Ephesians 1:1–9

He writes not only to the faithful but to the saints to show that they are truly faithful insofar as they have been sanctified in Christ. For a good life is worthwhile and is called saintly if it is lived in the name of Jesus. Otherwise it is polluted, because it injures the Creator.

Paul frequently declares that he was directly called as an apostle by the will of the Lord, so as to circumvent those who desired this honor with human presumptions. He writes to the saints and the faithful at Ephesus, adding his blessing as with the love of a father.

When Jesus Christ elected Paul and made him an apostle, he elected him through the Spirit by the will of God or the power through whom God works his will. Let us therefore understand, as I often say, that the will of God is the very power, greatness and substance of the whole divine plenitude. Christ—that is, God's Word which was in Christ—is the will of God. Those who consider this more closely will find that God and his will are inseparable.

In other letters when he writes to a church and its people he does not add "to the saints and the faithful." But now, because he desires to keep them loyal to the holy Name, so that being sanctified they will not add anything superficially in excess of the Name, he calls them simply by this name: they are the faithful "in Christ."

Blessed, then, are ye who are God-bearers, spirit-bearers, temple-bearers, bearers of holiness, adorned in all respects with the commandments of Jesus Christ, being "a royal priesthood, a holy nation, a peculiar people," on whose account I rejoice exceedingly, and have had the privilege, by this Epistle, of conversing with "the saints which are at Ephesus, the faithful in Christ Jesus." I rejoice, therefore, over you, that ye do not give heed to vanity, and love nothing according to the flesh, but according to God.

But we do now receive a certain portion of His Spirit, tending towards perfection, and preparing us for incorruption, being little by little accustomed to receive and bear God; which also the apostle terms "an earnest," that is, a part of the honour which has been promised us by God, where he says in the Epistle to the Ephesians, "In which ye also, having heard the word of truth, the Gospel of your salvation, believing in which we have been sealed with the Holy Spirit of promise, which is the earnest of our inheritance." This earnest, therefore, thus dwelling in us, renders us spiritual even now, and the mortal is swallowed up by immortality. "For ye," he declares, "are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you." This, however does not take place by a casting away of the flesh, but by the impartation of the Spirit. For those to whom he was writing were not without flesh, but they were those who had received the Spirit of God, "by which we cry, Abba, Father." If therefore, at the present time, having the earnest, we do cry, "Abba, Father," what shall it be when, on rising again, we behold Him face to face; when all the members shall burst out into a continuous hymn of triumph, glorifying Him who raised them from the dead, and gave the gift of eternal life? For if the earnest, gathering man into itself, does even now cause him to cry, "Abba, Father," what shall the complete grace of the Spirit effect, which shall be given to men by God? It will render us like unto Him, and accomplish the will of the Father; for it shall make man after the image and likeness of God.

Those whom he has called saintly he also calls faithful, because faith derives from the choice of our own minds, but sanctification we receive meanwhile from the abundance of the Sanctifier, not from our own will. As for his saying "faithful in Jesus Christ," this is aimed at drawing a distinction that should be carefully noted. For there are those who have genuine faith but not faith in Jesus Christ. Someone who returns a deposit and does not deny another's trust shows himself a faithful friend.… This person is indeed faithful but not "in Christ."

Observe, he applies the word "through" to the Father. But what then? Shall we say that He is inferior? Surely not.

Observe that he calls saints, men with wives, and children, and domestics. For that these are they whom he calls by this name is plain from the end of the Epistle, as, when he says, "Wives, be in subjection unto your own husbands." And again, "Children, obey your parents:" and, "Servants, be obedient to your masters." Think how great is the indolence that possesses us now, how rare is any thing like virtue now and how great the abundance of virtuous men must have been then, when even secular men could be called "saints and faithful." "Grace" is his word; and he calls God, "Father," since this name is a sure token of that gift of grace. And how so? Hear what he saith elsewhere; "Because ye are sons, God sent forth the Spirit of His Son into our hearts, crying, Abba, Father."

Because for us men Christ was born, and appeared in the flesh.

For in regards to the works of God, meaning he and his apostolic commission from God, he surely declared, I work only but through Christ, being empowered by God. The introduction of the epistle, is to teach them in regards to the grace of Christ. Now this grace, we received from Him, and our sanctification, inasmuch as we have become partakers of His body, and have taken on His understanding. And the cause of this grace, is the goodness of God, Who is praised forever. Now the path to her (i.e. Grace), is through the blood of Christ that redeems.

Look, the preposition δια he referred to the Father, – and note, – this is against the Arians. Look how great was the virtue in that time: he calls holy and faithful men who were laypeople, having wives and children. But now even those in the mountains and caves are not such.

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 calls God our Father because all things are created and restored in him. He calls Christ Lord because he redeems us, offering himself on our behalf.

Both grace and peace remove contention. They convey the will of God. Since therefore they were in the grip of error, grace was first sought on their behalf, in order that they should know God and fully obey God and Christ, putting all trust in Christ and nothing else.… Then he also adds "peace from God." The one who wills ungraciously creates severe discord.

It could be argued that both should be referred to both, that is, both grace and peace apply no less to God the Father than to our Lord Jesus Christ. Or it could be argued that each should be referred to each, so that grace is referred to God the Father and peace to Christ. It is more likely the latter, since the words immediately following are to the praise of the glory of God's grace. Thus the "grace" of the Father lies in his willingness to send the Son for our salvation, while the "peace" of the Son lies in the fact that we are reconciled to the Father through him.

Having said "grace," he adds "from God our Father," in order to show what grace has done for us, namely: it has made the Master and God our Father. But the Lord also, that is the Son, by grace toward us became both Jesus and Christ, since for our sake He became incarnate, was named Jesus, and sanctified humanity by His divinity.

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 formula 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.

He means not with an earthly but a heavenly blessing, not corruptible but eternal, because Christ's glory is not in earth but in heaven and in Christ. For every gift of God's grace is in Christ. If someone who despises Christ imagines that he is blessed by God, he is wrong. Yet God is blessed in one way, humans in another. There is indeed one term blessing, but it should be understood as is proper to the recipient.… God is blessed when he is extolled with due praises, but the way in which God blesses human beings is to impart to them the gift of his grace, not according to their merits but according to his mercy.

Since God reveals himself to be blessed in spiritual and heavenly things, it is not amid these earthly and corporeal things that one should look for that perfect blessedness of the saints.

Now the phrase "blessed be the God and Father of our Lord Jesus Christ" is to be read in a double sense. It first means that God is blessed as the maker of all things, this being the main clause. To this is then added "who is also the Father of our Lord Jesus Christ." It means that both God and Father are to be referred in common to our Lord. Blessed is the God of the man who has been assumed and the father of him who was the Word of God with God in the beginning! Not that the assumed one is other than the Word who assumed him, but that he who is one and the same is spoken of now by sublime and now by humble titles, according to what circumstances demand.

Now God has blessed us not with this or that blessing but with every blessing. It is not as though we all obtain them all at once, but singly we obtain particular ones in due time or some of the whole number. Thereby we possess their fullness through these singular blessings. He speaks not only of earthly blessings but of spiritual—there are indeed earthly blessings, as when someone has children, affluence in riches, the pleasure of honor and health.… But spiritual blessings are in the heavens because the earth is too small to circumscribe a spiritual blessing.

Observe; The God of Him that was Incarnate. And though thou wilt not, The Father of God the Word.

He is here alluding to the blessings of the Jews; for that was blessing also, but it was not spiritual blessing. For how did it run? "The Lord bless thee, He will bless the fruit of thy body;" and "He will bless thy going out and thy coming in." But here it is not thus, but how? "With every spiritual blessing." And what lackest thou yet? Thou art made immortal, thou art made free, thou art made a son, thou art made righteous, thou art made a brother, thou art made a fellow-heir, thou reignest with Christ, thou art glorified with Christ; all things are freely given thee. "How," saith he, "shall He not also with Him freely give us all things?" Thy First-fruits is adored by Angels, by the Cherubim, by the Seraphim! What lackest thou yet? "With every spiritual blessing." There is nothing carnal here. Accordingly He excluded all those former blessings, when He said, "In the world ye have tribulation," to lead us on to these. For as they who possessed carnal things were unable to hear of spiritual things, so they who aim at spiritual things cannot attain to them unless they first stand aloof from carnal things.

What again is "spiritual blessing in the heavenly places?" It is not upon earth, he means, as was the case with the Jews. "Ye shall eat the good of the land." "Unto a land flowing with milk and honey." "The Lord shall bless thy land." Here we have nothing of this sort, but what have we? "If a man love Me, he will keep My word, and I and My Father will come unto him, and make our abode with him." "Every one therefore which heareth these words of Mine, and doeth them, shall be likened unto a wise man which built his house upon the rock, and the floods came, and the winds blew, and beat upon that house, and it fell not, for it was founded upon the rock." And what is that rock but those heavenly things which are above the reach of every change? "Every one therefore who," saith Christ, "shall confess Me before men, him will I also confess before My Father which is in Heaven: But whosoever shall deny Me, him will I also deny." Again, "Blessed are the pure in heart, for they shall see God." And again, "Blessed are the poor in spirit, for theirs is the kingdom of Heaven." And again, "Blessed are ye which are persecuted for righteousness sake, for great is your reward in Heaven." Observe, how every where He speaketh of Heaven, no where of earth, or of the things on the earth. And again, "Our citizenship is in Heaven, from whence also we wait for a Saviour the Lord Jesus Christ." And again, "Not setting your mind on the things that are on the earth, but on the things which are above."

That is to say, this blessing was not by the hand of Moses, but by Christ Jesus: so that we surpass them not only in the quality of the blessings, but in the Mediator also. As moreover he saith in the Epistle to the Hebrews; "And Moses indeed was faithful in all his house as a servant, for a testimony of those things which were afterward to be spoken; but Christ as a Son over His house, whose house are we."

He has thus, it is declared, blessed us; it is a gift from God, it is our holy and spiritual redemption. And this redemption is not of this earth; nor is it of the flesh, but eternal from the heavenly place of our Lord. "...

He has conferred on us the gifts of the Holy Spirit. He has given us the hope of resurrection, the good news of immortality, the promise of the kingdom of heaven, the dignity of sonship. These he calls the spiritual blessings. And he adds "in heavenly places," because these gifts are heavenly.

God is both God and Father of one and the same Christ: God as the incarnate one, and Father as God the Word. In contrast to the Jewish blessing, he called this one "spiritual." For that one was more corporeal. God "will bless," it says, "the fruit of your womb" (Deut. 7:13); and "will bless your coming in and your going out." But here every blessing is spiritual, and we lack nothing. For we have become immortal and sons of God, and co-heirs of Christ, and our firstfruits receive worship from the heavenly powers. Therefore he rightly said "with every blessing," because all that is divine and spiritual has been granted to us. "In Christ." That is, the blessing was given to us through Jesus Christ, and not through Moses, as to the Jews. Therefore we differ from them not only in the quality of the blessings, but also in the mediator. As if explaining why our blessing is spiritual, he says: "in the heavens." For the blessing of the Jews was on earth, and therefore also bodily: "you shall eat the good things of the land; a land flowing with milk and honey; the Lord shall bless your land" (Ps. 127, Ex. 33, Num. 13:14, Deut. 11 and 31). But here there is nothing earthly, but everything is heavenly. That is why our blessing is also spiritual. For the Kingdom of Heaven is promised to the poor, and to the persecuted — a great reward in the heavens (Matt. 5:3).

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 Ephesians 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).

God, foreknowing all, knew who were going to believe in Christ. … Therefore those whom God is said to call will persevere in faith. These are the ones whom he elected before the world in Christ, so that they might be blameless before God through love—that is, so that the love of God might give them holy lives. For no one can show greater respect toward another than when he obeys in love.

In this so magnificent work of our salvation there are three certain things which God the author claims for himself, and in which he prevents all his helpers and co-workers: predestination, creation, inspiration. Of these, predestination — I do not say from the beginning of the Church, but not even from the beginning of the world — had its beginning, not indeed from this or that time: it is before time. Moreover creation is with time; inspiration already happens in time, where and when God wills. Indeed, according to predestination the Church of the elect was never not with God. If an unbeliever marvels at this, let him hear what he may marvel at more: she never was not pleasing, never was not beloved. Why should I not boldly speak the secret which that ready reporter of heavenly counsels opened to me from the heart of God? I speak of Paul, who, as with many other things, so also this secret from the riches of his goodness was not afraid to divulge: "He blessed us," he says, "with every spiritual blessing, in the heavenly places in Christ, just as he chose us in him before the foundation of the world, that we should be holy and blameless in his sight in love"; and he adds: "Who predestined us for adoption as sons through Jesus Christ in himself, according to the purpose of his will, to the praise of the glory of his grace, in which he made us accepted in the beloved Son" (Eph 1:3-6). Nor is there any doubt that these things are said in the voice of all the elect: and they themselves are the Church. In that therefore so profound bosom of eternity, before she came forth into the light and work of this creation, who among even the blessed spirits would have been able in any way to find her, unless eternity itself, which is God, had willed to reveal her?

Whether we pray on behalf of the living or the dead, the causes which will prevent or exclude the events we pray for are in fact already at work. Indeed they are part of a series which, I suppose, goes back as far as the creation of the universe. The causes which made George's illness a trivial one were already operating while we prayed about it; if it had been what we feared, the causes of that would have been operative. That is why, as I hold, our prayers are granted, or not, in eternity. The task of dovetailing the spiritual and physical histories of the world into each other is accomplished in the total act of creation itself. Our prayers, and other free acts, are known to us only as we come to the moment of doing them. But they are eternally in the score of the great symphony. Not "pre-determined"; the syllable _pre_ lets in the notion of eternity as simply an older time. For though we cannot experience our life as an endless present, we are eternal in God's eyes; that is, in our deepest reality. When I say we are "in time" I don't mean that we are, impossibly, outside the endless present in which He beholds us as He beholds all else. I mean, our creaturely limitation is that our fundamentally timeless reality can be experienced by us only in the mode of succession.

For it were no longer seemly that the friend of God, whom "God hath fore-ordained before the foundation of the world" to be enrolled in the highest "adoption," should fall into pleasures or fears, and be occupied in the repression of the passions.

Paul, wishing to show that God made all things out of nothing, ascribed to him not the "composition," the "creation" or the "making" but the katabolē, that is, the inception of the foundation.

Between saintly and unblemished there is this difference, that one who is saintly is ipso facto understood also to be unblemished, but one who is at some point unblemished is not by that fact itself saintly. Infants, after all, are spotless because their bodies are pure and they have committed no sin; and yet they are not saintly, because sanctity is not acquired without will and effort. Moreover, he who has done no sin can be called unblemished, but the saintly person is the one who is full of virtues.

It is asked how anyone can be saintly and unblemished in God's sight.… We must reply [that] Paul does not say he chose us before the foundation of the world on account of our being saintly and unblemished. He chose us that we might become saintly and unblemished, that is, that we who were not formerly saintly and unblemished should subsequently be so.… So understood it provides a counterargument to one who says that souls were elected before the world came to be because of their sanctity and freedom from any sinful vice.

His meaning is somewhat of this sort. Through whom He hath blessed us, through Him He hath also chosen us. And He, then, it is that shall bestow upon us all those rewards hereafter. He is the very Judge that shall say, "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." And again, "I will that where I am they will also be with Me." And this is a point which he is anxious to prove in almost all his Epistles, that ours is no novel system, but that it had thus been figured from the very first, that it is not the result of any change of purpose, but had been in fact a divine dispensation and fore-ordained. And this is a mark of great solicitude for us.

What is meant by, "He chose us in Him?" By means of the faith which is in Him, Christ, he means, happily ordered this for us before we were born; nay more, before the foundation of the world. And beautiful is that word "foundation," as though he were pointing to the world as cast down from some vast height. Yea, vast indeed and ineffable is the height of God, so far removed not in place but in incommunicableness of nature; so wide the distance between creation and Creator! A word which heretics may be ashamed to hear.

But wherefore hath He chosen us? "That we should be holy and without a blemish before Him." That you may not then, when you hear that "He hath chosen us," imagine that faith alone is sufficient, he proceeds to add life and conduct. To this end, saith he, hath He chosen us, and on this condition, "that we should be holy and without blemish." And so formerly he chose the Jews. On what terms? "This nation, saith he, hath He chosen from the rest of the nations." Now if men in their choices choose what is best, much more doth God. And indeed the fact of their being chosen is at once a token of the loving kindness of God, and of their moral goodness. For by all means would he have chosen those who were approved. He hath Himself rendered us holy, but then we must continue holy. A holy man is he who is a partaker of faith; a blameless man is he who leads an irreproachable life. It is not however simply holiness and irreproachableness that He requires, but that we should appear such "before Him." For there are holy and blameless characters, who yet are esteemed as such only by men those who are like whited sepulchres, and like such as wear sheep's clothing. It is not such, however, He requires, but such as the Prophet speaks of; "And according to the cleanness of my hands." What cleanness? That which is so "in His eyesight." He requires that holiness on which the eye of God may look.

Having thus spoken of the good works of these, he again recurs to His grace. "In love," saith he, "having predestinated us." Because this comes not of any pains, nor of any good works of ours, but of love; and yet not of love alone, but of our virtue also. For if indeed of love alone, it would follow that all must be saved; whereas again were it the result of our virtue alone, then were His coming needless, and the whole dispensation. But it is the result neither of His love alone, nor yet of our virtue, but of both. "He chose us," saith the Apostle; and He that chooseth, knoweth what it is that He chooseth. "In love," he adds, "having foreordained us;" for virtue would never have saved any one, had there not been love. For tell me, what would Paul have profited, how would he have exhibited what he has exhibited, if God had not both called him from the beginning, and, in that He loved him, drawn him to Himself? But besides, His vouchsafing us so great privileges, was the effect of His love, not of our virtue. Because our being rendered virtuous, and believing, and coming nigh unto Him, even this again was the work of Him that called us Himself, and yet, notwithstanding, it is ours also. But that on our coming nigh unto Him, He should vouchsafe us so high privileges, as to bring us at once from a state of enmity, to the adoption of children, this is indeed the work of a really transcendent love.

Do you observe how that nothing is done without Christ? Nothing without the Father? The one hath predestinated, the other hath brought us near. And these words he adds by way of heightening the things which have been done, in the same way as he says also elsewhere, "And not only so, but we also rejoice in God, through our Lord Jesus Christ." For great indeed are the blessings bestowed, yet are they made far greater in being bestowed through Christ; because He sent not any servant, though it was to servants He sent, but the Only-begotten Son Himself.

The grace of the Spirit is now indeed made manifest, whereas before hand and from the very beginning God has chosen His elect, whom He knew and that God foreordained to be, and to be given over to holiness.

One might ask if this is not contradicted by the prophetic saying "In your sight shall no living being be justified." … One may answer, taking refuge in the double meanings of prophecy, that … no one is in all respects and throughout his whole life justified in God's sight, since he will of course have sinned at some time. But this would not prevent some from being at times holy and blameless before him if they have become so through correction.

We have been predestined by God, before the world was, (to arise) in the extreme end of the times. And so we are trained by God for the purpose of chastising, and (so to say) emasculating, the world.

He blessed us, he says, through Christ, just as He also chose us through Him, that is, through faith in Him. "He chose us before the foundation of the world." For what was done for us was predetermined from eternity; nothing new is being accomplished, but what was established from the beginning is being brought to fulfillment. He also well said καταβολήν — foundation, creation (which properly means a casting down (a descent — Ed.) from a height), in order to show that the world was, as it were, cast down (brought down — Ed.) from a certain height of Divine power and established. And the word "chose" points both to the Divine love for mankind and to their virtue, for He chooses all who will be worthy. So that you, having heard that "He chose," would not become careless, as one already chosen, he says: God chose us for this reason, that we might be holy and blameless, remaining faithful to that holiness which He granted us at baptism, and leading a virtuous life. Holy is the one who holds to the faith, and blameless is the one who is irreproachable in his life; and He requires holiness and blamelessness not simply, but "before Him." There are many who are holy before men, such as the Pharisees, but not before God. This David also says: "according to the cleanness of my hands." According to what? — "before His eyes" (Ps. 18:25). And Isaiah likewise: "cleanse yourselves, remove your evil deeds from before My eyes" (Isa. 1:16).

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.

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.

In this so magnificent work of our salvation there are three certain things which God the author claims for himself, and in which he prevents all his helpers and co-workers: predestination, creation, inspiration. Of these, predestination — I do not say from the beginning of the Church, but not even from the beginning of the world — had its beginning, not indeed from this or that time: it is before time. Moreover creation is with time; inspiration already happens in time, where and when God wills. Indeed, according to predestination the Church of the elect was never not with God. If an unbeliever marvels at this, let him hear what he may marvel at more: she never was not pleasing, never was not beloved. Why should I not boldly speak the secret which that ready reporter of heavenly counsels opened to me from the heart of God? I speak of Paul, who, as with many other things, so also this secret from the riches of his goodness was not afraid to divulge: "He blessed us," he says, "with every spiritual blessing, in the heavenly places in Christ, just as he chose us in him before the foundation of the world, that we should be holy and blameless in his sight in love"; and he adds: "Who predestined us for adoption as sons through Jesus Christ in himself, according to the purpose of his will, to the praise of the glory of his grace, in which he made us accepted in the beloved Son" (Eph 1:3-6). Nor is there any doubt that these things are said in the voice of all the elect: and they themselves are the Church. In that therefore so profound bosom of eternity, before she came forth into the light and work of this creation, who among even the blessed spirits would have been able in any way to find her, unless eternity itself, which is God, had willed to reveal her?

The reason for saying "he destined us in love is" that he empowered us with his gracious love in order to predestine us.

The eternal firmness and firm eternity of God's predestinating will consist not only in the ordaining of works. God also knows in advance the number of the elect. No one of that full number may lose his eternal grace, nor may any outside that total attain the gift of eternal salvation. For God, who knows all things before they come to pass, is not confused about the number of the predestined, any more than he doubts the effectiveness of the works he has ordained.

God in his love has predestined us to adoption through Christ. How could God possibly have Christ for his Son by adoption?… We speak of ourselves as heirs of God the Father and heirs through Christ, being sons through adoption. Christ is his Son, through whom it is brought about that we become sons and fellow heirs in Christ.

The former [verse] refers to those saints who did not previously exist and who before they came into being were thought of and subsequently acquired existence. This [verse] speaks of God, who was preceded by no thought or willing but always existed and never had a beginning for his existence. Therefore he rightly used the term destined for those who, having once not existed, subsequently acquired existence. But of the Son, that is, of our Lord Jesus Christ, he wrote ordained in another place also.

Christ, as we have often said already, is wisdom, justice, peace, joy, temperance and the rest. Note that the names of all these virtues are loved even by those who do not pursue them! No one is such a brazen criminal that he does not claim to love wisdom and justice.

That is to say, because He earnestly willed it. This is, as one might say, His earnest desire. For the word "good pleasure" every where means the precedent will, for there is also another will. As for example, the first will is that sinners should not perish; the second will is, that, if men become wicked, they shall perish. For surely it is not by necessity that He punishes them, but because He wills it. You may see something of the sort even in the words of Paul, where he says, "I would that all men were even as I myself." And again, "I desire that the younger widows marry, bear children." By "good pleasure" then he means the first will, the earnest will, the will accompanied with earnest desire, as in case of us, for I shall not refuse to employ even a somewhat familiar expression, in order to speak with clearness to the simpler sort; for thus we ourselves, to express the intentness of the will, speak of acting according to our resolve. What he means to say then is this, God earnestly aims at, earnestly desires, our salvation. Wherefore then is it that He so loveth us, whence hath He such affection? It is of His goodness alone. For grace itself is the fruit of goodness. And for this cause, he saith, hath He predestinated us to the adoption of children; this being His will, and the object of His earnest wish, that the glory of His grace may be displayed.

He willingly gave us His grace, it was not given do to any work on our part, for we have been appointed as His sons.

"For we believe that, together with the Son, who was made man for oar sakes, according to the good pleasure of His will,

Having said "He chose," he made it clear that He chose us as worthy, on account of our virtue. But since salvation does not depend on our virtue alone, he added: "in love having predestined us to adoption" — that is, having loved us on account of His love for mankind, He predestined us. Moreover, to believe and to come depends on us, though also by the calling of God; but to deem those who have come worthy of "adoption" — this is a matter of His love alone and His love for mankind. Therefore he added: "having predestined us to adoption." What kind of adoption is this? That which leads our race to Him and makes us His own. And this also is "through Jesus Christ." For although the Father predestined, it was Christ who brought us. Since all good things come through the Son, and not through some servant, the honor is all the more glorious.

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, because 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 God's 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." 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.

We, being such as we are, are surrounded and held fast by vice and libidinous sin. When we are set free by him, acquitted of sin and pardoned for our sins, we are also adopted as his sons. All this is therefore to the praise of his glory and grace—his glory because he can do so much, and his grace because he offers this to us freely.

That the glory of His grace may be displayed, he saith, which He freely bestowed on us in the Beloved. Now then if for this He hath shown grace to us, to the praise of the glory of His grace, and that He may display His grace, let us abide therein. "To the praise of His glory." What is this? that who should praise Him? that who should glorify Him? that we, that Angels, that Archangels, yea, or the whole creation? And what were that? Nothing. The Divine nature knoweth no want. And wherefore then would He have us praise and glorify Him? It is that our love towards Him may be kindled more fervently within us. He desireth nothing we can render; not our service, not our praise, nor any thing else, nothing but our salvation; this is His object in every thing He does. And he who praises and marvels at the grace displayed towards himself will thus be more devoted and more earnest.

"Which He freely bestowed on us," he saith. He does not say, "Which He hath graciously given us," but, "wherein He hath shown grace to us." That is to say, He hath not only released us from our sins, but hath also made us meet objects of His love. It is as though one were to take a leper, wasted by distemper, and disease, by age, and poverty, and famine, and were to turn him all at once into a graceful youth, surpassing all mankind in beauty, shedding a bright lustre from his cheeks, and eclipsing the sun-beams with the glances of his eyes; and then were to set him in the very flower of his age, and after that array him in purple and a diadem and all the attire of royalty. It is thus that God hath arrayed and adorned this soul of ours, and clothed it with beauty, and rendered it an object of His delight and love. Such a soul Angels desire to look into, yea, Archangels, and all the holy ones. Such grace hath He shed over us, so dear hath He rendered us to Himself. "The King," saith the Psalmist, "shall greatly desire thy beauty." Think what injurious words we uttered heretofore, and look, what gracious words we utter now. Wealth has no longer charms for us, nor the things that are here below, but only heavenly things, the things that are in the heavens. When a child has outward beauty, and has besides a pervading grace in all its sayings, do we not call it a beautiful child? Such as this are the faithful. Look, what words the initiated utter! What can be more beautiful than that mouth that breathes those wondrous words, and with a pure heart and pure lips, and beaming with cheerful confidence, partaketh of such a mystical table? What more beautiful than the words, with which we renounce the service of the Devil, and enlist in the service of Christ? than both that confession which is before the Baptismal laver, and that which is after it? Let us reflect as many of us as have defiled our Baptism, and weep that we may be able again to repair it.

"In the Beloved," he saith, "in whom we have our redemption through His Blood."

And how is this? Not only is there this marvel, that He hath given His Son, but yet further that He hath given Him in such a way, as that the Beloved One Himself should be slain!

Yea, and more transcendent still! He hath given the Beloved for them that were hated. See, how high a price he sets upon us. If, when we hated Him and were enemies, He gave the Beloved, what will He not do now, when we are reconciled by Him through grace?

For as it is above so it is below, says the Scriptures, that we may become obedient unto the Father even unto death, and because, as Christ said, "O God, My God, why have you forsaken Me?" That He did not rescue Him, but truly abandoned Him on the cross; If and in favor of us this was done, then before His face, as such, the voice of God said loudly, This One's grace is everywhere. He who is loved and His beloved is proclaimed by the Holy Scriptures.

Because, he says, He predestined us to adoption, He desired, strongly desired, strove (for this is what "good pleasure" means) to show the glory of His grace and His beneficence. But does God seek glory? Not at all: Divinity has need of nothing, yet desires glorification from us, so that we might love Him as much as possible. For he who marvels at the benefactions shown to him will strive not to offend his benefactor, and the more he remembers these good things, the more he will love the one who gave them. Thus, good pleasure (εὐδοκία) is the primary desire of God (the foundation of His other desires). For example: the first will of God is that no one should perish; the second will is that those who have become wicked should perish; because He truly does not punish out of necessity, but by His own volition. Thus, good pleasure is the primary will of God. He did not say "graced" (echarisato), but "made gracious" (echaritōse), that is, He made us pleasant and beloved. Just as if someone, having encountered an old man covered with sores and worn out by hunger and ugly, were suddenly to make him into another person, comely and youthful, adorning him with every kind of gift, so too God, finding us morally disfigured and vile, made us pleasant and beautiful. "And the King shall desire," it says, "your beauty" (Ps. 44:12). "And He made us gracious in the Beloved Son," that is, through the Beloved.

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 me 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; and 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).

If, then, any one allege that in this respect the flesh of the Lord was different from ours, because it indeed did not commit sin, neither was deceit found in His soul, while we, on the other hand, are sinners, he says what is the fact. But if he pretends that the Lord possessed another substance of flesh, the sayings respecting reconciliation will not agree with that man. For that thing is reconciled which had formerly been in enmity. Now, if the Lord had taken flesh from another substance, He would not, by so doing, have reconciled that one to God which had become inimical through transgression. But now, by means of communion with Himself, the Lord has reconciled man to God the Father, in reconciling us to Himself by the body of His own flesh, and redeeming us by His own blood, as the apostle says to the Ephesians, "In whom we have redemption through His blood, the remission of sins;" and again to the same he says, "Ye who formerly were far off have been brought near in the blood of Christ;" and again, "Abolishing in His flesh the enmities, [even] the law of commandments [contained] in ordinances." And in every Epistle the apostle plainly testifies, that through the flesh of our Lord, and through His blood, we have been saved.

The one who is yet to be redeemed is a captive. He has ceased to be free by coming under the power of the enemy. So we are captives in this world and bound by the yoke of slavery to the principalities and powers, unable to release our hands from our chains. So we raise our eyes upward until the Redeemer arrives.

Again he descends from high to low: first speaking of adoption, and sanctification, and blamelessness, and then of the Passion, and in this not lowering his discourse and bringing it down from greater things to lesser, no rather, he was heightening it, and raising it from the lesser to the greater. For nothing is so great as that the blood of this Son should be shed for us. Greater this than both the adoption, and all the other gifts of grace, that He spared not even the Son. For great indeed is the forgiveness of sins, yet this is the far greater thing, that it should be done by the Lord's blood. For that this is far greater than all...

The abovementioned gifts are riches, yet is this far more so. "Which," saith he, "He made to abound toward us." They are both "riches" and "they have abounded," that is to say, were poured forth in ineffable measure. It is not possible to represent in words what blessings we have in fact experienced. For riches indeed they are, abounding riches, and He hath given in abundance riches not of man but of God, so that on all hands it is impossible that they should be expressed. And to show us how He gave it to such abundance...

Forgiveness of sins follows redemption, for there would be no forgiveness of sin for anyone before redemption occurs. First then we need to be redeemed, to be no longer subject to our captor and oppressor, so that having been freed and taken out of his hands we may be able to receive the benefit of remission of sins. Once our wounds have been healed we are called to live in accord with piety and the other virtues.

The death of the Lord has made us worthy of love. In shedding through him the toils of sin and being freed from slavery to the tyrant, we have been drawn toward the characteristics of God's image.

Through the Beloved, he says, we have redemption. What kind? "The forgiveness of sins." How does it occur? "Through His blood." For what is especially astonishing is that, by delivering His beloved Son to death, He freed us, the hateful ones, giving as ransom and redemption the Blood of the Beloved. And note — this is more than adoption: He did not even spare His Son for our sake. For after speaking of adoption, he speaks of this, ascending from the lesser to the greater.

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 he 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 all wisdom and prudence, he says, having made known unto us the mystery of his will, as if one should say: he made known to us the things in his heart. For this is the mystery which is full of all wisdom and prudence. For what seekest thou that is greater than this wisdom? Those who were nothing worth—even those He found out, that He might lead them to great riches. What is there that can compare with this inventive skill? He that was an enemy, He that was hated: this very man has on a sudden been raised on high, and not only so, but at this particular time, and this was done in wisdom also. And that this was done by the Cross, it would require a long discussion to show. What a matter of wisdom this was, and how it has made us wise!

The riches of God are heaped upon us in that he makes us something better than we were at the beginning of our existence.

That is to say, Making us wise and prudent, in that which is true wisdom, and that which is true prudence. Strange! what friendship! For He telleth us His secrets; the mysteries, saith he, of His will, as if one should say, He hath made known to us the things that are in His heart. For here is indeed the mystery which is full of all wisdom and prudence. For what will you mention equal to this wisdom! Those that were worth nothing, it hath discovered a way of raising them to wealth and abundance. What can equal this wise contrivance? He that was an enemy, he that was hated, he is in a moment lifted up on high. And not this only,-but, yet more, that it should be done at this particular time, this again was the work of wisdom; and that it should be done by means of the Cross. It were matter of long discourse here to point out, how all this was the work of wisdom, and how He had made us wise. And therefore he repeats again the words,

"According to His good pleasure which He purposed in Him."

That is to say, this He desired, this He travailed for, as one might say, that He might be able to reveal to us the mystery. What mystery? That He would have man seated up on high. And this hath come to pass.

He did this, he says, according to the riches of His grace. Notice these intensified expressions: we have been given riches, and the riches of God, the riches of grace, and not simply grace, but "which He abundantly bestowed upon us," that is, poured out in superabundance.

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, he 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 pleasure of God, whose counsel cannot be changed, was to show in Christ the mystery of his will. This happened at the time when he chose that he should be revealed. Now his will was this, that he should then draw close to all who were in sin, either in heaven or in earth. God gave Christ to bring believers the gift of forgiveness of their sins through faith in Christ.

According to his good pleasure, he says, which he purposed in him; that is, He longed for this, He was in throes, as one may say, to bring forth this mystery. And of what nature is this? It is that it is His will to set man on high, and this He desires with a view to a dispensation of the fulness of the times to sum up all things in Christ, the things in the heavens, and the things upon the earth.

The whole of this wisdom and prudence consists in knowing Christ and through Christ understanding and seeing God. For whatever remaining wisdom there is in the world and whatever other wisdom of this kind there may be outside it, all wisdom and prudence is nonetheless empty, worthless and wretched without Christ.

Not only has God a will, but the intention of his will is expressed in Christ. Hence all things are done through him. There is nothing in the mystery that is not done through Jesus Christ.

The Stoics also hold that there is a distinction between wisdom and insight. They say, "Wisdom is the knowledge of things divine and human, insight only of that which is mortal." According to this distinction we might apply Paul's term wisdom to the invisible and visible and insight only to the visible.

Some attentive reader might object: "If Paul knows in part and prophesies in part and now sees as through a glass darkly, how is the mystery of God revealed either to him or to the Ephesians "in all wisdom and insight?" … It is not that they by themselves have learned this mystery "in all wisdom and insight," but God "in all wisdom and insight" has revealed the mystery to us, so far as we are able to grasp it.

Thus for us alone the grace of Christ has been set aside for knowledge; and that for the unenlightened it cannot be comprehended.

For His favor was upon her good works before the ages, as well as on her and for a long time, for that which was foreordained has come, and has been greatly accepted.

We must examine the possibility that predestination and purpose differ so that purpose is presupposed in predestination. Thus, as it were, the predestination is in the thought of God and the purpose unfolds in accordance with things predestined, so that then they become realities and actualize the predestination.

Now, to what god will most suitably belong all those things which relate to "that good pleasure, which God hath purposed in the mystery of His will, that in the dispensation of the fulness of times He might recapitulate" (if I may so say, according to the exact meaning of the Greek word ) "all things in Christ, both which are in heaven and which are on earth," but to Him whose are all things from their beginning, yea the beginning itself too; from whom issue the times and the dispensation of the fulness of times, according to which all things up to the very first are gathered up in Christ? What beginning, however, has the other god; that is to say, how can anything proceed from him, who has no work to show? And if there be no beginning, how can there be times? If no times, what fulness of times can there be? And if no fulness, what dispensation? Indeed, what has he ever done on earth, that any long dispensation of times to be fulfilled can be put to his account, for the accomplishment of all things in Christ, even of things in heaven? Nor can we possibly suppose that any things whatever have been at any time done in heaven by any other God than Him by whom, as all men allow, all things have been done on earth.

The apostle, too, writing to the Ephesians, says that God "had proposed in Himself, at the dispensation of the fulfilment of the times, to recall to the head" (that is, to the beginning) "things universal in Christ, which are above the heavens and above the earth in Him." So, too, the two letters of Greece, the first and the last, the Lord assumes to Himself, as figures of the beginning and end! which concur in Himself: so that, just as Alpha rolls on till it reaches Omega, and again Omega rolls back till it reaches Alpha, in the same way He might show that in Himself is both the downward course of the beginning on to the end, and the backward course of the end up to the beginning; so that every economy, ending in Him through whom it began,-through the Word of God, that is, who was made flesh, -may have an end correspondent to its beginning.

That is, He poured out grace upon us so that, having made us wise and understanding, He might "reveal to us the mystery of His will"; he was saying, as it were: He revealed to us the mysteries of His heart. Or in this way: "to show us the mystery in all understanding and wisdom," that is, the depth of all wisdom and understanding. For to deem enemies, and despised ones at that, worthy of such great blessings, and this at the end of times and through the cross — is this not a work of great wisdom? He did this as He willed, as He "previously laid down" and predetermined "in Him," that is, in Christ.

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 (antonomastice) 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."