; and I will love him and will manifest myself to him.” It is also clear that he shows himself to one who believes, as a variant reading of Isaias 7 (9) puts it: “Unless you believe, you will not understand. You must be fortified by faith and charity in order that you might be able to comprehend. It should be noted that sometimes to comprehend means “to enclose,” and then it is necessary that the comprehending totally contains within itself what is comprehended. At other times it means “to apprehend,” and then it affirms a remoteness or distance and yet implies proximity. No created intellect can comprehend God in the first manner. “Peradventure thou wilt comprehend the steps of God, and wilt find out the Almighty perfectly?” (Job 11:7). The answer implied is, No. For one could know him perfectly to the extent that [one knew all] that could be known about him. And this type of knowledge is not referred to in that you may comprehend, but rather the second kind. This latter is one of the three dowries, and it is of it that the Apostle speaks here when he says that you may comprehend, meaning, that you may enjoy the presence of God and know him intimately. “Not as though I had already attained, or were already perfect; but I follow after, if I may by any means apprehend [ comprehendam ], wherein I am also apprehended by Christ Jesus” (Phil. 3:12). Such comprehension is common to all his saints; so he adds with all the saints. “This glory is to all his saints” (Ps. 149:9). “So run that you may apprehend [ comprehendatis ]” (1 Cor. 9:24*). Note that the words what is the breadth and length and height and depth seem to owe their origin to the passage in Job 11 (7-9). “Peradventure,” he says, “thou wilt comprehend the steps of God?” As if he stated that God is incomprehensible. Then he gives the reason for this incomprehensibility by saying: “He is higher than the heaven, and what wilt thou do? He is deeper than hell, and how wilt thou know? The measure of him is longer than the earth, and broader than the sea.” Yet from this it appears that Job, in attributing the four different dimensions to him, shows that he is comprehensible. Alluding to these words the Apostle asserts that you may be able to comprehend what is the breadth and length and height and depth; as though he said: May you possess sufficient faith and charity that you might comprehend him to the extent that he is able to be comprehended. Dionysius explains the text in this way.

Under no pretext should these dimensions be conceived as physically applicable to God, “God is spirit” (Jn. 4:24). They are in God metaphorically. Breadth designates the dimension or extension of his power and divine wisdom over all being. “And he poured her out,” namely wisdom, “upon all his works” (Ecclus. 1:10). By length his eternal duration is signified: “But thou, O Lord, endurest forever” (Ps. 101:13), and “holiness becometh thy house, O Lord, unto length of days” (Ps. 92:5). Height or loftiness denotes the perfection and nobility of his nature which infinitely exceeds all creation: “The Lord is high above all nations: and his glory above the heavens” (Ps. 112:4). In depth the incomprehensibility of his wisdom is intimated: “It is a great depth,” this divine wisdom, “who shall find it out?” (Eccl. 7:25). Clearly, therefore, the fulfillment of our faith and charity is to arrive at a perfect knowledge of the faith, by it we shall know, to the degree we can attain to it, the infinite extent of his power, the unbounded eternity of his duration, the loftiness of his most perfect nature, and the incomprehensibility and depth of his wisdom. Next, since further knowledge is also necessary—a knowledge of the mysteries of the humanity—he goes on to know also the charity of Christ. For whatever occurred in the mystery of human redemption and Christ’s incarnation was the work of love. He was born out of charity: “For his exceeding charity wherewith he loved us even when we were dead in sins, bath quickened us together in Christ” (Eph. 2:4-5). That he died also sprang from charity: “Greater love than this no man bath, that a man lay down his life for his friends” (Jn. 15:13). And “Christ also bath loved us and bath delivered hftnself for us, an oblation and a sacrifice to God” (Eph. 5:2). On this account St. Gregory exclaimed: “O the incalculable love of your charity! To redeem slaves you delivered up your Son.” It follows that to know Christ’s love is to know all the mysteries of Christ’s Incarnation and our Redemption. These have poured out from the immense charity of God; a charity exceeding every created intelligence and the [combined] knowledge of all of them because it cannot be grasped in thought. Thus he says which surpasseth all natural knowledge and every created intellect: “The peace of God, which surpasseth all understanding, keep your hearts and minds in Christ Jesus” (Phil. 4:7). For the charity of Christ is [the manifestation of] what God the Father has accomplished through Christ: “God indeed was in Christ, reconciling the world to himself” (2 Cor. 5:19). The other manner in which this passage (vv. 18-19) can be read is in reference to the perfection of our charity. As though he stated: Be strong, rooted and founded in charity, that you may comprehend—and not merely know—with all the saints; since this gift of charity is common to all, no one can be holy without charity, as the third chapter of Ephesians indicates. May you, I say, comprehend what is the breadth of charity, extending, as it does, even to one’s enemies: “Thy commandment is exceeding broad” (Ps. 118:96). For charity is broad in its diffusion: “And the Lord brought me forth into a broad place” (Ps. 17:20*). Its length is seen in its durability, never stopping, it begins in this life and is perfected in glory: “Charity never falleth away” (1 Cor. 13:8), and “Many waters cannot quench charity” (Cant. 8:7). Its height is perceived in its motivation which is heavenly; God is not loved to obtain temporal advantages—which love would be sickly—but be is loved for his own sake alone. “Set thyself up on high and be glorious” (job 40:5). Depth signifies the source of charity itself. For our love of God does not spring from ourselves, but from the Holy Spirit, as Romans 5 (5) mentions: “The charity of God is poured forth in our hearts, by the Holy Ghost who is given to us.” Hence, for one person to possess a love which is lasting, extensive, sublime and deep, while another person does not, arises out of the depth of divine predestination. And “who has measured the depth of the abyss?” (Ecclus. 1:2). Thus you may be able to comprehend, in the sense of perfectly attaining to, with all the saints, what is the breadth with which your charity should extend even to enemies, and what is the length during which it never ceases, and its height in loving God for his own sake, and the depth of the divine predestination [from which it springs]. At this point it should be realized that it was within Christ’s power to choose what type of death he wanted. And since he underwent death out of charity, he chose the death of the cross in which the aforesaid four dimensions are present. The cross-beam has breadth and to it his hands were nailed because through charity our good works ought to stretch out even to adversaries: “The Lord brought me forth into a broad place” (Ps. 17:20*). The trunk of the cross has length against which the whole body leans since charity ought to be enduring, thus sustaining and saving man: “He that shall persevere unto the end, he shall be saved” (Mt. 10:22). The projection of wood [above the cross-beam], against which the head is thrown back, has height since our hope must rise toward the eternal and the divine: “The head of every man is Christ” (1 Cor. 11:3). The cross is braced by its depth which lies concealed beneath the ground; it is not seen because the depth of the divine love which sustains us is not visible insofar as the plans of predestination, as was said above, are beyond our intelligence. In this manner we should comprehend the power of our love, and of Christ’s, realizing that his surpasses human understanding. For no one could know how much Christ has loved us; nor can one know the charity of the knowledge of Christ, [that love] which is possessed with knowledge of Christ. I hold that such charity surpasses a love which is without knowledge. Is it not correct that a charity with knowledge is more eminent than a charity without knowledge? It seems that it is not, for then a wicked theologian would have a charity of greater dignity than a holy old woman. I reply that what is discussed here is a knowledge which exerts its influence [on one’s life and conduct]. For the force of the knowledge stimulates one to love more since the more God is known, so much the more is he loved. For this reason Augustine used to ask: “That I may know You and know myself.” Or, this is stated here on account of some who possess zeal for God “but not according to knowledge” (Rom. 10:2). A charity coupled with the above mentioned knowledge of Christ surpasses the love of such people. Next he speaks of the efficacy of a knowledge of the divine. That you may be filled unto all the fullness of God, that is, that you might enjoy a perfect participation in all God’s gifts. In other words, that you might possess the fullness of the virtues here, and beatitude in the next life—charity accomplishes just that. “Come over to me, all ye that desire me, and be filled with my fruits” (Ecclus. 24-26). After this, the Apostle gives thanks to God for hearing his prayer (v. 20). In reference to this he does three things: First, he mentions the power of God with which he grants petitions. Secondly, he gives an example of that power (3:20b). Thirdly, he mentions what prompts his thanksgiving (3:21). He describes the infinite power of God, saying Now to him, meaning to Christ as God and God the Father, who is able to do all things: “Almighty is his name” (Ex. 15:3). “Now, to him that is able to establish you, according to my gospel and the preaching of Jesus Christ” (Rom. 16:25). He effects this within us more abundantly than we either would know how to ask for through desire or understand with our intelligence. He gives an example of this profusion within us [of the divine power], saying according to the power that worketh in us. As if he had stated: It becomes apparent once we consider what he has wrought in us men. For the human mind and will could never imagine, understand or ask that God become man, and that man become God and a sharer in the divine nature. But he has done this in us by his power, and it was accomplished in the Incarnation of his Son. “That through this you may be made partakers of the divine nature” (2 Pet. 1:4*). Concerning these matters Ecclesiasticus 18 (2-4) says: “Who is able to declare his works? For who shall search out his glorious acts? And who shall shew forth the power of his majesty? Or, who shall be able to declare his mercy?” Or, that worketh in us Apostles, to whom he gave the grace of proclaiming the good news of “the unsearchable riches of Christ; and to enlighten all men, that they may see what is the dispensation of the mystery which hath been bidden from eternity in God” (Eph. 3:8). The subject matter of the thanksgiving is the twofold blessing God has bestowed upon us. The first is the institution of the Church, and the second the Incarnation of his Son. Hence he says to him, God the Father, be glory in the Church for all he has done in the Church he established, and in Christ, that is, through Christ; or for Christ whom he gave to us. To him, I repeat, be glory that his glory might shine forth, not only now, but unto all the generations of the age of ages, meaning in the age which embraces all things. “Now, to the King of ages, immortal, invisible, the only God, be honor and glory forever and ever. Amen” (1 Tim. 1: 17).

Thomas Aquinas: Ephesians 5: English

CHAPTER 5

LECTURE 1

1 Be ye therefore followers of God, as most dear children; 2 And walk in love, as Christ also hath loved us and hath delivered himself for us, an oblation and a sacrifice to God for an odour of sweetness. Once be has exhorted them to kindness and mercy, which are the effects of charity (4:32), he gives them a model [to imitate]. In reference to this he does two things: First, he urges them to imitate the exemplar, namely, God. Secondly, he lets them know in what they should imitate him (5:2). I have affirmed, he says, that you ought to forgive one another as God has forgiven you in Christ. Be therefore followers of God because this is indispensable even if it is difficult. “What is man, said I, that he can follow the King his maker?” (Eccl. 2:12). Nonetheless, human nature would never achieve its end except in union with God. “My foot has followed his steps: I have kept his way, and have not declined from it” (Job 23:11). He must be imitated insofar as it is possible for us to do so-a son must imitate his father. Thus he adds as children since he is our father through creation: “Is he not your father, who possessed you, and made you, and created you?” (Deut. 32:6). He puts in most dear because God chose us to share in what is his very own. And walk in love (v. 2) comes next, here: First, be maintains that the way to imitate God is in ebarity. Secondly, he speaks of the tremendous sign of charity (5:2b). The charity of God has made us his most dear children: “For you have not received the spirit of bondage again in fear; but you have received the spirit of adoption of sons, whereby we cry: Abba, Father. For the Spirit himself gives testimony to our spirit that we are the sons of God” (Rom. 8:15-16). Certainly we ought to follow him in love. He says walk to signify “you must always advance” as in Genesis 17 (1): ‘Walk before me and be perfect.” This should be in love since love is so good that man ought always to make further progress in it, and is that kind of a debt which man always has to pay. “Owe no man any thing, but to love one another” (Rom. 13:8). Or in love may mean the way in which God is followed more closely: “And I show you yet a more excellent way. If I speak with the tongues of men, and of angels, and have not charity, I am become as sounding brass, or a tinkling symbol” (1 Cor. 12:31-13:1). “Above all these things have charity, which is the bond of perfection” (Col. 3:14). This must be done according to Christ’s example, whence he adds as Christ also has loved us. Jesus “having loved his own who were in the world, he loved them unto the end” (Jn. 13:1). According to Gregory, “love is verified when it is expressed in action.” Therefore he adds and delivered himself for us. “He has loved us, and washed us from our sins in his own blood” (Apoc. 1:5). I live in the faith of the Son of God, who loved me and delivered himself for me” (Gal. 2:20). “He hath delivered his soul unto death and was reputed with the wicked” (Is. 53:12). This death was both advantageous and necessary for us, thus he says an oblation and a sacrifice. Here the Apostle is speaking in the way the Old Law does. In it, as Leviticus 4 indicates, when someone sinned he was obliged to offer, because of it, the sacrifice and oblation which was designated for the sin. Then too, when someone gave thanks to God, or wished to obtain some favor, he had to offer a victim of peace, as prescribed in Leviticus 3 (9), which was of a most sweet savour to the Lord (v. 16). These, however, are all accomplished through Christ who, in order that we might be cleansed from sin and attain to glory, delivered himself for us, an oblation through the actions he performed during his life: “He was offered because it was his own will, and he opened not his mouth” (Is. 53:7); and [he died as] a sacrifice to God for sin. This was for an odour of sweetness, hinting at what is said in Leviticus 3 (5 ff.). But certainly the odour described there was not pleasing to God in itself but according to its signification, inasmuch as it symbolized the sweet-smelling oblation of the body of Christ, the Son of God. “Behold, the smell of my son is as the smell of a plentiful field” (Gen. 27:27). “Draw me, we will run after you to the odour of thy ointments” (Cant. 1:3). In this way also we ought to offer spiritual sacrifices to God: “A sacrifice to God is an afflicted spirit” (Ps. 50:19).

CHAPTER 5

LECTURE 2

3 But fornication and all uncleanness or covetousness, let it not so much as be named among you, as becometh saints; 4 Or obscenity or foolish talking or scurrility, which is to no purpose; but rather giving of thanks. Having previously cautioned them, the Apostle taught the Ephesians to put off the old man and put on the new by forbidding spiritual vices (4:25). Now he also bans carnal sins. It is divided into two parts: First, he prohibits the old way of carnal sins. Secondly, he stimulates them on to the new life (5:15).

The first part has three subdivisions:

First, he rejects the old sins. Secondly, he sets forth their punishment (5:5). Thirdly, he precludes a fallacy (5:6). The first section has two parts: First, he bars certain principal vices. Secondly, he rejects some vices associated with them (5:4). He eliminates three vices. There is a natural voluptuousness committed with another outside of wedlock; whence he says fornication. “For the spirit of fornication hath deceived them” (Os. 4:12); “flee from fornication” (1 Cor. 6:18). Job did this: “I made a covenant with my eyes, that I would not so much as think upon a virgin” (31:1). This is called “fornication” from the word “fornix,” that is, the triumphal arch near which brothels were situated. “Fornication came in upon them.”

And all uncleanness designates every impurity against nature, namely, when the act is not ordered toward the generation of offspring. “Now the works of the flesh are manifest, which are: fornication, uncleanness, immodesty, luxury” (Gal. 5:19). Thirdly, he bans avarice in mentioning covetousness. But why this? Is it to be classed with carnal sins? I reply that it is neither identified with, nor completely separate from, carnal sin but midway between the spiritual and carnal sins. It can be explained this way. Sin contains two elements, the object of the sin and the gratification the object affords. Thus with certain sins both the object and the gratification are spiritual, such as anger. Both revenge, which is the objective of anger, and its gratification, are spiritual; the same holds true for vainglory. Other sins, however, are completely carnal both in their objects and their gratification; such as gluttony and voluptuousness. But covetousness is between each of these because its object is carnal, namely money, whereas its gratification is spiritual inasmuch as the mind finds rest in the possession of money. Therefore, covetousness is enumerated among The carnal sins by reason of its object, and among the spiritual ones by reason of the gratification it affords. “Let your manners be without covetousness” (Heb. 13:5). Or it might be answered that covetousness is opposed to justice and thus is classed with the kind of sensuality known as adultery. The latter is the unjust use of another man’s woman and covetousness is the unjust use of money. Above he said “He that stole, let him now steal no more” (Eph. 4:28). But here he says let it not so much as be named among you because in the spiritual battle carnal sins must first be conquered. In vain would anyone struggle against internal sins unless he had first overcome external, carnal ones—against which there will always be a struggle. Therefore he says let it not so much as be named among you, as becomes saints who refrain from such actions, thoughts and words. “I will destroy the name of Babylon, and the remains, and the bud, and the offspring” (Is. 14:22). “Take care of a good name” (Sirach 41:15) since this is fitting for saints. “In all things let us exhibit ourselves as the ministers of God” (2 Cor. 6:4). Next he sets down some vices associated with the aforementioned. Regarding them he makes two points: First, he rejects these vices. Secondly, he encourages them to practice the contrary virtue. Hence he bans three vices, namely, obscenity which consists in impure touches, embraces and lustful kisses. “But he who is an adulterer, for the folly of his heart shall destroy his own soul. He gathers to himself shame and dishonor” (Prov. 6:32-33). Then there is foolish talking which is words provocative of evil. “For her conversation,” that is, of an evil woman, “burns as fire” (Sirach 9:11). Finally there is scurrility consisting in jocose words with which some attempt to please others. “But I say to you that for every idle word that men shall speak, they shall render an account on the day of judgment” (Mt. 12:36). All of these are grave insofar as they are said or done in connection with mortal sins; for anything, even if it is generally good, becomes mortal to the degree that it is ordered toward mortal sins. Then he introduces them to the opposite, namely, thanksgiving. Whence he says but rather giving of thanks. “Joy and gladness shall be found therein, thanksgiving and the voice of praise” (Is. 51:3).

CHAPTER 5

LECTURE 3

5 For know you this and understand: that no fornicator or unclean or covetous person, which is a serving of idols, hath inheritance in the kingdom of Christ and of God. 6 Let no man deceive you with vain words. For because of these things cometh the anger of God upon the children of despair. 7 Be ye not therefore partakers with them. The Apostle above forbade carnal sins (5:3), here he threatens them with the penalty of damnation that is inflicted on sinners. In reference to this he does two things: First, he assures them of it. Secondly, he mentions the sins one by one (5:5b). He states For know you this and understand, that is, be actually certain of it and not just habitually. “These things I write to you that you may know that you have eternal life; you who believe in the name of the Son of God” (1 Jn. 5:13). And what does he write? That no fornicator or unclean or covetous person, which is a serving of idols, hath inheritance in the kingdom of Christ and of God. Notice that he calls covetousness idolatry, for idolatry happens when the honor due God alone is given to creatures. Now there is a twofold honor due God; we must establish him as the goal of our life and we must put our trust of reaching the goal in him. Hence, whoever places these ‘in creatures is guilty of idolatry. A covetous person commits this when he fixes his end in a created reality as well as putting all his trust in it. “Of their silver and their gold they have made idols to themselves, that they might perish” (Os. 8:4). This happens since, as Proverbs 11 (28) affirms: “He that trusteth in his riches shall fall.” However, since in the other sins a man also puts his goal in a creature, chnging to it by love, why are not they termed idolatry too? I reply that idolatry consists in giving an illegitimate worship to some external object. Whereas in the other sins one’s end is deorientated interiorly, as though it consisted in one’s own exaltation. Whoever places his end in riches, on the other hand, fixes it in an external object as an idol. Does that mean that covetous persons, giving the honor due God to creatures, are really and essentially idolators? I hold that they are not, because in moral issues acts or deeds are judged by their end. Therefore, only those are essentially idolators who intend to really offer worship to a creature. A covetous person does not really (per se) intend to do this, be only happens (per accidens) to do it in his excessive and inordinate love [for riches]. What happens to such people? They do not possess the inheritance since heirs are sons, as Romans 8 (17) states. But these persons are not sons because they are carnal, therefore they do not enjoy the inheritance as I Corinthians 15 (50) affirms: “Now this I say, brethren, that flesh and blood cannot possess the kingdom of God,” that is, God himself who said: “I am their inheritance” (Ez. 44:28). It might be asked: If the inheritance is God himself who is indivisible and inseparable, why does he say in the kingdom of Christ and of God, dividing the two as if the inheritance could be severed? I reply. Our inheritance consists in the enjoyment of God. But God enjoys himself in a way different from that in which we shall enjoy him. God perfectly delights in himself since he perfectly knows and totally loves himself inasmuch as he is knowable and lovable. Not so with us, even though we shall perfectly know him in heaven and, as a consequence, love him. For someone may indeed grasp a simple reality and know the whole of it, while still not [knowing it] totally. For example, if the light of the sun were as small as a point, the human eye could perceive the whole of it, although not fully, whereas the eagle’s eye would grasp it totally.” Similarly, even if we know God perfectly in heaven and love him perfectly, nevertheless we do not totally comprehend him. Hence it seems that there is a certain imperfection and individuality there. Therefore he says of Christ and of God conjointly, as though setting one part with another part, since it is through Christ and none other that the inheritance is had. Next he says Let no man deceive you, thereby rejecting a fallacy of those who would mislead them. Regarding this he makes two points: First, he sets down a warning. Secondly, he adds the reason for it (5:8). The first has two more parts: First, he warns them not to be deceived into believing what is told them. Secondly, that they should not associate with those liars by doing evil (5:7). The first section still has two parts: First, he puts an end to the deception. Secondly, he shows them a sign of the deceit (5:6b). Notice that only in reference to carnal vices does he teach them to avoid being deceived. For from the beginning men have rationalized to find reasons why fornication and other venereal sins were not really sins so that they might indulge their cupidity without restraint. Hence he states vain words since words that claim these are not sins and do not exclude one from the kingdom of God and of Christ are irrational. “Beware lest any man cheat you by prophecy and vain deceit” (Col. 2:8).”

He demonstrates that such men are deceivers and their words fallacious since, if carnal sins were not sins, they would not be punished by God; God is just and does not impose a penalty where there is no offense. But such acts are punished by God and therefore are sins. He proves the minor when he says For because of these things comes the anger of God, namely, on account of carnal sins, upon the children of despair. This is evident in the flood (Gen. 7), in what happened to the Sodomites (Gen. 19); and again, almost the whole tribe of Benjamin was destroyed on account of this (Jg. 19 & 20). He says the children of despair because those who sin in this way despair of eternal life. If they acted this way and still hoped for eternal life, it would rather be presumption than hope, which is the certain expectation of obtaining future beatitude meritoriously. So he mentioned previously (Eph. 4:19): “Who, despairing, have given themselves up to lasciviousness unto the working of all uncleanness, unto covetousness.” “Let no meadow escape our riot. Let none of us go without his part in luxury,” and near the end of the same chapter “For they hoped not for the wages of justice, nor esteemed the honor of holy souls” (Wis. 2:8 & 22). Hence he states that upon the children of despair who do not hope for eternal joys, comes the anger of God on account of their sins. Or, of despair signifies those of whom we cannot be confident of as far as their merits are concerned. He concludes, Be ye not therefore partakers with them by associating with them in such actions. “For what participation hath justice with injustice? Or what fellowship hath light with darkness? And what concord hath Christ with Belial? Or what part hath the faithful with the unbeliever?” (2 Cor. 6:14-15).

CHAPTER 5

LECTURE 4

8 For you were heretofore darkness, but now light in the Lord. Walk then as children of the light. 9 For the fruit of the light is in all goodness and justice and truth; 10 Proving what is well pleasing to God. 11 And have no fellowship with the unfruitful works of darkness; but rather reprove them. Previously the Apostle had banned carnal sins by threatening punishment and rejecting a fallacy (5:6). Here he gives the reason; it is taken from their situation. He does two things: First, he describes their situation. Secondly, he deduces two conclusions from it (5:8b). Their situation, however, is described as twofold: First, their past. Secondly, their present situation (5:8a). Thus he remarks you were heretofore darkness blinded by ignorance and error. “Having their understanding darkened” (Eph. 4:18). “They have not known nor have they understood; they walk on in darkness” (Ps. 81:5). The darkness also comes from sin: “The way of the wicked is darksome; they know not where they fall” (Prov. 4:19). But observe that be does not vaguely call them “darksome” but darkness. For anyone appears to be whatever is predominant in him; thus the whole state appears to be the king and whatever the king does is said to be done by the state, likewise when sin dominates a man the entire person is referred to as sin and darkness. Next he describes their present condition, as though he said: But now you enjoy the light of faith: “among whom you shine as lights in the world” (Phil. 2:15), for “you are the light of the world” (Mt. 5:14). But this contradicts what was said of John the Baptist: “He was not the light” (Jn. 1:8). How then can other believers be called the light? I reply. They are not referred to as the light in essence but through participation. Afterwards, he derives two conclusions. He had said that they had been darkness but now are light. Therefore: First, he concludes that they should conform themselves to what they now are. Secondly, that they avoid what they previously were (5:11). The first has two sections: First, he writes down an admonition. Secondly, he explains it (5:9). He affirms: Since you are now light, perform the deeds of light— Walk as children of the light. “Walk whilst you have the light, that the darkness overtake you not” (Jn. 12:35). He interprets this when he says For the fruit of the light is in all goodness. However, a person behaves as a child of the light in two ways; first in reference to the substance or kind of actions he performs, then in reference to the manner or intention he does them with. Thus: First, he determines the actions which should be performed. Secondly, with what intention they should be done (5:10). Therefore he remarks: I have said that you should walk as children of the light, but the fruit of the light is actions which are fruitful and resplendent. “And my flowers are the fruit of honour and riches” (Sirach 24:23). This is in all goodness. Whence it must be recalled that every act of virtue is reduced to three relationships. For it is necessary that the agent be ordered within himself, to his neighbor, and to God. Within himself, that he be good in himself; and on this account he says in all goodness. “Teach me goodness and discipline and knowledge” (Ps. 118:66). He must be ordered to his fellow man by justice; whence he says and justice. “I have done judgment and justice” (Ps. 118:121). While he is ordered to God through knowledge and a confession of the truth; so he adds and truth. “Only love ye truth and peace” (Zach. 8:19). Another interpretation is that goodness refers to the heart, justice to one’s actions, and truth to the tongue. This was mentioned above in Chapter 4 (25); it is also in Zacharias 8 (16): “Speak ye truth every one with his neighbor.” Then he discloses with what intention the actions should be performed. For they should not be done abruptly but with proving, that is, discerning with one’s mind—“Let everyone prove his own work,” as Galatians 6 (4) expresses it— what is well pleasing to God, that is, you ought to have the intention of doing whatever pleases God. “Be reformed in the newness of your mind, that you may prove what is the good and the acceptable and the perfect will of God” (Rom. 12:2). After this he exhorts them not to return to the state they have left behind because, as Galatians 2 (18) remarks: “If I build up again the things which I have destroyed, I make myself a prevaricator.” Lest “the dog is returned to his vomit; and, the sow that was washed, to her wallowing in the mire” (2 Pet. 2:22). This section is divided into two parts: First, he gives the caution. Secondly, he tells them his reason (5:12). The first is again divided into two sections: First, he warns them not to do evil. Secondly, he tells them to reprehend wickedness (5:11b). He stated proving what is well pleasing to God. And have no fellowship with the unfruitful works of darkness which are sensuous actions leading to an everlasting darkness. They are unfruitful since they only possess a momentary delight which disappears very quickly. “What fruit therefore had you then in those things of which you are now ashamed?” (Rom. 6:21). “Trees of the autumn, unfruitful, twice dead, plucked up by the roots, raging waves of the sea, foaming out their own confusion; wandering stars, to whom the storm of darkness is reserved for ever” (Jude 1:12). Moreover, they seek out places of darkness for their depravity where they have the companionship of beasts. “The eye of the adulterer observes darkness, saying: No eye shall see me. And he will cover his face. He digs through houses in the dark, as in the day they had appointed for themselves; and they have not known the light” (Job. 24:15-16). With these, therefore, have no fellowship, neither by imitating, nor assisting, nor consenting to them. “What fellowship hath a holy man with a dog?” (Sirach 13:22). But clearly this is not enough; you must also reprehend them since, as Augustine remarks, God sometimes punishes innocent companions because those who are good do not reprimand the evil ones. “And he gave every one of them commandment concerning his neighbor” (Sirach 17:12). Hence he says but rather reprove them. “Reprove, entreat, rebuke in all patience and doctrine” (2 Tim. 4:2). But do we always sin if we do not reprove those who sin? Augustine replies: Should you refrain from reprimanding out of a fear of charity, namely, lest the sinner fall into greater evil and begin to afflict those who are good, you shall not sin. But if you do this from a fear that has its source in greed, lest the sinner grow indignant and you lose your benefices, then you do sin.

CHAPTER 5

LECTURE 5

12 For the things that are done by them in secret, it is a shame even to speak of. 13 But all things that are reproved are made manifest by the light; for all that is made manifest is light. 14 Wherefore it saith: Rise, thou that sleepest, and arise from the dead; and Christ shall enlighten you. The Apostle explained his warnings above (5:9), and now he gives the reasons for them. He had given two warnings: the first was that they should not associate in the works of darkness, the second that they should reprove sinners. Hence he does two things: First, he gives the reason for the first warning. Secondly, the reason for the second (5:13). Thus he asserts: I said well that vou ought not to have fellowship but rather reprimand and reprove such as these. Why? Because the things that are done by them in secret, it is a shame even to speak of. This is characteristic of carnal vices which possess a great depravity; they have the least amount of rational good since actions of this type are common to us and the beasts. After this the Apostle gives the reason for the second warning, and he makes two points: First, he sets down the reason. Secondly, he produces a confirmation of it (5:14). Regarding the first, he wants to prove that it is fitting for them to reprimand delinquents. He proves it this way: Whatever is shown to be evil is to be reproved, for every reproof is a certain manifestation; but every manifestation occurs through the light, and you are the light; hence it is fitting for you to reprove and reveal those who are evil. He expresses the major of this reasoning at But all things that are reproved are made manifest by the light. And the minor is expressed in for all that is made manifest is light. As though he said: For this reason it is fitting for you to reprimand them because, as 1 Corinthians 2 (15) puts it, “the spiritual man judgeth all things; and he himself is judged of no man.” Thus a Gloss offers the following interpretation: All sins that are reproved by the light that is, by the good and holy men who are the children of the light, are made manifest through a confession. “But he that shall confess and forsake them [his sins], shall obtain mercy” (Prov. 28:13). For all evil that is made manifest through confession, is light, that is, is turned into light. Next, he verifies this by an authority (v. 14) which a Gloss interprets: In order that light might prevail he—the Holy Spirit—says: Rise you who sleep and arise from the dead and Christ shall enlighten you. But this is not customary for Paul. Hence it must be said that the Apostle is introducing the image found in Isaiah 60 (1): “Arise, be enlightened, O Jerusalem; for your light has come, and the glory of the Lord has risen upon you.” Thus wherefore it says refers to Scripture. Rise from a neglect of good works, you who sleep. “How long will you sleep, O sluggard?” (Prov. 6:9). “Shall he that sleepeth rise again no more?” (Ps. 40:9). And arise from the dead, that is, from dead or destructive actions. Christ “will cleanse our conscience from dead works” (Heb. 9:14). “Your dead men shall live, my slain shall rise again” (Is. 26:19). Rise therefore and Christ shall enlighten you. “The Lord is my light and my salvation; whom shall I fear?” (Ps. 26:1). “Enlighten my eyes that I never sleep in death” (Ps. 12:4). Yet are not we capable of rising from sin ourselves since it says: Rise... and Christ shall enlighten you? I reply. Two things are requisite for the justification of a sinner, namely, a free decision cooperating in the act of rising [from sin] and grace itself. And certainly the free decision itself is had from prevenient grace, while the meritorious actions that follow are from subsequent grace. Hence the last chapter of Lamentations (v. 21) says: “Convert us, O Lord, to you, and we shall be converted.”

CHAPTER 5

LECTURE 6

15 See therefore, brethren, how you walk circumspectly; not as un wise, 16 But as wise; redeeming the time, because the days are evil. 17 Wherefore, become not imprudent; but understanding what is the will of God. Above he forbade the old ways of camal illusions (5:3), now he exhorts them to the contrary newness. He encourages them: First, toward a newness opposed to the former illusions. Secondly, toward a newness opposed to voluptuousness (5:18). The first section contains three parts: First, he gives them a caution against the fallacy. Secondly, he shows them the newness of this precaution (5:16b). Thirdly, he teaches them how to act according to it (5:17). Whence he states therefore from the preceding see how you walk circumspectly. Caution is one of the conditions of prudence by which a person avoids hindrances in accomplishing what he has to do. Everyone ought to possess this caution. “Let thy eyes look straight on and let thy eyelids go before thy steps” (Prov. 4:25). This is a characteristic of wise men, thus he adds not as unwise who do not know how to avoid the obstacles. “All the foolish of heart were troubled” (Ps. 75:6). But as wise: “The eyes of a wise man are in his head: the fool walketh in darkness” (Ecel. 2:14). Some say: “If you do not act chastely, nonetheless act cautiously.” The Apostle does not take it in such a sense; when he says circumspectly it is as though he said: Beware of men who thwart chastity. He explains the necessity of this precaution when he says redeeming the time, which can be interpreted in two ways. On certain occasions a man redeems his property by offering a gift or something else for it; for instance, someone is said to compensate for a grievance he caused by offering a gift or money, or by renouncing something which is rightfully his. In this sense he would be saying: The whole of time is now a time of deception, hence you should be redeeming the time, because the days are evil. At the time Adam sinned, and from then on, snares have always been set to thrust men into sin. It was not that way in the state of innocence when it was unnecessary for a man to abstain from anything which was licit, since there was nothing in his will driving him to sin. But now we have to redeem the time, because the days are evil; we.must avoid the depravity of the days, and “beware beforehand of the evil day,” as Ecclesiastes 7 (15) expresses it. To do this we must renounce even certain things which are lawful: “All things are lawful for me; but all things do not edify” (I Cor. 10:23). In this way a person is said to redeem a grievance he caused since he permits something that is rightfully his to be forfeited. There is another interpretation of redeeming the time. For it sometimes happens that a person lives a great part of his life in sin, and this is time lost. But how is he to redeem it when man is incapable of paying his debts? I reply that he ought to devote himself to good works to an even greater degree than be bad previously pursued sinful ones. “For the time past is sufficient to have fulfilled the will. of the Gentiles, for them who have walked in riotousness, lusts, excesses of wine, revellings, banquetings, and unlawful worshipping of idols” (1 Pet. 4:3). The first interpretation, however, is better. Then he goes on to teach them how to abide by the precaution, saying: Wherefore that you may be able to redeem the time become not imprudent. Notice that there is a difference between wisdom and prudence. For prudence is a certain type of wisdom, but not the whole of wisdom. “Wisdom is prudence to a man” (Prov. 10:23). That man is called wise in an absolute sense who puts everything into perspective; but a man is wise only in a certain respect when he puts in order only those things about which he is well informed. “As a wise architect I have laid the foundation” (1 Cor. 3:10). For the role of the wise man is to put things in order, as the First Book of the Metaphysics states. Everyone who sets things in perspective considers their end; hence he is wise in an absolute sense who knows and acts for the universal end, God. “For this is your wisdom, and understanding in the sight of nations” (Deut. 4:6). For wisdom, as Augustine mentions in the Fourth Book on the Trinity, is the knowledge of divine realities. Prudence, on the other hand, is the directive care of particular things, as when a person regulates his actions. Thus, wisdom is prudence to man. For this reason he says become not imprudent, but understanding what is the will of God. For just as speculative reason puts whatever is to be done in perspective and judges it—it is necessary to have conclusions and to judge them by principles—so likewise in the field of performance. Now the first principle through which we ought to judge and regulate everything is the will of God. Hence the intellect, in moral matters and those which lead to God, must have the will of God for its principle. If it does, then the intellect becomes prudent. “O that they would be wise and would understand, and would provide for their last end” (Deut. 32:29). Our Lord taught this: “Thy will be done” (Mt. 26:42).

CHAPTER 5

LECTURE 7

18 And be not drunk with wine, wherein is luxury; but be ye fined with the Holy Spirit, 19 Speaking to yourselves in psalms and hymns and spiritual canticles, singing and making melody in your hearts to the Lord; 20 Giving thanks always for all things, in the name of our Lord Jesus Christ, to God and the Father; 21 Being subject one to another, in the fear of Christ. He urged them before to that newness which is in opposition to the old illusion (5:15), now he does the same in reference to the old ways of carnal sins. Or, we might say that he previously reprimanded carnal sins in regard to voluptuousness, and here does it concerning gluttony. He makes two points: First, he forbids the old way. Secondly, he introduces them to the new condition (5: 18b). Thus he says: I have stated that fornication and all uncleanness should not be even named among you. Yet you ought also be careful to abstain from superfluous wine since excessive food and drink is a cause of sensuality; and especially wine which warms and excites a man. ‘Vine is a luxurious thing, and drunkenness riotous” (Prov. 20:1). “When the king was merry, and after very much drinking was well warmed with wine, he commanded... to, bring in queen Vasthi before the king” (Est. 1:10-11). “Fornication and wine and drunkenness take away the understanding” (0s. 4:11). Whence Jerome remarks: “A man over whom Sodom could not prevail was conquered by wine—Lot.” Therefore be not drunk with wine, wherein is luxury. But be ye filled with the Holy Spirit. Among all those things which breed a variety of moods is wine; thus it begets animosity and makes men “talk in thousands” as 3 Esdras 3 (21) affirms. Appropriately therefore does he teach them the opposite, to be filled with the Holy Spirit who engenders an intensity of devotion: “In spirit fervent” (Rom. 12:11). Who also spreads joy and spiritual happiness: “Justice, and peace, and joy in the Holy Ghost” (Rom. 14:17). Who, moreover, makes men speak out boldly: “And they were all filled with the Holy Ghost; and they began to speak with diverse tongues, according as the Holy Ghost gave them to speak” (Ac. 2:4), so that those who heard them thought they were drunk (Ac. 2:13). But do we possess the Holy Spirit by our own power? reply and say that the Holy Spirit is possessed in two ways. Either he is had receptively, and it is not in our power to receive him, rather we accept him as a gift from God: “the charity of God is poured forth in our hearts, by the Holy Ghost, who is given to us” (Rom. 5:5). Or he is possessed dispositively, and even here we are not capable of receiving him since we cannot dispose ourselves without the grace of God: “Not that we are sufficient to think any thing of ourselves, as of ourselves; but our sufficiency is from God” (2 Cor. 3:5). Or, someone may be said to receive the Holy Spirit, and nonetheless not be full of the Holy Spirit. He has the grace of the Holy Spirit in reference to certain aspects of his life, but not in reference to every one of his actions. Then is he said to be full of the Holy Spirit when he avails himself of the Spirit in all be does. The way to be filled is found in the love of God and one’s fellow men. Thus when he says speaking to yourselves in Psalms (v. 19): First, he touches on the way of being filled in relation to God. Secondly, in relation to one’s fellow man (5:21). Concerning the first of these he does three things: First, he prescribes spiritual meditation. Secondly, he speaks of spiritual exultation (5:19b). Thirdly, comes the thanksgiving (5:20). The first has two parts: First, he writes of the manner of the meditation. Secondly, the subject matter of it (5:19a). There are two ways of speaking to yourselves. One is external, of a man talking to other men; another is interior, of a man speaking to himself. This latter ought to be repentant: I will speak in the bitterness of my soul” (Job 10:1). And it ought to be done in secret: “when you pray, enter your chamber and, having shut the door, pray to your Father in secret” (Mt. 6:6). “When I go into my house, I shall repose myself with her [wisdom]” (Wis. 8:16). He then touches on the subject-matter of meditative prayer when he says in psalms and hymns and spiritual canticles. To sing is to make use of the psaltery; and thus in psalms, that is, in good works. “Take a psalm, and bring hither the timbrel: thepleasant psaltery with the harp” (Ps. 80:3). And hymns, that is, by the divine praises: “A hymn to all. his saints” (Ps. 148:14); and spiritual canticles concerning the hope of eternal realities: “Rejoicing in hope” (Rom. 12:12); “Upon the ten stringed psaltery, with a canticle upon the harp” (Ps. 91:4), “sing ye to the Lord a new canticle, because he hath done wonderful things” (Ps. 97:1). Hence we meditate on honest actions and what we should do; on the divine praise and what we should imitate; and on the joy of heaven and what we should render homage to, and how. The first effect of the Holy Spirit is a holy meditation, and the second is a spiritual exultation; from frequent meditation the fire of charity is enkindled in the heart. “My heart grew hot within me: and in my meditation a fire shall flame out” (Ps. 38:4). And from this a spiritual joy is born within the heart; thus he mentions singing and making melody so that our will would be stirred by spiritual joys to undertake good works. I will sing with the spirit, I will sing also with the understanding” (1 Cor. 14:15). “In all wisdom teaching and admonishing one another in psalms, hymns, and spiritual canticles, singing in grace in your hearts to God” (Col. 3:16). This refutes the error of those heretics who claim that it is useless to sing vocal canticles to the Lord; that only spiritual ones matter. In the praises of the Church there is an essential element to consider, what the Apostle refers to as in your hearts. Yet there is another element [the external expression in song] which has a twofold purpose. One is that it is for us, to stimulate our minds to an interior devotion. If someone is rather moved to frivolity or vain glory by it, this is contrary to the Church’s intention. Its second purpose is for others, since by it the illiterate become more devout: “And when the minstrel played, the hand of the Lord came upon him” (2 Kgs. 3:15).”

The third effect is thanksgiving because, when someone is influenced in these ways toward God, he recognizes that everything he has is from God. For the more a person is affected by his relation to God and knows him, the more does he see God as greater while he himself becomes smaller, indeed almost nothing, in comparison with God. “Now my eye seeth you. Therefore do I reprehend myself, and do penance in dust and ashes” (Job 42:5-6). So he declares giving thanks always for all things, for all his gifts, whether of prosperity or adversity. “I will bless the Lord at all times; his praise shall be always in my mouth” (Ps. 33:1). For adversities are also gifts to us on the way: “Count it all joy when you shall fall into divers temptations” (Jas. 1:2). And the Apostles “indeed went from the presence of the council, rejoicing that they were accounted worthy to suffer reproach for the name of Jesus” (Ac. 5:41). “In all things give thanks” (1 Thess. 5:18). This is in the name of our Lord Jesus Christ since all blessings come through him. “Let us have peace with God, through our Lord Jesus Christ; by whom also we have access through faith into this grace” (Rom. 5:1-2). Yet he adds to God inasmuch as he is our maker through creation, and the Father since he sent Christ to us through whom he regenerated us. Thus we give thanks to him as God regarding the goods of nature, and to him as Father in reference to the goods of grace. He sets down the way of being filled [by the Spirit] in relation to one’s fellow men by saying being subject one to another, in the fear of Christ, that is, not out of a human fear but from a reverence for Christ.

CHAPTER 5

LECTURE 8

22 Let women be subject to their husbands as to a lord; 23 Because the husband is the head of the wife, as Christ is the head of the church. He is the saviour of his body. 24 Therefore, as the church is subject to Christ, so also let the wives be to their husbands in all things. 25 Husbands, ldve your wives, as Christ also loved the church and delivered himself up for it; 26 That he might sanctify it, cleansing it by the laver of water mi the word of life; 27 That he might present it to himself, a glorious church, not having spot or wrinkle or any such thing, but that it should be holy and without blemish. 28a So also ought men to love their wives as their own bodies. Up until now the Apostle has set down general precepts applicable to everyone (4:17), at this point he expresses those which pertain to particular persons or classes. According to the Philosopher in his Politics, a home must possess three relationships if it is to be complete, namely, that of the husband and wife, of the father and the children, and that between the master and his servants. Hence these three are dealt with when the Apostle instructs: First, the husband and wife. Secondly, the father and child (6: 1). Thirdly, the servants and masters (6:5). The first has two divisions: First, he cautions the women to be subject. Secondly, he admonishes the men to love (5:25). The first is again twofold: First, he gives an admonition. Secondly, he explains the reason for it (5:23). Hence he states: Let women be subject to their husbands because “a woman, if she have superiority, is contrary to her husband” as Ecclesiasticus 25 (30) affirms. So he especially warns them about subjection. This is as to a lord since the relation of a husband to his wife is, in a certain way, like that of a master to his servant, insofar as the latter ought to be governed by the commands of his master. The difference between these two relationships is that the master employs his servants in whatever is profitable to himself; but a husband treats his wife and children in reference to the common good. Thus he mentions as to a lord; the husband is not really a lord, but is as a lord. “Let wives be subject to their husbands” (1 Pet. 3:1). Next, he adds his reason; regarding it he makes three points: First, he offers it for consideration. Secondly, he introduces an example (v. 23b).

Thirdly, from the example he draws his conclusion (v. 24). The reason for this subjection is that the husband is the bead of the wife, and the sense of sight is localized in the head—“The eyes of a wise man are in his head” (Eccl. 2:14)—and hence a husband ought to govern his wife as her head. “The head of the woman is the man” (1 Cor. 11:3). Then he brings in his example when he says: as Christ is the head of the church. God “has made him head over all the church, which is his body” (Eph. 1:22-23). This is not for his own utility, but for that of the Church since he is the saviour of his body. “For there is no other name under heaven given to men, whereby we must be saved” (Ac. 4:12). “Behold, God is my saviour; I will deal confidently and will not fear” (Is. 12:2). From this he draws the conclusion he intended, saying Therefore, as the church is subject to Christ. As though he said: It is not proper for an organ to rebel against its head in any situation; but as Christ is head of the church in his own way, so a husband is the head of his wife; therefore the wife must be obedient to her husband as the church is subject to Christ. “Shall not my soul be subject to God?” (Ps. 61:2), so also let the wives be to their husbands. “And you shall be under your husband’s power” (Gen. 3:16), in all things which are not contrary to God, for Acts 5 (29) affirms: “We ought to obey God rather than men.” After this he admonishes the husbands that they are to love their wives. First, he does this. Secondly, he gives his reason (5:25b). He states: Husbands, love your wives. For certainly it is from the love he has for his wife that he will live more chastely and both of them will enjoy a peaceful relationship. If he should love another more than his own wife, he exposes both himself and his wife to the possibility of sin. “Husbands, love your wives and be not bitter towards them” (Col. 3:19). He then treats of the threefold reason for this. First, one springs from the example of Christ (v. 25b). Secondly, another comes from the husband himself (5:28b). Thirdly, another from a divine commandment (5:31). Concerning the first he does three things: First, he offers the example of Christ’s love. Secondly, then the sign of that love (5:25b-27). Thirdly, finally he deduces his intended conclusion (5:28a). Thus he says: as Christ also loved the church; “Be ye therefore followers of God, as most dear children; and walk in love, as Christ also hath loved us and hath delivered himself for us” (Eph. 5:1-2). The sign of Christ’s love for the church is that he delivered himself up for it. “The Son of God who loved me and delivered himself for me” (Gal. 2:20). “He hath delivered his soul unto death” (Is. 53:12). And for what? That he might sanctify it: Wherefore Jesus also, that he might sanctify the people by his own blood, suffered without the gate” (Heb. 13:12). “Sanctify them in truth” (Jn. 17:17); that is the effect of Christ’s death. As a result of this sanctification he cleanses it from the stains of sin. Hence he adds cleansing it by the laver of water. This washing has a power from the passion of Christ. “All we who are baptized in Christ Jesus are baptized in his death; for we are buried together with him by baptism into deatY’ (Rom. 6:3-4). “And I will pour upon you clean water and you shall be cleansed from all your filthiness” (Ez. 36:25). “There shall be a fountain open to the house of David and to the inhabitants of Jerusalem; for the washing of the sinner and of the unclean woman” (Zach. 13:1). This occurs in the word of life which, coming upon the water, gives it the power to cleanse: “Going, therefore, teach ye all nations; baptizing them in the name of the Father and of the Son and of the Holy Spirit” (Mt. 28:19). The goal of this sanctifying action is the Church’s purity. Thus he states that he might present it to himself, a glorious church; as if the Apostle said: It would be highly improper for the immaculate bridegroom to wed a soiled bride. This is why he presents her to himself in an immaculate state, now through grace and in the future through glory. Regarding the latter, he says glorious by the clarity of both body and soul. For “he will reform the body of our lowness, made like to the body of his glory” (Phil. 3:21). Hence he adds not having spot: “the man that walked in the perfect way, he served me” (Ps. 100:6); “blessed are the undeffled in the way: who walk in the law of the Lor&’ (Ps. 118: 1). Or wrinkle refers to the lack of suffering since, as the Apocalypse 7 (16) remarks: “they shall no more hunger nor thirst,” or any such thing, but that it should be holy through its confirmation in grace, and without the blemish of any defilement. Thus all of these characteristics can be understood of the appearance of the Church in the future through glory. But if they are taken to refer to her appearance through faith, then he would be saying: that he might present to himself, through faith, a glorious church, since “it is a great glory to follow the Lord7 (Sirach 23:38), not having a spot of mortal sin. “Thou are stained in thy iniquity” (Jer. 2:22). Nor does it have a wrinkle, that is, a duplicity of purpose which those who are rightly united with Christ and the Church do not have. “My wrinkles bear witness against me” (job 16:9). But rather that it should be holy through its aspiration and without blemish through every kind of purity. From the above he, in the third place, draws the conclusion he intended by affirming: So also ought men to love their wives as their own bodies.

CHAPTER 5

LECTURE 9

28b He that loveth his wife loveth himself. 29 For no man ever hated his own flesh, but nourisbeth and cherisheth it, as also Christ doth the church; 30 Because we are members of his body, of his flesh and of his bones. Above he urged husbands to love their wives, he appealed to Christ and to the example of Christ’s love for the church (5:25). Here he demonstrates the same thing from the point of view of the husband himself. He makes two points: First, he gives the reason. Secondly, he verifies it through an example (5:29b). The reason is as follows. A husband and wife are somehow one; hence, as the flesh is subject to the soul, so is the wife to the husband; but no one ever held his own flesh in contempt, therefore neither should anyone his wife. Whence he states He who loves his wife loves himself. “Therefore, now they are not two, but one flesh” (Mt. 19:6). just as a man sins against nature in hating himself, so does he who hates his wife. ‘With three things my spirit is pleased, which are approved before God and men: the concord of brethren, and the love of neighbors, and man and wife that agree well together” (Sirach 25:1-2). He proves that they ought to love one another in saying For no man ever hated his own flesh. This love is evident in what happens since “love is verified when it is expressed in action.” For we love anything whose powers we sustain. But everyone nourishes and cherishes his own flesh in order to sustain it. “But, having food and wherewith to be covered, with these we are content” (1 Tim. 6:8). But is not this contrary to Luke 14 (26): “If any man come to me, and hate not his father and mother and wife and children and brethren and sisters, yes and his own life also, he cannot be my disciple?” I reply. The Apostle affirms that a man ought to love his wife as he does himself; but he must love himself less than God; hence he should also love his wife less than God. In stating “he who does not hate his wife,” he is not commanding that she be hated—which would be to command a mortal sin—but that she be loved as the man loves himself. Now love in a lesser degree is like a certain hatred in comparison with whatever is loved most or to a greater degree, in this case, God. Likewise, no man ever hated his own flesh, but nourishes and cherishes it. But there are objections to this. When anyone loves something he never wants nor desires to be separated from it. Yet the saints wanted to be separated from the flesh. “Unhappy man that I am, who shall deliver me from the body of this death?” (Rom. 7:24), “having a desire to be dissolved and to be with Chrisf’ (Phil. 1:23). Besides, nobody afflicts what he loves, but the saints punished their flesh while they were in this world. “I chastise my body and bring it into subjection” (1 Cor. 9:27). Moreover, some people even kill themselves, as is frequently heard of. Judas did it. I reply. The flesh, when considered in itself, is not held in contempt, but everyone naturally wants it to exist and nourishes it for this end. On the other hand ‘ the flesh can be considered as an obstacle to what we will, and thus, through circumstance (per accidens), it can be detested in a certain way. For everything that we will is either good or evil. If good, it may be the ultimate end, eternal life, from which we are held back by the flesh. “While we are in the body we are absent from the Lord” (2 Cor. 5:6). And since we naturally desire our fulfillment and well-being—nor can we enjoy these while we are in the flesh—we will to discard it, not as an evil held in contempt, but as a good we love less than the greater good it impedes. The authoritative texts quoted above, and others like them, are to be explained in this way. Or, we may will a good that is not the end, but disposes for the end; for example, virtuous habits. But this type of good is opposed by the immoral tendencies of the flesh. On this account do the saints discipline and punish their flesh in order that it might submit to the spirit for the curbing of sensual desires. For, in desiring such, the flesh blocks our acquisition of the virtues which dispose us for the ultimate good. Therefore, whoever punishes his flesh that it might submit to his spirit does not hate it, but rather obtains its own good which is that it be subject to the spirit-just as the good of man is to be subject to God: “it is good for me to adhere to my God” (Ps. 72:28). “I chastise my body...” and similar passages are to be understood in this way. This would not have been necessary in the state of innocence as long as man was subject to God, and the flesh totally submissive to the spirit; the gift of original justice consisted precisely in this mutual submission. On the other hand we sometimes will what is evil. Hence, just as holy persons discipline, or wish to discard, their flesh inasmuch as it is an obstacle to the good they desire, so also the wicked, insofar as the flesh blocks the evil they desire, will kill it and commit suicide, as Judas did. Then he indicates that a man must love his wife through an example. Thus he says, Christ also loved the Church as something of his very self because we are members of his body. “For we are members one of another” (Eph. 4:25). He mentions of his flesh on account of his sharing the same nature with us. “For a spirit hath not flesh and bones, as you see me to have” (Lk. 24:39). Or, he says this mystically so that of his flesh refers to the weak who are of the flesh, and of his bones would refer to the strong who are hard as bone.

CHAPTER 5

LECTURE 10

31 ‘Tor this cause shall a man leave his father and mother; and shall cleave to his wife; and they shall be two in one flesh.” 32 This is a great sacrament; but I speak in Christ and in the church. 33 Nevertheless, let every one of you in particular love his wife as himself; and let the wife fear her husband. The Apostle exhorted the Ephesians above to love their wives. He did this in two ways: both by offering the example of Christ’s love for the Church, and by the love a man has for himself (5:25), now he gives a third encouragement drawn from the authority of Scripture. Regarding this he does three things: First, he brings in the authoritative text. Secondly, he explains it mystically (5:32). Thirdly, he adapts it according to its literal meaning to the case in question (5:33). The authoritative text is Genesis 2 (24); words spoken by Adam when be saw his wife who had been formed from his rib. Yet does not this contradict Matthew 19 (4-5) which states that God himself spoke these words? I reply that Adam spoke them as inspired by God, and God spoke them insofar as he was inspiring and teaching Adam. We use the same expressions; there are many words which the Lord spoke by those whom the spirit of God instructed; so Matthew 10 (20) affirms: “For it is not you who speak, but the Spirit of your Father speaks in you.” It should be noted that in the above mentioned authority a threefold union of a man and wife is designated. The first union is through the devotion of their love, for it is strong enough in each that they both left their fathers behind. “So a man loves his wife better than his father or mother. Many have lost their heads completely for their wives” (3 Esd. 4:25-26), and much more concerning this is stated there [in 3 Esd. 4]. But this is natural, for natural desires fit in harmoniously with actions that must be performed. It is evident that a desire exists in all higher agents that they administer to, and communicate with, lower agents. Thus a natural love for the lower is present in them. Now a man is an inferior in relation to his father and mother, he is not higher than they; hence he is naturally more drawn towards his wife and children, to whom he is superior, than to his parents. And also because his wife is intimately united to him in the act of procreation. The second union is through living together. Thus he says and he shall cleave to his wife. “With three things my spirit is pleased, which are approved before God and men: the concord of brethren, and the love of neighbors, and man and wife that agree well together” (Sirach 25:1-2). The third is their carnal union— and they shall be two in one flesh, that is, in their carnal intercourse. For in any act of generation there is an active and a passive power. In plants both powers are in the same [plant], but in the perfect animals they are distinguished. And hence in the act of generation among animals the male and female become, as in plants, only one and the same body.158 He goes on to interpret this mystically, and he says This is a great sacrament, it is the symbol of a sacred reality, namely, the union of Christ and the Church. “I will not hide from you the mysteries of God” (Wis. 6:24). Notice here that four Sacraments are termed great. Baptism by reason of its effect, since it blots out sin and opens the gate of paradise; Confirmation by reason of its minister, it is conferred only by bishops and not by others; the Eucharist because of what it contains, the Whole Christ; and Matrimony by reason of its signification, for it symbolizes the union of Christ and the Church. If, therefore, the text is mystically interpreted, the preceding passage should be explained as follows: For this cause shall a man, namely, Christ, leave his father and mother. I say leave his father, because he was sent into the world and became incarnate—“I came forth from the Father and am come into the world” (Jn. 16:28)— and his mother who was the synagogue—“I have forsaken my house, I have left my inheritance, I have given my dear soul into the hand of her enemies” (Jer. 12:7). And he shall cleave to his wife, the Church. “Behold, I am with you all days, even to the consummation of the world” (Mt. 28:20). Next, the point is argued by interpreting the above example according to its literal meaning. For there are certain passages in the Old Testament which can be said only of Christ. For instance, Psalm 21 (17): “They have dug my hands and feet: they have numbered all my bones”; or Isaias 7 (14): “Behold, a virgin shall conceive, and bear a son; and his name shall be called Emmanuel.” Other passages, however, can be explained as referring to Christ and others; to Christ principally, and to others as they were types of Christ. The above example (Gen. 2:24) is of this category. Thus it must first be interpreted in reference to Christ, and afterwards concerning others. Hence he says Nevertheless, let every one of you in particular love his wife, as though he asserted: The above example is principally related of Christ, but not only about him since it must be interpreted and fulfilled in other persons as types of Christ.” He states as himself because, just as everyone loves himself in relation to God, so he ought to love his wife in this way, and not inasmuch as she draws him into sin. “If any man come to me, and hate not his father and mother and wife... he cannot be my disciple” (Lk. 14:26). But what about the wife? And let the wife fear her husband, with the fear of reverence and submission since she must be subject to him.