Ephesians 1:7–17

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."

In the same way the Church exists for nothing else but to draw men into Christ, to make them little Christs. If they are not doing that, all the cathedrals, clergy, missions, sermons, even the Bible itself, are simply a waste of time. God became Man for no other purpose. It is even doubtful, you know, whether the whole universe was created for any other purpose. It says in the Bible that the whole universe was made for Christ and that everything is to be gathered together in Him.

the whole world has its circumscription in man, because man, as has been frequently stated, is the bond which holds all the world together. When man, therefore, rose again on the same night of the Lord's day, incorruptible and immortal and unchangeable, he gave a pledge to the whole creation visible and invisible that it would obtain like benefits. Wherefore the Apostle saith: To sum up all things in the Christ, both the things that are in heaven and that are in the earth; and: If any one be in Christ he is a new creature. Old things are passed away, behold all things have become new

For if man, who is the bond of the whole creation, shall be renewed, becoming incorruptible and immortal in body, and immutable in soul, is it not evident that all the elements of which the body of man is composed, and all rational beings, as being akin to the soul of man, shall be renewed and brought into a better state? For all things, saith the Apostle, are summed up in Christ, both the things that are in the heavens and the things that are on the earth.

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.

It is not all things indifferently that are restored but all things that are in Christ—both those that are in heaven and those that are on the earth but only those that are in Christ. Others are strange to him. Whatever things then are in Christ, it is these that are revitalized and rise again, whether in heaven or in earth. For he is salvation, he is renewal, he is eternity.

The God of all things therefore became truly, according to the Scriptures, without conversion, sinless man, and that in a manner known to Himself alone, as He is the natural Artificer of things which are above our comprehension. And by that same saving act of the incarnation He introduced into the flesh the activity of His proper divinity, yet without having it (that activity) either circumscribed by the flesh through the exinanition, or growing naturally out of the flesh as it grew out of His divinity, but manifested through it in the things which He wrought in a divine manner in His incarnate state. For the flesh did not become divinity in nature by a transmutation of nature, as though it became essentially flesh of divinity. But what it was before, that also it continued to be in nature and activity when united with divinity, even as the Saviour said, "The spirit indeed is willing, but the flesh is weak." And working and enduring in the flesh things which were proper to sinless flesh, He proved the evacuation of divinity (to be) for our sakes, confirmed as it was by wonders and by sufferings of the flesh naturally. For with this purpose did the God of all things become man, viz., in order that by suffering in the flesh, which is susceptible of suffering, He might redeem our whole race, which was sold to death; and that by working wondrous things by His divinity, which is unsusceptible of suffering, through the medium of the flesh He might restore it to that incorruptible and blessed life from which it fell away by yielding to the devil; and that He might establish the holy orders of intelligent existences in the heavens in immutability by the mystery of His incarnation, the doing of which is the recapitulation of all things in himself. He remained therefore, also, after His incarnation, according to nature, God infinite, and more, having the activity proper and suitable to Himself,-an activity growing out of His divinity essentially, and manifested through His perfectly holy flesh by wondrous acts economically, to the intent that He might be believed in as God, while working out of Himself by the flesh, which by nature is weak, the salvation of the universe.

The Church, though dispersed throughout the whole world, even to the ends of the earth, has received from the apostles and their disciples this faith: [She believes] in one God, the Father Almighty, Maker of heaven, and earth, and the sea, and all things that are in them; and in one Christ Jesus, the Son of God, who became incarnate for our salvation; and in the Holy Spirit, who proclaimed through the prophets the dispensations of God, and the advents, and the birth from a virgin, and the passion, and the resurrection from the dead, and the ascension into heaven in the flesh of the beloved Christ Jesus, our Lord, and His [future] manifestation from heaven in the glory of the Father "to gather all things in one," and to raise up anew all flesh of the whole human race, in order that to Christ Jesus, our Lord, and God, and Saviour, and King, according to the will of the invisible Father, "every knee should bow, of things in heaven, and things in earth, and things under the earth, and that every tongue should confess" to Him, and that He should execute just judgment towards all; that He may send "spiritual wickednesses," and the angels who transgressed and became apostates, together with the ungodly, and unrighteous, and wicked, and profane among men, into everlasting fire; but may, in the exercise of His grace, confer immortality on the righteous, and holy, and those who have kept His commandments, and have persevered in His love, some from the beginning [of their Christian course], and others from [the date of] their repentance, and may surround them with everlasting glory.

There is therefore, as I have pointed out, one God the Father, and one Christ Jesus, who came by means of the whole dispensational arrangements [connected with Him], and gathered together all things in Himself. But in every respect, too, He is man, the formation of God; and thus He took up man into Himself, the invisible becoming visible, the incomprehensible being made comprehensible, the impassible becoming capable of suffering, and the Word being made man, thus summing up all things in Himself: so that as in super-celestial, spiritual, and invisible things, the Word of God is supreme, so also in things visible and corporeal He might possess the supremacy, and, taking to Himself the pre-eminence, as well as constituting Himself Head of the Church, He might draw all things to Himself at the proper time.

Into this paradise the Lord has introduced those who obey His call, "summing up in Himself all things which are in heaven, and which are on earth;" but the things in heaven are spiritual, while those on earth constitute the dispensation in human nature. These things, therefore, He recapitulated in Himself: by uniting man to the Spirit, and causing the Spirit to dwell in man, He is Himself made the head of the Spirit, and gives the Spirit to be the head of man: for through Him (the Spirit) we see, and hear, and speak.

Heavenly things, he means to say, had been severed from earthly. They had no longer one Head. So far indeed as the system of the creation went, there was over all One God, but so far as management of one household went, this, amid the wide spread of Gentile error, was not the case, but they had been severed from His obedience.

"Unto a dispensation," saith he, "of the fulness of the times."

The fulness of the times, he calls it. Observe with what nicety he speaks. And whereas he points out the origination, the purpose, the will, the first intention, as proceeding from the Father, and the fulfillment and execution as effected by the agency of the Son, yet no where does he apply to him the term minister.

"He chose us," saith he, "in Him, having foreordained us unto adoption as sons through Jesus Christ to Himself;" and, "to the praise of the glory of His grace, in whom we have redemption through His blood,-which He purposed in Him, unto a dispensation of the fulness of the times, to sum up all things in Christ;" and no where hath he called Him minister. If however the word "in" and the word "by" implies a mere minister, look what the matter comes to. Just in the very beginning of the Epistle, he used the expression "through the will of the Father." The Father, he means, willed, the Son wrought. But neither does it follow, that because the Father willed, the Son is excluded from the willing; nor because the Son wrought, that the Father is deprived of the working. But to the Father and the Son, all things are common. "For all Mine are Thine," saith He, "and Thine are Mine."

The fullness of the times, however, was His coming. After, then, He had done everything, by the ministry both of Angels, and of Prophets, and of the Law, and nothing came of it, and it was well nigh come to this, that man had been made in vain, brought into the world in vain, nay, rather to his ruin; when all were absolutely perishing, more fearfully than in the deluge, He devised this dispensation, that is by grace; that it might not be in vain, might not be to no purpose that man was created. This he calls "the fulness of the times," and "wisdom." And why so? Because at that time when they were on the very point of perishing, then they were rescued.

That "He might sum up" he saith.

What is the meaning of this word, "sum up?" It is "to knit together." Let us, however, endeavor to get near the exact import. With ourselves then, in common conversation, the word means the summing into a brief compass things spoken at length, the concise account of matters described in detail. And it has this meaning. For Christ hath gathered up in Himself the dispensations carried on through a lengthened period, that is to say, He hath cut them short. For "by finishing His word and cutting it short in righteousness." He both comprehended former dispensations, and added others beside. This is the meaning of "summing up."

It has also another signification; and of what nature is this? He hath set over all one and the same Head, i.e., Christ according to the flesh, alike over Angels and men. That is to say, He hath given to Angels and men one and the same government; to the one the Incarnate, to the other God the Word. Just as one might say of a house which has some part decayed and the other sound, He hath rebuilt the house, that is to say, He has made it stronger, and laid a firmer foundation. So also here He hath brought all under one and the same Head. For thus will an union be effected, thus will a close bond be effected, if one and all can be brought under one and the same Head, and thus have some constraining bond of union from above. Honored then as we are with so great a blessing, so high a privilege, so great loving-kindness, let us not shame our Benefactor, let us not render in vain so great grace. Let us exemplify the life of Angels, the virtue of Angels, the conversation of Angels, yea, I entreat and conjure you, that all these things turn not to our judgment, nor to our condemnation, but to our enjoyment of those good things, which may God grant we may all attain, in Christ Jesus, our Lord, with whom to the Father, together with the Holy Ghost, be glory, strength, etc.

As much as Adam's sin had never tainted Him, we are then truly renewed in Christ. We therefore are cleansed through Christ; His very being is incorruptible, even though He came into corruption, His is eternal, even though He died, and from paradise He came, and left paradise for us. These things proceed from God, therefore to summarize and repeat, and truly on behalf of the Only-Begotten Son of Man, if He has destroyed death, and destroyed corruption, and sin He has cast out, we can truly be born again in Christ. This One, therefore, is in the heavens; This One had the means; for the world's sorrow was great and unceasing, and His message of redemption was for sinners, and by Him being cursed. And I declare it was truly said of the Lord "Grace is born of heaven and comes upon the repentant sinner." It is said, therefore, that when the Lord came, that the whole earth came to life, and the very heavens themselves, that the sorrow of the angels came to and end, and the anguish of mankind went away. It was upon them that God's grace first touched, and healed!

Which evidences of ignobility suit the First Advent, just as those of sublimity do the Second; when He shall be made no longer "a stone of offence nor a rock of scandal," but "the highest corner-stone," after reprobation (on earth) taken up (into heaven) and raised sublime for the purpose of consummation, and that "rock"-so we must admit-which is read of in Daniel as forecut from a mount, which shall crush and crumble the image of secular kingdoms.

When, therefore, he speaks of their "following the commandments and doctrines of men," he refers to the conduct of those persons who "held not the Head," even Him in whom all things are gathered together; for they are all recalled to Christ, and concentrated in Him as their initiating principle -even the meats and drinks which were indifferent in their nature.

Only God's nature needs nothing. The whole creation stood in need of his healing order of gifts. For, since the elements came into being to serve human needs, he made them subject to corruption, for he could foresee that transgression was going to make humanity mortal also. As for the unseen powers, they were naturally aggrieved when they saw human beings living in wickedness.… By recapitulation he means the complete transformation of things. For through the gift given through Christ the Lord the human nature is raised anew and puts on incorruptibility. Ultimately the visible creation, delivered from corruption, will receive incorruption. The hosts of unseen powers will rejoice continually, because sorrow and grief and sighing have fled away. This is what the divine apostle teaches through these words; for he said not simply "heaven and earth" but "those in heaven" and "those on earth."

And this good pleasure and consent He "laid down beforehand" and predetermined in the "dispensation" and in the establishment of the "fullness of times." For the fullness of times, that is, the last times, demanded punishment and vengeance, since human wickedness had then multiplied. But the appearing of the Son, on the contrary, in these last times wrought salvation, which is characteristic of incomprehensible wisdom. The heavenly, he says, was separated from the earthly; they did not have one head. For although from the standpoint of creation God is one for all, yet as regards moral union, this did not yet exist. Therefore the Father "purposed beforehand" to unite under one head the heavenly and the earthly, that is, to set one head over all—Christ: over the angels according to their incorporeal nature, and over mankind according to the flesh. Therefore in Christ the Father united, that is, He brought to completion that which had been built up over a long time, finishing and completing the word with righteousness.

The suitable time was in that dispensation of the fulness of times which Galatians 4 (4-5) speaks of: "But when the fulness of the time came, God sent his Son, made of a woman, made under the law, that he might redeem them who were under the law, that we might receive the adoption of sons." The pointless problem pagans used to raise is thus brushed aside by the Apostle. For as Job 24 (1) remarks: "Why are times not hidden from Shaddai?" He orders and arranges everything, including time; for he manages and accommodates the passage of time to those events which he wills to exist at the right moment. Just as other events effected by him had their specified time, likewise he eternally preordained a time for the mystery of the Incarnation. This time, a Gloss points out, occurred after man was convinced of his own stupidity before the written [Mosaic] Law, when he worshiped creatures instead of the Creator—"For, professing themselves to be wise, they became fools" (Rom. 1:22)—and of his own absolute inability to live up to the prescriptions of the written Law. Thus men, no longer trusting in their own wisdom and power, would not consider Christ's advent as unimportant. Weak, and to a certain extent ignorant, they would eagerly desire the Christ.

The mystery's purpose is to re-establish all things. Inasmuch as everything is made for mankind, everything would be re-established [when man was redeemed]: "In that day I will raise up the booth of David that had fallen; I will close up its breaches and rebuild it as long ago" (Am. 9:11). Everything that is in heaven, namely, the angels. Christ did not die for the angels, but in redeeming mankind "he shall fill the ruins" (Ps. 109:6) left by the sin of the angels. Beware of the error Origen fell into, as if the damned angels were to be redeemed through Christ; this was only a figment of his imagination. And what is on earth [will be re-established in Christ] insofar as he reconciles heavenly and earthly realities: "Making peace through the blood of his cross, both as to the things that are on earth and the things that are in heaven" (Col. 1:20). This must be understood in reference to the sufficiency [of his redeeming actions], even though, with respect to its efficacy, everything will not be re-established.

And He, from His vantage point above time, can, if He pleases, take all prayers into account in ordaining that vast complex event which is the history of the universe. For what we call "future" prayers have always been present to Him.

In Hamlet a branch breaks and Ophelia is drowned. Did she die because the branch broke or because Shakespeare wanted her to die at that point in the play? Either—both—whichever you please. The alternative suggested by the question is not a real alternative at all—once you have grasped that Shakespeare is making the whole play.

Paul earnestly endeavors on all occasions to display the unspeakable loving-kindness of God towards us, to the utmost of his power. For that it is impossible to do so adequately, hear his own words. "O! the depth of the riches both of the wisdom and knowledge of God; how unsearchable are His judgments, and His ways past tracing out." (Rom. xi: 33.) Still, notwithstanding, so far as it is possible, he does display it. What then is this which he is saying; "In whom also we were made a heritage, being predestinated?" Above he used the word, "He chose us;" here he saith, "we were made a heritage." But inasmuch as a lot is a matter of chance, not of deliberate choice, nor of virtue, (for it is closely allied to ignorance and accident, and oftentimes passing over the virtuous, brings forward the worthless into notice,) observe how he corrects this very point: "having been foreordained," saith he, "according to the purpose of Him who worketh all things." That is to say, not merely have we been made a heritage, as, again, we have not merely been chosen, (for it is God who chooses,) and so neither have we merely been allotted, (for it is God who allots,) but it is "according to a purpose." This is what he says also in the Epistle to the Romans, (Rom. viii: 28-30.) "To them that are called according to His purpose;" and "whom He called, them He also justified, and whom He justified, them he also glorified." Having first used the expression, "to them that are called according to a purpose," and at the same time wishing to declare their privilege compared with the rest of mankind, he speaks also of inheritance by lot, yet so as not to divest them of free will. That point then, which more properly belongs to happy fortune, is the very point he insists upon. For this inheritance by lot depends not on virtue, but, as one might say, on fortuitous circumstances. It is as though he had said, lots were cast, and He hath chosen us; but the whole is of deliberate choice. Men predestinated, that is to say, having chosen them to Himself, He hath separated. He saw us, as it were, chosen by lot before we were born. For marvellous is the foreknowledge of God, and acquainted with all things before their beginning.

But mark now how on all occasions he takes pains to point out, that it is not the result of any change of purpose, but that these matters had been thus modeled from the very first, so that we are in no wise inferior to the Jews in this respect; and how, in consequence, he does every thing with this view. How then is it that Christ Himself saith, "I was not sent, but unto the lost sheep of the house of Israel?" (Mat. xv: 24.) And said again to his disciples, "Go not into any way of the Gentiles, and enter not into any city of the Samaritans." (Mat. x: 5.) And Paul again himself says, "It was necessary that the word of God should first be spoken to you. Seeing ye thrust it from you and judge yourselves unworthy of eternal life, lo, we turn to the Gentiles." (Acts xiii: 46.) These expressions, I say, are used with this design, that no one may suppose that this work came to pass incidentally only. "According to the purpose," he says, "of Him who worketh all things after the counsel of His will." That is to say, He had no after workings; having modeled all things from the very first, thus he leads forward all things "according to the counsel of His will." So that it was not merely because the Jews did not listen that He called the Gentiles, nor was it of mere necessity, nor was it on any inducement arising from them.

Having said above "He chose," he now says again: "we have obtained an inheritance" in Christ, that is, through Christ. But since an inheritance is a matter of chance, and not of virtue and choice, he corrects this very thing by saying: "being predestined according to the purpose" of God. For He would not have predestined if He had deemed them unworthy. But God, who accomplishes all things, before our coming into the world already saw us and chose us and set us apart for Himself; so that, having Himself accomplished our election and separation, He was not mistaken. Election unto inheritance is a matter of goodness, since it is given without labor, by Divine grace, although it extends to the worthy as well. "According to the counsel of His will" — he says, in order to show that not because the Jews did not believe were the Gentiles called by chance, but from eternity this was predestined, and this counsel of God and His will existed from the beginning. For although Christ said: "Do not go into the way of the Gentiles" (Matt. 10:5), and: "I was sent only to the lost sheep of the house of Israel" (Matt. 15:24), this was said for the admonition of the Jews and to attract them, as children prone to seduction, since in truth the calling of the Gentiles was predestined from eternity.

Previously the Apostle wrote of how he and the other Apostles received an abundance of grace from Christ (1:8). Lest anyone imagine they had it coming to them the Apostle quickly affirms that they were called by God gratuitously, not for their personal merits. This section is divided into three parts: First, the gratuity of the [Apostolic] call. Secondly, God's freedom in predestination (1:11b). Thirdly, what is the end of both [vocation and predestination] (1:12).

I have indicated, he says, that grace has superabounded in us and that everything has been re-established in Christ. The same Christ in whom we also are called by lot, not by our own merits but by a divine choice: "Giving thanks to God the Father, who hath made us worthy to be partakers of the lot of the saints in light" (Col. 1:12) because "my lots are in thy hands" (Ps. 30:16).

To understand this it should be realized that many human events which seem to occur by fate and chance, in reality are arranged according to divine providence. Casting lots is no more than a search for divine guidance in contingent and human affairs. Augustine, commenting on Psalm 30 (16), teaches that casting lots is not an evil but a means of discovering God's will in a doubtful issue.

Nonetheless, three sins must be avoided. First, is superstition; for any religion which is shallow and immoral is superstition. The forbidden sin of superstition would be incurred when the casting of lots is performed in league with the devil. For instance, Ezekiel 21 (26) relates how: "the king of Babylon stood in the highway, at the head of two ways, seeking divination, shuffling arrows: he consulted the idols and looked at the liver." The shuffling of the arrows is related to sortilege, and the questioning of idols belongs to superstition. Sortilege, moreover, is condemned there (Ez. 21) among sins pertaining to superstition.

Secondly, the sin of tempting God must be shunned. As long as a man can discover and accomplish by himself what he ought to do, he tempts God if he resorts to lots, or any other such method, to ascertain what he should do. Only when unavoidably threatened by situations where one is powerless by himself can a man licitly resort to [extraordinary ways of] questioning God concerning what he must do. "But as we know not what to do, we can only turn our eyes to you" (2 Par. 20:12). Vanity is the third sin. It is committed if we inquire into futile matters not pertaining to us; for example, contingent events in the future. "It is not for you to know the times or moments, which the Father hath put in his own power" (Ac. 1:7).

Relative to this [purpose for which they are cast], there are three types of lots: some are divisory, others are consultatory, while still others are divinatory.

Divisory lots are those which people cast when they are dividing an inheritance and cannot agree. Using a certain slip of paper, or the like, they declare: Whoever it will fall to shall have this part of the inheritance. Such lots can be cast lawfully: "The lot puts an end to disputes, and decides between powerful contenders" (Prov. 18:18) when they wish to divide in this way.

Consultatory lots are used when someone doubts what he should do and consults God by casting lots. Jonas 1 (7) recounts how, when the great storm came upon them at sea, they cast lots to seek information from God that they might know for whose sin the tempest had occurred. This method is licit, especially in necessities and in the elections of secular rulers. Hence, men will make small wax balls called "bussuli," of which some contain slips of paper and others none. Whoever draws a "bussulus" with the paper inside has a voice in the election. This was done also, previous to the Holy Spirit's coming, in spiritual elections, evidenced in the choice of Matthias by lot (Ac. 1:26). Now that the Holy Spirit has come, however, it is no longer lawful in these elections since making use of them would be an insult to the Holy Spirit. It must be believed, after all, that the Holy Spirit will provide his Church with good pastors. After the Holy Spirit's advent, therefore, when the Apostles chose the seven deacons (cf. Ac. 6), they did not cast lots. Thus, this method is not lawful in any ecclesiastical election.

Divinatory lots augur future events reserved to the divine knowledge alone. They always are colored by vainglory, nor can they be resorted to without a sinful curiosity.

Lots, therefore, are nothing other than a questioning concerning realities whose occurrence depends on the divine will. Since grace depends on the divine will alone, the grace of divine election is termed a lot. For God, as though by lot, according to his hidden providence, calls men through an inner grace and not on account of anyone's merits.

Next, when he says predestined according to his purpose, he writes of the free predestination of God concerning which Romans 8 (30) deals: "And those he predestinated he has also called." The reason for this predestination is not our merits but the will of God alone, on account of which he adds according to the purpose of him. "And we know that to those who love God, all things work together unto good; to those who are called according to his purpose" (Rom. 8:28).

He approves of what he has predestined according to his purpose since not only this, but also everything else that God does he worketh according to the counsel of his will. "Whatever he wills Yahweh does, in heaven and on earth, in the seas and in all the depths" (Ps. 135:6). "My counsel shall stand, and what I like I shall do" (Is. 46:10). He did not say "according to his will" lest you would believe it was irrational, but according to the counsel of his will. This means, according to his will which arises from reason; not that reason here implies any transition in his thoughts, it rather indicates a certain and deliberate will.

What he means is that God first allotted the task of preaching to those believers in Christ who were from a Jewish background. Therefore no one of Gentile background was chosen to be an apostle. It was fitting that the first preachers should be chosen from those who had previously hoped for the salvation that had been promised to them in Christ.

First the believer is enabled to hope in Christ, that is, follow Christ and believe that all Christ's promises can be fulfilled. Only then will the consequence be that he will live for the praise of the glory of God.

"To the end that we should be unto the praise of His glory, we who had before hoped in Christ. In whom ye also having heard the word of the truth, the Gospel of your salvation."

That is to say, through whom. Observe how he on all occasions speaks of Christ, as the Author of all things, and in no case gives Him the title of a subordinate agent, or a minister. And so again, elsewhere, in his Epistle to the Hebrews, he says, "that God, having of old time spoken unto the Fathers in the prophets, hath at the end of these days spoken unto us in His Son," (Heb. I: I.) that is "through" His Son.

"The word of truth," he says, no longer that of the type, nor of the image.

"The Gospel of your salvation." And well does he call it the Gospel of salvation, intimating in the one word a contrast to the law, in the other, a contrast with punishment to come. For what is the message, but the Gospel of salvation, which forbears to destroy those that are worthy of destruction.

But then how can opposites be gathered together into him by whom they are in short destroyed? Again, what Christ do the following words announce, when the apostle says: "That we should be to the praise of His glory, who first trusted in Christ? " Now who could have first trusted-i.e. previously trusted -in God, before His advent, except the Jews to whom Christ was previously announced, from the beginning? He who was thus foretold, was also foretrusted.

So that, he says, we might be to the praise of His glory – we who first hoped in Christ, that is, who believed in Christ and, before the coming of the future age, hope in the future blessings prepared for us. For the glory and praise of God's goodness consists in saving those who were so alienated.

Finally, he briefly mentions the end of one's predestination and vocation, namely, the praise of God. Thus he states that we may be unto the praise of his glory, we who before hoped in Christ. Through us, who believe in Christ, the glory of God is extolled. "The mountains and hills shall sing praise before you" (Is. 55:12). The praise of God's glory, as Ambrose remarks, occurs when many persons are won over to the faith, as a doctor's glory is in a large clientele and their cure. "You who fear the Lord, hope for good things, for everlasting joy and mercy" (Sir. 2:9).

And Paul says of it: "You too, were sealed with the Holy Spirit of the promise." Through this seal, the friends are distinguished from the enemies, free men from slaves, heavenly men from the earthly. This seal is imprinted on the forehead of the contemplative soul and on the foreheads of the elect. This seal was imprinted on those standing upon Mount Sion. In the Second Epistle to Timothy, it is written: "The sure foundation of God stands firm." This is the seal by which "the Lord knows who are His." He knows through an express seal through which the soul calls upon the name of the Lord out of its inner depths.

One who takes on discipline and virtue receives in his own character the seal and form of the knowledge that he puts on. So one who is made a partaker of the Holy Spirit becomes likewise spiritual and holy through disciplined fellowship with him.

It is no small praise for the Ephesians that they have heard not preaching as such but "the word of truth." Remember that we read in another letter that there is a great distance between preaching and the word of truth.

"In whom having also believed, ye were sealed with the Holy Spirit of promise, which is an earnest of our inheritance."

Here again, the word "sealed," is an indication of especial forecast. He does not speak of our being predestinated only, nor of our being allotted, but further, of our being sealed. For just as though one were to make those who should fall to his lot manifest, so also did God separate them for believing, and sealed them for the allotment of the things to come.

You see how, in process of time, He makes them objects of wonder. So long as they were in His foreknowledge, they were manifest to no one, but when they were sealed, they became manifest, though not in the same way as we are; for they will be manifest except a few. The Israelites also were sealed, but that was by circumcision, like the brutes and reasonless creatures. We too are sealed, but it is as sons, "with the Spirit."

But what is meant by, "with the Spirit of promise?" Doubtless it means that we have received that Spirit according to promise. For there are two promises, the one by the prophets, the other from the Son.

By the Prophets.-Hearken to the words of Joel; "I will pour out My spirit upon all flesh, and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions," (Joel ii: 28.) And hearken again to the words of Christ; "But ye shall receive power, when the Holy Ghost is come upon you, and ye shall be my witnesses both in Jerusalem, and in all Judea, and Samaria, and unto the uttermost part of the earth." (Acts. i: 8.) And truly, the Apostle means, He ought, as God, to have been believed; however, he does not ground his affirmation upon this, but examines it like a case where man is concerned, speaking much as he does in the Epistle to the Hebrews; (Heb. vi: 18.) where he says, "That by two immutable things in which it was impossible for God to lie, we may have a strong encouragement." Thus here also he makes the things already bestowed a sure token of the promise of those which are yet to come. For this reason he further calls it an "earnest," (Cf. also 2 Co. i: 22.) for an earnest is a part of the whole. He hath purchased what we are most concerned in, our salvation; and hath given us an earnest in the mean while. Why then did He not give the whole at once? Because neither have we, on our part, done the whole of our work. We have believed. This is a beginning; and He too on His part hath given an earnest. When we show our faith by our works, then He will add the rest. Nay, more, He hath given yet another pledge, His own blood, and hath promised another still. In the same way as in case of war between nation and nation they give hostages: just so hath God also given His Son as a pledge of peace and solemn treaties, and, further, the Holy Spirit also which is from Him. For they, that are indeed partakers of the Spirit, know that He is the earnest of our inheritance. Such an one was Paul, who already had here a foretaste of the blessings there. And this is why he was so eager, and yearned to be released from things below, and groaned within himself. He transferred his whole mind thither, and saw every thing with different eyes. Thou hast no part in the reality, and therefore failest to understand the description. Were we all partakers of the Spirit, as we ought to be partakers, then should we behold Heaven, and the order of things that is there.

And the others also he sent into the tower, those, namely, who had returned branches that were green and had offshoots but no fruit, having given them seals. And all who went into the tower had the same clothing-white as snow.

Hence the apostle refers the statement to himself, that is, to the Jews, in order that he may draw a distinction with respect to the Gentiles, (when he goes on to say: ) "In whom ye also trusted, after that ye heard the word of truth, the gospel (of your salvation); in whom ye believed, and were sealed with His Holy Spirit of promise." Of what promise? That which was made through Joel: "In the last days will I pour out of my Spirit upon all flesh," that is, on all nations.

That is, in Christ. So also to the Hebrews he says: "has spoken to us in the Son" (Heb. 1:2). He calls the preaching "the word of truth" in contrast to the law, which was a foreshadowing and shadow, and "the gospel of salvation" in contrast to the law that kills and the future punishment. For the preaching of the first coming calls to salvation, while the trumpet of the second calls to punishment. "In Him" — in the Gospel, he says, "having believed," or "in Him" in Christ; that is, having believed by the grace of Christ, you were "sealed," so that it is clear that you are the lot and portion of God. But the Jews were sealed by circumcision, like irrational beings, having received a bodily seal, whereas we as sons of God were sealed by the Spirit, which is higher than a fleshly sealing. He calls Him the Spirit "of promise" either because He was given according to promise, for through Joel also God promised: "I will pour out of My Spirit upon all flesh" (Joel 2:28), and Christ says: "You shall receive power when the Holy Spirit comes upon you" (Acts 1:8) — or because the Spirit confirms the promise of the good things to come. For by the very fact that He has been sent down to us, assurance of the future is given, and therefore He is also called the pledge. Listen to what follows next.

Once the Apostle has enumerated the blessings offered generally to all the faithful, then those especially given the Apostles (1:8), he begins to recount those granted to the Ephesians themselves. This section is divided into two parts: First, he sets down the favors shown them. Secondly, he describes his feelings aroused by the favors (1:15).

The first is divided into three parts according to the three blessings granted to them: First, the blessing of preaching. Secondly, the blessing of conversion to the faith (1:13). Thirdly, the blessing of justification (1:13-14).

In reference to the first point he says: Christ in whom you also, after you had heard, that is, by whose favor and power you have heard the proclamation of the word of truth since Christ himself has sent those who preach it to you. "How shall they believe him of whom they have not heard? And how shall they hear, without a preacher? And how shall they preach unless they be sent?... Faith, then, comes by hearing; and hearing by the word of Christ" (Rom. 10:14-15, 17). They hear through the blessing of him who sends them the preachers: "Blessed are they who hear the word of God and keep it" (Lk. 11:28).

The Apostle mentions the threefold recommendation of this preached word. It is, first of all, true; a word of truth. Indeed, it could be nothing else since its source is Christ concerning whom John 17 (17) states: "Your word is truth." And James 1 (18): "For of his own will he has begotten us by the word of truth." Secondly, it is a proclamation of good news. Hence he says the gospel: it announces the highest good and eternal life. "Word of faith" is preeminently (antonomastice) applicable to the Gospel as the communication of the highest good. "How beautiful upon the mountains are the feet of him who brings good news and preaches salvation... Go up on a high mountain, lady-messenger of Sion" (Is. 52:7; 40:9). This refers to future goods. The present goods are what describe and recommend [Christian preaching] in the third place, for it saves. Thus he says of your salvation; if believed in, it gives salvation. "I am not ashamed of the gospel. For it is the power of God unto salvation to all who believe" (Rom. 1:16). "Now I make known unto you, brothers, the gospel which I preached to you, which also you have received and wherein you stand, by which also you are saved" (1 Cor. 15:1).

Regarding the blessing of conversion to the faith, he states in whom, namely, Christ, by whose action you also believing, were signed. This blessing is applied to faith since faith is necessary for those who listen. In vain would anyone listen to the word of truth if he did not believe, and the believing itself is through Christ. "By grace you are saved through faith, and that not of yourselves, for it is the gift of God" (Eph. 2:8).

Concerning the blessing of justification he mentions that you were signed with the Holy Spirit who was given to you. Concerning this [Spirit] three things are said; he is a sign, the spirit of the promise, and the pledge of our inheritance.

He is a sign inasmuch as through him charity is infused into our hearts, thereby distinguishing us from those who are not the children of God. Relating to this he says you were signed, set apart from Satan's fold. "Grieve not the holy Spirit of God; whereby you are sealed unto the day of redemption" (Eph. 4:30). Just as men brand a mark on their own herds to differentiate them from others, so the Lord willed to seal his own flock, his people, with a spiritual sign. The Lord had the Jews as his own people in the Old Testament. "And you, my flocks, the flocks of my pastures are men" (Ez. 34:31). "And we are the people of his pasture and the sheep of his hand" (Ps. 95:7). This flock was fed on the earthly pastures of material teachings and temporal goods: "If you be willing and obedient, you shall eat the good things of the land" (Is. 1:19). The Lord, therefore, differentiated and set them apart from others by means of the bodily sign of circumcision. "And my covenant shall be in your flesh" (Gen. 17:13); before this it says, "You shall circumcise the flesh of your foreskin, that it may be for a sign of the covenant between me and you" (Gen. 17:11).

In the New Testament the flock he had is the Christian people: "You have returned to the shepherd and guardian of your souls" (1 Pet. 2:25). "My sheep hear my voice; and I know them; and they follow me" (Jn. 10:27). This flock is fed on the pastures of spiritual doctrine and spiritual favors; hence the Lord differentiated it from others by a spiritual sign. This is the Holy Spirit through whom those who are of Christ are distinguished from the others who do not belong to him. But since the Holy Spirit is love, he is given to someone when that person is made a lover of God and neighbor. "God's love has been poured into our hearts through the Holy Spirit which has been given to us" (Rom. 5:5). Therefore, the distinctive sign is charity which comes from the Holy Spirit: "By this shall all men know that you are my disciples, if you have love one for another" (Jn. 13:35). The Holy Spirit is he by whom we are signed.

The Spirit is described as a promise for three reasons. First, he is promised to those who believe: "I will put a new spirit within you... And I will give you a new spirit" (Ez. 36:26, 37:6). Secondly, he is given with a certain promise, by the very fact that he is given to us we become the children of God. For through the Holy Spirit we are made one with Christ: "Anyone who does not have the Spirit of God, does not belong to him" (Rom. 8:9). As a result of being made adopted children of God, we have the promise of an eternal inheritance since "if sons, heirs also" (Rom. 8:17). Thirdly, he is termed a pledge inasmuch as he makes us certain of the promised inheritance. Adopting us into the children of God, the Holy Spirit is the Spirit of promise who also is the seal of the promise yet to be attained.

Just as it is the glory of a doctor if he cures many, so it is to the praise of God's glory when many are won for the faith. And so it is part of God's glory to have called the Gentiles that they might obtain their salvation through the faith promised to the Jews. The Gentiles have as a sign of their redemption and future inheritance the Holy Spirit, given at baptism.

A guarantee (arrabōn, "earnest") is not the same as a token or pledge. For a guarantee is given as an affidavit and bond for a future purchase. But a pledge … is an expression of a present reciprocal transaction. Thus when the money is returned the pledge is restored by the creditor to the one who has repaid the debt.… So from the guarantee the majestic scope of the future inheritance may be grasped.

It is an earnest, however, of what? of "The redemption of God's own possession."

For our absolute redemption takes place then. For now we have our life in the world, we are liable to many human accidents, and are living amongst ungodly men. But our absolute redemption will be then, when there shall be no sins, no human sufferings, when we shall not be indiscriminately mixed with all kinds of people.

At present, however, there is but an earnest, because at present we are far distant from these blessings. Yet is our citizenship not upon earth; even now we are out of the pale of the things that are here below. Yes, we are sojourners even now.

"Unto the praise of His glory."

This he adds in immediate connection. And why? Because it would serve to give those who heard it full assurance. Were it for our sake only, he means to say, that God did this, there might be some room for misgiving. But if it be for His own sake, and in order to display His goodness, he assigns, as a sort of witness, a reason why these things never possibly could be otherwise. We find the same language everywhere applied to the case of the Israelites. "Do Thou this for us for Thy Name's sake;" (Ps. cix: 21.) and again, God Himself said, "I do it for Mine own sake;" (Isa. xlviii: II.) and so Moses, "Do it, if for nothing else, yet for the glory of Thy Name." This gives those who hear it full assurance; it relieves them to be told, that whatever He promises, for His own goodness' sake He will most surely perform.

What shall we say then? Has not the flesh even now (in this life) the spirit by faith? so that the question still remains to be asked, how it is that the animate (or natural) body can be said to be sown? Surely the flesh has received even here the spirit-but only its "earnest; " whereas of the soul (it has received) not the earnest, but the full possession.

He shows how great are our expectations. This grace is already being given, through which miracles were worked: the dead were raised, lepers cleansed and demons driven out. All of these and similar things have the status of a pledge, so it will become obvious that the faithful will enjoy in the future a much greater grace.

God "bought" our salvation and gave us the Spirit as a pledge for now, assuring us thereby that He will also grant the inheritance of ineffable blessings. And those who truly partake of the Spirit, as Paul did, for example, already understand from this that He is the pledge of the perfect inheritance. For this reason Paul also groaned and sought to attain perfection "and to be with Christ" (Phil. 1:23). But we do not have such a pledge as we ought, and we do not strive for perfection, since we have not yet tasted it. By the word "possession" — περιποίησις — he designates God's care and solicitude for us. Therefore he says that this pledge leads to perfect deliverance and to our complete salvation, for this purpose it was given. For perfect freedom will come when sin is utterly destroyed, when the saints are freed from cohabitation with sinners and are saved and acquired by God, to be His people. And some understand "possession" — περιποίησις — as referring to us ourselves. So, "unto the redemption of the possession," that is, of us, who constitute the property and acquisition of God. He constantly adds this, assuring that what has been promised will certainly be fulfilled. For if He were doing it for our sake, one could still have doubts, but now, when He intends to accomplish this for the manifestation of His goodness, who can object that He will not do it? So also the Scripture says: "But deal with me, O Lord, for Your name's sake" (Ps. 108:21), and: "Not unto us, but unto Your name give glory."

However, as is mentioned in a Gloss, a variant reading has who is the earnest of our inheritance, and perhaps this is a better rendering. For a pledge differs from the object in place of which it is given, and it must be returned once he who has received the pledge obtains the object due him. An earnest, however, does not differ from the object in place of which it is given, nor is it returned since it is a partial payment of the price itself, which is not to be withdrawn but completed. God communicates charity to us as a pledge, through the Holy Spirit who is the spirit of truth and love. Hence, this is nothing else than an individual and imperfect participation in the divine charity and love; it must not be withdrawn but brought to perfection. More fittingly, therefore, it is referred to as an earnest rather than as a pledge.

Nevertheless, it can also be called a pledge. For through the Holy Spirit God grants us a variety of gifts. Some of these will remain in the fatherland, as charity which "never comes to an end" (1 Cor. 13:8); while others will not last on account of their imperfection, such as faith and hope "which shall be done away" with (1 Cor. 13:10). Hence, the Spirit is called an earnest in reference to what will remain, and a pledge with respect to what will be done away with.

He adds the purpose for which we are signed as unto the redemption. For when a man buys new animals and adds them to his flock, he puts a mark on them to the effect that he has purchased them. Now Christ has purchased a people from the Gentiles. "Other sheep I have that are not of this fold; them also I must bring. And they shall hear my voice; and there shall be one fold and one shepherd" (Jn. 10:16). And on them he imprints a sign of purchase: "A holy nation, a purchased people" (1 Pet. 2:9) "which he has purchased with his own blood" (Ac. 20:28).

Christ acquired this people, not because they never were his, but because they previously belonged to him and yet, by sinning, had sold themselves into a diabolical slavery which oppressed them. So it does not simply state that he acquired them but adds unto redemption, as though to say: You are not strictly a new acquisition; you are re-purchased from the slavery of the devil through his blood. "You were not redeemed with corruptible things as gold or silver, from the vain manner of life handed down from your fathers, but with the precious blood of Christ" (1 Pet. 1:18-19). Christ purchased us, therefore, through a redemption; not that this added anything to God since he needs none of our goods. "If you are righteous, what do you give him [God], or what does he receive of thy hand?" (Job 35:7). The purpose for which Christ acquired us is unto the praise of his glory, that God himself be praised since "everyone who is called by my name, I have created him for my glory" (Is. 43:7).

He now moves on to specific exhortations for the Ephesians, and at the same time he warns them not to entertain contrary ideas. He first expresses himself generously: "having heard," he says, "of your faith in the Lord Jesus Christ." For this is the sum of things, this is virtue, this is the mystery, that there should be faith in Christ Jesus. This faith also encourages one to love all the saints, all who have faith in Christ and have been sanctified through him. Thus one who is faithful in Christ loves the saints.… "Therefore I also, having heard of your faith, love you."

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."

"Having heard," he says, "of your faith in Christ Jesus." And not only of faith, but also of love, that is, a merciful and brotherly disposition, and even a philanthropic one, as extending to all and not only to the local saints, that is, to the poor among the believers. And everywhere he joins love with faith, since it gives birth to a virtuous life. For without it faith is useless — faith without works and life; just as life is also useless without faith.

After enumerating the blessings conferred on the Ephesians through Christ (1:13), the Apostle now reveals how his affection for them has grown. This section is divided into three parts: First, he begins by relating the good reports he has heard concerning them. Secondly, he gives the thanks due for the blessings they have received (1:16a). Thirdly, he adds a prayer for future blessings (1:16b-19a).

There were two good things which he heard about them. One was their faith by which they were properly orientated toward God; regarding this he remarked: Wherefore, I also, hearing of your faith that is in the Lord Jesus. Indeed, faith makes God dwell in man: "That Christ may dwell by faith in your hearts" (Eph. 3:17). Again, it purifies hearts: "purifying their hearts by faith" (Ac. 15:9). Moreover, it justifies without recourse to the Law: "for we account a man to be justified by faith, without the works of the law" (Rom. 3:28). The second good is love by which they are properly orientated toward their neighbor; in reference to this he says and of your love consisting in works of charity. This love is a spiritual sign that a man is a disciple of Christ: "A new commandment I give you: that you love one another, as I have loved you, so also you must love one another. By this shall all men know that you are my disciples, if you have love one for another" (Jn. 13:34-35). This love, I say, is towards all the saints. For everyone whom we love with charity, we ought to love either because they are holy or in order that they become holy. "While we have time, let us work good to all men, but especially to those who are of the household of the faith" (Gal. 6:10).

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).