Ephesians 1:16–23

Never was anything equal to the yearnings of the Apostle, never anything like the sympathy and the affectionateness of the blessed Paul, who made his every prayer in behalf of whole cities and peoples, and writes the same to all, "I thank my God for you, making mention of you in my prayers." Think how many he had in his mind, whom it were a labor so much as to remember; how many he made mention of in his prayers, giving thanks to God for them all as though he himself had received the greatest blessing.

"Wherefore," he says, i.e., because of what is to come, because of the good things that are laid up in store for them who rightly believe and live. And it is meet then to give thanks to God both for all the things which mankind have received at His hands, both heretofore and hereafter; and meet to give Him thanks also for the faith of them that believe.

"Having heard," saith he, "of the faith in the Lord Jesus which is among you, and which ye show toward all the saints."

He on all occasions knits together and combines faith and love, a glorious pair; nor does he mention the saints of that country only, but all.

"I cease not to give thanks for you, making mention of you in my prayers."

Every prayer that we offer up to God is made either in thanks for what we have received or in petition to receive something else. We are encouraged to pray both for ourselves and for those we love. So Paul says, "I make mention of you in my prayer." "Therefore my chief prayer is first on my account, then on yours."

"For this reason." Why then? Because you, having believed, received the seal of the Spirit and obtained the pledge of future blessings and perfect redemption, and are to receive what has been prepared for those who rightly believe and live piously — "I unceasingly give thanks for you." Do you see what a compassionate heart? He offers thanksgiving for all, as if he himself had received the benefit. For he writes this not only to the Ephesians, but to all. So then, although it is worthy to thank God for all else that we have been deemed worthy of, it is also worthy to give thanks for the faith of the believers, because they were so enlightened that they fled to the cross of the Savior, turning away from the destroyer. For such is the nature of brotherly love. Note how many he has in his mind, how many he remembered in his prayers. But we do not even remember ourselves as we ought.

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 without 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.

The hope of their faith lies in a heavenly reward. When they truly know what the fruit of believing is, they will become more eager in acts of worship.

Where Jesus Christ is, there is God, and where there is glory, there is the Father.

It is this God of the incarnate man who is the Father of glory, wisdom and truth, who gives the Spirit of wisdom and revelation to those who believe in his Son so that they may become wise and contemplate the glory of the Lord with unveiled face. When this wisdom and revelation have made them wise and opened to them the mysteries that were hidden, it follows at once that they have "the eyes of their heart enlightened."

What is thy prayer, and what thy entreaty? It is "That the God of our Lord Jesus Christ, the Father of glory, may give unto you a spirit of wisdom and revelation." Two things he requires them to understand, as it is their duty to understand them; to what blessings they are called, and how they have been released from their former state. He says, however, himself, that these points are three. How then are they three? In order that we may understand touching the things to come; for from the good things laid up for us, we shall know His ineffable and surpassing riches, and from understanding who we were, and how we believed, we shall know His power and sovereignty, in turning again to Himself those who had been so long time estranged from Him, "For the weakness of God is stronger than men." Inasmuch as it is by the self-same power by which He raised Christ from the dead, that He hath also drawn us to Himself. Nor is that power limited to the resurrection, but far exceeds it.

Vast indeed are the mysteries and secrets of which He hath made us partakers. And these it is not possible for us to understand otherwise than by being partakers of the Holy Ghost, and by receiving abundant grace. And it is for this reason that Paul prays. "The Father of glory," that is, He that hath given us vast blessings, for he constantly addresses Him according to the subject he is upon, as, for instance, when he says, "The Father of mercies and God of all comfort." And, again, the Prophet says, "The Lord is my strength and my might."

"The Father of glory."

He has no name by which he may represent these things, and on all occasions calls them "glory," which is in fact, with us, the name and appellation of every kind of magnificence. Mark, he says, the Father of glory; but of Christ the God. What then? Is the Son inferior to the glory? No, there is no one, not even a maniac, would say so.

"May give unto you,"

That is, may raise and wing your understanding, for it is not possible otherwise to understand these things. "For the natural man receiveth not the things of the Spirit of God; for they are foolishness unto him." So then, there is need of spiritual "wisdom," that we may perceive things spiritual, that we may see things hidden. That Spirit "revealeth" all things. He is going to set forth the mysteries of God. Now the knowledge of the mysteries of God, the Spirit alone comprehends, who also searcheth the deep things of Him. It is not said, "that Angel, or Archangel, or any other created power, may give," that is, confer upon you a spiritual gift. And if this be of revelation, then is the discovery of arguments consequently vain. For he that hath learned God, and knoweth God, shall no longer dispute concerning any thing. He will not say, This is impossible, and That is possible, and How did the other thing come to pass? If we learn God, as we ought to know Him; if we learn God from Him from whom we ought to learn Him, that is from the Spirit Himself; then shall we no longer dispute concerning any thing. ...

From Him also is besought "the spirit of wisdom," at whose disposal is enumerated that sevenfold distribution of the spirit of grace by Isaiah.

Moreover, when the apostle in his epistle prays, "That the God of our Lord Jesus Christ may give unto you the spirit of wisdom and of knowledge," He must be other (than Christ), who is the God of Jesus Christ, the bestower of spiritual gifts.

What do you pray and ask for on our behalf? That God may give you wisdom — "the God" of "our Lord Jesus," that is, of the Man like us according to the flesh. "The Father of glory," that is, the One who has granted us great and glorious blessings. For he always names Him on a particular basis, as in the expression: "the Father of mercies and God of all comfort" (2 Cor. 1:3); and the prophet: "O Lord, my strength, my shield" (Ps. 18:2–3). Therefore here also, since He has granted us great and glorious blessings, he calls Him the Father of glory, that is, the source. For one cannot call Him by any other than the most glorious name we have. Gregory the Theologian, however, understood "glory" as the Divinity of the Only-Begotten; so that in relation to the same Christ, He is both God and Father: in relation to Christ, that is, to His humanity, God; and in relation to glory, that is, to His Divinity, Father.

It must be acknowledged, at this point, that our Lord Jesus Christ is both God and man. Insofar as he is man, he 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" (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; he prays that they receive these. First is the gift of wisdom when he 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).

In the beginning I call upon the first principle, from whom all illuminations descend as from the Father of lights, from whom is every good gift and every perfect gift, namely the eternal Father, through his Son, our Lord Jesus Christ, that by the intercession of the most holy Virgin Mary, mother of the same God and our Lord Jesus Christ, and of blessed Francis, our leader and father, he may give the enlightened eyes of our mind to direct our feet in the way of that peace which surpasses all understanding; which peace our Lord Jesus Christ proclaimed and gave.

The signs manifested to the external eyes of the Jews did them little good. But faith opened the eyes of the hearts of the Gentiles.

Let us understand that we arrive at the full mystery of God by two routes: We ourselves by rational insight may come to understand and discern something of the knowledge of divine things. But when there is a certain divine self-disclosure God himself reveals his divinity to us. Some may directly perceive by this revelation something remarkable, majestic and close to truth.… But when we receive wisdom we apprehend what is divine both through our own rational insight and through God's own Spirit. When we come to know what is true in the way this text intends, both these ways of knowing correspond.

His phrase "eyes of the heart" clearly refers to those things we cannot understand without sense and intelligence.… Faith sees beyond what the physical eyes see. Physical eyes are in the heads of not only the wise but the unwise.

It is not without effort that we come to "know the hope of our calling and the riches of God's inheritance in the saints." This effort in fact comes in response to that renewing gift which God himself gives in the glorious resurrection of his own Son. This gift he gives not once but continually.… Every day Christ rises from the dead. Every day he is raised in the penitent.

"Having the eyes of your heart enlightened in the knowledge of Him."

He that hath learned what God is, will have no misgiving about His promises, and disbelief about what hath been already brought to pass. He prays, then, that there may be given them "a spirit of wisdom and revelation." Yet still he also establishes it, as far as he can himself, by arguments, and from "already" existing facts. For, whereas he was about to mention some things which had already come to pass, and others which had not as yet happened; he makes those which have been brought to pass, a pledge of those which have not: in some such way, I mean, as this,

"That ye may know," saith he, "what is the hope of His calling."

It is as yet, he means, hidden, but not so to the faithful.

"And," again, "what is the riches of the glory of His inheritance in the saints."

This too is as yet hidden.

"The riches of the glory,"

That is, the unutterable glory; for what language shall be adequate to express that glory of which the saints shall then be partakers? None. But verily there is need of grace in order that the understanding may perceive it, and admit even so much as at least one little ray. Some things indeed they knew even before; now he was desirous that they should learn more, and know it more clearly.

He likewise will grant "the enlightenment of the eyes of the understanding," who has also enriched our natural eyes with light; to whom, moreover, the blindness of the people is offensive: "And who is blind, but my servants? .

In His gift, too, are "the riches (of the glory) of His inheritance in the saints," who promised such an inheritance in the call of the Gentiles: "Ask of me, and I will give Thee the heathen for Thine inheritance.

That is, that He may give you the gift of being enlightened by the Spirit. For if the Spirit does not reveal the hidden mysteries, it is impossible to comprehend them by any other means. For only "He," and not an angel nor an archangel, "searches all things, even the deep things of God" (1 Cor. 2:10). "The natural man does not receive the things of the Spirit of God" (1 Cor. 2:14). Therefore, when the Spirit reveals the mysteries to us, then we shall be in the knowledge of God, and our eyes shall be enlightened, and we shall not doubt and say that this or that is impossible, but shall see all things as they are. That is, to what hope we are called. It is clear that it is to adoption and to the enjoyment of heavenly blessings and to having Christ as our head. But since this belongs to the future, spiritual revelation is needed to know it. And this, as something still unknown, has need of revelation from the Spirit — namely, what blessings the saints will inherit. For they are great. Therefore he also calls them "the riches of the glorious inheritance," that is, unspeakable glory, surpassing understanding. And he calls it an "inheritance" because it will yet be given to the sons.

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).

But what is clear? that through His power we have believed that He hath raised Christ. For to persuade souls, is a thing far more miraculous than to raise a dead body. I will endeavor to make this clear. Hearken then. Christ said to the dead, "Lazarus, come forth," and straightway he obeyed. Peter said, "Tabitha, arise," and she did not refuse. He Himself shall speak the word at the last day, and all shall rise, and that so quickly, that "they which are yet alive, shall in no wise precede them that are fallen asleep," and all shall come to pass, all run together "in a moment, in the twinkling of an eye." But in the matter of believing, it is not thus, but how is it? Hearken then to Him again, how He saith, "How often would I have gathered thy children together, and ye would not." You perceive that this last is the more difficult. Accordingly, it is upon this that he builds up the whole argument; because by human calculations it is far more difficult to influence the choice, than to work upon nature. And the reason is this, it is because He would thus have us become good of our own will. Thus with good reason does he say,

"The exceeding greatness of His power to us-ward who believe."

Yes, when Prophets had availed nothing, nor Angels, nor Archangels, when the whole creation, both visible and invisible, had failed, (the visible lying before us, and without any power to guide us, and much also which is invisible,) then He ordered His own coming, to show us that it was a matter which required Divine power.

It was He who "wrought in Christ His mighty power, by raising Him from the dead, and setting Him at His own right hand, and putting all things under His feet" -even the same who said: "Sit Thou on my right hand, until I make Thine enemies Thy footstool.

Since he was speaking within the limits of human language and was unable to hymn the Lord as he wished and show the greatness of his gifts, the holy apostle brings together many things under one name, striving to reveal these as much as language permits. The name "Father of glory" embraces the hope of our calling and the riches of the glory of our inheritance, the exceeding greatness of his power and the good pleasure of his will, and all that goes with it. But "the immeasurable greatness of his power" ironically now comes to mind as he thinks of the dishonor of the cross and considers how much was achieved through it.

The foregoing concerned the future. But now he speaks of what has already taken place, so that from this the former might also become credible. What then is this? That, he says, we believed, for this too requires revelation, so that you might understand it more clearly. So then what? Did the Ephesians not realize that they had believed? Of course they realized it, but not in the way he now speaks of. For it is not easy to know this, because great power is needed to persuade a soul and turn it away from error — such power is needed as is not required for raising the dead. For the Lord raised the dead by a single word alone, yet He did not persuade the Jews even with many speeches and wondrous deeds. Therefore he says that for this too we have need of the revelation of the Spirit, in order to understand that our acceptance of faith is a matter of great power and the working of God. And just as He raised Christ from the dead, so also He raised us, who were dead, from unbelief. Therefore he also called this "the surpassing greatness of His power" and "the might of His strength." For when the prophets accomplished nothing, and all creation — both the visible, teaching by its good order, and the invisible, in the person of the angels who instructed and admonished — then unexpectedly we received salvation.

The other aspect [of the gift of understanding] which he 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."

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."

The language of the apostle, acknowledging the power of God, refers to future things as though they have already happened. For the things which are to be performed already subsist in their fullness in Christ, in whom is all fullness. Whatever is future is so by God's provident ordering, not as if it might exist on its own.

He demonstrates the power of God through a human image. It is not that a material throne is set up and God the Father is physically seated on it and has the Son seated above with him. Rather he communicates with this metaphor because we could not understand his role as incomparable governor and judge except in our own terms.… Being on the right or left of God is to be understood as meaning that saints are on his right but sinners on his left. … The very word sits denotes the power of kingship, through which God confers benefits on those above whom he is seated. He has reined them in and has them in his service, guiding those who had previously strayed.

Seest thou how great things He hath wrought? He hath raised up Christ. Is this a small thing? But look again. He hath set Him at His right hand. And shall any language then be able to represent this? Him that is of the earth, more mute than the fishes, and made the sport of devils, He hath in a moment raised up on high. Truly this is indeed the "exceeding greatness of His power." And behold, whither He hath raised Him.

"In the heavenly places;"

He hath made Him far above all created nature, far above all rule and authority.

It is clear that he says all this of Christ in his humanity. This is what inspires wonder. For it would hardly be remarkable to say that God sits by God if fellowship in power is a corollary of their identity of nature as Father and Son. But that the human nature assumed from us should partake of the same honor as the one who assumed him, so that no difference in worship is apparent, so that the invisible Godhead is worshiped through the visible human nature—this exceeds all wonder! The holy apostle is overwhelmed. He first sings of the exceeding greatness of his power. Then he speaks of the working of his mighty strength. Then he looks for whatever he can say that might point to the extraordinary nature of his exaltation.

And the words "He worked in Christ," understand them as spoken of the human nature. For the One who rose from the dead is Man, even though He was united with God.

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).

Because he is the fount and the origin and the principle in everything that moves, Christ was therefore set "above all authority and above all power." Authority is one thing, power another. Authority is expressed in action. Power is expressed in the capacity to act. A potential act may exist not as present fact but as the present possibility of something. But since Christ is himself the origin of all and is in all that is possible, he is "above all power." Since he is the source of all acts and authority is expressed in actions, he is therefore said to be "above all authority."

All names are secondary inventions. They primarily point to that which is in the created order, whether it be angels, human beings or temporal powers. By contrast, only that is eternal in essence which has existence without dependency upon something else that exists, which lives by its own power. That which is eternal has no name in itself. Such "names" are added by us with our vocabulary and language. Christ receives these names from us (Son of God, divine, Spirit), yet he is still more than whatever these names convey.… Among names, the name that holds the chief place and that from which all names come is that which the Greeks call Being itself. But Christ is above this very being and is therefore above every name.

We have said there are nine orders of angels, because we know from the testimony of sacred Scripture that there are angels, archangels, virtues, powers, principalities, dominations, thrones, cherubim, and seraphim. For nearly all pages of sacred Scripture testify that there are angels and archangels. The books of the prophets frequently speak, as is well known, of cherubim and seraphim. The apostle Paul also enumerates the names of four orders to the Ephesians, saying: "Above every principality, and power, and virtue, and domination." Writing again to the Colossians, he says: "Whether thrones, or powers, or principalities, or dominations." He had already described dominations, principalities, and powers when speaking to the Ephesians; but when about to say these things also to the Colossians, he added thrones, about which he had not yet said anything to the Ephesians. Therefore, when thrones are joined to those four which he mentioned to the Ephesians—that is, principalities, powers, virtues, and dominations—there are five orders that are specifically expressed. When angels and archangels, cherubim and seraphim are added to these, without doubt nine orders of angels are found to exist.

Since, therefore, it was requisite, he says, that we should be revealed as the children of God, in expectation of whose manifestation, he says, the creation habitually groans and travails in pain, the Gospel came into the world, and passed through every Principality, and Power, and Dominion, and every Name that is named.

To these persons one may with justice say (as Scripture itself suggests), To what distance above God do ye lift up your imaginations, O ye rashly elated men? Ye have heard "that the heavens are meted out in the palm of [His] hand:" tell me the measure, and recount the endless multitude of cubits, explain to me the fulness, the breadth, the length, the height, the beginning and end of the measurement,-things which the heart of man understands not, neither does it comprehend them. For the heavenly treasuries are indeed great: God cannot be measured in the heart, and incomprehensible is He in the mind; He who holds the earth in the hollow of His hand. Who perceives the measure of His right hand? Who knoweth His finger? Or who doth understand His hand,-that hand which measures immensity; that hand which, by its own measure, spreads out the measure of the heavens, and which comprises in its hollow the earth with the abysses; which contains in itself the breadth, and length, and the deep below, and the height above of the whole creation; which is seen, which is heard and understood, and which is invisible? And for this reason God is "above all principality, and power, and dominion, and every name that is named," of all things which have been created and established. He it is who fills the heavens, and views the abysses, who is also present with every one of us. For he says, "Am I a God at hand, and not a God afar off? If any man is hid in secret places, shall I not see him?" For His hand lays hold of all things, and that it is which illumines the heavens, and lightens also the things which are under the heavens, and trieth the reins and the hearts, is also present in hidden things, and in our secret [thoughts], and does openly nourish and preserve us.

Wherefore he who had received the apostolate to the Gentiles, did labour more than those who preached the Son of God among them of the circumcision. For they were assisted by the Scriptures, which the Lord confirmed and fulfilled, in coming such as He had been announced; but here, [in the case of the Gentiles,] there was a certain foreign erudition, and a new doctrine [to be received, namely], that the gods of the nations not only were no gods at all, but even the idols of demons; and that there is one God, who is "above all principality, and dominion, and power, and every name which is named;" and that His Word, invisible by nature, was made palpable and visible among men, and did descend "to death, even the death of the cross;" also, that they who believe in Him shall be incorruptible and not subject to suffering, and shall receive the kingdom of heaven.

Now we must ask where the apostle found these four names—principalities, powers, forces and dominions? From what sources did he bring them into the open? It would be dishonorable to imagine that Paul, who had been schooled in godly literature, might be quoting this from pagan sources. I therefore suggest that he has brought into the open some of the Hebrew traditions which are secret. Or better, it might have been that once he understood that the law is spiritual, he grasped a higher meaning in those things that are written in the guise of history. He could have known, for example, that there was a symbol of other powers and authorities in what is said in the books of Numbers and Kings about kings, princes, captains and leaders of tribes and ages.

"Far above all rule," he saith.

Need then indeed is there of the Spirit, of an understanding wise in the knowledge of Him. Need then is there indeed of revelation. Reflect, how vast is the distance between the nature of man and of God. Yet from this vile estate hath He exalted Him to that high dignity. Nor does He mount by degrees, first one step, then another, then a third. Amazing! He does not simply say, "above," but, "far above;" for God is above those powers which are above. And thither then hath He raised Him, Him that is one of us, brought Him from the lowest point to the supremest sovereignty, to that beyond which there is no other honor. Above "all" principality, he says, not, i.e., over one and not over another, but over all,

"Rule and authority and power, and dominion, and every name that is named."

Whatever there be in Heaven, He has become above all. And this is said of Him that was raised from the dead which is worthy of our admiration; for of God the Word, it cannot possibly be, because what insects are in comparison of man, this the whole creation is in comparison of God. But of Him that was one of us, this is great and surprising indeed. For He raised Him up from the very lowest parts of the earth. If all the nations are as a drop, how small a portion then of that drop is a single man! Yet Him hath, He made higher than all things, "not only in this world, but also in that which is to come." Therefore powers there are whose names are to us unintelligible, and unknown.

For the mountains are to be explained by the heavens, and the ninety and nine sheep by the principalities and powers

Under one Lord there may be many subordinate powers and lordships, who may themselves delegate a portion of their own power, some operating in this age and some in that which is to come. But none of these has an authority equal to the Son's. All authorities must be subject to his authority. All subordinate powers are rightly exercised under that of Christ, since God's power is superior to every other power.

The One who is above all by definition has no one above him. He is not temporally following after the Father but eternally from the Father. This same thing is said of the Holy Spirit, according to the Wisdom of God, when it says "the Spirit of God has filled the world." If therefore the Son of God is said to be above all and the Holy Spirit is said to contain all, while God the Father is the one far above all names, it is plainly demonstrated that the nature and substance of the Trinity is one, which is above all.

He did not say "high," but "far above," to indicate the greatest height. For from the uttermost depth He raised human nature in Christ to the very highest point. Of course, he speaks of it as having died and been raised, since the divine nature truly did not die, was not raised, and was not exalted, as it was always above every height. Thus, above every angelic power sat the formerly despised human nature. Whatever it may be, he says, in heaven, it is below This One who was assumed and ascended, and He is above all. From this we learn that there are certain powers which we cannot even name now, but which will then be revealed.

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 he 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).

He says that the Father has subjected all creation to the Son, so that he may be the head and Lord of all on account of being the one through whom he made all things. He "made all things subject to him" when he generated him before all things, that through him all that had not been might come into being.

By his foreknowledge he is celebrating what is to come as though it were done already, as I explained above when he says "he has blessed us." … Either this interpretation, or a better one might be: If we are to take account of what has gone before, we should take this to mean that even those things whose will is not subject to him serve him because of their natural condition. So demons, Gentiles and Jews all serve him. Even if they do not freely serve Christ nor are they put under his feet, yet, because they have been created by him for good, they are unwillingly subject to his power, even if they strive against him with the volition of their free judgment.

Why "all things"? Why is it said that angels, thrones, dominions, powers and the other forces that were never opposed to God should be "put under his feet"? It seems obscure. But it could be said in reply that none is without sin. The "stars themselves are not clean in God's sight," and every creature dreads the advent of the Lord.… But another explanation refers the word all not to everything but only to those things that are in dispute. It is as if one says "all the citizens cried out," not meaning that there was no one in the city who was silent but that what is said of the majority covers the minority also.

In the same way as a hand has many members subject to it, of which some are diseased and weak, so too our Lord Jesus Christ, being the head of the church, has as his members the whole congregation of the church, the saints and also the sinners. But the saints are in voluntary subjection to him, while the sinners are under compulsion.

"And He put all things in subjection under His feet."

Not simply so set Him above them as to be honored above them, nor by way of comparison with them, but so that He should sit over them as His slaves. Amazing! Awful indeed are these things; every created power hath been made the slave of man by reason of God the Word dwelling in Him. For it is possible for a man to be above others, without having others in subjection, but only as preferred before them. But here it is not so. No, "He put all things in subjection under His feet." And not simply put them in subjection, but in the most abject subjection, that below which there can be none. Therefore he adds, "under His feet."

"And gave Him to be Head over all things to the Church."

Amazing again, whither hath He raised the Church? as though he were lifting it up by some engine, he hath raised it up to a vast height, and set it on yonder throne; for where the Head is, there is the body also. There is no interval to separate between the Head and the body; for were there a separation, then were it no longer a body, then were it no longer a head. "Over all things," he says. What is meant by "over all things?" He hath suffered neither Angel nor Archangel nor any other being to be above Him. But not only in this way hath He honored us, in exalting that which is of ourselves, but also in that He hath prepared the whole race in common to follow Him, to cling to Him, to accompany His train.

The church is called the body of Christ. We inquire whether as the body is distinguished from the head so we should think of [the church] here as an organ of its Head. Or should we rather think of the head as an aspect of the body of a person, so the whole church of Christ is Christ's body in that he ensouls it with his Godhead and fills it with his Spirit. Or perhaps it should be interpreted in another way. But even if the second is true, the more human part of it is by itself a subservient aspect of the whole body, while the divinity that gives life to the whole church is, as it were, the divine power that enlivens it.

Lest from the words "having seated above" you conclude that He received only the first honor, he indicates that He also made Him lord over all. And He did not simply subject, but gave in complete subjection: "under His feet." O wonder! He seated the Church on that very same throne as well; because where the head is (i.e. Christ), there is the body also (i.e. the Church itself). The words "above all" indicate that He gave a head that is mighty, which is above all, above angels, above archangels.

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 he 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 (1:22b-23).

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, he sets down the relation of Christ to the Church. Secondly, the relation of the Church to Christ (1:23a). Thirdly, he 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 preeminence 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 Isaiah 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).

Christ is the fullness of the church. This entire fullness is in process of being filled up. At one stage everything which is being filled is made empty. So Christ was emptied or emptied himself. Having recovered all things again through the mystery of salvation and saved the full number of souls, Christ is filling all in all.

All these statements about the magnificence and power of Christ have this purpose: To prove that nothing further is to be received, no other thought required to complete the revelation. The Ephesians are therefore in error if they add anything further and introduce anything from the teaching of the Jews or of the world.

"Which is His body."

In order then that when you hear of the Head you may not conceive the notion of supremacy only, but also of consolidation, and that you may behold Him not as supreme Ruler only, but as Head of a body.

"The fulness of Him that filleth all in all" he says.

As though this were not sufficient to show the close connection and relationship, what does he add? "The fullness of Christ is the Church." And rightly, for the complement of the head is the body, and the complement of the body is the head. Mark what great arrangement Paul observes, how he spares not a single word, that he may represent the glory of God. "The, complement," he says, i.e., the head is, as it were, filled up by the body, because the body is composed and made up of all its several parts, and he introduces Him as having need of each single one and not only of all in common and together; for unless we be many, and one be the hand, and another the foot, and another some other member, the whole body is not filled up. It is by all then that His body is filled up. Then is the head filled up, then is the body rendered perfect, when we are all knit together and united. Perceivest thou then the "riches of the glory of His inheritance? the exceeding greatness of His power towards them that believe? he hope of your calling?"

Moral. Let us reverence our Head, let us reflect of what a Head we are the body,-a Head, to whom all things are put in subjection. According to this representation we ought to be better, yea, than the very angels, and greater than the Archangels, in that we have been honored above them all. God "took not hold of Angels," as he says in writing to the Hebrews, "but He took hold of the seed of Abraham." He took hold of neither principality nor power, nor dominion, nor any other authority, but He took up our nature, and made it to sit on His right hand. And why do I say, hath made it sit? He hath made it His garment, and not only so, but hath put all things in subjection under His feet. How many sorts of death supposest thou? How many souls? ten thousand? yea, and ten thousand times told, but nothing equal to it wilt thou mention. Two things He hath done, the greatest things. He hath both Himself descended to the lowest depth of humiliation, and hath raised up man to the height of exaltation. He saved him by His blood. He spoke of the former first, how that He so greatly humbled Himself. He speaks now of what is stronger than that-a great thing, the crown of all. Surely, even had we been counted worthy of nothing, it were enough. Or, had we been counted worthy even of this honor, it were enough, without the slaying of the Son. But where there are the two, what power of language must it not transcend and surpass? The very resurrection is not great, when I reflect on these things. It is of Him that he says, "The God of our Lord Jesus Christ," not of God the Word.

Let us feel awed at the closeness of our relation, let us dread lest any one should be cut off from this body, lest any one should fall from it, lest any one should appear unworthy of it. If any one were to place a diadem about our head, a crown of gold, should we not do every thing that we might seem worthy of the lifeless jewels? But now it is not a diadem that is about our head, but, what is far greater, Christ is made our very Head, and yet we pay no regard to it. Yet Angels reverence that Head, and Archangels, and all those powers above. And shall we, which are His body, be awed neither on the one account nor the other? And what then shall be our hope of salvation? Conceive to yourself the royal throne, conceive the excess of the honor. This, at least if we chose, might more avail to startle us, yea, even than hell itself. For, even though hell were not, that we having been honored with such an honor, should be found base and unworthy of it, what punishment, what vengeance must not this carry with it? Think near whom thy Head is seated, (this single consideration is amply sufficient for any purpose whatever,) on whose right hand He is placed, far above all principality, and power, and might. Yet is the body of this Head trampled on by the very devils. Nay, God forbid it should be thus; for were it thus, such a body could be His body no longer. Thy own head the more respectable of thy servants reverence, and dost thou subject thy body to be the sport of them that insult it? How sore punishment then shall thou not deserve? If a man should bind the feet of the emperor with bonds and fetters, will he not be liable to the extremity of punishment? Dost thou expose the whole body to fierce monsters, and not shudder?

However, since our discourse is concerning the Lord's body, come, and let us turn our thoughts to it, even that which was crucified, which was nailed, which is sacrificed. If thou art the body of Christ, bear the Cross, for He bore it: bear spitting, bear buffetings, bear nails. Such was that Body; that Body "did no sin, neither was guile found in His mouth." His hands did every thing for the benefit of them that needed, His mouth uttered not a word of those things which are not convenient. He heard them say, "Thou hast a devil," and He answered nothing.

So, then, brethren, if we do the will of our Father God, we shall be members of the first church, the spiritual, — that which was created before sun and moon; but if we shall not do the will of the Lord, we shall come under the Scripture which says, "My house became a den of robbers." [Jeremiah 7:11] So, then, let us elect to belong to the church of life, that we may be saved. I think not that you are ignorant that the living church is the body of Christ (for the Scripture, says, "God created man male and female;" [Genesis 1:27; cf. Ephesians 5:22-23] the male is Christ, the female the church,) and that the Books and the Apostles teach that the church is not of the present, but from the beginning. For it was spiritual, as was also our Jesus, and was made manifest at the end of the days in order to save you. [1 Peter 1:20]

Accordingly, ourselves "who were sometime alienated and enemies in our mind by wicked works" does He reconcile to the Creator, against whom we had committed offence-worshipping the creature to the prejudice of the Creator. As, however, he says elsewhere, that the Church is the body of Christ, so here also (the apostle) declares that he "fills up that which is behind of the afflictions of Christ in his flesh for His body's sake, which is the Church.

Therefore, if he bids us "be made dead to the law through the body of Christ," (which is the Church, which consists in the spirit of newness,) not "through the letter of oldness," (that is, of the law,)-taking you away from the law, which does not keep a wife, when her husband is dead, from becoming (wife) to another husband-he reduces you to (subjection to) the contrary condition, that you are not to marry when you have lost your husband; and in as far as you would not be accounted an adulteress if you became (wife) to a second husband after the death of your (first) husband, if you were still bound to act in (subjection to) the law, in so far as a result of the diversity of (your) condition, he does prejudge you (guilty) of adultery if, after the death of your husband, you do marry another: inasmuch as you have now been made dead to the law, it cannot be lawful for you, now that you have withdrawn from that (law) in the eye of which it was lawful for you.

By the church he means the whole community of the faithful. This he calls the body of Christ and the fullness of the Father. This body he has filled with all gifts. He "lives in it and goes about in it," as the voice of prophecy says. But this will be more strictly so in the future life.… In the present life God is in all, since his nature is uncircumscribed; but he is not "all in all," since some are impious and some lawless. Yet he lives in those who fear him and who put hope in his mercy. In the next life at any rate, when mortality has ceased and immortality is conferred and sin has no place any longer, he will be all in all.

Lest you, having heard this, should think that by the name "head" some rule and authority is meant (for the word "head" has this meaning as well), he says that Christ is the head of the Church as a body, and is likewise akin to it and closely united with it. And the Church is His fullness. For just as the body is the fullness of the head, completing it with its members, so also the Church is the fullness of Christ, "who fills all in all." For Christ is completed and, as it were, perfected by all the members in the person of all believers: He is completed, as it were, by a hand in the person of a merciful man who helps the weak in various ways; He is completed, as it were, by a foot in the person of a man who undertakes a journey for the sake of preaching and who cares for his brethren, and He is completed by another member in another believer. And thus He is completed by all the members in the person of all believers, that is, through the agency of all believers, when one renders one service and another renders another. For then our head, Christ, becomes perfect, that is, receives a perfect body, when we are all together united and closely bound.

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.