Ephesians 3

It remains, after he has stated the truth that all their hope is in Christ and thus they are all being built up together in the Spirit to be the dwelling place of God—it remains, I say, that he should teach them who he himself is and whether he himself is contributing to building them up together through the gospel and can give a reason for his own authority so that they may believe him.

Epistle to the Ephesians 1.3.1-2

He has mentioned Christ's great and affectionate care; he now passes on to his own, insignificant indeed as it is, and a very nothing in comparison with that, and yet this is enough to engage them to himself. For this cause, saith he, am I also bound. For if my Lord was crucified for your sakes, much more am I bound. He not only was bound Himself, but allows His servants to be bound also,-"for you Gentiles." It is full of emphasis; not only do we no longer loathe you, but we are even bound, saith he, for your sakes and of this exceeding grace am I partaker.

Homily on Ephesians 6

For what could be better than those bonds which always in his Epistles he prefers to all things else, saying, "Paul, a prisoner of Jesus Christ:" and again, "On this account I am bound with this chain, but the word of God is not bound;" and, "Even unto bonds, as an evil-doer." The punishment was twofold. For if indeed he had been so bound, as with a view to his good, the thing would have carried with it some consolation: but now he is bound both "as an evil-doer," and as with a view to very ill consequences; yet for none of these things cared he.

Homily on Acts 52

After a diligent search I have found nothing that answers to his prior clause.… For he does not say, “For this reason I, Paul, have done this or that or have taught this or that.” Instead, leaving the thought in suspense, he goes on to other matters. Perhaps we ought to pardon him for what he himself has admitted when he said, “if unschooled in speech, at least not in knowledge,” and look for order in his meaning rather than in his words. This can be rendered as follows: “I, Paul, in the chains of Jesus Christ and in chains for you Gentiles, have learned the mystery so that I may hand it on to you.”

Commentary on Ephesians 3:1

We often read that the body is called the prison of the soul. The soul is confined as if in a cage. Paul, for example, was constrained by the ties of the body and did not return to be with Christ so that the preaching to the Gentiles might be perfectly accomplished through him. But I grant that there are some who introduce another meaning here: Paul before his birth was predestined and sanctified from his mother’s womb for the purpose of preaching to the Gentiles. For this vocation he took on the bonds of flesh.

Commentary on Ephesians 3:1

Having pointed out Christ's care for us, he then speaks also of his own care. Since, he says, my Lord has shown such deeds toward us, it is necessary for me as well to contribute as much as possible. Therefore I am a prisoner for you. And if He was crucified, then I, at the very least, am in bonds for you. And by the words "for you Gentiles" he indicated the following: "not only do we not abhor you, but we even accept bonds for your sake and consider it an honor to be called prisoners of Christ."

Commentary on Ephesians

The Apostle has previously recounted the many blessings of God granted to the human race and the Apostles themselves; here he turns to God's special blessings bestowed on himself.

First he sets forth his thought in a general way. Secondly, he explains each part of it in detail (3:3).

Concerning the first he does two things: First, he describes his condition in respect to patience and the sufferings he endures. Secondly, in reference to the gifts of grace God has given him (3:2).

He remarks: I have said that "you also are built together into an habitation of God" (Eph. 2:22); For this cause, of your edification and conversion to Christ, I, Paul, am a prisoner at Rome; my greatness is in being an Apostle of Jesus Christ and a teacher of faith and truth to the nations. He wrote this letter from Rome where he was kept under custody. "I labor even into bands, as an evildoer" (2 Tim. 2:9); "I therefore, a prisoner in the Lord..." (Eph. 4:1). Certainly this indicates his suffering and pain amid the prison's squalor.

Since it is not punishment that makes the martyr, but the reason [why he suffers], he inserts the cause of his tribulations. There are two causes in behalf of which someone can pursue martyrdom. One, if he should suffer for faith in Christ, or for any other virtue. "But let none of you suffer as a murderer, or a thief, or a railer, or a coveter of other men's things. But, if as a Christian, let him not be ashamed" (1 Pet. 4:15-16). With respect to this he affirms that he is a prisoner of Jesus Christ. The other is if one suffers for the utility of the Church, in regard to which he says for you Gentiles, that is, I long so much for conversion, and thus preach the word of salvation to you, that I have been thrown into prison. "We are in tribulation for your exhortation and salvation" (2 Cor. 1:6). "I now rejoice in my sufferings for you" (Col. 1:24).

Commentary on Ephesians

He alludes to the prediction addressed to Ananias concerning him at Damascus, when the Lord said, "Go thy way, for he is a chosen vessel unto Me, to bear My name before the Gentiles and Kings."

By "dispensation of grace," he means the revelation made to him. As much as to say, "I learned it not from man." He vouchsafed to reveal it even to me, though but an individual for your sakes. For Himself said unto me, saith he, "Depart, for I will send thee forth far hence unto the Gentiles." "If so be that ye have heard" for a dispensation it was, a mighty one; to call one, uninfluenced from any other quarter, immediately from above, and to say, "Saul, Saul, why persecutest thou Me?" and to strike him blind with that ineffable light!

Homily on Ephesians 6

He alludes to the words of God to Ananias: "he is My chosen vessel, to proclaim My name before the nations" (Acts 9:15). And the revelation of the mystery, because he learned it not from man, he calls "the dispensation of grace." For, he says, the grace of God arranged things in such a way that I was called from above and was subjected to blindness for my disobedience, so that in precisely this manner I might come to obedience. But for you, he says, this grace was given to me. For He Himself said to me, "I will send you far away to the Gentiles" (Acts 22:21). Therefore you are the work of grace, and I brought nothing of my own.

Commentary on Ephesians

Then he makes known the gift of grace given him, as though he said: I assert that I am a prisoner for you Gentiles, if yet you have heard of the dispensation of the grace of God which is given me towards you. This may be understood in two ways. In one, the dispensation is taken in a passive sense. Here, if you have heard of the dispensation of the grace means, if you have understood that this gift of being an apostle among the nations was dispensed to me. For, as is mentioned below: "To everyone of us is given grace, according to the measure of the giving of Christ... he gave some apostles, and some prophets..." (Eph. 4:7, 11). Whence the Lord Christ has given to me, that I should bear fruit of grace among you, and this has fallen to my lot by God's grace. "I am made a minister of the Gospel" (Col. 1:23). I say the dispensation of the grace of God which is given me towards you, that is, I have been entrusted with dispensing those [graces].

In a second way, dispensation is taken actively so that the sense of if you have heard of the dispensation of the grace is, if you have understood what has been granted to me: that I might dispense gifts of grace through communicating the sacraments to you. "Let a man so account of us as of the ministers of Christ and the dispensers of the mysteries of God" (1 Cor. 4:1).

Commentary on Ephesians

It is He who truly shows how we are to know ourselves. It is He who reveals the Father of the universe to whom He wills, and as far as human nature can comprehend. "For no man knoweth the Son but the Father, nor the Father but the Son, and he to whom the Son shall reveal Him." Rightly, then, the apostle says that it was by revelation that he knew the mystery: "As I wrote afore in few words, according as ye are able to understand my knowledge in the mystery of Christ." "According as ye are able," he said, since he knew that some had received milk only, and had not yet received meat, nor even milk simply.

The Stromata Book 1

Rightly, therefore, the divine apostle says, "By revelation the mystery was made known to me (as I wrote before in brief, in accordance with which, when ye read, ye may understand my knowledge in the mystery of Christ), which in other ages was not made known to the sons of men, as it is now revealed to His holy apostles and prophets." For there is an instruction of the perfect, of which, writing to the Colossians, he says, "We cease not to pray for you, and beseech that ye may be filled with the knowledge of His will in all wisdom and spiritual understanding; that ye may walk worthy of the Lord to all pleasing; being fruitful in every good work, and increasing in the knowledge of God; strengthened with all might according to the glory of His power." And again he says, "According to the disposition of the grace of God which is given me, that ye may fulfil the word of God; the mystery which has been hid from ages and generations, which now is manifested to His saints: to whom God wished to make known what is the riches of the glory of this mystery among the nations." So that, on the one hand, then, are the mysteries which were hid till the time of the apostles, and were delivered by them as they received from the Lord, and, concealed in the Old Testament, were manifested to the saints. And, on the other hand, there is "the riches of the glory of the mystery in the Gentiles," which is faith and hope in Christ; which in another place he has called the "foundation."

The Stromata Book 5

Now this (mystery) was not made known to previous generations, as he says, it has been written, "By revelation was made known unto me the mystery; "

Refutation of All Heresies Book 7

Paul indicates that this mystery was made known to him through revelation. From this passage it is evident that a Christian, and a very excellent Christian at that, can be brought into being solely by grace.… Nevertheless, the power of God dispenses grace in many ways. Others come to faith by teaching, wherein by a legitimate training process and through the commandments of the Savior a person is reborn through the Spirit and water, so as to receive the spirit of Christ, in a teaching process that is mediated from human beings and through human beings. But what happened to Paul came to him by the grace of God through revelation. Although he, in my judgment, was the only one who received this particular revelation, God is able to reveal himself in this form or in other ways to others.

Epistle to the Ephesians 1.3.1-2

He indicates that he has been shown the revelation of the mystery of God, about which he says that he has written briefly, that is, precisely, according to their capacity to comprehend the wisdom of the apostle in the mystery of Christ.

Epistle to the Ephesians 3.4

Perhaps he had informed them of it by some persons, or had not long before been writing to them. Here he is pointing out that the whole is of God, that we have contributed nothing. For what? I ask, was not Paul himself, the wonderful, he that was so versed in the law, he that was brought up at the feet of Gamaliel according to the most perfect manner, was not he saved by grace? With good reason too does he call this a mystery, for a mystery it is, to raise the Gentiles in a moment to a higher rank than the Jews. "As I wrote afore," saith he, "in few words," i.e., briefly.

Homily on Ephesians 6

The words I wrote a little before do not mean, as some think, that he has written another letter. For it is not with respect to himself that he says “I have written” but with respect to the mystery. For he is referring to “the mystery made known to me by revelation, as I wrote to you a little while ago,” yet it is this “about which I have just now written.” For this has been his subject from the outset right up to this passage.

Interpretation of the Epistle to the Ephesians 3.1-4

Here is the work of grace – the revelation of the mystery. And truly it is a mystery – to raise the Gentiles from the utmost insignificance to an honorable position, higher than that of the Jews. He points to what was said above by him, that the Gentiles, who were far off, have been called, that they have been built upon the patriarchs, and so forth.

Commentary on Ephesians

Subsequently, when he says how that, according to revelation... he makes known the several aspects of his condition in detail. In reference to which he does two things:

First, he treats of what pertains to the dignity of his office, namely, the dispensation of grace. Secondly, what pertains to his experience of patience, namely, tribulations (3:13).

The first part contains two sections: First, he discusses the dispensation of grace regarding the knowledge of various mysteries. Secondly, regarding how these [mysteries] are carried into effect (3:7).

Once more the first section has two divisions: First, he sets down the knowledge of the mysteries of Christ that was granted to him. Secondly, he explains what that mystery is (3:6).

He makes three points in regard to his knowledge: First, it is certain (3:3a). Secondly, it is full (3:3b-4). Thirdly, it is eminent (3:5).

Certain it is indeed, for he did not acquire it through human effort or human thought, which can err: "The thoughts of mortal men are timid, and our counsels uncertain" (Wis. 9:14). Instead it is through the divine law which is most certain. Hence he says according to revelation the mystery has been made known to me. "For neither did I receive it of man; nor did I learn it but by the revelation of Jesus Christ" (Gal. 1:12). "We all, beholding the glory of the Lord with open face, are transformed into the same image" (2 Cor. 3:18).

Moreover, it is a full [knowledge] since it is revealed perfectly to me, and I entrust it to your judgment. I write of it in few words, in which you can recognize that I enjoy a perfect knowledge of the mysteries of faith. And in regard to this he says as I have written above in a few words clearly, that as you are reading, you may understand. "Thy lips... are as a dropping honeycomb" (Cant. 4:11). Lips are small; and those of a doctor are as "a dropping honeycomb" when he conveys many and profound thoughts in a few short words.

Commentary on Ephesians

Amazing! So then he wrote not the whole, nor so much as he should have written. But here the nature of the subject prevented it. Elsewhere, as in the case of the Hebrews and the Corinthians, the incapacity of the hearers. "Whereby, when ye read, ye can perceive," saith he, "my understanding in the mystery of Christ," i.e., how I knew, how I understood either such things as God hath spoken, or else, that Christ sitteth at the right hand of God; and then too the dignity, in that God "hath not dealt so with any nation." And then to explain what nation this is with whom God hath thus dealt, he adds.

Homily on Ephesians 6

I wrote, he says, not as much as I ought, but according to your capacity and ability to receive. And from this you can perceive and understand my comprehension of the mystery of Christ, that is, how I understood the mystery of Christ, or how I understood that He sits at the right hand of the Father and seated us with Himself, that in Himself He created both into one new man, and the rest pertaining to the mystery. Understand then the worthiness of my comprehension from the fact that God revealed so much to me. And that this is a sign of great honor, listen: "He has not done so with any other nation" (Ps. 147:9), namely, that to Israel He declared "His statutes and His judgments" (Ps. 147:8).

Commentary on Ephesians

Nevertheless, note that Augustine remarks how a doctor should aim at being understood. As long as he strives for this his words are not superfluous, but if he remains on a point after he is understood he wastes his words. He adds my prudence since "the knowledge of the holy is prudence" (Prov. 9:10). This is not worldly but divine and heavenly, for which reason he states in the mystery of Christ.

Commentary on Ephesians

Men must then be saved by learning the truth through Christ, even if they attain philosophy. For now that is clearly shown "which was not made known to other ages, which is now revealed to the sons of men." For there was always a natural manifestation of the one Almighty God, among all right-thinking men; and the most, who had not quite divested themselves of shame with respect to the truth, apprehended the eternal beneficence in divine providence.

The Stromata Book 5

He teaches that there is a perfect harmony—a complete unity and identity—between the revelations given to him and those given to the apostles. His purpose is to avoid discord and any appearance of having received by revelation something that was not given to the apostles by the living Christ.

Epistle to the Ephesians 1.3.5

What then, tell me, did not the Prophets know it? How then doth Christ say, that Moses and the Prophets wrote "these things concerning Me?" And again, "If ye believed Moses, ye would believe Me." And again, "Ye search the Scriptures, because ye think that in them ye have eternal life, and these are they which bear witness of me." His meaning is this, either that it was not revealed unto all men, for he adds, "which in other generations was not made known unto the sons of men, as it hath now been revealed;" or else, that it was not thus made known by the very facts and realities themselves, "as it hath now been revealed unto His holy Apostles and Prophets in the Spirit." For reflect. Peter, had he not been instructed by the Spirit, never would have gone to the Gentiles. For hear what he says, "Then hath God given unto them the Holy Ghost, as well as unto us." That it was by the Spirit that God chose that they should receive the grace. The Prophets then spoke, yet they knew it not thus perfectly; so far from it, that not even did the Apostles, after they had heard it. So far did it surpass all human calculation, and the common expectation.

Homily on Ephesians 6

It was made known incrementally to the prophets of old, but not fully then as it is now. For they did not see the whole picture but wrote down words about aspects of it. … Remember that in the apostles’ day there were many who had the gift of prophecy. It is in this order that he mentions that the revelation was known to the apostles and then to the prophets.

Interpretation of the Epistle to the Ephesians 3.5

What then? Did the prophets truly not know? But how then does Christ say: "Moses and the prophets wrote about Me"; and "search the Scriptures..." and "they testify of Me" (Jn. 5:39)? But Paul, first of all, says what was not revealed to all people, since he added: "which was not made known to previous generations of the sons of men." And secondly, what was not revealed even to the prophets in such a way as it has now been manifested in deed itself to the apostles and the New Testament prophets, by the Holy Spirit. For if the Spirit had not instructed Peter, the latter would not have received into the Church the gentile Cornelius with his household (Acts 10:3). And notice, it is not concerning circumcision, but concerning the gentiles that the Spirit gives revelation, because the reception into the Church of the despised gentiles was a great matter. And to such a degree did the ancients not know this mystery, that even the great Peter needed instruction from the Spirit concerning this.

Commentary on Ephesians

It is also eminent since it was revealed to the Apostles alone. Hence he adds which in other generations was not known. For although the mysteries of Christ were revealed to the prophets and patriarchs, they were more clearly revealed to the Apostles. To the prophets and patriarchs they were revealed in vague generality; but they were shown in their singular and determinate circumstances to the Apostles.

Other generations admits of a twofold explanation. In one, by generations the times of the generations are understood, as in Psalm 144 (13): "Thy dominion endureth throughout all generations." Then the meaning is which in other generations, that is, times, [the mystery] was not known to the sons of men, to no rational creature, neither to men nor to angels. "Thou has hid these things from the wise and the prudent, and hast revealed them to little ones" (Mt. 11:25). As it is now revealed to his holy Apostles and prophets in the Spirit, to them, namely, who interpret the Scriptures and explain the Law in the spirit of the New Testament. "To you it is given to know the mystery of the kingdom of God; but to the rest in parables" (Lk. 8:10). "And turning to his disciples he said: Blessed are the eyes that see the things which you see. For I say to you that many prophets and kings have desired to see the things that you see and have not seen them" (Lk. 10:23-24).

Another interpretation takes generations in the sense of human generations, as in Matthew 23 (36): "All these things shall come upon this generation." Then the meaning is which in other generations was not known to those men, that is, who were born in the preceding generations. The rest [is interpreted] as above. "Who hath believed our report? And to whom is the arm of the Lord revealed?" (Is. 53:1).

But certainly this sacrament of faith was revealed to some of the Old Testament fathers, as is implied in John 8 (56): "Abraham, your father, rejoiced that he might see my day; he saw it and was glad." And [it was also revealed] to the prophets, according to Joel 2 (28): "And it shall come to pass after this, that I will pour out my spirit upon all flesh: and your sons and your daughters shall prophesy." But it was revealed to them in certain generalities, whereas [it was disclosed] to the Apostles clearly and completely. Three reasons account for this. First, because the Apostles received the revelation immediately from the Son of God: "The only begotten Son who is in the bosom of the Father, he hath declared him" (Jn. 1:18). The prophets and fathers of the Old Testament, on the other hand, were taught by angels, or through some similar imagery: "And one of the seraphims flew to me: and in his hand was a live coal which he had taken with the tongs off the altar" (Is. 6:6). Hence, the Apostles received it more clearly. Secondly, they did not see in symbols and riddles as the prophets did, but were given a plain view of the Lord's glory: "Blessed are the eyes that see the things which you see" (Lk. 10:23). Thirdly, since the Apostles were meant to carry into effect and communicate this sacrament, it was necessary for them to be more instructed in it than others. "Others have labored; and you have entered into their labors" (Jn. 4:38).

Commentary on Ephesians

What is this; "fellow-heirs, and fellow-partakers of the promise, and fellow-members of the body?" This last is the great thing, that they should be one body; this exceeding closeness of relation to Him. For that they were to be called indeed, that they knew, but that it was so great, as yet they knew not. This therefore he calls the mystery. "Of the promise." The Israelites were partakers, and the Gentiles also were fellow-partakers of the promise of God.

"In Christ Jesus through the Gospel."

That is, by His being sent unto them also, and by their believing; for it is not said they are fellow-heirs simply, but "through the Gospel." However, this indeed, is nothing so great, it is in fact a small thing, and it discloses to us another and greater thing, that not only men knew not this, but that neither Angels nor Archangels, nor any other created power, knew it. For it was a mystery, and was not revealed. "That ye can perceive," he saith, "my understanding." This alludes, perhaps, to what he said to them in the Acts, that he had some knowledge that the Gentiles also were called. This, he says, is his own knowledge, "the knowledge of the mystery," which he had mentioned, viz., "that Christ will in Himself make of the twain one new man." For by revelation he was instructed, both he and Peter, that they must not spurn the Gentiles; and this he states in his defence.

Homily on Ephesians 6

The Gentiles are fellow heirs with Israel. Put more precisely, they are fellow heirs with Christ. … It is not that some possession is divided among us but that God himself in his fullness is our inheritance and possession.

Commentary on Ephesians 3:5-7

Now the meaning of fellow heirs is this: Just as there are many members in one body … and these, though in one body, have their differences and feel their own joy and grief in turn, so those who have believed in Christ, even if they have different gifts, are bonded together in the one body of Christ.

Commentary on Ephesians 3:5-7

The mystery consists in the fact that the Gentiles became fellow heirs and fellow partakers of the promise of Israel. For the Israelites partook in the promise as a holy people; and the Gentiles, formerly unclean, became partakers with them of the same promise, but in what way? "In Christ," that is, through faith in Christ, which reached them through the Gospel. And he was not satisfied with calling them "fellow heirs" and "fellow partakers," but, to show the greater closeness and union, called them "members of the same body." For the Gentiles together with the holy Israelites formed one body, governed by a single head — Christ.

Commentary on Ephesians

Consequently, when he states that the Gentiles should be fellow heirs, he makes known what the sacrament is. In reference to it, it should be recognized that the Jews enjoyed three prerogatives with respect to the Gentiles. They had the promised inheritance: "For not through the law was the promise to Abraham or to his seed, that he should be heir of the world; but through the justice of faith" (Rom. 4:13); "The Lord is the portion of my inheritance" (Ps. 15:5). Another was their special election, they were set apart from the Gentiles: "The Lord thy God hath chosen thee to be his peculiar people of all peoples that are upon the earth" (Deut. 7:6). "We are his people and the sheep of his pasture" (Ps. 99:3); "One is my dove: my perfect one is but one" (Cant. 6:8). Finally, they had the promise of a Christ: "In thee shall all the kindred of the earth be blessed" (Gen. 12:3).

These three the Gentiles did not enjoy: "You were at that time without Christ, being aliens to Israel's way of life" (Eph. 2:12). By faith, however, they have received them. First, they share in the inheritance; concerning this he says fellow heirs with the Jews in the heavenly inheritance. "And I say to you that many shall come from the east and the west, and shall sit down with Abraham and Isaac and Jacob in the kingdom of heaven" (Mt. 8:11). Second, [they are admitted] to the chosen community of believers; thus he states of the same body, that is, in one body. "And other sheep I have that are not of this fold," namely, the Gentiles, "them also I must bring. And they shall hear my voice; and there shall be one fold and one shepherd" (Jn. 10:16). Third, [they are admitted] to a participation in the promised grace; he says they are co-partners of his promise, the promises made to Abraham. "For I say that Christ Jesus was minister of the circumcision for the truth of God, to confirm the promises made unto the fathers; but that the Gentiles are to glorify God for his mercy" (Rom. 15:8-9).

The Gentiles have acquired all this, not through Moses, but in Christ. "For the Law was given by Moses; grace and truth came by Jesus Christ" (Jn. 1:17), "by whom he hath given us most great and precious promises" (2 Pet. 1:4). Moreover, these did not come through fulfilling the law, whose burden "neither our fathers nor we have been able to bear" (Ac. 15:10), but by the gospel through which all men are saved. "For I am not ashamed of the gospel. For it is the power of God unto salvation to every one that believeth; to the Jew first and to the Greek" (Rom. 1:16). "Now I make known unto you, brethren, the gospel which I preached to you, which also you have received and wherein you stand. By which also you are saved" (1 Cor. 15:1-2).

Commentary on Ephesians

Everywhere Paul reminds us that we receive God’s gifts not by our own merit but by grace. Grace belongs to the giver, not to the recipient. And by adding “according to the working of his power,” he also ascribes this to God, so that “if I do any work, it is God’s power. For it is not my power that works in me but God’s.”

Epistle to the Ephesians 1.3.7-8

He had said, "I am a prisoner;" but now again he says, that all is of God, as he says, "according to the gift of His grace;" for according to the power of the gift is the dignity of this privilege. But the gift would not have been enough, had it not also implanted in him power.

For a work indeed it was of power, of mighty power, and such as no human diligence was equal to. For he brought three qualifications to the preaching of the word, a zeal fervent and venturous, a soul ready to undergo any possible hardship, and knowledge and wisdom combined. For his love of enterprise, his blamelessness of life, had availed nothing, had he not also received the power of the Spirit.

Homily on Ephesians 6

I became a minister of this gospel and find myself in bonds for its sake; but this is not my own doing, but a gift of divine grace, which was given to me not simply or sparingly, but abundantly and generously, as befits the almighty God to give. Or else — since He granted me this ministry, He also furnished me with power. For a dignity is useless if power is not joined with it. Three things we must bring to ministry: a soul ready for dangers, wisdom and understanding, and a blameless life, while it is God's part to give the power through which all these would become effective.

Commentary on Ephesians

After the Apostle has discussed the grace given him relative to the knowledge of divine mysteries (3:3), he indicates the same with respect to carrying these mysteries themselves into effect. Concerning this he makes two points:

First, he acknowledges the assistance of grace granted him to put them into practice. Secondly, he speaks of the ministerial duty confided to him (3:8).

The first has two divisions: First, he briefly treats of putting divine mysteries into effect. Secondly, he shows how help has been given him (3:7b).

The realization of divine realities was committed to him by way of a ministry. He says in relation to this: I assert that this ministry has been entrusted to me, that the Gentiles are co-heirs by the Gospel and through it they share as well in God's promise in Christ Jesus, of whom I am made a minister. As though he stated: I do not fulfill or carry out [this mystery] as if it came from me or was mine, but as a ministry belonging to God. "For this man is to me a vessel of election, to carry my name before the Gentiles" (Act. 9:15). "Let a man so account of us as of the ministers of Christ and the dispensers of the mysteries of God" (1 Cor. 4:1).

When he writes according to the gift of the grace of God he touches on the aid granted him to carry out the mysteries. This type of assistance was twofold. One was the capacity to put them into effect, and another was the very actions or activities themselves.

God bestows the capability by infusing the virtue and grace through which a man is able and fit for action; while he confers the action itself insofar as he moves us interiorly and spurs us on to good. Receiving both from God, the Apostle acknowledges the first in saying: I am made a minister, certainly not on my own merits, nor by my own virtue, but according to the gift of the grace of God which is given to me. For I was made worthy to realize the divine mysteries which previously I had persecuted. "I have labored more abundantly than all they. Yet not I, but the grace of God with me" (1 Cor. 15:10). In reference to the second he states according to the operation which God effects inasmuch as his power causes us both to will and to act in accord with good will.

This can be interpreted in another way according to a Gloss. What is said here refers to what immediately preceded (v. 6). For the pagans to have become co-heirs, and of the same body, and co-partners of God the Father's promise—this is a gift God gave the Gentiles in Christ. That is, they come through Christ, according to the operation of his power in that he has powerfully acted in raising Christ from the dead.

Commentary on Ephesians

The apostle declares that to himself, "less than the least of all saints, was the grace given" of enlightening all men as to "what was the fellowship of the mystery, which during the ages had been hid in God, who created all things." The heretic erased the preposition in, and made the clause run thus: ("what is the fellowship of the mystery) which hath for ages been hidden from the God who created all things.

Against Marcion Book 5

Was work given before grace? Or did grace come before any works? That which is working is God’s power. So grace had already been given. When it is said that Paul was made a minister according to the gift of God, we understand that the gift of being a minister was given before his working to make him a minister, and his being a minister is the gift and grace of God.

Epistle to the Ephesians 1.3.7-8

8–9

"To preach unto the Gentiles the unsearchable riches of Christ."

If His "riches are unsearchable," and that too after his appearing, much more is His essence. If it is still a mystery, much more was it before it was made known; for a mystery he calls it on this account, because neither did the Angels know it, nor was it manifest to any one else.

Homily on Ephesians 7

They who go to the physician's have not merely to go there and nothing further; they have to learn how to treat themselves, and to apply remedies. And so with us then who come here, we must not do this and nothing else, we must learn our lesson, the surpassing lowliness of Paul. What? when he was about to speak of the vastness of the grace of God, hear what he saith, "Unto me, who am less than the least of all saints, was this grace given." Lowliness indeed it was even to bewail his former sins, although blotted out, and to make mention of them, and to hold himself within his true measure as where he calls himself "a blasphemer, and a persecutor, and injurious;" yet nothing was equal to this: for "formerly," saith he, such was I; and again he calls himself, "one born out of due time." But that after so many great and good deeds and at that time he should thus humble himself, and call himself "less than the least of all," this is indeed great and surpassing moderation. "To one who am less than the least of all saints;" he saith not, "than the Apostles." So that that expression is less strong than this before us. There his words are, "I am not meet to be called an Apostle." Here he says that he is even "less than the least of all saints;" "to me," saith he, "who am less than the least of all saints was this grace given."

Paul himself was sent to the Gentiles, the other Apostles to the Circumsion. So that the more marvellous and astonishing commission was given, saith he, "to me, who am less than the least." And this too was of grace, that he that was least should have the greatest things entrusted to him; that he should be made the herald of these tidings. For he that is made a herald of the greater tidings, is in this way great.

Homily on Ephesians 7

Although it is a token of humility to call oneself “the least of all the saints,” one is guilty of deceit if one conceals the truth in the heart and says something else with the tongue. We must therefore look for an argument showing how Paul truly was “the least of all the saints” and yet did not fall from the rank of an apostle. The Lord says in the Gospel. “He who would be great among you, let him be less than all.” … Paul demonstrates this in his actions. … Therefore the apostle Paul was meekest of all who sought to be weak on Christ’s account.… Because of this humility, amazing grace was given to him. In this way he became “the least of all the saints” in order “to preach the unsearchable mysteries of God.”

Commentary on Ephesians 3:8-9

Unsearchable and hidden can be given two senses. The riches were previously unable to be searched out. They are now laid open after the Lord’s passion. Another sense, perhaps even better: Those things which by nature were unsearchable to humanity are the ones that have been made known by God’s revelation.

Commentary on Ephesians 3:8-9

The divine apostle says not only that Christ’s nature is divine but also that “his riches are unsearchable.” “And how does one preach if his riches are indeed unsearchable?” “I preach this very thing,” he says, “that they are unsearchable.”

Interpretation of the Epistle to the Ephesians 3.8

Intending to speak about the greatness of Divine grace, see with what humility he speaks of himself. For after such glorious deeds he calls himself the very least, not among the apostles, but among all the saints, that is, the believers. And this, as an expression of humility, is higher than the words: "I am not worthy to be called an apostle" (1 Cor. 15:9). What grace, he says, was given to me? "To preach the Gospel to the Gentiles." For others were sent to the circumcised, but he to the Gentiles. Therefore he has need of grace, because to the least was entrusted the greatest. But having received the command to convert the worst to the Gospel, through this he becomes great, although he seemed small. So then, this work belongs to grace. If the riches of Christ remain unsearchable even after His manifestation, then how much more unsearchable is His essence? How then after this did Eunomius boast of comprehending it?

Commentary on Ephesians

Next (v. 8), he speaks of the duty entrusted to him; the grace of such a commission has three qualities to recommend it:

First, the condition of the person himself [to whom it is entrusted]. Secondly, the greatness of what is confided to him (3:8b). Thirdly, the good that results as its fruit (3:10 ff.).

The office confided to him is recommended from this person's condition. For if some king entrusted an important office to a great and high-ranking prince, he would not be doing him a very great favor since he would be placing an important person in an important position. But if he entrusts a great and exceedingly difficult duty to an insignificant person, he would greatly honor him and do him a considerable favor; the more so in proportion as the eminence of the office exceeds him. In this fashion Paul praises the gratuity of the office confided to himself: To me, the least of all the saints, is given this grace. He calls himself the least, not because of the power granted him, but in recognition of his former state: "For I am the least of the apostles, who am not worthy to be called an apostle, because I persecuted the church of God" (1 Cor. 15:9). "The least shall become a thousand, and a little one a most strong nation" (Is. 60:22). This [duty was to be fulfilled] among the Gentiles, that is, throughout the nations. "For he who wrought in Peter to the apostleship of the circumcision wrought in me also among the Gentiles. And, when they had known the grace that was given to me, James and Cephas and John, who seemed to be pillars, gave to me and Barnabas the right hands of fellowship; that we should go unto the Gentiles, and they unto the circumcision" (Gal. 2:8-9).

In the second place (3:8b), the grace of his mission is commended by reason of the magnitude of his task: to reveal and clarify the great and hidden secrets of God. Think of the greatness of Christ and of the salvation of those who believe which he accomplished. The entire Gospel concerns these two.

Regarding the first he says to preach the unsearchable riches of Christ, as if to assert: To proclaim the good is the grace given me. "Christ sent me not to baptize, but to preach the gospel" (1 Cor. 1:17). "Woe unto me if I preach not the gospel" (1 Cor. 9:16). This good is the unsearchable riches of Christ which are true wealth. "God who is rich in mercy... hath quickened us together in Christ" (Eph. 2:4); "Or despisest thou the riches of his goodness, and patience, and longsuffering?" (Rom. 2:4); "The same is Lord over all, rich unto all that call upon him" (Rom. 10:12). These riches are unsearchable indeed, he affirms, since they are as great as his mercy which can be neither understood nor analyzed. "Riches of salvation, wisdom and knowledge: the fear of the Lord is his treasure" (Is. 33:6), referring to Christ since reverence of the Lord found its most plentiful expression in Christ. "And he shall be filled with the spirit of the fear of the Lord" (Is. 11:3).

In Christ "are hid all the treasures of wisdom and knowledge" (Col. 2:3). They are unsearchable because Christ's wisdom and knowledge cannot be analyzed. "Peradventure thou wilt comprehend the steps of God, and wilt find out the Almighty perfectly?" (Job 11:7). The implied answer is, No. For creatures, in whom a trace of their Creator is visible, do not provide us with a perfect understanding of Him. Struck by the wonder of these riches, the Apostle exclaimed: "O the depth of the riches of the wisdom and of the knowledge of God! How incomprehensible are his judgments, and how unsearchable his ways!" (Rom. 11:33). "Who hath searched out the wisdom of God that goeth before all things?" (Ecclus. 1:3).

Commentary on Ephesians

God, who dwells in the heavens, and made out of nothing the things that exist, and multiplied and increased them on account of His holy Church, is angry with you for having sinned against Him.

Hermas, Vision 1

When he speaks of making “all men see the plan,” this includes both Israel and the Gentiles. Paul had doubtless received the gospel for the Gentiles. But the Jews too can see the plan if they follow and obey.

Epistle to the Ephesians 1.3.9

Christ is the only begotten Son of God, and through him all the rest are created. Through him the works of God are created, as God works in and through him. All ages of time are subsequent to Christ, being made by Christ.… Therefore, even though God is acknowledged as the Creator, God is nonetheless Creator through Christ. The term Creator therefore does not pertain simply to God as such but pertains to Christ and through Christ to God. Christ who was eternally begotten created all things in time. God worked and created all things through Christ.

Epistle to the Ephesians 1.3.9

"And to make all men see," saith he, "what is the dispensation of the mystery which from all ages hath been hid in God, who created all things."

Angels knew only this, that "The Lord's portion was His people." And again it is said, "The Prince of Persia withstood me." So that it is nothing to be wondered at that they were ignorant of this; for if they were ignorant of the circumstances of the return from the Captivity, much more would they be of these things. For this is the gospel. "It is He that shall save," it saith, "His people." Not a word about the Gentiles. But what concerns the Gentiles the Spirit revealeth. That they were called indeed, the Angels knew, but that it was to the same privileges as Israel, yea, even to sit upon the throne of God, this, who would ever have expected? who would ever have believed?

"Which hath been hid," saith he, "in God."

This "dispensation," however, he more clearly unfolds in the Epistle to the Romans. "In God," he continues, "who created all things by Jesus Christ." And he does well to say "by Jesus Christ;" forasmuch as He who created all things by Him, revealeth also this by Him; for He hath made nothing without Him; for "without Him," it is said, "was not any thing made."

Homily on Ephesians 7

These riches of his generosity were “hidden from all past ages in God,” the Creator of all. Where are Marcion, Valentinus and the other heretics who say that there is one creator of the visible world and another creator of the invisible?… However, the phrase “mystery hidden from the ages” could also be understood to mean that the very ages of time remained ignorant of his generosity when all spiritual and rational creatures who inhabited all previous ages remained unenlightened.

Commentary on Ephesians 3:9

That the Gentiles would be called, this, perhaps, the prophets and angels also knew by the Spirit; but that they would be called to such blessings, that they would even sit upon the throne of God — who could have expected this? Therefore he also calls this a mystery, hidden in God from the ages, that is, from of old, from the beginning. For this dispensation is ineffable and known to Him alone. Beautifully he reminded about creation: God created all things, he says, through Christ. For "without Him," he says, "nothing was made" (John 1:3). And this He reveals through Him.

Commentary on Ephesians

Concerning the second—to make known the salvation which comes from Christ to those who believe—he says to enlighten all men, not only the Jews, but the Gentiles as well, through preaching and miracles. "I will enlighten all that hope in the Lord" (Ecclus. 24:45). "This man is to me a vessel of election, to carry my name before the Gentiles, and kings, and the children of Israel" (Ac. 9:15); "You are the light of the world" (Mt. 5:14). To enlighten, I say, insofar as I can, all who want to believe. For God "will have all men to be saved and to come to the knowledge of the truth" (1 Tim. 2:4) in order that they might understand what is the dispensation of the mystery. For these [mysteries] would be of no use if they were not imparted [to men]. As if he claimed: I shall enlighten men on how awe-inspiring the mystery of our redemption is, and from what an immense love it was accomplished. Inexhaustible riches of this sort are imparted to you through Christ.

Yet it might be objected: What you speak of is known to all, even if it is great. The Apostle gives a negative reply, it hath been hidden from eternity. Here it should be noted how everything present in an effect is concealed in the power of its causes. For example, in the power of the sun is contained everything that exists among the realities which come into being and cease to be.

Nevertheless, certain [effects] are hidden there, and others are evident. For instance, heat is evidently in fire while the intelligibility of other [effects], which it produces in a more hidden manner, are said to be concealed in it. Now God is the efficient cause of everything; he makes some things whose intelligibility is open [to investigation], namely, those created through the mediation of second causes.

Other effects, however, which he immediately produces by himself are hidden in him.

Since God accomplished by himself the mystery of human redemption, this mystery is hidden in him alone. Thus he states that it is hidden from eternity in God, known to him only. Yet, to seek out the secrets of the First Cause is the greatest [wisdom]: "We speak wisdom among the perfect; yet not the wisdom of this world, neither of the princes of this world that come to nought. But we speak the wisdom of God in a mystery, a wisdom which is hidden, which God ordained before the world" (1 Cor. 2:6-7). He, I say, who created all things.

Commentary on Ephesians

Those who are wise in mind have a certain attribute of nature peculiar to themselves; and they who have shown themselves capable, receive from the Supreme Wisdom a spirit of perception in double measure. For those who practise the common arts, are in what pertains to the senses highly gifted: in hearing, he who is commonly called a musician; in touch, he who moulds clay; in voice the singer, in smell the perfumer, in sight the engraver of devices on seals. Those also that are occupied in instruction, train the sensibility according to which the poets are susceptible to the influence of measure; the sophists apprehend expression; the dialecticians, syllogisms; and the philosophers are capable of the contemplation of which themselves are the objects. For sensibility finds and invents; since it persuasively exhorts to application. And practice will increase the application which has knowledge for its end. With reason, therefore, the apostle has called the wisdom of God "manifold," and which has manifested its power "in many departments and in many modes" -by art, by knowledge, by faith, by prophecy-for our benefit. "For all wisdom is from the Lord, and is with Him for ever," as says the wisdom of Jesus.

The Stromata Book 1

For the apostle goes on to infer (from his own statement): "in order that unto the principalities and powers in heavenly places might become known through the church the manifold wisdom of God." Whose principalities and powers does he mean? If the Creator's, how does it come to pass that such a God as He could have meant His wisdom to be displayed to the principalities and powers, but not to Himself? For surely no principalities could possibly have understood anything without their sovereign Lord.

Against Marcion Book 5

His expression through the church means through all the members of God and through every soul that has put on his mysteries and has hope in him. From this we understand what has been given to humanity. The powers and principalities in heaven are learning the wisdom of God through a human mediator.

Epistle to the Ephesians 1.3.10

Paul briefly touches on all the parts of the mystery that we have spoken of above when he speaks of the “manifold wisdom of God,” whether this be that he sent his Son or that such great majesty assumed the form of a slave or that greater gifts were given. The promises are so great: the forgiveness of sins, the promise of heaven, eternal life, glorification and our inheritance together with the same Christ in his resurrection after death and even his death itself. This is what makes up the manifold wisdom of God.

Epistle to the Ephesians 1.3.10

So abundant was God’s wisdom that he not only gave this teacher (Paul) to the Gentiles but also caused the truth to be-come known to the angelic spirits in heaven, who are the principalities and powers. They are powers because they have more power among the other spirits and are principalities because they are the principal powers.… The goal of all this is that the preaching of the church should be profitable to the Gentiles also. They are called to forsake their allegiance to the devil’s tyranny.

Epistle to the Ephesians 3.10.1

True, to man it was not revealed; and art thou enlightening Angels and Archangels and Principalities and Powers? I am, saith he. For it was "hid in God," even "in God who created all things." And dost thou venture to utter this? I do, saith he. But whence hath this been made manifest to the Angels? By the Church. Again he saith, not merely the manifold but the much-manifold wisdom, that is, "the multiplied and varied." What then is this? Did not Angels know it? No, nothing of it; for if Principalities knew it not, much less could Angels ever have known it. What then? Did not even Archangels know it? No, nor even they. But whence were they going to know it? Who was to reveal it? When we were taught it, then were they also by us. For hear what the Angel saith to Joseph; "Thou shalt call His Name Jesus, for it is He that shall save His people from their sins."

In speaking of "principalities" and "powers," he speaks both of those above and those beneath.

Homily on Ephesians 7

Neither the principalities and powers on high, nor those below, knew the mystery of the glorification of the Gentiles. For both angels and archangels knew only that Israel was the Lord's portion and His people. And Gabriel likewise knew only that He (the Messiah) would save His people from their sins. But that the Gentiles too would attain such honor — this the powers both on high and below have now learned through the Church, that is, through the benefactions bestowed upon us. For the benefactions toward us were their teachers of the wisdom of God. And he calls this "wisdom" not simply diverse, but "manifold," pointing to its extraordinary excellence and incomprehensibility. And Gregory of Nyssa says that before the incarnation the heavenly powers knew Divine wisdom simply, namely: since He created all things by His will alone, they acknowledged Him as mighty, and since He preserved all things by His wise providence, they considered Him a wise provider. And in this there is nothing manifold, that is, that one thing existed and He made another. But after the incarnation of God the Word, from opposites arise opposites: from death — life, from weakness — power, from dishonor — glory, and from all that seemed lowly — what is fitting. In this way the manifold wisdom and power of God became known to the heavenly powers. For when we came to know, then they too — through us, seeing what blessings the Church has been deemed worthy of, and through her coming to knowledge.

Commentary on Ephesians

Once he has set forth the dignity of his office that arises from the magnitude of what it entrusts to him (3:8), the Apostle here gives evidence of his office's worth from the utility of its effect. This consists in the revelation of great realities to eminent persons. Three points are to be considered regarding this:

First, to whom the revelation is directed (3:10a). Secondly, through whom it is made known, at through the church (3:10b). Thirdly, what is revealed, namely, the manifold wisdom of God (3:10a).

The Apostle touches on four points in his description of this wisdom: First, its many facets (3:10). Secondly, how it is so manifold (3:11a). Thirdly, the source of this multiplicity (3:11b). Fourthly, the effect of its coming from that source (3:12).

The wisdom which is revealed is manifold. Job 11 (5) briefly speaks of this diversity: "And I wish that God would speak with thee, and would open his lips to thee, that he might shew thee the secrets of wisdom, and that his law is manifold." "For in her," namely, divine wisdom, "is the spirit of understanding: holy, one, manifold" (Wis. 7:22). Manifold that is, in her effects, yet one in her essence.

He discusses those to whom the manifold wisdom of God is revealed: that it may be made known to the principalities and powers, from which its greatness is evident. And, since there are also princes and potentates on earth, he adds in heavenly places meaning in heaven, where we shall be. Note here that Principalities and Powers are two ranks which, by their very names, designate a preeminence in action. The rank of Powers is ordered to check any hindrances to salvation, while the rank of Principalities takes the lead and gives commands that [salvation] might be carried into effect properly. The regulative function of the Principality rank is evident from that text of Psalm 67 (26-28): "Princes went before joined with singers... The princes of Juda are their leaders." The repressive function of the Powers is clear in Romans 13 (3-4): "Wilt thou then not be afraid of the power? Do that which is good; and thou shalt have praise from the same. For he is God's minister to thee, for good. But, if thou do that which is evil, fear; for he beareth not the sword in vain. For he is God's minister; an avenger to execute wrath upon him that doth evil."

Hence, those to whom [the mystery] is made known are eminent; the holy angels by whom the saints are directed and protected.

The means through which the manifold wisdom of God is made known to them is designated by his saying through the church. This presents no small problem. For a Gloss has "That is, through the Apostles preaching in the Church."

This is one way it could be understood, the angels are taught by the Apostles, and this seems to have some grounds to it. For we notice that in heaven the higher angels, who are enlightened immediately by God, illumine and teach the lower angels who are not enlightened immediately by God. Therefore, it does not seem unreasonable that the Apostles should teach the angels since they were taught immediately by God according to John 1 (18): "The only begotten Son who is in the bosom of the Father, he hath declared him."

However, another factor upsets the sufficiency of this [interpretation]. For there are two natures in Christ, the divine and the human. The Apostles were taught immediately by Christ in his human nature; but the angels immediately intuit the divine nature—even the lower angels, otherwise they would not be happy, since the beatitude of a rational creature can consist in the vision of the Divine Essence alone.

It certainly would be unseemly and absurd for us to maintain that the saints in the fatherland could be taught by even the most perfect of those still on their way [to heaven]. Although among men born of women none greater than John the Baptist has arisen, yet "he that is the lesser in the kingdom of heaven is greater than he" (Lk. 7:28). To hold that the demons could be instructed by men is, at first glance, credible. But that the blessed could be educated by pilgrims when they immediately behold the Word, the spotless mirror reflecting all being, this should not be held and does not appear proper.

Therefore, it must be asserted that the angels are instructed through the church, that is, through the apostolic preaching, as the Gloss maintains, in such a way that they are not taught by the Apostles, but in them. Augustine remarks, in his Super Genesim ad Litteram, that before God created [material] beings, he impressed on the angelic minds the intelligible patterns of natural realities. The "before" designating the order of nature and not of time, since from the standpoint of time everything was created together. As a result, angels know natural things in two ways. They know them in the Word, and this is termed their morning knowledge; and they know them in their own proper natures, this is referred to as their evening knowledge.

Further, there exist certain intelligible patterns [operative in] the mysteries of grace which transcend the whole of creation. These intelligible patterns are not impressed on the angelic minds but are hidden in God alone. Thus the angels do not grasp them in themselves, nor even in God, but only as they unfold in the events [which the mysteries] effect. Now, the intelligible patterns relative to God's manifold wisdom belong to this category. They are hidden in God and gradually unfold in external effects. Clearly, therefore, the angels will understand them neither in themselves, nor in the Word, nor by the Apostles or any other wayfarer. Rather, they know [the mysteries of grace] hidden in the Divine Mind as they unfold in the Apostles themselves. This is like the case of a house, or the concept of a house to be built, in the mind of an architect. As long as it remains in his mind it can be known to no one—except God who alone penetrates into human souls. However, once the concepts are realized externally in the construction, in the house after it is built, anyone can learn from the building what previously was concealed in the architect's mind. Yet, they are not taught by the house but in the house.

There is still another interpretation of that it may be made known to the principalities and powers in which the conjunction that is not taken causally, but in a certain way, consecutively. Thus it would read: To make known what is the dispensation of the mystery hidden for ages in God who has created all reality; hidden, nonetheless, in such a way that it was made known to Principalities and Powers. The sacrament was concealed in God in such a manner that he later revealed it to the Principalities and Powers, not from eternity but from the time they began to exist, for every creature has a beginning.

This was not through the earthly Church but through the heavenly one—the true Church who is our mother and to whom we tend; on her is our militant Church patterned. Thus the through signifies only a natural sequence, [the mysteries] are made known "through the heavenly Church" in the sense that it is passed on from one to another. As when it is said: That fact is known throughout a whole realm or city because the news travelled from one person to another in their conversations. Acts 9 (42) uses this figure of speaking in reference to St. Peter's raising of Tabitha: "And it was made known throughout all Joppe; and many believed in the Lord."

On the other hand, the Teacher comments on the text of Augustine in such a way that "to enlighten all men, that they may see what is the dispensation of the mystery which hath been hidden from eternity in God" (Eph. 3:9) occurs through the Church, that is, to all men who are in the earthly Church. But this is not in accord with Augustine's thought. Here it could be asked whether the angels knew of the mystery of the Incarnation from the beginning of the world. The Teacher replies that it was known to the higher angels but not the lower ones. So the lower angels ask: "Who is this that cometh from Edom, with dyed garments from Bosra?" (Is. 63:1). This opinion contradicts that of Blessed Dionysius who sees in the Holy Scriptures two questions asked by the angels about Christ.

The first is from Psalm 23 (8): "Who is this King of Glory?" and the other is from Isaias 63 (1): "Who is this that cometh from Edom?" According to Dionysius, the first is asked by the lower angels and the second by the higher. He bases this on the fact that God does not reply to the first, but someone else says: "The Lord of hosts, he is the King of Glory" (Ps. 23:10). Whereas the second is answered by God immediately: "I, that speak justice and am a defender to save" (Is. 63:1). Hence, Dionysius prefers to say that both were ignorant of some [aspects of the mystery] and knew others. From the beginning all knew the mystery of the Incarnation in a general fashion, but as time passed—or in the temporal process—they learned its detailed intelligible patterns when they were explicated in external events.

Commentary on Ephesians

From this we see what it means to say that the mystery was concealed in God, for he adds “according to the purpose of the ages.” This means that, after certain ages had reached their destined end, the mystery was to appear through the presence of the Lord in whom it had been concealed. For it was proper for it to be revealed through the One in whom it was concealed.

Epistle to the Ephesians 1.3.11

The saving knowledge of the mystery of God is conferred upon the human race in this way: God bestows his grace on humanity as the firstfruits of Christ’s coming kingdom. When Christ appeared, God revealed his mystery for the salvation of humanity.

Epistle to the Ephesians 3.12

"According to the eternal purpose." It hath been now, he means, brought to pass, but not now decreed, it had been planned beforehand from the very first. "According to the eternal purpose which He purposed in Christ Jesus our Lord." That is, according to the eternal foreknowledge; foreknowing the things to come, i.e., he means the ages to come; for He knew what was to be, and thus decreed it. According to the purpose of the ages, of those, perhaps, which He hath made by Christ Jesus, because it was by Christ that every thing was made.

Homily on Ephesians 7

Although the wisdom of what has been accomplished with us has only now been made known, he says, it was predetermined from of old. "According to the eternal purpose," that is, according to the foreknowledge of the ages to come. For God knew the future and thus predetermined it. The expression "which He accomplished in Christ Jesus" refers to the wisdom or to the dispensation which the Father accomplished through the Son. But Chrysostom, reading instead of ἣν ἐποίησεν — "which He accomplished," ὧν ἐποίησεν — "which He created" (accomplished), says that the ages (i.e., the epochs, time) God created (or "accomplished" — ἐποίησεν) through the Son.

Commentary on Ephesians

The way this revealed knowledge is many-sided is according to a pre-determining of the ages, meaning the differentiation and limitation of the various times. For God plans something to exist at one time, and others at another time. In this fashion such wisdom is referred to as manifold according to a pre-determining of the ages since he provides different times with different events.

The source of this multiplicity is Christ; hence he says which God made in Christ Jesus our Lord, that is, through Christ. For he himself alters times and their states: "God, who, at sundry times and in diverse manners, spoke in times past to the fathers by the prophets, last of all in these days hath spoken to us by his Son, whom he hath appointed heir of all things, by whom also he made the ages" (Heb. 1:1-2). Which he made in Christ Jesus may refer to eternal predestination since the Father accomplishes this in his Son: "He chose us in him [Christ] before the foundation of the world, that we should be holy" (Eph. 1:4). For the Son himself is the wisdom of the Father, and nothing is determined or foreordained except through wisdom. Or which he made in Christ Jesus may refer to the fulfillment of eternal predestination which God the Father brings to completion through the Son. We are those "upon whom the ends of the ages have come" (1 Cor. 10:11).

Commentary on Ephesians

"In whom we have," saith he, "boldness, and access in confidence through our faith in him."

"Have access," not as prisoners, he says, nor yet, as persons candidates for pardon, nor as sinners; for, saith he, we have even "boldness with confidence," that is, accompanied with cheerful trust; arising from what source? through our faith in Him.

Homily on Ephesians 7

Nothing can give us such trust in God and purity of conscience … as the Word, the truth, the wisdom and the righteousness received in Christ.… One who thinks in an orderly manner now has the Word and reason as the content of his faith. One who can comprehend wisdom has wisdom as the content of his faith. One who understands truth has truth as the content of his faith. One who lives righteously now has righteousness as the content of his faith.

Commentary on Ephesians 3:12

That all things came about through Christ is evident, he says, from the fact that He is the One who brought us. However, we were not brought as captives, nor as sinners, but we have boldness, and not simply so, but with hope and confidence. From where do we have this? From faith, he says: it, having freed us from sins, instilled in us boldness and confidence.

Commentary on Ephesians

The effect of this source consists in a great fruit which comes to us from Christ. This is expressed at in whom we have assurance... Concerning this he does two things:

First, he puts down the blessings we receive. Secondly, he designates through what we receive them (3:12b).

There are two goods which we obtain. One pertains to the hope of attaining [to our reward]; and in reference to this he says in whom, namely Christ, we have assurance of arriving at heaven and our eternal inheritance. "Have confidence, I have overcome the world" (Jn. 16:33). "Such assurance we have, through Christ, towards God" (2 Cor. 3:4). The second good pertains to the power of attaining to [our reward]; in respect to which he states that we have access with confidence. "Let us go, therefore, with confidence to the throne of his glory" (Heb. 4:16). "Thou shalt call me father and shall not cease to walk after me" (Jer. 3:19). "By whom [Christ] also we have access through faith into this grace wherein we stand; and glory in the hope of the glory of the sons of God" (Rom. 5:2).

The means by which these are given us is by the faith of him, namely, of Christ. "Being justified, therefore, by faith, let us have peace with God, through our Lord Jesus Christ" (Rom. 5:1).

That we might summarize [what has been said above] briefly, I assert that God's many-faceted wisdom is revealed in the differentiation and pre-determining of the ages, which gives us assurance and access to the Father by faith in him.

Commentary on Ephesians

One person will say that he attaches the words “which is your glory” to the tribulations … another to the boldness or else to the access or the faith. For boldness [or freedom of speech] is the glory to the one who possesses it, and access can be called the glory of the one who has access to God and faith the glory of the one with faith.

Epistle to the Ephesians

When some hear that Paul suffers tribulations, they may grow faint in faith. To prevent this he argues, in effect: “I pray on account of what has been revealed to me that you should not grow faint through my tribulations. These tribulations I am suffering are not due to anything I have caused but rather because you are either weak in faith or now wavering, or because you are making some unnecessary additions to the faith. That is the reason I endure these trials. I am now hoping to recall you to true discipline and observance so that you will not depart from Christ, having your hope in Christ alone. For this is your glory.”

Epistle to the Ephesians 1.3.13

How is it "for them?" How is it "their glory?" It is because God so loved them, as to give even the Son for them, and to afflict His servants for them: for it was in order that they might attain so many blessings, that Paul was in prison. Surely this was from God's exceeding love towards them: it is what God also saith concerning the Prophets, "I have slain them by the words of my mouth." But how was it that they fainted, when another was afflicted? He means, they were troubled, were distressed. This also he says when writing to the Thessalonians, "that no man be moved by these afflictions." For not only ought we not to grieve, but we ought even to rejoice. If ye find consolation in the forewarning, we tell you beforehand that here we have tribulation. And why pray? Because thus hath the Lord ordered.

Homily on Ephesians 7

"Therefore," he says. Why then? Because great is the mystery of your calling and a great task has been entrusted to me, namely the preaching to you, and it is necessary for me to undergo bonds and endure evil from those who do not understand the mystery and resist it; therefore I beseech you, do not lose heart, that is, do not be frightened and do not be troubled, as though something strange were happening. For your glory consists all the more in this, that God so loved you that He not only gave His Son for you, but also subjected us, His servants, to dangers and bonds for your benefit. If my afflictions serve for your glory, then you will be glorified much more through your own afflictions. Therefore, even if you yourselves were to undergo afflictions, do not lose heart.

Commentary on Ephesians

After the Apostle has dealt with the dignity of the office belonging to his position (3:3), he goes on to speak of his tribulations and sufferings. In reference to this he does two things:

First, he exhorts them lest they be troubled by his sufferings; they should have patience. Secondly, since divine assistance is necessary if man is not to become agitated, he prays that they might accomplish this through divine grace (3:14).

About the first he says: Due to the importance and security of my office, which I have through faith in Christ, it happens that I suffer tribulations; but they neither daunt me nor can they tear me away from Christ. "Who then shall separate us from the love of Christ? Shall tribulation? Or distress? Or famine? Or nakedness? Or danger? Or persecution? Or the sword?" (Rom. 8:35). As though he affirmed that nothing can. Wherefore I urge and pray you not to faint at my tribulations. My sufferings should not be an occasion for you to fail in faith or in good works at all. "Think diligently upon him [Jesus] that endureth such opposition from sinners against himself; that you be not wearied, fainting in your minds" (Heb. 12:3).

I declare that you must not be disheartened, they are for you, for your own utility. "Whether we be in tribulation, it is for your exhortation and salvation; or whether we be comforted, it is for your consolation; or whether we be exhorted, it is for your exhortation and salvation, which worketh the enduring of the same sufferings which we also suffer, that our hope for you may be steadfast, knowing that as you are partakers of the sufferings, so shall you be also of the consolation" (2 Cor. 1:6-7). Or, he says for you meaning, for your testing: "As gold in the furnace he hath proved them, and as a victim of a holocaust he hath received them" (Wis. 3:6).

Which is your glory if you do not fall but remain steadfast in sufferings, for "He that shall persevere unto the end, he shall be saved" (Mt. 10:22). In a different way, which is your glory, that is, the endurance of our trials is to your own glory in that God exposes his Apostles and prophets to sorrows and pains on account of your salvation. "For this reason have I hewed them in the prophets, I have slain them by the words of my mouth" (Os. 6:5). "We are your glory, as you also are ours, in the day of our Lord Jesus Christ" (2 Cor. 1:14).

Commentary on Ephesians

But the self-love of the Greeks proclaims certain men as their teachers. As, then, the whole family runs back to God the Creator; so also all the teaching of good things, which justifies, does to the Lord, and leads and contributes to this.

The Stromata Book 6

Why not? He had found the son whom he had lost; he had felt him to be all the dearer of whom he had made a gain. Who is that father to be understood by us to be? God, surely: no one is so truly a Father; no one so rich in paternal love.

On Repentance

This, he says, is what has been written in Scripture: "On this account I bend my knees to the God and Father and Lord of our Lord Jesus Christ, that God would grant you to have Christ dwelling in the inner man"

Refutation of All Heresies Book 6

By communication of the Spirit, the Church contributing here their clearness and transformation into the image of the Word. And Paul confirms this, teaching it plainly, where he says:

By kneeling we demonstrate the full form of prayer and petition. So we bend our knees. We ought not merely to incline our minds to prayer but also our bodies. We do well to lower our bodies lest we create an impression of elevation or an appearance of pride.

Epistle to the Ephesians 1.3.14

All good working and doing occur through Christ. The spirit of Christ is that of a serving ministry. He is himself the ministry of God toward us. God does everything through him. Therefore he says, “I bend my knees to the Father.”

Epistle to the Ephesians 1.3.14

14–15

He here shows the spirit of his prayer for them. He does not say simply, "I pray," but manifests the supplication to be heartfelt, by the "bowing of the knees."

"From whom every family."

That is, no longer, he means, reckoned, according to the number of Angels, but according to Him who hath created the tribes both in heaven above and in earth beneath, not as the Jewish.

It seems necessary to state what are meant by "families." Here on earth, indeed there are "families" that is races sprung from one parent stock; but in heaven how can this be, where none is born of another? Surely then, by "families," "the family of Amattari:" or else that it is from Him from whom earthly fathers have their name of father.

Homily on Ephesians 7

Since you have been deemed worthy of such love, and incomprehensible are the blessings which you have received and which you will yet receive in the future, I pray, he says, that the grace of Christ who dwells in you may be granted to you — the grace to comprehend this and to know how greatly you are beloved. And that this prayer is intense, he indicates by the words: "I bow my knees."

Commentary on Ephesians

As a consequence he goes on (v. 14) to implore assistance for them through a prayer that they might derive advantage from his exhortation.

First, he sets down the prayer. Secondly, confident of its being heard, he adds a thanksgiving (3:20).

The first part has three sections: First, he mentions to whom the prayer is addressed. Secondly, the intention of the prayer (3:16). Thirdly, the prayer's fruit (3:18).

Humility makes a prayer worthy of being heard: "He hath had regard to the prayer of the humble: and he hath not despised their petition" (Ps. 101:18). And, "The prayer of him that humbleth himself shall pierce the clouds: and till it come nigh he will not be comforted" (Ecclus. 35:21). Therefore, he immediately starts his prayer in humility, saying For this cause that you fail not in the faith I bow my knees to the Father. This is a symbol of humility for two reasons. First, a man belittles himself, in a certain way, when he genuflects, and he subjects himself to the one he genuflects before. In such a way he recognizes his own weakness and insignificance. Secondly, physical strength is present in the knees; in bending them a man confesses openly to his lack of strength. Thus external, physical symbols are shown to God for the purpose of renewing and spiritually training the inner soul. [This is expressed] in the prayer of Manasse: "I bend the knee of my heart..." "For every knee shall be bowed to me: and every tongue shall swear" (Is. 45:24).

He describes next the person to whom the prayer is directed, God, whom he portrays in his nearness and in his authority. For from his relationship to us we are encouraged to pray with confidence. In this regard he states to the Father of our Lord Jesus Christ and whose children we are also. "Every best gift and every perfect gift is from above, coming down from the Father of lights" (Jas. 1:17). "Thou, O Lord, are our Father, our Redeemer: from everlasting is thy name" (Is. 63:16).

Commentary on Ephesians

For that in the head the substance is the formative brain from which the entire family is fashioned. For to this effect John also has said, "Which is, and which was, and which is to come, the Almighty."

Refutation of All Heresies Book 5

Then let the high priest say: It is very meet and fight before all things to sing an hymn to Thee, who art the true God, who art before all beings, "from whom the whole family in heaven and earth is named;" who only art unbegotten, and without beginning, and without a ruler, and without a master; who standest in need of nothing; who art the bestower of everything that is good; who art beyond all cause and generation; who art alway and immutably the same; from whom all things came into being, as from their proper original.

Constitutions of the Holy Apostles Book 8

Before any discussion we must note that he did not say “from whom every fatherhood in heaven and earth is born” but “from whom every fatherhood in heaven and earth is named.” For it is one thing to merit the name of father, another to have a natural relation [as eternal Father to all creatures].… I have searched about in Scripture asking whether the word fatherhood is ever applied to the Gentiles. I have found nothing except the twenty-first psalm, “and all the fatherhoods of the Gentiles shall adore in his sight,” and the twenty-eighth, “Give to the Lord, fatherhoods of the Gentiles, bring him the young of rams.” Think by this analogy: As God exists, God allows the term existence to be applied to creatures as well. So we say that creatures exist and subsist, not so as to imply that they exist in and of themselves [as God exists] but as a derived existence enabled by God.… According to this same argument, God allows the term fatherhood to be given to creatures. So by analogy to his fathering we can understand creaturely fathering.… Similarly, as the only good One he makes others good. As the only immortal One God has bestowed immortality on others. As the only true One he imparts the name of truth. So also the Father alone, being Creator of all and the cause of the subsistence of all things, makes it possible for other creatures to be called fathers.

Commentary on Ephesians 3:14

We who are not of Abraham’s race are called Abraham’s children if we possess his faith. Similarly, I think that the angels and other invisible powers have something like princes of their own in heaven whom they rejoice to call fathers.… Our term fatherhood may now be used in the light of the awareness that God is Father of our Lord Jesus Christ. For the only begotten Son is so not by adoption but by nature. It is by adoption that creatures also are allowed to participate in fathering and hence are given the name of fathers. And remember that whatever we say of the Father and Son we say also of the Holy Spirit.

Commentary on Ephesians 2.3

God is fully and truly Father; for he was not first a father and later became son but is always Father and Father by nature. The other fathers, whether bodily or spiritual, have received this name from above.… Paul is saying here that he is petitioning the Father of our Lord Jesus Christ, who is truly Father. He has his fatherhood not by receiving from another but himself has conferred fathering upon others.

Interpretation of the Epistle to the Ephesians 3.14-15

From the supreme Father, he says, "every family": "on earth" — he calls tribes families, having received this name from the names of their fathers; "in heaven," however — since there no one is born from anyone — by families he designates the individual hosts, that is, both the heavenly and the earthly orders He created, and from Him came those who are called fathers.

Commentary on Ephesians

We are confirmed in the hope of obtaining what we ask for with confidence by his authority since from him all paternity in heaven and earth is named.

At this point the question arises if there is any paternity in heaven. A quick answer would be that in heaven means that paternity is present in God and in Divinity, and that this is the source of all fatherhood. But this is not questioned here, it is known to all the faithful. It is asked whether in heaven, that is, in the angels, there is any paternity.

To this I reply that paternity exists only among beings who live and who know. But life is twofold: it is either actual or potential. To possess the vital activities in potency is to be potentially alive; for example, a person who is sleeping is said to be potentially alive in regard to the external actions [he performs when awake]. But when someone actually performs the vital activities, he is alive in act.

Thus, not only he who transmits the potency to life is the father of him to whom he gives it, but also he who communicates an act of life can be called a father. Therefore, whoever stimulates another to some vital act, whether it be to good activity, to understanding, to willing or loving, can be given the name of father. "For if you have ten thousand instructors in Christ, yet not many fathers" (1 Cor. 4:15). Likewise, in the hierarchical acts by which one angel illumines, perfects, and purifies another, it is evident that that angel is the father of the other—just as a teacher is the father of his disciples.

Some doubt that the fatherhood in heaven and on earth is derived from the paternity which exists in the Divinity. It seems not to be, for we give names in accordance with our knowledge of the reality named. And whatever we do know is through creatures; hence, the names we give to the things themselves are applicable primarily, and to a greater degree, to creatures rather than God.

I reply and state that the name of anything we name can be taken in two ways. In one it is expressive or symbolic of an intellectual concept, since words are the marks or signs of the impressions or concepts that are in the soul. In this perspective a name refers to creatures more than to God. However, in the second [the name] discloses the quiddity of the external object which is named; thus it will refer more to God. Therefore, the word paternity, when it signifies a concept formed by our intellect as it is naming a thing, will primarily be applicable to creatures instead of God since creatures are more known to us than God. But when it signifies the reality itself which has been named, then [this reality] is primarily in God rather than in us. For certainly all the power to procreate present in us is from God. So he says of whom all paternity in heaven and earth is named as though to affirm: The fatherhood present in creatures is, as it were, nominal or vocal; but the divine fatherhood by which the Father communicates his whole nature to the Son without any imperfection, this is true paternity.

Commentary on Ephesians

What are these “riches of the glory of God?” They are “being strengthened with might through his Spirit,” so that they may be strong against the sinful nature, the desires of the flesh and the dreadful powers of this world. This strengthening happens through the Spirit of God. But how are persons strengthened and made firm through the Spirit of God? By “Christ’s dwelling in the inner man,” he says. For when Christ begins to dwell in the inner citadel of the soul, persons are made strong by might through the Spirit. In this way everything of a hostile nature is evicted.

Epistle to the Ephesians 1.3.16-17

16–17

"That He would grant you according to the riches of His glory that ye may be strengthened with power through His Spirit in the inward man; that Christ may dwell in your hearts through faith."

Mark with what insatiable earnestness he invokes these blessings upon them, that they may not be tossed about. But how shall this be effected? By the "Holy Spirit in your inward man, that Christ may dwell in your hearts through faith." How again shall this be?

However, he does not ask the whole of God, but demands of them also faith and love, and not simply love, but love "rooted and grounded," so that neither any blasts can shake it, nor any thing else overturn it. He had said, that "tribulations" are "glory," and if mine are so to you, he would say, much more will your own be: so that to be afflicted is no token of men being forsaken, for He who hath wrought so great things for us, never would do this.

But how doth Christ dwell in the hearts? Hear what Christ Himself saith, "I and my Father will come unto him, and make our abode with him." He dwelleth in those hearts that are faithful, in those that are "rooted" in His love, those that remain firm and unshaken.

"That ye may be" thoroughly "strong," saith he; so that there is great strength needed.

Homily on Ephesians 7

What then do I pray for you? That God, who is rich and desires the glorification of His name, would grant you to be strengthened in the struggle against temptations, so as not only not to be troubled by them, but also to endure them. And he is not satisfied with the expression "to be strengthened," but adds "with might," asking for abundant blessings for them. How then "to be strengthened"? "By His Spirit," for He is the one who grants strength. As Isaiah also calls Him "the Spirit of might."

Commentary on Ephesians

Next (v. 16), he discloses what he prays for:

First, he does this. Secondly, he shows through whom he can ask for what he desires (3:16b).

Thus he says: I ask that you do not give up, but be steadfast like men. Yet I know that by yourselves you cannot achieve this without God's gift, so I beg that he would grant it to you since "every best gift and every perfect gift is from above, coming down from the Father of lights" (Jas. 1:17). He will do this according to the riches of his glory, that is, in accord with his overflowing majesty and grandeur. "Glory and riches are in his house" (Ps. 111:3), and "With me are riches and glory" (Prov. 8:18). Riches, I say, which will cause you to be strengthened with might. "It is he that giveth strength to the weary, and increaseth force and might to them that are not" (Is. 40:29). This is for the inward man because a man is overcome easily by his enemy if he is not inwardly fortified. [God must] "establish him and strengthen him with judgment and with justice, from henceforth and forever" (Is. 9:7).

Inserted in the above is the phrase by his Spirit indicating through whom petitions are granted. The Spirit himself fortifies, he is the Spirit of fortitude, and is the source of our not yielding under sufferings.

Commentary on Ephesians

Thus when, writing to the Ephesians, he spoke of "Christ dwelling in their inner man," he meant, no doubt, that the Lord ought to be admitted into their senses. He then added, "in your hearts by faith, rooted and grounded in love,"-making "faith" and "love" not substantial parts, but only conceptions of the soul.

On the Resurrection of the Flesh

Paul prays that believers be made more steadfast, not doubting but believing increasingly that Christ dwells in them even when they do not see him with their physical eyes. He prays that the Spirit which has been given them might infuse into them a certainty that Christ lives and is the Son of God, so that he lives by faith in their hearts. Thus when we have faith in him we behold him in our hearts. The benefit of this is that we grow more sure of his blessing. He does not desert us. He is always present through that faith in him which he guards in us. The gift of the Spirit, which is also the gift of God the Father, is given to us that he may keep us safe, to his glory.

Epistle to the Ephesians 3.17.1-2

And not only to be strengthened, but much more and greater still — "that Christ may dwell in your hearts," not on the surface, but in the depths. In what way? "Through faith." For Christ dwells in faithful hearts, coming with the Father and making His abode in them, as He also foretold (Jn. 14:23). And you will attain this when you are rooted in His love and are not shaken or troubled. Thus the apostle asks two blessings for them: that they be strengthened by the Spirit and that Christ dwell in their hearts; or rather, that you, he says, be strengthened and become worthy of having Christ dwell in your hearts.

Commentary on Ephesians

We receive him through a faith which is most strong because it is the substance of the realities we hope for—that is, it makes these desired realities exist within us. Whence 1 Peter 5 (9) [concerning the devil]: "Whom resist ye, strong in faith." And Paul adds that Christ may dwell by faith in your hearts. "Sanctify the Lord Christ in your hearts" (1 Pet. 3:15).

With what? I claim that it should not only be through faith, which as a gift is the strongest, but also through the charity that is in the saints. That you may be rooted and founded in a charity which "beareth all things, believeth all things, hopeth all things, endureth all things. Charity never falleth away" (1 Cor. 13:7-8). "For love is strong as death..." (Cant. 8:6). A tree without roots, or a house lacking a foundation are destroyed easily. In a similar manner, a spiritual edifice not rooted and founded in charity cannot last.

Commentary on Ephesians

Since he has taught that three things tend toward maturity in Christ—faith, understanding and love—he here brings them all into a brief compass. He is now praying that God will bestow all these gifts upon the Ephesians. Note the sequence he has followed: He spoke first of faith, “that you may have Christ dwelling in the inner man in your hearts through faith.” Now he speaks of understanding by saying “so that you may comprehend with all the saints the breadth, length and depth.” Again he adds with regard to love, “to know the love that surpasses knowledge.”

Epistle to the Ephesians 1.3.18-19

God is through all and in all, and is all things and the source of all, through whom all things come and over all. In this aspect the task of understanding is to note and know what “the breadth, the length, the height and the depth” of divine grace. How all these exist together or may be understood to exist in God and according to these aspects requires another, higher comprehension.… Hence he prays finally that the Ephesians may understand them all together. And so that they will not despair through their inability to comprehend them together, he adds: “so that you may be able to comprehend with all the saints.” Therefore the saints comprehend these things together and can expound them.

Epistle to the Ephesians 1.3.18-19

What is meant when Paul speaks of “length and breadth and depth and height?” Think of a sphere. The length is the same as the breadth and the height the same as the depth. So too all is proportional within the immeasurable infinity of God. A sphere is enclosed in a definite manner. God, being unenclosed, not only fills all things but exceeds all things. God is not confined but has everything within himself, so that he is the only one to be reckoned infinite. We cannot sufficiently thank him for the fact that, being so great, he deigned through Christ to visit human beings when they were subject to death and sin.

Epistle to the Ephesians 3.18.2

The height is the measure of the majesty of the Lord.… The length is the passion of the Lord’s cross, by which believers are sealed. The breadth is seen in Pentecost, when the Holy Spirit is coming down upon all believers.

On the Ark of Noah 32

The divine mind of the apostle did not imagine this fourfold figure of the cross to no purpose. He knew that this figure, which is divided into four segments from the common center, represents the power and providence of the one displayed upon it. This dimensionality runs through all things. For this reason he calls each of four projections by its own name. By the height he means what is above, by the depth the underworld, by the length and breadth the intermediate domain which is under the control of his all-governing power. Hence the worship of the cross is viewed in relation to the fourfold figure of the cross. The heavenly order is symbolically paying its devotion to the Lord in the upper part, the cosmic order in the middle part and even the infernal order in the lower part.

On the Three Days

18–19

"To the end that ye being rooted and grounded in love, may be strong to apprehend with all the saints, what is the breadth, and length, and height, and depth,"

Thus is his prayer now again, the very same as when he began. For what were his words in the beginning? "That the God of our Lord Jesus Christ, the Father of glory may give unto you a Spirit of wisdom and revelation in the knowledge of Him; having the eyes of your heart enlightened, that ye may know what is the hope of His calling, what the riches of the glory of His inheritance in the saints; and what the exceeding greatness of His power to us-ward who believe." And now again he says the same. "That ye may be strong to apprehend with all the saints what is the breadth, and length, and height, and depth;" i.e., to know perfectly the mystery which hath been providentially ordered in our behalf: "and the breadth, and length, and height, and depth;" that is, too, the immensity of the love of God, and how it extends every where. And he outlines it by the visible dimensions of solid bodies, pointing as it were to a man. He comprehends the upper and under and sides. I have thus spoken indeed, he would say, yet is it not for any words of mine to teach you these things; that must be the work of the Holy Spirit. "By His might," saith he, is it that ye must be "strengthened" against the trials that await you, and in order to remain unshaken; so that there is no other way to be strengthened but by the Holy Ghost, both on account of trials and carnal reasonings.

Again, if in order to understand the love of God, it was necessary for Paul to pray, and there was need of the indwelling of the Holy Spirit, who by following mere reasonings shall understand the nature of Christ? And why is it a difficult thing to learn that God loveth us? Beloved, it is extremely difficult. For some know not even this; wherefore, they even say, numberless evils come to be in the world; and others know not the extent of this love. Nor, indeed, is Paul seeking to know its extent, nor with any view to measure it; for how could he? but only to understand this, that it is transcendent, and great. And this very thing, he says, he is able to show, even from the knowledge which hath been vouchsafed to us.

Homily on Ephesians 7

Let us think first about physical “breadth and length, depth and height” in order that we may be able to pass through these physical dimensions to their spiritual dimensions. For the sake of argument, let the physical length be that of heaven and earth, that is, of the whole world, from east to west. Let the breadth be from south to north. Let the depth be from the abyss and the infernal regions. Let the height be to all that is elevated above the heavens. But they say that the earth is round and rotates as a sphere. Roundness has no breadth and length, height and depth, but is proportional in all dimensions. Hence we are necessarily forced to understand spiritually by height the angels and forces above and by depth those powers below and what is beneath them. By length and breadth we speak spiritually of that which occupies the middle place between those above and those below. The consequence is that one draws near as a neighbor either to those things above or to those below. Whatever begins to advance one’s path toward better things so as to rise to the heavenly height, that is what Paul is calling length. Whatever brings one to the lower things as one lapses toward vice he is calling breadth.

Commentary on Ephesians 3:16

What he prayed for at the beginning — that the Spirit of wisdom and revelation would be given to them for the knowledge of what is the hope of their calling and so forth — this he now says as well: that you "may be able to comprehend with all" the faithful the mystery accomplished for your sake — it is so great that it extends in every direction. Therefore he described it with outward features, ascribing to it both height and depth and breadth on every side. For, he says, although I have explained, it is impossible to understand this sufficiently from my words, but only through the Holy Spirit: you cannot comprehend this unless you receive strengthening from the Spirit. For great power is needed, and if Christ does not dwell in you, we can do nothing. Gregory of Nyssa says that by the breadth, length, depth, and height the cross is signified: therefore the apostle prayed for the Ephesians that they might be able to comprehend the mystery of the Cross. For the entire economy is encompassed by it, and the most important thing in it is the Cross, in which the love of God is especially manifested, as the Lord Himself says (Jn. 14:12). Therefore Paul also points to this love.

Commentary on Ephesians

Previously the Apostle revealed the object of his petition or prayer in behalf of the Ephesians, a strengthening of spirit in faith and charity (3:14). Consequently, he here shows the fruit of this strengthening through faith and charity; it is a certain type of knowledge. He sets forth:

First, the knowledge itself. Secondly, the effective power of this awareness or knowledge (3:19b).

He says: You ought to be so rooted and founded in charity, dearly beloved, that you may be able to comprehend, with all the saints, what is the breadth and length and height and depth. This can be read in two ways.

In the first way we are more in accord with the Apostle's thought.

The knowledge of God is necessary for us both in the future life and in the present. For in the future we shall rejoice in our knowledge of God and in our perception of the humanity [the Son] assumed. "Now this is eternal life: that they may know thee, the only true God, and Jesus Christ, whom thou hast sent" (Jn. 17:3). [Our Lord compared himself to a door; men will] "go in" to contemplate the divinity, and will "go out" in the contemplation of the humanity, "and shall find pastures" (Jn. 10:9). Faith inaugurates that future knowledge; it is "the substance of things hoped for" (Heb. 11:1), already making the realities we desire exist within us in an inchoate manner. For this reason our faith consists in the divinity and humanity of Christ. "For I judged not myself to know anything among you, but Jesus Christ; and him crucified" (1 Cor. 2:2). In accord with this he discusses:

First, the knowledge of divinity. Secondly, the knowledge of the mysteries of the humanity (3:19).

He reveals the knowledge of the divinity to them with the words: that you may be able to comprehend, with all the saints... As though he said: Be strong in faith and charity for if you are, you will gain life eternal where you will enjoy God's presence and perfectly know him. It is evident from John 14 (21) that God reveals himself to one who loves: "He that loveth me shall be loved of my Father; and I will love him and will manifest myself to him." It is also clear that he shows himself to one who believes, as a variant reading of Isaias 7 (9) puts it: "Unless you believe, you will not understand."

You must be fortified by faith and charity in order that you might be able to comprehend.

It should be noted that sometimes to comprehend means "to enclose," and then it is necessary that the comprehending totally contains within itself what is comprehended. At other times it means "to apprehend," and then it affirms a remoteness or distance and yet implies proximity. No created intellect can comprehend God in the first manner. "Peradventure thou wilt comprehend the steps of God, and wilt find out the Almighty perfectly?" (Job 11:7). The answer implied is, No. For one could know him perfectly to the extent that [one knew all] that could be known about him. And this type of knowledge is not referred to in that you may comprehend, but rather the second kind. This latter is one of the three dowries, and it is of it that the Apostle speaks here when he says that you may comprehend, meaning, that you may enjoy the presence of God and know him intimately. "Not as though I had already attained, or were already perfect; but I follow after, if I may by any means apprehend, wherein I am also apprehended by Christ Jesus" (Phil. 3:12). Such comprehension is common to all his saints; so he adds with all the saints. "This glory is to all his saints" (Ps. 149:9). "So run that you may apprehend" (1 Cor. 9:24).

Note that the words what is the breadth and length and height and depth seem to owe their origin to the passage in Job 11 (7-9). "Peradventure," he says, "thou wilt comprehend the steps of God?" As if he stated that God is incomprehensible. Then he gives the reason for this incomprehensibility by saying: "He is higher than the heaven, and what wilt thou do? He is deeper than hell, and how wilt thou know? The measure of him is longer than the earth, and broader than the sea." Yet from this it appears that Job, in attributing the four different dimensions to him, shows that he is comprehensible. Alluding to these words the Apostle asserts that you may be able to comprehend what is the breadth and length and height and depth; as though he said: May you possess sufficient faith and charity that you might comprehend him to the extent that he is able to be comprehended. Dionysius explains the text in this way.

Under no pretext should these dimensions be conceived as physically applicable to God, "God is spirit" (Jn. 4:24). They are in God metaphorically. Breadth designates the dimension or extension of his power and divine wisdom over all being. "And he poured her out," namely wisdom, "upon all his works" (Ecclus. 1:10). By length his eternal duration is signified: "But thou, O Lord, endurest forever" (Ps. 101:13), and "holiness becometh thy house, O Lord, unto length of days" (Ps. 92:5). Height or loftiness denotes the perfection and nobility of his nature which infinitely exceeds all creation: "The Lord is high above all nations: and his glory above the heavens" (Ps. 112:4). In depth the incomprehensibility of his wisdom is intimated: "It is a great depth," this divine wisdom, "who shall find it out?" (Eccl. 7:25). Clearly, therefore, the fulfillment of our faith and charity is to arrive at a perfect knowledge of the faith, by it we shall know, to the degree we can attain to it, the infinite extent of his power, the unbounded eternity of his duration, the loftiness of his most perfect nature, and the incomprehensibility and depth of his wisdom.

Commentary on Ephesians

The one who knows the love that “passes all understanding” will better express the full measure of love for Christ. Paul prays that they may first know [the love of Christ] rather than do something. Doing comes from this knowing.

Epistle to the Ephesians 1.3.18-19

Can any words adequately describe this mystery, that God is born as a man? That God dies for the human race, the master for his servants, the Creator for his creation, the righteous for the unrighteous?… In the greatness of his majesty he became lowly to do on our behalf what was worthy of his love, so that we, insofar as we can, should join his household.

Epistle to the Ephesians 3.19.1-3

Faith is never directed solely to the Father or solely to the Son [but to Father and Son in their relationship]. Hence he adds “that you may be filled with all the fullness of God.” Thus by confessing Christ and giving thanks to him in the same glorious terms, the same honor is reserved for the Son as for the Father. All things that come from God the Father have been restored through his Son. By this the faithful confess the divine perfection in its wholeness.

Epistle to the Ephesians 3.19.4

"That ye may be filled unto all the fulness of God."

What he means is this. Although the love of Christ lies above the reach of all human knowledge, yet shall ye know it, if ye shall have Christ dwelling in you, yea, not only shall know from Him this, but shall even "be filled unto all the fulness of God;" meaning by the "fulness of God," either the knowledge how God is worshipped in the Father, the Son, and the Holy Ghost, or else urging them thus to use every effort, in order to be filled with all virtue, of which God is full.

Homily on Ephesians 7

And may you be able, he says, to know the love of Christ, which surpasses all understanding. How then shall we know it, when it surpasses all comprehension? First, he said that the love surpasses comprehension, of course, human comprehension; but you will know it not by human thought, but by the Spirit. Then, he did not say that you will know its exact measure, but precisely this, that it is great and surpasses all comprehension. This I pray that you may know by the Spirit. And who, he says, does not know this? Everyone: both those who murmur against everyday reality, and those who give preference to mammon over God. For if we had known it, we would neither murmur against Providence, nor would we be attached to the present, having departed from God, Who so loved us. Note also, if His love surpasses all understanding, how much more so His essence? They understood this in two ways: either, he says, that you may know that God receives worship from us in the Father, Son, and Holy Spirit, because this constitutes the fullness of God – the Trinity; or, he says, that you may be filled with every virtue with which God is filled. But it is better, I think, to understand it this way: be perfect in all things after the pattern of God's perfection, knowing, as far as possible, all that is divine.

Commentary on Ephesians

Next, since further knowledge is also necessary—a knowledge of the mysteries of the humanity—he goes on to know also the charity of Christ. For whatever occurred in the mystery of human redemption and Christ's incarnation was the work of love. He was born out of charity: "For his exceeding charity wherewith he loved us even when we were dead in sins, hath quickened us together in Christ" (Eph. 2:4-5). That he died also sprang from charity: "Greater love than this no man hath, that a man lay down his life for his friends" (Jn. 15:13). And "Christ also hath loved us and hath delivered himself for us, an oblation and a sacrifice to God" (Eph. 5:2). On this account St. Gregory exclaimed: "O the incalculable love of your charity! To redeem slaves you delivered up your Son."

It follows that to know Christ's love is to know all the mysteries of Christ's Incarnation and our Redemption. These have poured out from the immense charity of God; a charity exceeding every created intelligence and the [combined] knowledge of all of them because it cannot be grasped in thought. Thus he says which surpasseth all natural knowledge and every created intellect: "The peace of God, which surpasseth all understanding, keep your hearts and minds in Christ Jesus" (Phil. 4:7). For the charity of Christ is [the manifestation of] what God the Father has accomplished through Christ: "God indeed was in Christ, reconciling the world to himself" (2 Cor. 5:19).

The other manner in which this passage (vv. 18-19) can be read is in reference to the perfection of our charity. As though he stated: Be strong, rooted and founded in charity, that you may comprehend—and not merely know—with all the saints; since this gift of charity is common to all, no one can be holy without charity, as the third chapter of Ephesians indicates.

May you, I say, comprehend what is the breadth of charity, extending, as it does, even to one's enemies: "Thy commandment is exceeding broad" (Ps. 118:96). For charity is broad in its diffusion: "And the Lord brought me forth into a broad place" (Ps. 17:20). Its length is seen in its durability, never stopping, it begins in this life and is perfected in glory: "Charity never falleth away" (1 Cor. 13:8), and "Many waters cannot quench charity" (Cant. 8:7). Its height is perceived in its motivation which is heavenly; God is not loved to obtain temporal advantages—which love would be sickly—but he is loved for his own sake alone. "Set thyself up on high and be glorious" (Job 40:5). Depth signifies the source of charity itself. For our love of God does not spring from ourselves, but from the Holy Spirit, as Romans 5 (5) mentions: "The charity of God is poured forth in our hearts, by the Holy Ghost who is given to us." Hence, for one person to possess a love which is lasting, extensive, sublime and deep, while another person does not, arises out of the depth of divine predestination. And "who has measured the depth of the abyss?" (Ecclus. 1:2).

Thus you may be able to comprehend, in the sense of perfectly attaining to, with all the saints, what is the breadth with which your charity should extend even to enemies, and what is the length during which it never ceases, and its height in loving God for his own sake, and the depth of the divine predestination [from which it springs].

At this point it should be realized that it was within Christ's power to choose what type of death he wanted. And since he underwent death out of charity, he chose the death of the cross in which the aforesaid four dimensions are present. The cross-beam has breadth and to it his hands were nailed because through charity our good works ought to stretch out even to adversaries: "The Lord brought me forth into a broad place" (Ps. 17:20). The trunk of the cross has length against which the whole body leans since charity ought to be enduring, thus sustaining and saving man: "He that shall persevere unto the end, he shall be saved" (Mt. 10:22). The projection of wood [above the cross-beam], against which the head is thrown back, has height since our hope must rise toward the eternal and the divine: "The head of every man is Christ" (1 Cor. 11:3). The cross is braced by its depth which lies concealed beneath the ground; it is not seen because the depth of the divine love which sustains us is not visible insofar as the plans of predestination, as was said above, are beyond our intelligence.

In this manner we should comprehend the power of our love, and of Christ's, realizing that his surpasses human understanding. For no one could know how much Christ has loved us; nor can one know the charity of the knowledge of Christ, [that love] which is possessed with knowledge of Christ. I hold that such charity surpasses a love which is without knowledge.

Is it not correct that a charity with knowledge is more eminent than a charity without knowledge? It seems that it is not, for then a wicked theologian would have a charity of greater dignity than a holy old woman. I reply that what is discussed here is a knowledge which exerts its influence [on one's life and conduct]. For the force of the knowledge stimulates one to love more since the more God is known, so much the more is he loved. For this reason Augustine used to ask: "That I may know You and know myself."

Or, this is stated here on account of some who possess zeal for God "but not according to knowledge" (Rom. 10:2). A charity coupled with the above mentioned knowledge of Christ surpasses the love of such people.

Next he speaks of the efficacy of a knowledge of the divine. That you may be filled unto all the fullness of God, that is, that you might enjoy a perfect participation in all God's gifts. In other words, that you might possess the fullness of the virtues here, and beatitude in the next life—charity accomplishes just that. "Come over to me, all ye that desire me, and be filled with my fruits" (Ecclus. 24:26).

Commentary on Ephesians

He says in effect: “I pray that you will do these things and understand these things. If, however, anyone is able to do more and more abundantly and go beyond these things—that is, beyond what I ask or understand—praise be to him. Yet whoever does more abundantly will receive this ability through the same power that works within us all, namely, through the power of God and Christ our Lord.”

Epistle to the Ephesians 1.3.20-21

He is praying to God the Father that we might know better what is expedient for us, and what had better not be asked for, and when something should be given, and how much of it and exactly what we really need. He prays that God himself might fittingly govern those who believe in him by his own providence and power.

Epistle to the Ephesians 3.21

"Now unto Him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us."

That God hath done "abundantly above all that we ask or think," is evident from what the Apostle himself hath written. For I indeed, saith he, pray, but He of Himself, even without any prayer of mine, will do works greater than all we ask, not simply "greater," nor "abundantly greater," but "exceeding abundantly." And this is evident from "the power, that worketh in us:" for neither did we ever ask these things, nor did we expect them.

However, what is higher than the being "strengthened with might," in order to have Christ within? Vast are the things we ask, saith he, yet is He able to do above even them, so that not only doth He love us, but doth so intensely. Be it our care therefore, beloved, to understand the love of God. A great thing indeed is this; nothing is so beneficial to us, nothing so deeply touches us: more availing this to convince our souls than the fear of hell itself. Whence then shall we understand it? Both from the sources now mentioned, and from the things which happen every day. For from what motive have these things been done for us? from what necessity on His part? None whatever. Over and over again he lays down love as the cause. But the highest degree of love is that where men receive a benefit, without any prior service on their part to call for it.

Homily on Ephesians 7

I, he says, ask, but He will do even more than what is contained in my prayer. For not only everything that one asks, but more He is able to do, and "incomparably more," that is, generously and abundantly. And he indicates the abundance twofold: "incomparably" and "more." For it is possible to do more than what is asked, but not "incomparably," which means generously and abundantly. But God can do both. As He indeed was able and accomplished in us great and extraordinary things, adopting the Gentiles who were hostile to Him, so that already from what He has accomplished for us, what has been said is also clear.

Commentary on Ephesians

After this, the Apostle gives thanks to God for hearing his prayer (v. 20). In reference to this he does three things:

First, he mentions the power of God with which he grants petitions. Secondly, he gives an example of that power (3:20b). Thirdly, he mentions what prompts his thanksgiving (3:21).

He describes the infinite power of God, saying Now to him, meaning to Christ as God and God the Father, who is able to do all things: "Almighty is his name" (Ex. 15:3). "Now, to him that is able to establish you, according to my gospel and the preaching of Jesus Christ" (Rom. 16:25). He effects this within us more abundantly than we either would know how to ask for through desire or understand with our intelligence.

He gives an example of this profusion within us [of the divine power], saying according to the power that worketh in us. As if he had stated: It becomes apparent once we consider what he has wrought in us men. For the human mind and will could never imagine, understand or ask that God become man, and that man become God and a sharer in the divine nature. But he has done this in us by his power, and it was accomplished in the Incarnation of his Son. "That through this you may be made partakers of the divine nature" (2 Pet. 1:4). Concerning these matters Ecclesiasticus 18 (2-4) says: "Who is able to declare his works? For who shall search out his glorious acts? And who shall shew forth the power of his majesty? Or, who shall be able to declare his mercy?"

Or, that worketh in us Apostles, to whom he gave the grace of proclaiming the good news of "the unsearchable riches of Christ; and to enlighten all men, that they may see what is the dispensation of the mystery which hath been hidden from eternity in God" (Eph. 3:8).

Commentary on Ephesians

The thirty Aeons are indicated (as we have already remarked) by the thirty years during which they say the Saviour performed no public act, and by the parable of the labourers in the vineyard. Paul also, they affirm, very clearly and frequently names these Aeons, and even goes so far as to preserve their order, when he says, "To all the generations of the Aeons of the Aeon." Nay, we ourselves, when at the giving of thanks we pronounce the words, "To Aeons of Aeons" (for ever and ever), do set forth these Aeons. And, in fine, wherever the words Aeon or Aeons occur, they at once refer them to these beings.

Against Heresies Book 1

"Unto Him be the glory," he concludes, "in the Church and in Christ Jesus, unto all generations forever and ever. Amen."

Well does he close the discourse with prayer and doxology; for right were it that He, who hath bestowed upon us such vast gifts, should be glorified and blessed, so that this is even a proper part of our amazement at His mercies, to give glory for the things advanced to us at God's hands through Jesus Christ.

"The glory in the Church." Well might he say this, forasmuch as the Church alone can last on to eternity.

Homily on Ephesians 7

This glory does not extend over the present time only, as if terminating in the age to come. Rather it extends throughout all generations and all ages. It is eternally ineffable. It abides, develops and increases.

Commentary on Ephesians 3:20-21

God is to be worshiped both in the present life and in the next. Having thus revealed God’s goodness to them, he proceeds to urge them on to the particular virtues.

Interpretation of the Epistle to the Ephesians 3.20-21

And he rightly concludes his discourse with a doxology, glorifying the Benefactor and at the same time showing the greatness of what was accomplished for us. For he would not have marveled if God had not granted so much as to arouse wonder and glorification. He does not simply say "To Him be glory," but "in Christ Jesus." For truly no one can even glorify God except by the grace and power of Christ. For He grants us the gift of glorification and teaches how to accomplish this. "In the Church" is the glory of God, and rightly so, because she abides unceasingly and "the gates of hell shall not prevail against her" (Matt. 16:18). Therefore this doxology will also be eternal.

Commentary on Ephesians

The subject matter of the thanksgiving is the twofold blessing God has bestowed upon us. The first is the institution of the Church, and the second the Incarnation of his Son. Hence he says to him, God the Father, be glory in the Church for all he has done in the Church he established, and in Christ, that is, through Christ; or for Christ whom he gave to us. To him, I repeat, be glory that his glory might shine forth, not only now, but unto all the generations of the age of ages, meaning in the age which embraces all things.

"Now, to the King of ages, immortal, invisible, the only God, be honor and glory forever and ever. Amen" (1 Tim. 1:17).

Commentary on Ephesians