CHAPTER 4

LECTURE 1

1 I, therefore, a prisoner in the Lord, beseech you that you walk worthy of the vocation in which you are called;

2 With all humility and mildness, with patience, supporting one another in charity;

3 Careful to keep the unity of the spirit in the bond of peace;

4 One body and one spirit; as you are called in one hope of your calling.

The Apostle recalled above the divine blessings through which the Church’s unity has originated and been preserved (Ch. 1-3). Now he admonishes the Ephesians to remain within this ecclesial unity. Regarding this he does two things:

First, he exhorts them to persevere in unity.

Secondly, he instructs them how to remain in it (4:17).

The first section is again divided into two parts:

First, he cautions them to keep ecclesial unity.

Secondly, he sets forth the pattern of this Church unity (4:5 ff.).

The first part has three divisions:

First, he offers certain incentives to maintain ecclesial unity.

Secondly, he sets down an admonition (4:2).

Thirdly, he shows the purpose of his admonition (4:3).

Three incentives are given for them to maintain the Church’s unity. First is the devotedness of Paul’s love, second is the remembrance of his chains, and third is the consideration of the divine favors.

The affection of his love is intimated by his entreaty. Therefore because you have obtained so many blessings from the Lord, I beseech you. I do not command you even though I could; on account of my lowliness I do not command but plead with you. Proverbs 18 (23) remarks: “The poor will speak with supplications.” Charity is another reason [for such a procedure], it prompts men to action more than fear: “Wherefore, though I have much confidence in Christ Jesus to command thee that which is to the purpose, for charity’s sake I rather beseech” (Phm. 1:8). He stirs them by recalling his chains: I, a prisoner in the Lord. With these words he urges them to remain united, giving them three motives.

First, a friend sympathizes with a suffering friend and more readily tries to fulfill his wishes so that be might thereby console him. “A friend shall not be known in prosperity, and an enemy shall not be hidden in adversity. In the prosperity of a man, his enemies are grieved; and a friend is known in his adversity” (Ecclus. 12:8-9).

Secondly, the Apostle himself suffers imprisonment for their own utility. Hence he urges them to remember this, as though he wanted to put them under certain obligations. “Now, 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” (2 Cor. 1:6).

Thirdly, as was mentioned previously in Chapter Three (v. 13) where he writes “my tribulations for you, which is your glory,” these sufferings were for the Ephesians’ own immense glory. For God exposed his own chosen friends to adversities in behalf of their salvation. Therefore he adds in the Lord which means, on account of the Lord. Or, he annexes in the Lord since it was the Apostle’s glory to be imprisoned, not as a thief or murderer, but as a Christian and for the sake of our Lord Jesus Christ, in accordance with Ezechiel 3 (25): “And thou, O son of man, behold, they shall put bands upon thee, and they shall bind thee with them: and thou shalt not go forth from the midst of them.”

He also stimulates them by a consideration of the divine blessings: that you walk worthy of the vocation in which you are called. You should be attentive to the dignity to which you are summoned, you ought to behave in a way conformable to it. If someone had been chosen to a rank of nobility in a kingdom, it would be an indignity for him to perform peasant work. Hence the Apostle warns the Ephesians, as though he said: You are called to be fellow citizens with the saints of God’s household (cf. Eph. 2:19), henceforth it is unworthy of you to engage in earthly affairs or worry about worldly matters. [1] “You should walk worthy of God, in all things pleasing” (Col. 1:10 *); “let your conversation be worthy of the gospel of Christ” (Phil. 1:27). And why? Because “he hath called you out of darkness into his marvellous light” (1 Pet. 2:9).

Subsequently, when he says with all humility and mildness, with patience, supporting one another in charity, he expresses the way [to fulfill] his admonition, teaching them how they can behave in a worthy manner. Four virtues must be cultivated, and their four opposite vices shunned.

The first vice which he rejects is pride. When one arrogant person decides to rule others, while the other proud individuals do not want to submit, dissension arises in the society and peace disappears. Whence Proverbs 13 (10): “Among the proud there are always contentions.” To eliminate this he says with all interior and exterior humility. “The greater thou art, the more humble thyself in all things: and thou shalt find grace before God” (Ecclus. 3:20); “let nothing be done through contention, neither by vain glory; but in humility, let each esteem others better than themselves” (Phil. 2:3). “God resisteth the proud and giveth grace to the humble” (Jas. 4:6).

Anger is the second vice. For an angry person is inclined to inflict injury, whether verbal or physical, from which disturbances occur. “A passionate man stirreth up strifes: he that is patient appeaseth those who are stirred up” (Prov. 15:18). To discard it he says with all mildness; this softens arguments and preserves peace. “To the meek he will give grace” (Prov. 3:34); “The meek shall inherit the land” (Ps. 36:11). “My son, do thy works in meekness: and thou shalt be beloved above the glory of men” (Ecclus. 3:19).

The third is impatience. Occasionally, someone who himself is humble and meek, refraining from causing trouble, nevertheless will not endure patiently the real or attempted wrongs done to himself. Therefore, he adds with patience in adversities. Patience hath a perfect work” (Jas. 1:4), “in thy humiliation keep patience” (Ecclus. 2:4). “For patience is necessary for you; that, doing the will of God, you may receive the promise” (Heb. 10: 36).

An inordinate zeal is the fourth vice. Inordinately zealous about everything, men will pass judgment on whatever they see. Not waiting for the proper time and place [to voice their criticisms], a turmoil arises in society. “If you bite and devour one another, take heed that you be not consumed one of another” (Gal. 5:15). Hence he says supporting one another in charity; mutually bearing with the defects of others out of charity. When someone falls he should not be immediately corrected—unless it is the time and the place for it. With mercy these should be waited for since “charity beareth all things” (1 Cor. 13:7). Not that these failings are tolerated out of negligence or consent, nor from familiarity or carnal friendship, but from charity. “Bear ye one another’s burdens; and so you shall fulfull the law of Christ” (Gal. 6:2). “Now, we that are stronger ought to bear the infirmities of the weak” (Rom. 15:1).

After this he shows the purpose of his admonition which is to maintain unity among the faithful. Three points are made:

First, he sets forth the unity itself which is the goal (4:3a).

Secondly, he describes bow the unity is kept (4:3b-4a).

Thirdly, he expresses the reason for preserving this unity (4:4b).

First of all he remarks: You ought to walk worthy of your calling and be careful to keep the unity of the spirit. Two types of unity exist. One whose purpose is to commit evil; it is wicked and might be called a unity of the flesh. “Of one spark cometh a great fire, and of one deceitful man much blood” (Ecclus. 11:34). The other is a unity of the spirit; it is good and its purpose is to do good. “Behold how good and how pleasant it is for brethren to dwell together in unity!” (Ps. 132: 1). “That they may be one, as we also are” (Jn. 17:11).

The way to continue in this unity is through the bond of peace. For charity is a union of souls. Now the fusion of material objects cannot last unless it is held by some bond. Similarly, the union of souls through love will not endure unless it is bound. Peace proves to be a true bond; that peace which is, according to Augustine, the balanced harmony between the measure, form, and order of a thing. [2] This is achieved when each possesses what is proper to himself. For this reason he says in the bond of peace. “God hath placed peace in thy borders” (Ps. 147:14). Peace in its turn is maintained by justice: “And the work of justice shall be peace” (Is. 32:17). “Be not grieved with her bands” (Ecclus. 6:26). Why? Because “in her is the beauty of life: and her bands are a healthful binding” (ibid. v. 31).

Now in man there is a twofold unity. The first is the ordered structure of the organs among themselves, the second is the union of the body and the soul constituting what neither are separately. [3] Because the Apostle speaks of the Church’s unity after the fashion of the unity found in man, he adds one body as if to say: Be united in the bond of peace that you may be one body—this regards the first type of unity—all the faithful should be ordered among themselves as members making up a single body. “We, being many, are one body in Christ; and every one members one of another” (Rom. 12:5). And one spirit—referring to the second [type of unity in man]—that you might possess a spiritual consensus through the unity of your faith and charity.

Or: one body designates a unity with other men, and one spirit union with God; because “he who is joined to the Lord is one spirit” (I Cor. 6:17).

Next, when he says as you are called in one hope of your calling he points out the reason for this unity. We notice that when persons are called together to possess something in common and mutually enjoy it, they usually live and travel together. Thus, in a spiritual way he says: Because you are called to one and the same reality, namely, the final reward, you ought to walk together with a unity of spirit in the one hope of your calling, tending toward the one reality you hope for as a result of your vocation. [4] “Wherefore, holy brethren, partakers of the heavenly vocation” (Heb. 3:1), “consider your vocation” (1 Cor. 1:26 *). If anyone asks: Who will call us? And to what? 1 Peter 5 (10) replies: “The God of all grace, who hath called us unto his eternal glory in Christ Jesus” where your true happiness is. “Blessed are they that are called to the marriage supper of the Lamb” (Apoc. 19:9).

CHAPTER 4

LECTURE 2

5 One Lord, one faith, one baptism;

6 One God and Father of all, who is above all, and through all, and in us all.

After he has exhorted them to secure ecclesial unity (4:1), the Apostle offers the Ephesians, in this section, a glimpse of this unity’s pattern. Since the Church is likened to a city, it is one and distinct, although this unity is not uncomposed but composed of different parts. Thus the Apostle does two things:

First, he shows what is common in the Church.

Secondly, he shows what is distinctive [to each member] in her (4:7).

The solidarity of any city demands the presence of four common elements: one governor, one law, the same symbols, and a common goal. The Apostle affirms that these are present in the Church also.

Hence, he says: You ought to have one body and one spirit since you belong to the one unified Church. First, she has one leader, Christ. Obeying one Lord, not many, conflicts do not arise from trying to comply with divergent commands. For Hebrews 3 (6) states: “Christ [is] as the Son in his own house.” “Therefore let all the house of Israel know most certainly that God hath made both Lord and Christ, this same Jesus, whom you have crucified” (Ac. 2:36). “There be lords many; yet to us there is but one God, the Father, of whom are all things... and one Lord Jesus Christ, by whom are all things” (1 Cor. 8:5-6). “And the Lord shall be king over all the earth. In that day there shall be one Lord, and his name shall be one” (Zach. 14:9).

Secondly, her law is one. For the law of the Church is the law of faith: “Where then is thy boasting? It is excluded. By what law? Of works? No, but by the law of faith” (Rom. 3:27). Faith is sometimes applied to the reality believed in, as with “This is the Catholic faith...,” [5] meaning this is what must be believed. At other times, faith refers to the habit of faith by which a man believes what he must in his very heart. Faith in both these senses can be called one.

In the former, one faith would mean that you are bidden to believe in the same truths and live in the same moral way. For what is believed by all the faithful is one and the same reality, hence [their faith] is termed Catholic or Universal. “Now I beseech you, brethren, by the name of our Lord Jesus Christ, that you all speak,” that is, think, “the same thing and that there be no schisms among you; but that you be perfect in the same mind and in the same judgment” (1 Cor. 1:10). In the second way, one faith designates the unity of the habit of faith by which all believe. I mean that it is specifically one—not numerically one—since the same faith is present in each one’s heart; just as when many persons want the same thing, they are said to be of one will.

Thirdly, the Church shares the same symbols. They are Christ’s sacraments, of which baptism is the first and the entrance to the rest. Hence he says one baptism. Three reasons account for this unity. First, baptisms do not differ by reason of who administers them. No matter who performs the rites they possess an unvaried power because he who baptizes interiorly is one, namely, Christ. “He upon whom thou shalt see the Spirit descending and remaining upon him, he it is that baptizeth with the Holy Ghost” (Jn. 1:33). Second, baptism is one since it is conferred in the name of the one Triune God: “baptizing them in the name of the Father and of the Son and of the Holy Ghost” (Mt. 28:19). The third reason is that it cannot be repeated. The sacraments of penance, matrimony, the eucharist and last anointing may be repeated, but not baptism. “For it is impossible for those who were once illuminated,” by baptism, “have tasted also the heavenly gift and were made partakers of the Holy Ghost, have moreover tasted the good word of God and the powers of the world to come, and are fallen away,” through sins, “to be renewed again to penance” (Heb. 6:4-6). It is not repeated, either by reason of the sacramental character [it imparts], or because its cause is not repeated: “For we are buried together with him by baptism into death; that, as Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life” (Rom. 6:4). And Christ died but once as 1 Peter 3 (18) affirms.

Fourthly, the Church has the same goal, God. The Son leads us to the Father: “when he shall have delivered up the kingdom to God and the Father; when he shall have brought to nought all principality and power and virtue” (1 Cor. 15:24). In reference to this the Apostle adds one God and Father of all:

First, he mentions his unity.

Secondly, his dignity (4:6b),

Regarding the first he has two remarks. One pertains to the Divine Nature, he says there is one God: “Hear, O Israel: the Lord our God is one Lord” (Deut. 6:4). The other has to do with his kindness to us and our piety; whence he says Father of all: “Thou, O Lord, art our Father, our Redeemer: from everlasting is thy name” (Is. 63:16); “Have we not all one father? Hath not one God created us?” (Mal. 2:10).

He extols Gods dignity on three scores. The Divine Majesty who is above all: “The Lord is high above all nations; and his glory above the heavens” (Ps. 112:4). His power which extends through all [that exists]: “Do not I fill heaven and earth, saith the Lord?” (Jer. 23:24). “Thou bast subjected an things under his feet” (Ps. 8:8). “All things are delivered to me” (Lk. 10:22) since “all things were made by him” (Jn. 1:3). Wisdom 11 (21) indicates how this is accomplished: “Thou hast ordered all things in measure, and number, and weight. For great power always belonged to thee alone: and who shall resist the strength of thy arm?” Finally, there is the abundance of his grace in us all: “Thou, 0 Lord, art among us, and thy name is called upon by us” (Jer. 14:9).

Majesty is appropriated to the Father who is the source and principle in the Divinity, exceeding the whole of creation. Power is appropriated to the Son who is that wisdom which “reacheth from end to end mightily” (Wis. 8:1). Grace is appropriated to the Holy Spirit who “hath filled the whole world” (Wis. 1:7).” [6]

CHAPTER 4

LECTURE 3

7 But to every one of us is given grace, according to the measure of the giving of Christ.

8 Wherefore he saith: Ascending on high, he led captivity captive; he gave gifts to men.

9 Now, that he,aseended, what is it, but because be also descended first into the lower parts of the earth?

10 He that descended is the same also that ascended above all the heavens, that he might fill all things.

Previously the Apostle dealt with ecclesial unity in the perspective of what is common within the Church (4:5), nowwhe manifests this same [unity] from the viewpoint of what is personal and specific to each of the faithful members of the Church. Concerning this he makes three points:

First, he points out the fact of distinctions.

Secondly, he introduces a [Scriptural] authority for them (4:8). [7]

Thirdly, he explains this authoritative quotation (4:9).

He states: We have in the Church one God, one faith, one baptism. Nonetheless, each of us has the diverse graces especially granted to him—to every one of us is given grace. As though he said: None of us lack a share in divine grace and communion, “of his fullness we all have received; and grace for grace” (Jn. 1:16). This grace, however, is certainly not bestowed on everyone uniformly and equally but according to the measure of the giving of Christ. Christ is the donor who metes out the grace to each, who have “different gifts according to the grace that is given us” (Rom. 12:6).

The variation does not spring from fate or chance, nor from a difference of merit, but from the giving of Christ; that is, according as Christ allots it to us. Only he has received the Spirit without measure (cf. Jn. 3:34); the rest of the saints obtain it in a limited degree, “according as God hath divided to every one the measure of faith” (Rom. 12:3). “And every man shall receive his own reward, according to his own labor” (1 Cor. 3:8). Again, “to one he gave five talents, and to another two, and to another one, to every one according to his proper ability” (Mt. 25:15). just as it is in Christ’s power to give or not, so he can grant more or less.

Wherefore he saith (v. 8) introduces an authoritative text from Psalm 67 (19) suporting according to the measure of the giving of Christ. Three points are made. First, it speaks of Christ’s ascension; secondly, of mankind’s liberation; thirdly, of the bestowal of spiritual gifts. Each of these will follow in order.

He refers to the ascension saying: Wherefore to signify this the prophet David saith in Psalm 67: ascending on high... “For he shall go up that shall open the way before them. They shall divide and pass through the gate and shall come in by it: and their king shall pass before them, and the Lord at the head of them” (Mic. 2:13). Christ “setteth up his wings on high” (Job 39:18). He ascends, I say, but not alone. He led captivity captive, that is, those whom the devil had captured. For the human race was imprisoned; the saints who had died in love, and so merited eternal glory, were held like prisoners by the devil in limbo. “My people led away captive because they had not knowledge” (Is. 5:13). Christ liberated these prisoners and brought them with himself to heaven. “Shall the prey be taken from the strong? Or can that which was taken by the mighty be delivered? For thus saith the Lord: Yea verily. Even the captivity shall be taken away from the strong: and that which was taken by the mighty shall be delivered” (Is. 49:24-25).

Indeed, this is not only true of those already dead; it also applies to the living. Held under sin’s bondage, Christ made men the slaves of justice in delivering them from sin, as Romans 6 (18) phrases it. Thus in some way he led men captive not unto destruction but salvation. “From henceforth thou shalt catch men” (Lk. 5:10).

Besides grasping men from a diabolical slavery and placing them in his own service, he has enriched them spiritually. Hence he adds he gave gifts of grace and glory to men. “For God loveth mercy and truth; the Lord will give grace and glory” (Ps. 83:12). “By whom he hath given us most great and precious promises, that by these you may be made partakers of the divine nature” (2 Pet. 1:4). This version [of Ps. 67:19] does not contradict the reading which has “Thou hast received gifts in men.” [8] Clearly, he as God bestows the gifts which he as man receives in the faithful who are his members. In heaven be gives, since he is God, while on earth he accepts what is given in the manner Matthew 25 (40) describes: “As long as you did it to one of these my least brethren, you did it to me.”

Next he comments on the authority:

First, in reference to the ascension.

Secondly, regarding what is given men (4: 11)

He does two things concerning the first:

First, he shows how he descended.

Secondly, how he ascended (4: 10).

In reflecting upon the first point, it appears improper for Christ, who is true God, to lower himself, since nothing is more eminent than God. To remove any doubts on this score the Apostle asserts, Now, that he ascended, what is it, but because he also descended first. As if he would say: For this reason do I first mention that he ascended and only afterward that he descended; he descended in order that he might ascend. For otherwise he could not have ascended.

How he descended is shown in into the lower parts of the earth, which can be interpreted in two ways. In one, the lower regions are understood as those parts of the earth we inhabit. It is lower than the heavens and the atmosphere. The Son of God came down to these sections of the earth, not by any local movement, but by assuming a lowly, terrestrial nature; according to that text of Philippians 2 (7): “He emptied himself, taking the form of a servant, being made in the likeness of men, and in habit found as a man.” In the second way it can be understood as referring to hell, which is even below us. He descended thither in his soul that he might free the saints from it. This seems to agree with the he led captivity captive above. “Thou also, by the blood of thy testament, hast sent forth thy prisoners out of the pit wherein is no water” (Zach. 9:11). I saw another mighty angel come down from heaven” (Apoc. 10: 1 ) “I have seen the affliction of my people in Egypt, and I have heard their cry... And knowing their sorrow, I am come down to deliver them” (Ex. 3:7-8).

Next (v. 10), three aspects of the ascension are discussed. First, He that descended in the same also that ascended indicates the person who ascends. It affirms the unity of person [in the two natures of Christ], the divine and the human. [9] For he who descended, as was said, is the Son of God taking on human nature. He who ascends is the Son of man, raising human nature to the preeminence of immortal life. Thus the Son of God who descended and the Son of man who ascended are identical: “And no man hath ascended into heaven, but he that descended from heaven, the Son of man who is in heaven” (Jn. 3:13). Notice too how the humble who voluntarily lower themselves, spiritually ascend to the grandeur of God: “he that humbleth himself shall be exalted” (Lk. 14:11).

Secondly, above all the heavens denotes the destination of the ascension. “He mounteth above the heaven of heavens, to the east” (Ps. 67:34). This should not be understood simply in reference to an ascension above the physical heavens, it also refers to every spiritual creature. God has set Christ “on his right band in the heavenly places. Above all principality and power and virtue and dominion and every name that is named, not only in this world, but also in that which is to come” (Eph. 1:20-21).

Thirdly, the fruitful outcome of the ascension is that he might fill all things, bestowing on every race of men the fullness of spiritual gifts. “We shall be filled with the good things of thy house” (Ps. 64:5); “Come over to me, all ye that desire me, and be filled with my fruits” (Ecclus. 24:26). Or, that he might fulfill, that is, put into effect all things written concerning himself: “all things must needs be fulfilled which are written in the law of Moses and in the prophets and in the psalms, concerning me” (Lk. 24:44).

CHAPTER 4

LECTURE 4

11 And he gave some apostles, and some prophets, and other some evangelists, and other some pastors and doctors;

12 For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ;

13 Until we all meet into the unity of faith and of the knowlege of the Son of God, unto a perfect man, unto the measure of the age of the fulness of Christ.

Here the Apostle expounds what was mentioned earlier (4:9) about the bestowal of gifts. Concerning this he makes two points:

First, he shows that the Lord has imparted a variety of gifts on each of the faithful.

Secondly, he indicates the utility and fruitfulness of these gifts (4:13).

The many different states and functions in the Church are designated as the gifts of Christ. Consider how, among the gifts of Christ, the Apostles are conceded the first place: And he gave some Apostles. “And he chose twelve of them whom also he named apostles” (Lk. 6:13). “God indeed hath set some in the church; first apostles, secondly prophets, thirdly doctors; after that miracles...” (1 Cor. 12:28).

Apostles are put first because they had a privileged share in all of Christs gifts. They possessed a plenitude of grace and wisdom regarding the revelation of divine mysteries. Christ “opened their understanding that they might understand the scriptures” (Lk. 24:45). “To you it is given to know the mystery of the kingdom of God” (Mk. 4:11). “Because all things, whatsoever I have heard of my Father, I have made known to you” (Jn. 15:15). They also possessed an ample ability to speak convincingly in order to proclaim the gospel. I will give you a mouth and wisdom, which all your adversaries shall not be able to resist and gainsay” (Lk. 21:15). “Go ye unto the whole world and preach the gospel to every creature” (Mk. 16:15). Moreover, they also had an exceptional authority and power for looking after the Lord’s flock. “Feed my sheep” (Jn. 21:17). “For if also I should boast somewhat more of our power, which the Lord hath given us unto edification and not for your destruction, I should not be ashamed” (2 Cor. 10: 8).

Therefore, the Apostle adds three ecclesiastical categories according as they share in each of the foregoing. Related to the revelation of divine mysteries he annexes and some prophets who foretold the incarnation of Christ. Of them 1 Peter 1 (10*) declares: “Of which salvation the prophets have inquired and diligently searched, who prophesied of the glory to come in you.” “For all the prophets and the law prophesied until John” (Mt. 11:13). But after Christ came, the apostles became the prophets of the joy of the life to come. “Blessed is he that readeth and heareth the words of this prophecy, and keepeth those things which are written in it; for the time is at hand” (Apoc. 1:3). They also became the interpreters of what the ancient prophets had foretold. “Be zealous for spiritual gifts; but rather that you may prophesy” (1 Cor. 14:1). “Behold I send to you prophets and wise men and scribes; and some of them you will put to death” (Mt. 23:34).

Relative to the proclamation of the gospel he adds some evangelists. They had the duty of preaching the good news, and even of writing it down although they were not among the principal apostles. “How beautiful are the feet of them that preach the gospel of peace, of them that bring glad tidings of good things!” (Rom. 10:15). “To Jerusalem I will give an evangelist” (Is. 41:27).

In reference to the care of the Church he says some pastors who are responsible for the Lord’s flock. Under the same heading he adds and doctors to bring out how the pastor’s specific task in the Church is to instruct the people in what pertains to faith and good conduct. The administration of temporalities does not belong to bishops, who are the successors of the Apostles, but rather to deacons. “It is not reasonable that we should leave the word of God, and serve tables” (Ac. 6:2). “Embracing that faithful word which is according to doctrine, that he may be able to exhort in sound doctrine” (Tit. 1:9). The words of Jeremias 3 (15) apply to bishops: “I will give you pastors according to my own heart, and they shall feed you with knowledge and doctrine.”

Next (v. 12), he discloses the fruitful results of these gifts or functions. Concerning this he does two things:

First, he speaks of their fruit.

Secondly, he explains how the faithful may attain to this fruit (4:14).

The first section has two divisions also:

First, he sets down their immediate result.

Secondly, their ultimate fruit (4:13).

The proximate effects of the above mentioned gifts or functions are threefold. First, consider those who are placed in these functions; spiritual gifts are communicated to them that they might be at the service of God and their fellow man. Thus he states for the work of the ministry which offers honor to God and salvation to one’s fellow men. “Let a man so account of us as of the ministers of Christ and the dispensers of the mysteries of God” (I Cor. 4:1). “You shall be called the priests of the Lord; to you it shall be said: Ye ministers of our God” (Is. 61:6).

Secondly, consider the perfection of those who already believe; so be says for the perfecting of the saints, that is, of those already sanctified through faith in Christ. Prelates must be especially anxious to lead those intrusted to them toward the state of perfection. This is why Dionysius claims, in his Ecclesiastica Hierarchia, [10] that they are to be all the more perfect. ‘Wherefore, leaving the word of the beginning of Christ, let us go on to things more perfect; not laying again the foundation of penance from dead works and of faith towards God” (Heb. 6: 1). “The consumption abridged shall overflow with justice. For the Lord God of hosts shall make a consumption, and an abridgment in the midst of all the land” (Is. 10:22). [11]

A third [immediate effect] is the conversion of the unbelievers. About this he states for the edifying of the body of Christ. When the infidels are converted, Christ’s Church—which is his body—is built up. Whoever preaches “speaketh to men unto edification and exhortation and comfort” (1 Cor. 14:3). “For greater is he that prophesieth than he that speaketh with tongues; unless perhaps he interpret, that the church may receive edification... So you also, forasmuch as you are zealous of spirits, seek to abound unto the edifying of the church” (1 Cor. 14:5,12). [12]

He goes on (v. 13) to discuss the ultimate fruit [of the Church’s preaching] which can be understood in two ways. One sees it as touching on the absolutely ultimate effect: the resurrection of the saints. In this perspective two facts are asserted. First is the spiritual and corporeal convergence [congregatio] of all who have risen. The physical convergence will consist in this, that all the saints will be drawn together toward Christ: “Wheresoever the body shall be, there shall the eagles also be gathered together” (Mt. 24:28). [13] Concerning this he says until we all meet, as if to say: The above ministry, the perfecting of the saints, and the edifying of the Church will continue until we all meet Christ in the resurrection. “Behold, the bridegroom cometh. Go ye forth to meet him” (Mt. 25:6). “Be prepared to meet thy God, O Israel” (Am. 4:12). We shall meet one another also: “We who are alive, who are left, shall be taken up together with them [those who have died] in the clouds to meet Christ” (1 Thess. 4:16). “If by any means I may attain to the resurrection which is from the dead” (Phil. 3: 11).

The spiritual convergence, however, is seen in relation to our merits, which is according to the same faith; regarding this he says into the unity of faith. There is only “one Lord, one faith” (Eph. 4:5). Again he said earlier: “Careful to keep the unity of the Spirit in the bond of peace” (Eph. 4:3). The knowledge of the Son of God is the reward, it consists in the perfect vision and knowledge of God of which 1 Corinthians 13 (12) speaks: “Then shall I know even as I am known.” “And they shall teach no more every man his neigbbour, and every man his brother, saying: Know the Lord; for all shall know me from the least of them even to the greatest” (Jer. 31:34).

Secondly, he discusses the aforementioned fruit in respect to the perfection of those who rise. He relates first of all the perfection itself when he says unto a perfect man. This should not be understood as though women will be changed into men at the resurrection—some have misread it in such a fashion. Both sexes will remain, though sexual intercourse will no longer occur, as our Lord indicates in Matthew 22 (30): “For in the resurrection they shall neither marry nor be married, but shall be as the angels of God in heaven.” [They will remain as a witness] to the perfection of nature, and for the glory of God who created such a nature. The perfect man designates the complete and total perfection of that state. “When that which is perfect is come, that which is in part shall be done away” (1 Cor. 13:10). Thus man is used here rather in contradistinction to boy than as the opposite of woman.

He describes, in the second place, the exemplar of this perfection when he says unto the measure of the age of the fullness of Christ. Consider how the true physical body of Christ is the exemplar of his mystical body. Both are made up of many members joined into a unified whole. Now the physical body of Christ grew to the mature and robust age of thirty-three years before he died. Therefore, the age of the risen saints, who will experience neither imperfection nor the failings of old age, will correspond to that mature age. “He will reform the body of our lowness, made like to the body of his glory” (Phil. 3:21).

In another way [this passage, v. 13] can be understood as referring to the ultimate fruit [of the Churchs ministry] in the present life. This will happen when all the faithful come to her in the unity of faith and the knowledge of the truth. “And other sheep I have that are not of this fold; them also I must bring. And they shall hear my voice; and there shall be one fold and one shepherd” (Jn. 10:16). In this the mystical body is perfected spiritually in a manner similar to [the physical perfection of] Chrises natural body. In this perspective, the whole body of the Church is termed a manly body, following the metaphor used by the Apostle in Galatians 4 (1): “Now, I say: As long as the heir is a child, he differeth nothing from a servant, though he be lord of all.” [14]

 

CHAPTER 4

LECTURE 5

14 That henceforth we be no more children, tossed to and fro and carried about with every wind of doctrine, by the wickedness of men, by cunning craftiness by which they lie in wait to deceive;

15 But, doing the truth in charity, we may in all things grow up in him who is the head, even Christ;

16 From whom the whole body, being compacted and fitly joined together, by what every joint supplieth, according to the operation ‘in the measure of every part, maketh increase of the body, unto the edifying of itself in charity.

Having spoken of the diversity of spiritual gifts and their fruit (4:12), now the Apostle describes bow we attain to that fruit. Concerning this he does two things:

First, he removes two obstacles.

Secondly, he teaches the way of gaining access to them (4:15).

It was stated well, he says, that the ultimate fruit of these gifts is for us to meet the Lord as a “Perfect man unto the measure of the age of Christ.” We are obliged henceforth to cease being children and become mature men; for as long as a person is a boy he is not a perfect man. Whoever is to meet the Lord must leave his childhood behind. The Apostle did just that: “When I became a man, I put away the things of a child” (1 Cor. 13:11). It is a quality of the child never to be fixed or determinate in anything, he rather believes whatever is told him. To act like grown men we have to abandon a fickle oscillation and instability in our judgments. “Do not become children mentally; in malice be children but in your mind be mature” (1 Cor. 14:20*). Those who waver are called such from the word “wave”; like a wave tossed to and fro they are not firm in the faith. “He that wavereth is like a wave of the sea, which is moved and carried about by the wind” (Jas. 1:6). But now it is imperative for us to stand firm and not fluctuate.

Evil teachings are like the wind Proverbs 25 (23*) speaks of with merit: “The north wind brings forth rain.” “And the rain fell, and the floods came and the winds blew; and they beat upon that house. And it fell; and great was the fall thereof” (Mt. 7:27). Hence he warns against being carried about with every wind of doctrine. As though he said: We must not be shaken by these wicked doctrines that buff about seeking to agitate hearts and ruin spiritual accomplishments. Three qualities demonstrate that it is not good doctrine.

First, its source is from the wickedness of men. Not being sound doctrine, but false and wicked, someone will concoct dogmas out of it in order to wield dominion over others, even though souls are lost. Such were the teachings of that most wicked Arius whose abdomen burst asunder [at his death]. [15] He could be made the subject of a discourse on Ecclesiasticus 31 (29*) “The testimony of his wickedness is true.” Second, its methods are by cunning craftiness to mean one thing and pretend to hold some other opinion. On this account the Apostle wrote the Corinthians: “I fear lest, as the serpent seduced Eve by his subtlety, so your minds should be corrupted and fall from the simplicity that is in Christ” (2 Cor. 11:3). Third, this is also evident from its effects, for such doctrine lies in wait to deceive. Its teachers seduce and lie in wait, not to rob money or temporal goods, but to spread errors. “Evil men and seducers shall grow worse and worse; erring, and driving into error” (2 Tim. 3:13).

Having pointed out the impediments [of immaturity and erroneous doctrine] which prevent one from acquiring the fruit of spiritual gifts, he discloses here how that fruit can be attained. He argues this way: It was said just now that to obtain the fruit of these spiritual gifts we must stop being children and grow up into mature adults. As long as we are childish we have not reached a mature state, neither do we grow. Hence, it is necessary for us to grow up. This is what be says about doing the truth in charity where he makes two points:

First, in what areas we ought to grow up.

Secondly, through whom [we are to grow] (4:15b).

With respect to the first he states doing the truth in charity we may grow up in good works and the form of good works, which two are truth and charity. [16] Any good work is at times referred to as truth, for instance, Tobias 1 (2): “Even in his captivity he forsook not the way of truth.” Let us, therefore, do the truth, namely, every good work. Or, put true doctrine into practice since it is not enough simply to hear or teach the truth, it must be acted on as well. Thus the Apostle counsels Timothy: “Take heed to thyself and to doctrine; be earnest in them. For in doing this thou shalt both save thyself and them that hear thee” (1 Tim. 4:16). “Be ye doers of the word and not hearers only” (Jas. 1:22) since “doers shall be justified” (Rom. 2:13). That is, if they act out of charity, the form of good works. “Do manfully and be strengthened. Let all your actions be done in charity” (1 Cor. 16:13-14); otherwise they will be useless: “If I should distribute all my goods to feed the poor, and if I should deliver my body to be burned, and have not charity, it profiteth me nothing” (1 Cor. 13:3).

Because not to make progress in the approach to God is itself a retrogression, the Apostle adds that we may grow up in him, (v. 15b) where be states three points by explaining:

First, the author of our development.

Secondly, the truth about him (4:16a).

Thirdly, the manner of the development (4:16b).

He asks that we may grow up in him, namely, in Christ, of whom 1 Peter 2 (2 *) declares: “In him may you grow unto salvation.” In him, I repeat, who is the head, Christ, and in the Church which is his body (cf. Col. 1:24). Let us increase, not in wealth as was said of Job that “his possession hath increased on the earth” (Job 1:10), but in spiritual goods. Nor in one area only, but in all things, that is, being fruitful and increasing in every good. “Whatsoever else you do, do all to the glory of God... As I also in all things please all men” (1 Cor. 10:31, 33). The Apostle commends the Corinthians on this score: “Now, I praise you, brethren, that in all things you are mindful of me and keep my ordinances as I have delivered them to you” (1 Cor. 11:2).

Next (v. 16b), he speaks about the truth of Christ through whom we ought to grow. Three points concerning an organic body are to be kept in mind: its organs are interrelated, they are bound together by tendons, each member serves the rest. “If the foot should say: because I am not the hand, I am not of the body; is it therefore not of the body? And if the ear should say: because I am not the eye, I am not of the body; is it therefore not of the body? If the whole body were the eye, where would be the hearing? If the whole were hearing, where would be the smelling?” (1 Cor. 12:15-17). Therefore, one body is composed of many members in these three ways: through its structured whole or unity, through its connective bindings, and through its reciprocal actions and assistance, just as all these actions of interrelating organs, the connecting of tendons, and movements take their initiative from the body’s head, so the spiritual counterparts of these flow from Christ, our head, into his body, the Church.

First, there is a structured unity through faith. Whence he says from Christ who is our head, as was already mentioned, the whole body, being compacted is joined together in a unity. “He will gather together the dispersed of Israel” (Ps. 146:2). “He will gather together unto him all nations, and heap together unto him all people” (Hab. 2:5). Christ is “the head, from which the whole body, by joints and bands, being supplied with nourishment and compacted, groweth unto the increase of God” (Col. 2:19).

Second, a connecting and binding force emanates from Christ, the head, into his body, the Church, since whatever is united must be held together or bound by some nexus or bond. On this account he says fitly joined together, by what every joint supplieth, that is, through the faith and charity which unite and knit the members of the mystical body to one another for their mutual support. “All the works of the Lord are good: and he will furnish every work in due time” (Ecclus. 39:39). Thus the Apostle himself, confident of this mutual being-of-service which reigns among the members of the Church due to the divine unifying action, had said: “I know that this shall happen to me unto salvation, through your prayer and the assistance of the Spirit of Jesus Christ” (Phil. 1:19 *).

Third, from Christ the head there is infused into his members the power to act in order that they may grow spiritually. For this reason he states according to the operation in the measure of every part, maketh increase of the body. As if he said: Not only is the structured unity of the members of the Church through faith, and their connection or being joined together through the mutual service of charity, from Christ the head. Indeed, from him comes the actual operation or movements of the members needed for action, and this according to the measure and competency of each member. Thus he asserts that Christ accomplishes the increase of the body according to the operation and in the due measure of every part. Therefore, the body not only grows through the faith which compacts it into a structured whole and through charity’s mutual assistance, but also through the actual binding force which flows out from each member according to the degree of grace given him; and also through the actual impulse to act which God effects in us. [17] “Thou hast wrought all our works for us” (Is. 26:12). He is the “same God who worketh all in all” (1 Cor. 12:6). This interpretation accords with that of the Glossator. [18]

But why does God make each member grow? To build up the body. “In whom all the building, being framed together, groweth up into an holy temple in the Lord. In whom you also are built together into an habitation of God in the Spirit” (Eph. 2:21-22). So 1 Corinthians 3 (9) affirms that “you are God’s building.” All this occurs in the charity of which it is said that “charity edifieth” (1 Cor. 8:1). Or, in charity refers to the purely gratuitous love with which God accomplishes all this. “Yea, I have loved thee with an everlasting love: therefore have I drawn thee, taking pity on thee. And I will build thee again, and thou shalt be built” (Jer. 31:3-4). This is what he states in unto the edifying of itself in charity.

CHAPTER 4

LECTURE 6

17 This then I say and testify in the Lord: that henceforward you walk not as also the Gentiles walk in the vanity of their mind,

18 Having their understanding darkened, being alienated from the life of God through the ignorance that is in them because of the blindness of their hearts,

19 Who, despairing, have given themselves up to lasciviousness unto the working of all uncleanness, unto covetousness.

The Apostle previously admonished the Ephesians to persevere in ecclesial unity by describing to them its quality and pattern (4: 1 ). In the part that follows he teaches them the way to remain within the Church’s unity. Regarding this he does two things:

First, he gives them precepts by which they can remain in ecclesial unity. [19]

Secondly, near the end of the Letter (6: 10) he shows them where they can find the strength to fulfill these commands.

The first section has two parts:

First, he sets down precepts for everyone.

Secondly, he adds certain ones pertaining to particular classes within the Church (5:22).

The first contains two divisions:

First, he expresses certain general precepts to which all the others can be reduced.

Secondly, he treats of particular ones (4:25).

Again, the first section has two parts. Since the Apostles’ intention is to draw them away from their old customs to embrace Christ’s new teaching:

First, he demonstrates how the doctrine of Christ is just the opposite of the old pagan perversity.

Secondly, he offers them incentives to leave it behind and adopt the way of Christ (4:22).

The first of these has two sections:

First, he describes the pagans’way of life.

Secondly, he shows that Christ’s teaching is contrary to it (4:20).

The first part has three divisions:

First, he exhorts them to reject the pagan way of life.

Secondly, he describes it in reference to the pagan’s inner mind (4:18),.

Thirdly, he does so in reference to his external way of acting (4:19).

That you will be able to carry out, he says, what I have spoken of above, I say, not beseeching you as previously, rather I say and testify to what I have asserted. I testify again to every man circumcising himself that he is a debtor to the whole law” (Gal. 5:3). “1 charge thee, before God and Jesus Christ, who shall judge the living and the dead...” (2 Tim. 4:1). And what [does he bear witness to here]? That henceforward, from the moment you believed and were converted to Christ, since you “are [now] clean” (Jn. 13:10), you walk not as also the Gentiles walk. To walk here means to live: “If we live in the Spirit, let us also walk in the Spirit” (Gal. 5:25). This should not be as the Gentiles walk: “You know that, when you were heathens, you went to dumb idols according as you were led” (1 Cor. 12:2). You must not walk in such a manner: “My son, walk not with them: restrain thy foot from their paths” (Prov.1:15).

Then, in saying in the vanity of their mind, he gives the reason for his prohibition. Note that to walk spiritually is to make progress. “The path of the just is right to walk in” (Is. 26:27), and to Abraham it was said: “Walk before me, and be perfect” (Gen. 17:1). There are three norms immanent in man by which he must be guided and regulated if he is to walk justly and make spiritual progress. In man, one of these is the reason which judges about what is to be done in concrete circumstances. [20] Another is the understanding of universal principles, called synderesis; and thirdly, there is the divine law or God. Actions are good and meritorious when the person is guided by these three in their proper interrelations; namely, when the action is in accord with the judgment of reason, and this reason judges according to true understanding, or synderesis; and this synderesis is, in turn, directed by the divine law.

The life of the Gentiles did not resemble this, it was lacking these three. First of all, rational judgment was missing since they walked in the vanity of their mind. Mind here is the power to apprehend [vis apprehensiva] through which we judge about individual objects. Hence, a man is called upright when he judges correctly about what should be done. But this mind is sometimes upright, and at other times vain. It is termed upright when, guided by appropriate norms, it attains to the proper end; it is vain when, led by the wrong norms, it does not achieve the proper end. “All men are vain, in whom there is not the knowledge of God” (Wis. 13:1), “because they became vain in their thoughts” (Rom. 1:21) “and walked after vanity and are become vain” (Jer. 2:5).

Why? Obviously because in performing such acts their reason is not guided by an enlightened understanding, but an erroneous one. This is what he says about them having their understanding darkened. “Their foolish heart was darkened” (Rom. 1:21), and “they have not known nor understood: they walk on in darkness” (Ps. 81:5). This is traceable to their not sharing in the divine light, or not being enlightened and directed by the divine law. Thus he adds alienated from the life of God, from God who is the life of the soul. I am the way, and the truth, and the life” (Jn. 14:6).

Or, from the life of God may mean from charity and spiritual grace by which the soul lives formally [a supernatural life]. “The grace of God is life everlasting” (Rom. 6:23). Existing without an expectation of eternal life, they held for a mortality of the soul contrary to faith and hope. “And they knew not the secrets of God, nor hoped for the wages of justice, nor esteemed the honour of holy souls” (Wis. 2:22). Or again, from the life of God might indicate an existence estranged from that holy living which comes through faith: I live, now not I; but Christ liveth in me” (Gal. 2:20). “The just man liveth by faith” (Rom. 1: 17). Or, the life which comes through charity: “We know that we have passed from death to life, because we love the brethren” (1 Jn. 3:14). [The pagans] were not likethis; instead, they were alienated.

He briefly discusses the quality of this alienation, it is through the ignorance that is in them, not of stars or the movement of the constellations, but of the Divine Nature. “Some have not the knowledge of God” (1 Cor. 15:34), since in former times God was known only among the Jews. But “God, indeed having winked at the times of this ignorance, now declareth unto men that all should everywhere do penance” (Ac. 17:30). God, insofar as he himself was concerned, was not the cause of this ignorance since “That which is known of God is manifest in them. For God hath manifested it unto them” (Rom. 1: 19). Certainly the cause was themselves due to the blindness of their hearts. He describes it well as blindness since from created reality they could not attain to a knowledge of the Creator. “For their own malice blinded them. And they knew not the secrets of God, nor hoped for the wages of justice” (Wis. 2:21-22).

Then the Apostle goes on (v. 19) to portray how their exterior manner of life was once they lost hope, a loss due to their alientation from life. “I have done with hope. I shall now live no longer” (Job 7:16). “And they said: We have no hopes; for we will go after our own thoughts and we will do everyone according to the perverseness of his evil heart” (Jer. 18:12). This is what follows in that they have given themselves up to lasciviousness unto the working of all uncleanness, unto covetousness. The text can be read in two ways. Unto covetousness may be taken as a separate vice meaning they were avaricious: “Being filled with all iniquity, malice, fornication, avarice...” (Rom. 1:29). “Let your manners be without covetousness, contented with such things as you have” (Heb. 13:5). For “nothing is more wicked than the covetous man” (Ecclus. 10:9). Thus Habacuc 2 (9): “Woe to him that gathereth together an evil covetousness to his house that his nest may be on high, and thinketh he may be delivered out of the hand of evil.”

Unto covetousness might also be joined with what goes before, meaning “covetously” and modify the preceding. In that case their life was weighted down with a triple burden. First, they did not sin from passion but by choice, thus he says they have given themselves up to lasciviousness. As though he had said: Instead of sinning through passion or weakness they just sold themselves over to it: “Assemble ye all that are in the city, that we may of our own accord yield ourselves all up to the people of Holofernes” (Jdt. 7:15). “They have not done penance for the uncleanness, and fornication, and lasciviousness, that they have committed” (2 Cor. 12:21).

Secondly, [their sins were aggravated] from the complete lack of restraint; they “walk after the flesh in the lust of uncleanness and despise government” (2 Pet. 2:10). Therefore, he adds unto the working of all uncleaness; “these men have placed their uncleannesses in their hearts, and have set up before their face the stumbling-block of their iniquity” (Ez. 14:3). Thirdly, their sin was greater from its continuance, for they sinned incessantly. “They have committed fornication and have not ceased: because they have forsaken the Lord in not observing his law” (Os. 4:10). Whence he states unto covetousness, that is, [they sinned] ardently, with a constant and insatiable appetite for more. “Having eyes full of adultery and of sin that ceaseth not; alluring unstable souls; having their heart exercised with covetousness; children of malediction. Leaving the right way they have gone astray” (2 Pet. 2:14-15).

CHAPTER 4

LECTURE 7

20 But you have not so learned Christ;

21 If so be that you have heard him and have been taught in him, as the truth is in Jesus.

22 * To put off, according to the former way of life, the old man, who is corrupted according to the desire of error,

23 And be renewed in the spirit of your mind,

24 And put on the new man, who according to God is created in justice and holiness of truth.

Having shown the depravity of the Gentile’s conduct (4:17), the Apostle points out now that Christ’s teaching is completely contrary to such a way of life and condition. Because some men who distorted Christian doctrine held there is no life after the present one, but that man’s soul, like the rest of the animals, dies with his body, the Apostle makes clear:

First, that Christ’s teaching is contrary to their former life and condition.

Secondly, the requisites of Christ’s teaching (4:22).

Thus he affirms: It was said that they, despairing, gave themselves up to lust, But you have not learned that Christ is to be so imitated. How should he be? “You yourselves have been taught by God that you must love one another” (1 Thess. 4:9). “Therefore, brethren, stand fast; and hold the traditions which you have learned” (2 Thess. 2:14 *). And how shall we retain them? “When you had received of us the word of the hearing of God, you received it not as the word of men, but, as it is indeed, the word of God, who worketh in you that have believed” (1 Thess. 2:13). Therefore, “Rooted and built up in him and confirmed in the faith, as also you have learned; abounding in him in thanksgiving” (Col. 2:7).

This certainly will happen if you have heard him, for hearing is the servant of instruction. If here is the equivalent of “because.” “And this is the declaration which you have heard, as 1 John 1 (5) expresses it in reference to the proclamation of the faith. “He that harkeneth to me shall not be confounded” (Ecclus. 24:30). And “the ear that heareth the reproofs of life shall abide in the midst of the wise. He that rejecteth instruction despiseth his own soul: but he that yieldeth to reproof possesseth understanding” (Prov. 15:3132). If also you have been taught in him how what pertains to faith must be kept and fulfilled. “They did as they were taught” (Mt. 28:15), as the truth is in Jesus. As though he said: If you have heard the faith of Christ preached and how this faith must be put into practice, you have been taught what Jesus is like, he is himself the truth which is imparted to you. You must not, therefore, behave as those who despair.

How should they live? He adds to put off, according to the former way of life, the old man. The passage has two variant readings. [21] One is the infinitive, to put off; then it would be construed with what preceded to read: The truth about which you were instructed in Jesus was to put off the old man. The more common reading has an imperative, put ye off; in this case the signification is: Since the life and teachings of the Gentiles are contrary to those of Jesus, in which you have been taught, the only alternative is that you discard the old man.

Hence he makes two points here since vices must first be eradicated before virtues can be cultivated:

First, he instructs them to put aside their former condition, their old way of living.

Secondly, how they must take on a new way of life [characteristic] of Jesus (4:23).

Three considerations follow. First, what does the old man mean? Some hold that the old man is external and the new man interior. But it must be said that the old man is both interior and exterior; he is a person who is enslaved by a senility in his soul, due to sin, and in his body whose members provide the tools for sin. Thus a man enslaved to sin in soul and body is an old man. He is already on the way to corruption, or is actually beginning to decay since “that which decayeth and groweth old is near its end” (Heb. 8:13). And so a man subjected to sin is termed an old man because he is on the way to corruption. On this account he goes on, corrupted according to the desire of error. Anything will corrupt when it deviates from the order of its inner being. Man’s nature longs for what accords with reason; and truth is reason’s perfection and good. Hence, when someone’s reason sways toward error, and his desire is corrupted from this error, he is referred to as an old man.

This, he says, is according to evil desire. “Make not provision for the flesh in its concupiscences” (Rom. 13:14). “Many [are the] unprofitable and hurtful desires which drown men into destruction and perdition7 (1 Tim. 6:9). Some people are lured into these cravings through their own weakness. Malice will draw others to them, as it does those who say that God does not have a providential care [of the universe]. [22] Therefore he adds of error because the mind and affections of those who maliciously err become corrupted. Possibly the desire of error refers to whatever makes men err, according to Wisdom 2 (21): “These things they thought, and were deceived: for their own malice blinded them,” and in Proverbs 14 (8): “The imprudence of fools erreth.”

In Colossians 3 (9) the Apostle indicates how to leave the old man behind: “Stripping yourselves of the old man with his deeds.” The substance of human nature is not to be rejected or despoiled, but only wicked actions and conduct. “Have your manner of life good among the Gentiles” (1 Pet. 2:12* ); “Be thou an example of the faithful, in word, in conduct, in charity, in faith, in chastity” (1 Tim. 4:12*).

Next (v. 23), he indicates the new condition they are to take on. In doing three things concerning this, he shows:

First, through what means we can obtain this newness.

Secondly, in whom this newness resides (4:24a).

Thirdly, what the newness is (4:24b).

Regarding the first he says be renewed in the spirit of your mind. Notice that although spirit is frequently said to be in man, nevertheless three spirits are discernible in him. One is the Holy Spirit: “Know you not that you are the temple of God and that the Spirit of God dwelleth in you?” (1 Cor. 3:16). Another is his spiritual reason: “For the flesh lusteth against the spirit; and the spirit against the flesh” (Gal. 5:17). Finally, there is man’s imaginative spirit: “Know ye, 0 Israel, that the prophet was foolish, the man was mad, and spiritual” (Os. 9:7 *), that is, his imagination went wild. [23]

Therefore, the spirit of your mind may point to the Holy Spirit. He then states that the cause of renewal is the Holy Spirit who dwells in our rational spirit: “God hath sent the Spirit of his Son into your hearts” (Gal. 4:6). “Send forth thy Spirit, and they shall be created: and thou shalt renew the face of the earth” (Ps. 103:30). Or spirit could refer to the rational spirit and would be identical with our mind, similar to the expression in Colossians 2 (11): “In despoiling of the body of the flesh,” that is, the body which the flesh is. Likewise here, in the spirit of your mind would refer to the spirit which the mind is. He would qualify it in this way since there is another spirit within us, differing from the mind, and which is common to both us and the beasts.

However, he states be renewed in the spirit of your mind; what is not spoiled keeps its freshness and does not require a renewal. If Adam had not become tainted neither he nor ourselves would need a renovation. Yet, once he was corrupted, both he and his offspring are in need of a renovation. In the present life we must be renewed in soul; our body will be in the future when “this corruptible must put on incorruption; and this mortal must put on immortality” (1 Cor. 15:52). Hence he says be renewed in the spirit since, unless the spirit is renewed in this life, the body will never be renewed. Or, in the spirit of your mind can be interpreted as in your mind which was made spiritual and will return to the same.

And put on the new man discloses in whom this renewal takes place. Adam introduced sin into all men, and thus became for everything the primary source of oldness. Likewise, the primary source of newness and renovation is Christ. In Adam all die and in Christ all will be brought back to life. “For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision; but a new creature” (Gal. 6:15). Therefore, “Put ye on the Lord Jesus Christ” (Rom. 13:14).

Who, according to God, is created in justice and holiness of truth makes known what the renovation is. It admits of a triple explanation. If the who refers to [man’s] spirit, it would mean: The spirit, which our mind is, was created by God in the freshness of original justice; or, by a second creative act was renewed to be just again: “Created in Christ Jesus in good works” (Eph. 2:10). Or, the who might have reference to the new man, Christ. Then the text could be construed as: Who is created, that is, formed in the Virgin’s womb according to God by the Holy Spirit and not human seed. Or, he was created according to an existence of grace, as well as a fullness in justice toward men and a holiness before God that was not fictitious but of truth: “In holiness and justice before him” (Lk. 1:75). It could rather mean that holiness is in his heart, truth on his tongue, and justice in his actions.

CHAPTER 4

LECTURE 8

25 Wherefore, putting away lying, speak ye the truth, every man with his neighbour; for we are members one of another.

26 Be angry, and sin not. Let not the sun go down upon your anger.

27 Give not place to the devil.

Having set down above the general admonition to put on a newness of life (4:17), now the Apostle determines on the particular precepts. Concerning this he does two things:

First, he restrains them from committing interior sins which corrupt the spirit.

Secondly, he prohibits exterior sins which corrupt the flesh (5:3).

The first has two divisions:

First, he forbids sins which consist in one’s personal deordination.

Secondly, then sins which consist in the deordination of others (4:29).

The first section again is divided into three parts since he forbids:

First, sin corrupting man’s rational powers.

Secondly, sin deordinating his irascible emotions (4:26).

Thirdly, sin pertaining to the concupiscible emotions (4:28). [24]

Regarding the first of these he does three things. First, he forbids one of them; then he urges its opposite [virtue]; thirdly, he gives his reason. Hence, he first prohibits what is characteristic of the old man, thereby expounding what he said above (v. 24): “Put on the new man.” To accomplish this he first bans lying because through this sin of the tongue the truth of reason is corrupted. Wherefore to put on the new man you should be putting away lying, for “Thou [O Lord] wilt destroy all that speak a lie” (Ps. 5:7) maliciously.

Then he urges them on to newness of life, saying with Zacharias (8:16) speak ye the truth, every man with his neighbor. And why? Because we are members of one another. For members are to love and mutually assist one another in truth. “We, being many, are one body in Christ; and every one members one of another” (Rom. 12:5).

When forbidding sins destructive of the order in the irascible emotions, be makes three points:

First, he gives a warning.

Secondly, he explains.what he means (4:26b).

Thirdly, he gives the reason for his concern (4:27).

He gives his warning when he says Be angry, and sin not. This is susceptible of two interpretations; for there are two types of anger, a good one and an evil one. Anger is evil when, contrary to justice, it strives inordinately for revenge. It is good when it seeks a just vindication, namely, when the person is vexed at the time, with whom, and to the degree that, he should be. The [above warning] is applicable to both. If it concerns evil anger, the sense is that he does not command it but permits it. As though he said: Should it happen that anger wells up within you—which is human enough—do not sin. You must not be led on to perform [what the inordinate passion craves] through consenting to it. “Let no temptation take hold on you, but such as is human” (1 Cor. 10:13). For, without doubt, whoever is angered against his brother in any other way “shall be in danger of the judgment” (Mt. 5:22). Joseph counselled his brothers against such anger: “Be not angry in the way” (Gen. 45:24).

If it is interpreted concerning righteous anger it is not simply permitted, like the first, but imperative. Be angry against your sins, for man desires a twofold vindication. One regarding himself when he sins, so that penance becomes a certain type of vindication which man inflicts and receives in himself. Such a wrath is good, and with respect to it the imperative is used: be angry against your sins, and sin not any more, nor commit those types of sin with which you must again be exasperated.

Now, some are doubtless of the opinion that a man can be mad at himself for his own sins safely, but that this does not hold true concerning his neighbors and their sins. This is false; a man can be mad at himself for his own sins, and at his fellow man because of his sins. Therefore, zealously be angry at other people’s offenses. “Phinees hath turned away my wrath from the children of Israel because he was moved with my zeal against them” (Num. 25:11). And Elias said: ‘With zeal have I been zealous for the Lord God of Hosts: for the children of Israel have forsaken thy covenant” (3 Kg. 19:10). By following the dictates of reason, rather than acting before [reason has had time to reflect], you sin not. “Let every man be swift to hear, but slow to speak, and slow to anger” (Jas. 1:19).

In Let not the sun go down upon your anger he explains what he had said, and the explanation can be interpreted according to the three above expositions. If it concerns evil anger, then he would be saying: Do not nurture seeds of wrath, cast them off before sunset; for although the first impulses of temper are excusable, due to human frailty, it is illicit to dwell on them.

In reference to good anger, as it is directed against one’s personal sins, the sun is Christ. “Unto you that fear my name the sun of justice shall arise” (Mal. 4:2) Let not it go down upon your anger, that is, on your sins, on account of which you must be angered again and punish yourselves. When the sins of others are in question the sun refers to reason. “Remember thy Creator in the days of thy youth, before the time of affliction come, and the years draw nigh of which thou shalt say: They please me not; before the sun... is darkened” (Eccl. 12:1). The sun should not set on your anger, that is, the dictates of reason must not be clouded over. “Anger indeed killeth the foolish” (Job 5:2).

The reason for the warning is indicated in Give not place to the devil. The devil gains entrance to us either through sin or consent to it. “The devil having now put into the heart of Judas Iscariot, the son of Simon, to betray him” (Jn. 13:2), after which it says: “After the morsel, Satan entered into him” (ibid. 27). Passions of this kind easily pull one’s consent [toward their desires], especially when they have biased the judgment of reason. Anger particularly does this since it involves the rapid, raising of blood, the speed of whose movement precedes any rational judgment. Excited like this, the devil wins a foothold within us; thus he says give not place to the devil. You ought not to persist, he seems to say, in your ill temper, for you will only invite the demon who is himself continually angered. God is “my deliverer from my infuriated enemies” (Ps. 17:48 *). “The devil is come down unto you, having great wrath” (Apoc. 12:12). He cannot accomplish this, at least in the soul of a just man. But this justice is forfeited through anger: “For the anger of man worketh not the justice of God” (Jas. 1:20). If you do not want to give Satan a place, at least in your soul, do not let the sun set on your wrath. “Remove anger from thy heart” (Eccl. 11:10).

CHAPTER 4

LECTURE 9

28 He that stole, let him now steal no more; but rather let him labor, working with his hands the thing which is good, that he may have something to give to him that suffereth need.

29 Let no evil speech proceed from your mouth; but that which is good, to the edification of faith, that it may administer grace to the hearers.

Having banned the age old corruption in man’s rational and irascible powers (4:25), here he proscribes it in regard to the concupiscible emotions when they desire temporal goods inordinately. Concerning this he does two things:

First, he prohibits the old ways of these emotions.

Secondly, he exhorts the Ephesians to renew them (4:28b).

Stealing pertains to the concupiscible appetite’s old ways; it arises from a corrupted and inordinate desire for a temporal object. Therefore he says He that stole, let him now steal no more, as if to say: Whoever has old and corrupted concupiscible emotions due to a contaminating desire for transitory goods, let him not steal any more if he wants to renew them. For “confusion is upon a thief” (Ecclus. 5:17), so that Exodus 20 (15) asserts: “Thou shalt not steal.”

Since someone might excuse himself by reason of his poverty, [25] he says rather let him labor, working with his hands. The Apostle himself practiced this: “For such things as were needful for me and them that are with me, these hands have furnished” (Ac. 20:34). “For you yourselves know how you ought to imitate us: for we were not disorderly among you; neither did we eat any man’s bread for nothing, but in labor and in toil we worked night and day, lest we should be chargeable to any of you” (2 Thess. 3:7-8).

Notice that three motives for manual labor are given. Primarily, it is to obtain necessary food: “In the sweat of thy face shalt thou eat bread” (Gen. 3:19). Therefore, anyone who does not lawfully have the where-with-all to live is bound to work with his hands. “If any man will not work, neither let him eat,” (2 Thess. 3:10) seems to affirm: just as he who does not eat when necessity demands it sins, so likewise he who does not work when necessary. This is put here to exclude stealing. Sometimes, however, work is urged in order to dispel idleness since “Idleness hath taught much evil” (Ecclus. 33:29). Hence, those who lead an idle life are bound to work with their hands: “For we have heard there are some among you who walk disorderly; working not at all, but curiously meddling. Now we charge them that are such and beseech them by the Lord Jesus Christ that, working with silence, they would eat their own bread” (2 Thess. 3:11-12). At other times work is recommended to discipline and control the flesh. In this sense it is included among the acts of continence, as in 2 Corinthians 6 (5): “In labours, in watchings, in fastings.”

Three reasons exist, therefore, for engaging in physical labor. The first is necessary for everyone, and is so by a necessity of precept, [26] while idleness can be avoided in other ways and the immoral tendencies of the flesh can be controlled and checked by other means. It is sufficient if these latter are accomplished in some way.

Which is good follows and can be understood in two ways. If it has the accusative force it could be rendered: Rather let him labor by the work of his hands, not at what is unlawful, but at whatever is honest. “And in doing good, let us not fail. For in due time we shall reap, not failing” (Gal. 6:9). “Cease to do perversely. Learn to do well” (Is. 1:16-17). Or it can be taken with a nominative force: Rather let him labor by the work of his hands which is good. This is the reason why they should work, as though he said: Not only is it necessary to work, it is even good to work that he who does can live and that he may have something to give to him that suffereth need. “Lend to thy neighbour in the time of his need” (Ecclus. 29:2).

When he states Let no evil speech proceed from your mouth (v. 29) he begins to discuss what the old man does in relation to other men. He makes two points:

First, be prohibits the old and encourages the new.

Secondly, he provides an example for imitation at the beginning of Chapter Five (5:1).

A person may be wrongly disposed toward his neighbor in two ways. In one way, he may hurt him through evil words; in another, he may harm him through bad example. First he forbids the former, secondly the latter (4:30). The first of these also has two sections:

First, he bans the old.

Secondly, he urges them toward the new (4:29b)

Thus he says Let no evil speech proceed from your mouth. A word from the mouth exteriorizes or expresses whatever is on the mind since spoken words are signs of what occurs in the soul. A good word is one which indicates good interior dispositions, while an evil word externalizes evil dispositions.

Man should possess a threefold inner relationship; namely, to himself, that all his powers are subject to reason; to God, so that his reason submits to him; and to his fellow man when he loves him as himself. Hence a word is evil when it shows that a man is not properly related within himself. This is the false word by which he means one thing and says another; futile and vain talk also belong to this category. Again, there are wicked words which indicate that a man is not related properly to God, such as perjury, blasphemy and the like. Finally, there is also evil talk which is against one’s neighbor, such as injurious, deceitful, and fraudulent words. Therefore does he say Let no evil speech proceed from your mouth. “No” is equivalent to “none.” “Keep yourselves therefore from murmuring which profiteth nothing, and refrain your tongue from detraction: for an obscure speech shall not go for nought” (Wis. 1:11). For God will certainly not forget any thought, “and no word can hide itself from him” as Ecclesiasticus 42 (20) remarks. “But now put away also any anger, indignation, malice, blasphemy, or filthy speech out of your mouth” (Col. 3:8* ).

With that which is good he encourages them on toward newness because a good word, spoken at the right time and place, is blessed. “A word in due time is best” (Prov. 15:23). “If any man speak, let him speak as the words of God” (1 Pet. 4:11). And what for? He adds to the edification of faith in order, that is, for faith to be strengthened in the hearts of the weak: “Let all things be done to edification” (1 Cor. 14:26).

If it may administer grace to the hearers such a word is proven good and it is profitable. For frequently a man repents and is disposed for grace from hearing a good sermon and through the power it conveys. “While Peter was yet speaking these words, the Holy Spirit fell on all them that heard the word” (Ac. 10:44). Our Lord spoke in this fashion; Luke 4 (22) recounts: “They wondered at the words of grace that proceeded from his mouth.” “The words of the mouth of a wise man are grace” (Eccl. 10:12).

 

CHAPTER 4

LECTURE 10

30 And grieve not the Holy Spirit of God; whereby you are sealed unto the day of redemption.

31 Let all bitterness and anger and indignation and clamour and blasphemy be put away from you, with all malice.

32 And be ye kind one to another; merciful, forgiving one another, even as God hath forgiven you in Christ.

Previously the Apostle warned the Ephesians to abstain from wicked and injurious words (4:29). Here he advises them against words or actions which would upset or sadden other men. Regarding this he does two things:

First, be prohibits what is old.

Secondly, he encourages what pertains to the new (4:32).

Again the first part has two subdivisions:

First, he forbids what is old in general.

Secondly, he gets down to specific vices (4:31)

There might be an objection to his saying grieve not the Holy Spirit of God. The Holy Sprit is God in whom there can be no emotion or sorrow. I reply that the Holy Spirit is said to be grieved when that person is saddened in whom the Spirit dwells. “He that despiseth you, despiseth me” (Lk. 10:16). “But they provoked to wrath and afflicted the spirit of his Holy One: and he was turned to be their enemy” (Is. 63:10).

Or, it could be called a metaphorical expression. [27] Just as God is said to be angry on account of the similarity of what he does [to the results of human anger], so he could also be said to be grieved. When some person is saddened he withdraws from whoever is depressing him, likewise does the Holy Spirit withdraw from one who is sinning. Thus the meaning of grieve not the Holy Spirit is: do not chase him away or reject him through sin. “For the Holy Spirit of discipline will flee from the deceitful, and will withdraw himself from thoughts that are without understanding: and he shall not abide when iniquity cometh in” (Wis. 1:5).

Therefore, the Holy Spirit must not be saddened, and this on account of the blessing of his saving seal. Thus he adds whereby you are sealed, that is, you are reformed and set apart from others. Whoever possesses this seal shall enjoy eternal life. For this reason he must be held on to and in no way grieved since without him there is no life everlasting. “God also hath sealed us and given the pledge of the Spirit in our hearts” (2 Cor. 1:22). Men did this happen? In the day of redemption, that is, of baptism. “Unless a man be born again of water and the Holy Spirit, he cannot enter into the kingdom of God” (Jn. 3:5). “You shall be baptized with the Holy Spirit not many days hence” (Ac. 1:5). He says redemption since in baptism a man becomes a sharer in the redemption accomplished by Christ.

In what follows (v. 31) he discloses what specifically belongs to the old man. For at times a man will sadden his friend out of anger, at other times on set purpose. Anger, however, has three degrees. Sometimes it is constrained and remains within the heart, as when someone is only inwardly mad. On other occasions it is expressed verbally, although not in a contemptuous way, as when someone says “Raca” (cf. Mt. 5:22). At still another time contempt may be present in the verbal expression as in “You cursed fool!” Hence he first writes down what pertains to anger of the heart; second what is proper to its inordinate expression; and third what has reference to contempt.

In anger of the heart the following succeed one another. Firstly, anger is the result of sorrow, [28] which Sacred Scripture refers to as bitterness: “As Anna had her heart full of bitterness, she prayed to the Lord, shedding many tears” (1 Kg. 1:10*). Thus he says all bitterness which arises from the memory of past injuries. For “there is no understanding where there is bitterness” (Ecclus. 21:15). Secondly, it immediately desires revenge; hence he says and anger which is a craving for revenge. “For the anger of man worketh not the justice of God” (Jas. 1:20). Thirdly, an angered person imagines whatever offends him is an insult, and he is indignant if it passes without punishment. Therefore, and indignation follows.

Noise has to do with the inordinate expression of anger. “And I looked that he should do judgment, and behold, iniquity: and do justice, and behold, a cry” (Is. 5:7). Hence he says and clamour. In a similar way, blasphemy is either against God or against his saints. Yet “he that blasphemeth the name of the Lord, dying let him die” (Lev. 24:16). Thus he says and blasphemy. And he adds that these be put away from you, with all malice of action. Reject “all malice and all guile and dissimulations” (1 Pet. 2:1).

Next, when he says be ye kind one to another he determines what pertains to the new man which is contrary to the above mentioned passions. Opposed to bitterness is kindness; so he says be ye kind one to another since “the spirit of wisdom is benevolent” (Wis. 1:6). Mercy is contrary to anger, thus he mentions merciful: “Be ye therefore merciful, as your Father also is merciful” (Lk. 6:36). Opposed to indignation is a pardoning attitude; whence he says forgiving one another even as God hath forgiven you in Christ. “Forgiving one another, if any have a complaint against another. Even as he Lord hath forgiven you, so do you also” (Col. 3:13). “He that spared not even his own Son,” and shortly afterwards, “how hath he not alos, with him, given us all things?” (Rom. 8:32).