Chapter 3

Chapter Three

¹ Chapter Three. For this cause I, Paul, the prisoner of Jesus Christ for you Gentiles. Having spoken of Christ’s care concerning us, he now enters upon his own as well. And since, he says, our Master displayed such things toward us, it is necessary that I too contribute what lies within my power. I am, therefore, a prisoner for you. For if he was crucified, I at least am bound for your sake. And in saying, For the Gentiles, he made this plain: that not only do we not abhor you, but we are even bound for your sake, and we name ourselves prisoners of Christ, taking pride in it.

² If indeed you have heard of the dispensation of the grace that was given to me toward you. He hints at the foretelling of God to Ananias, that He is a chosen vessel of Mine, to bear My name before the Gentiles. And the revelation of the mystery also—that he did not learn it from men—he calls a dispensation of grace. For thus, he says, did the grace of God dispense it: that I should be called from above, and that I, the disobedient one, should be blinded by the light, so that in this way at least I might be persuaded. And the grace was given to me for you, he says. For he himself said to me, I will send you far away to the Gentiles. So that the whole is of grace, and I myself contributed nothing.

³ How that by revelation he made known to me the mystery. Behold the work of grace—the revelation of the mystery. For it is truly a mystery: to raise the Gentiles up, from the uttermost worthlessness, to a greater honor than the Jews.

⁴ As I wrote before in brief. Concerning the things he spoke of above, he says that the Gentiles, being far off, were called; that they were built upon the patriarchs, and all such things. And in brief means, in few words.

⁵ Whereby, when you read, you are able to perceive my understanding in the mystery of Christ. I wrote, he says, not as much as was needful, but according to your capacity, and as much as you can contain; from which you are able to grasp my understanding, that which is in the mystery of Christ—that is, How I understood the mystery of Christ; or rather, I perceived that he sits at the right hand, that he has also made us sit together with him; that in himself he created both into one new man, and all that pertains to the mystery. You shall know, therefore, the dignity of my understanding from the greatness of what God made known to me. For that this is a matter of great honor, hear: He has not done so, he says, for every nation, in that he made known his ordinances and judgments to Israel.

⁶ Which in other generations was not made known to the sons of men, as it has now been revealed to his holy apostles and prophets in the Spirit. What then? Did the prophets not know? And how does Christ say that Moses and the prophets wrote concerning Me? and, Search the Scriptures; for it is they that bear witness concerning Me? First, then, Paul says this: that it was not revealed to all men; for he added, Which in other generations was not made known to the sons of men. Then also, that it was not made known even to the prophets in the way that it has now been made known, through the very deeds themselves, to the apostles, and to the prophets of the New [Covenant], through the Holy Spirit. For had the Spirit not taught Peter, he would not have received the Gentile Cornelius together with those who were with him. And observe that the Spirit reveals nothing concerning circumcision, but concerning the Gentiles; for it was a great thing that the abominable Gentiles should be received. And so the ancients did not accurately know the mystery, seeing that even Peter, so great a man, had need of the Spirit’s teaching concerning these things.

⁷ That the Gentiles should be fellow heirs, and of the same body, and partakers together of his promise in Christ, through the Gospel. This is the mystery: that the Gentiles should be fellow heirs with Israel of the promise, and partakers together. For the Israelites partook of the promise, as a holy nation; and together with them the Gentiles also, hitherto unclean, partook of it. But how? In Christ; that is, through faith in Christ, which came to them through the Gospel. And he was not content with saying Fellow heirs and partakers together, but, that he might show the great nearness and union, he said Of the same body. For the Gentiles have become one body with the holy Israelites, held together by one head, Christ.

⁸ Of which I became a minister, according to the gift of the grace of God given to me according to the working of his power. I became a minister of the Gospel, and I am a prisoner on account of this; and the working is not mine, but this is a gift of the divine grace, which was given to me, not simply, nor sparingly, but powerfully and bountifully, and as the mighty God would work. Or [the meaning is], he bestowed on me the ministry, and he also implanted in me power. For the dignity would not have sufficed, had not power also been added. For three things we must bring together to the ministry: a soul that loves danger, wisdom and understanding, and a blameless life; and God [must] give power, through which all these things shall be made effectual.

⁹ To me, who am less than the least of all saints, was this grace given. Since he is about to tell the greatness of the divine grace, see what he says of himself in his humility. For after so many accomplishments he calls himself less than the least—not of the apostles, but of all the saints, that is, of the faithful. And this is the greater, as regards humility, than the saying, I am not worthy to be called an apostle.

¹⁰ To preach among the Gentiles the unsearchable riches of Christ. What grace, he says, was given to me? To preach among the Gentiles; for the others [were sent] to the circumcision, but he to the Gentiles. So that it required grace that the least should be entrusted with the greater things. For he who is appointed to convert the worse becomes great by this very thing, even if he be small.[1] The matter, then, is one of grace. And if his riches are unsearchable even after they have been made manifest, how much more his essence? How, then, did Eunomius boast that he had comprehended it?

¹¹ And to enlighten all, what is the dispensation of the mystery which has been hidden from the ages in God. That the Gentiles would be called, the prophets and the angels perhaps knew, through the Spirit; but that it would be on such terms—and so as to sit upon the throne of God—who could have expected this? For this reason he calls it a mystery, hidden in God from the ages; that is, from above and from the beginning. For this dispensation is not recent, but one known to him alone.

¹² To him who created all things through Jesus Christ. Well did he make mention of creation; for he who created all things is God, he says, through Christ. For without him, he says, came to be not one thing; and this too he reveals through him.

¹³ That now to the principalities and powers in the heavenly places might be made known, through the Church, the manifold wisdom of God. Neither the principalities and powers above, nor those below, knew the mystery of the glory of the Gentiles. For indeed even angels and archangels knew only this, that Israel was the Lord’s portion, and his people. And Gabriel too knew only this, that He would save his people from their sins. But that the Gentiles also should attain such great honor, this the powers above and below have now learned, through the Church—that is, through the things that have come to pass among us. For the benefits shown toward us became for them teachers of the wisdom of God. And he does not simply call it varied, but manifold, indicating its all-resourcefulness and its incomprehensibility. But Gregory of Nyssa [says]: Before the Incarnation, he says, the heavenly powers knew the wisdom of God as simple—for instance, that he created all things by his will alone, and they understood him to be powerful; that he preserved all things by his wise governance, and they recognized him as a wise Provider; and there was nothing manifold in these things—that is, nothing being one thing while generating another. But when God the Word was made flesh, the contrary things were accomplished through their contraries: through death, life; through weakness, power; through dishonor, glory; through all lowly things, the things befitting God. Thus, then, the wisdom and the power of God were now known as manifold to the heavenly powers. For when we learned, then they too [learned] through us, beholding what things the Church was counted worthy of, and being led through her into knowledge.

¹⁴ According to the purpose of the ages, which he made in Christ Jesus our Lord. Now, he says, the wisdom of the things that have come to pass concerning us has been made known, yet from above it had been foreordained. For [he says] according to the purpose of the ages; that is, according to the foreknowledge of the ages to come. For God saw the things that would be, and so he ordained. And the phrase, which he made in Christ Jesus, is understood of the wisdom, or rather of the dispensation, which the Father made through the Son. But Chrysostom, reading of which he made, says, of which ages he made—God, [that is], through the Son.[2]

¹⁵ In whom we have boldness and access, in confidence through faith in him. That the whole has come to pass through Christ is plain, he says, from the fact that he himself is the one who brought us near. Yet we were not brought near as captives, nor as having sinned, but we have boldness—not simply, but with confidence and courage. And whence have these come to us? Through faith, he says; for this, having loosed our sins, implanted in us boldness and courage.

¹⁶ Wherefore I ask that you do not lose heart at my tribulations for you, which is your glory. For this reason, he says. What reason? Because great is the mystery of your calling, and great are the things entrusted to me, so that I should preach to you; and it is necessary that I be bound, and suffer evil at the hands of those who do not understand the mystery, but contradict it. I ask you not to lose heart—that is, to be troubled and thrown into confusion, as though something unreasonable had happened. For this is rather your glory: that God so loved you that he not only gave his Son for you, but also gave us, his servants, over to dangers and bonds for your benefit. And if my tribulations are your glory, much more shall you be glorified through your own. So that not even when you yourselves are afflicted should you lose heart.

¹⁷ For this cause I bow my knees to the Father of our Lord Jesus Christ, from whom every fatherhood in heaven and on earth is named. Since you were so loved, and incomprehensible are the good things which you have obtained and shall obtain, I pray, he says, that grace may be given you—Christ dwelling in you—to comprehend them, and to know how you were loved. And the prayer made with compunction he signified by the words, I bow my knees. And from the Father above [comes] every fatherhood, he says: on earth naming the generations fatherhoods, those so called from the name of present fathers; but in heaven, since there no one is begotten of anyone, he calls the [angelic] orders fatherhoods—that is, both the ranks above and those below he himself made, and they are named fathers from him.

¹⁸ That he would grant you, according to the riches of his glory, to be strengthened with might through his Spirit in the inner man; that Christ may dwell through faith in your hearts, you being rooted and grounded in love. What do I pray for you? That he would grant you—as one rich and willing to be glorified—to be strengthened against temptations, so as not to be shaken by them, nor carried away. And, not content with [saying] with might, he prays for good things upon them out of [his] abundance.[3] And how [are they] to be strengthened? Through his Spirit; for it is this that supplies the strength. Just as Isaiah also [says], A Spirit of strength. And not only to be strengthened, but the greater and more abundant thing also: That Christ may dwell in your inner man—that is, In your hearts, not superficially, but in depth. How? Through faith. For in faithful hearts Christ dwells, coming with the Father, and making his abode with them, as has been foretold by him. And these things you shall obtain, being rooted in his love, and not carried away and shaken. Either, then, he prays two things for them: both to be strengthened through the Spirit, and that Christ may dwell in their hearts; or [he means], that you may be strengthened, he says, and become fit, so that Christ may dwell in your inner man.

¹⁹ That you may be fully able to comprehend with all the saints what is the breadth and length and depth and height. That which at the beginning he prayed—that there might be given them a Spirit of wisdom and revelation, unto the knowing what is the hope of the calling, and what follows—this he says now also: That you may be fully able to comprehend with all the faithful the mystery dispensed for your sake, which is so great as to be extended everywhere. Wherefore he also sketched it under bodily figures, embracing the things above, and the things below, and the things on either side. For I indeed have spoken of these things, he says, I too; yet it is not possible to learn them sufficiently through my words, but through the Holy Spirit; nor would you otherwise be fully able to comprehend these things, unless you are strengthened through the Spirit. For there is need of much strength; and unless Christ dwell in you, neither could we accomplish it. But Gregory of Nyssa said that by the breadth, and length, and depth, and height, the Cross is signified; [and] that the Apostle therefore prays for the Ephesians that they may be fully able to comprehend the mystery of the Cross. For the whole dispensation is contained in this, and the most awesome part of it is the Cross; from which the love of God is especially shown, as the Lord also says; wherefore Paul also adds, concerning love:

²⁰ And to know the love of Christ which surpasses knowledge. And that you may be fully able, he says, to know the love of Christ which exceeds all knowledge. Since, then, it exceeds all knowledge, how shall we know it? First, then, he said that it exceeds knowledge—human knowledge, that is; but you shall know it not through human knowledge, but through the Spirit. Then, neither did he say this, that You shall know how great it is, but this very thing, that it is great, and that it exceeds all knowledge. This I beg you to learn from the Spirit. And who, one might say, is ignorant of this? All—both those who are vexed at the things that happen day by day, and those who prefer Mammon to God; for if we knew this [love], we would neither murmur against Providence, nor give heed to present things, departing from God, who so loved us. And see: if the love exceeds all knowledge, how much more the essence?

²¹ That you may be filled unto all the fullness of God. Some have understood this in two ways: either, That you may know, he says, that God is worshiped by us in Father and Son and Holy Spirit—for this is the fullness of God, the Trinity; or, That you may be filled with all virtue, of which God is full. But I think it better understood thus: That you may be perfect in all the perfection that is according to God, knowing all divine things, so far as is possible.

²² Now to him who is able to do above all things, exceeding abundantly beyond what we ask or think, according to the power that works in us—to him be the glory in the Church in Christ Jesus, unto all the generations of the age of ages. Amen. I indeed, he says, pray; but he will work things greater than my prayers. For he is able not only [to do] all that one prays, but even to do above all things, and exceeding abundantly—that is, bountifully and lavishly. And he sets down two emphatic expressions: Above all things, and Exceeding abundantly. For it is possible to do even more than what is asked, yet not exceeding abundantly, which is lavishly and with bounty; but God is able [to do] both. So then, as he has already been able, and has worked in us great and extraordinary things, having adopted as sons his enemies the Gentiles—so that from the things already worked concerning us, what I have said is plain. And fittingly he closes his discourse with a doxology, glorifying the Benefactor; and at the same time, that by this also he might show the greatness of the things that have come to pass for us. For he would not be marveled at, had he not given things so great as to move us to wonder and glory. And he does not simply say, To him be the glory, but also, Through Jesus Christ. For in truth no one is able even to glorify [Him], except in the grace and power of Christ. For he himself is the one who both gives us grace unto the doxology, and teaches how this ought to be done. And [that] the glory of God [is] in the Church—well [said]; for she abides perpetually, and the gates of Hades shall not prevail against her; wherefore the doxology also is eternal.