返回Chapter 3
Chapter 3
Chapter Three
Eph. 3:1. For this reason I, Paul, became a prisoner of Jesus Christ for you Gentiles.
Having pointed out Christ's care for us, he then speaks also of his own care. Since, he says, my Lord has shown such deeds toward us, it is necessary for me as well to contribute as much as possible. Therefore I am a prisoner for you. And if He was crucified, then I, at the very least, am in bonds for you. And by the words "for you Gentiles" he indicated the following: "not only do we not abhor you, but we even accept bonds for your sake and consider it an honor to be called prisoners of Christ."
Eph. 3:2. Since you have heard of the dispensation of the grace of God which was given to me for you,
He alludes to the words of God to Ananias: "he is My chosen vessel, to proclaim My name before the nations" (Acts 9:15). And the revelation of the mystery, because he learned it not from man, he calls "the dispensation of grace." For, he says, the grace of God arranged things in such a way that I was called from above and was subjected to blindness for my disobedience, so that in precisely this manner I might come to obedience. But for you, he says, this grace was given to me. For He Himself said to me, "I will send you far away to the Gentiles" (Acts 22:21). Therefore you are the work of grace, and I brought nothing of my own.
Eph. 3:3. because the mystery was made known to me through revelation
Here is the work of grace – the revelation of the mystery. And truly it is a mystery – to raise the Gentiles from the utmost insignificance to an honorable position, higher than that of the Jews.
Eph. 3:3. (about which I also wrote briefly above),
He points to what was said above by him, that the Gentiles, who were far off, have been called, that they have been built upon the patriarchs, and so forth.
Eph. 3:4. then you, reading, can perceive my understanding of the mystery of Christ,
I wrote, he says, not as much as I ought, but according to your capacity and ability to receive. And from this you can perceive and understand my comprehension of the mystery of Christ, that is, how I understood the mystery of Christ, or how I understood that He sits at the right hand of the Father and seated us with Himself, that in Himself He created both into one new man, and the rest pertaining to the mystery. Understand then the worthiness of my comprehension from the fact that God revealed so much to me. And that this is a sign of great honor, listen: "He has not done so with any other nation" (Ps. 147:9), namely, that to Israel He declared "His statutes and His judgments" (Ps. 147:8).
Eph. 3:5. which was not made known to former generations of the sons of men, as it has now been revealed to His holy Apostles and prophets by the Holy Spirit,
What then? Did the prophets truly not know? But how then does Christ say: "Moses and the prophets wrote about Me"; and "search the Scriptures..." and "they testify of Me" (Jn. 5:39)? But Paul, first of all, says what was not revealed to all people, since he added: "which was not made known to previous generations of the sons of men." And secondly, what was not revealed even to the prophets in such a way as it has now been manifested in deed itself to the apostles and the New Testament prophets, by the Holy Spirit. For if the Spirit had not instructed Peter, the latter would not have received into the Church the gentile Cornelius with his household (Acts 10:3). And notice, it is not concerning circumcision, but concerning the gentiles that the Spirit gives revelation, because the reception into the Church of the despised gentiles was a great matter. And to such a degree did the ancients not know this mystery, that even the great Peter needed instruction from the Spirit concerning this.
Eph. 3:6. that the Gentiles should be fellow heirs, forming one body, and fellow partakers of His promise in Christ Jesus, 7. through the gospel,
The mystery consists in the fact that the Gentiles became fellow heirs and fellow partakers of the promise of Israel. For the Israelites partook in the promise as a holy people; and the Gentiles, formerly unclean, became partakers with them of the same promise, but in what way? "In Christ," that is, through faith in Christ, which reached them through the Gospel. And he was not satisfied with calling them "fellow heirs" and "fellow partakers," but, to show the greater closeness and union, called them "members of the same body." For the Gentiles together with the holy Israelites formed one body, governed by a single head — Christ.
Eph. 3:7. of which I became a minister according to the gift of the grace of God given to me by the working of His power.
I became a minister of this gospel and find myself in bonds for its sake; but this is not my own doing, but a gift of divine grace, which was given to me not simply or sparingly, but abundantly and generously, as befits the almighty God to give. Or else — since He granted me this ministry, He also furnished me with power. For a dignity is useless if power is not joined with it. Three things we must bring to ministry: a soul ready for dangers, wisdom and understanding, and a blameless life, while it is God's part to give the power through which all these would become effective.
Eph. 3:8. To me, the least of all saints, this grace was given –
Intending to speak about the greatness of Divine grace, see with what humility he speaks of himself. For after such glorious deeds he calls himself the very least, not among the apostles, but among all the saints, that is, the believers. And this, as an expression of humility, is higher than the words: "I am not worthy to be called an apostle" (1 Cor. 15:9).
Eph. 3:8. To preach to the Gentiles the unsearchable riches of Christ
What grace, he says, was given to me? "To preach the Gospel to the Gentiles." For others were sent to the circumcised, but he to the Gentiles. Therefore he has need of grace, because to the least was entrusted the greatest. But having received the command to convert the worst to the Gospel, through this he becomes great, although he seemed small. So then, this work belongs to grace. If the riches of Christ remain unsearchable even after His manifestation, then how much more unsearchable is His essence? How then after this did Eunomius boast of comprehending it?
Eph. 3:9. and to bring to light for everyone what is the dispensation of the mystery, which has been hidden from eternity in God,
That the Gentiles would be called, this, perhaps, the prophets and angels also knew by the Spirit; but that they would be called to such blessings, that they would even sit upon the throne of God — who could have expected this? Therefore he also calls this a mystery, hidden in God from the ages, that is, from of old, from the beginning. For this dispensation is ineffable and known to Him alone.
Eph. 3:9. created all things through Jesus Christ,
Beautifully he reminded about creation: God created all things, he says, through Christ. For "without Him," he says, "nothing was made" (John 1:3). And this He reveals through Him.
Eph. 3:10. so that now the manifold wisdom of God might be made known through the Church to the principalities and powers in the heavens,
Neither the principalities and powers on high, nor those below, knew the mystery of the glorification of the Gentiles. For both angels and archangels knew only that Israel was the Lord's portion and His people. And Gabriel likewise knew only that He (the Messiah) would save His people from their sins. But that the Gentiles too would attain such honor — this the powers both on high and below have now learned through the Church, that is, through the benefactions bestowed upon us. For the benefactions toward us were their teachers of the wisdom of God. And he calls this "wisdom" not simply diverse, but "manifold," pointing to its extraordinary excellence and incomprehensibility. And Gregory of Nyssa says that before the incarnation the heavenly powers knew Divine wisdom simply, namely: since He created all things by His will alone, they acknowledged Him as mighty, and since He preserved all things by His wise providence, they considered Him a wise provider. And in this there is nothing manifold, that is, that one thing existed and He made another. But after the incarnation of God the Word, from opposites arise opposites: from death — life, from weakness — power, from dishonor — glory, and from all that seemed lowly — what is fitting. In this way the manifold wisdom and power of God became known to the heavenly powers. For when we came to know, then they too — through us, seeing what blessings the Church has been deemed worthy of, and through her coming to knowledge.
Eph. 3:11. according to the eternal purpose which He accomplished in Christ Jesus our Lord,
Although the wisdom of what has been accomplished with us has only now been made known, he says, it was predetermined from of old. "According to the eternal purpose," that is, according to the foreknowledge of the ages to come. For God knew the future and thus predetermined it. The expression "which He accomplished in Christ Jesus" refers to the wisdom or to the dispensation which the Father accomplished through the Son. But Chrysostom, reading instead of ἣν ἐποίησεν — "which He accomplished," ὧν ἐποίησεν — "which He created" (accomplished), says that the ages (i.e., the epochs, time — Ed.) God created (or "accomplished" — ἐποίησεν) through the Son.
Eph. 3:12. In Whom we have boldness and confident access through faith in Him.
That all things came about through Christ is evident, he says, from the fact that He is the One who brought us. However, we were not brought as captives, nor as sinners, but we have boldness, and not simply so, but with hope and confidence. From where do we have this? From faith, he says: it, having freed us from sins, instilled in us boldness and confidence.
Eph. 3:13. Therefore I ask you not to lose heart at my tribulations for your sake, which are your glory.
"Therefore," he says. Why then? Because great is the mystery of your calling and a great task has been entrusted to me, namely the preaching to you, and it is necessary for me to undergo bonds and endure evil from those who do not understand the mystery and resist it; therefore I beseech you, do not lose heart, that is, do not be frightened and do not be troubled, as though something strange were happening. For your glory consists all the more in this, that God so loved you that He not only gave His Son for you, but also subjected us, His servants, to dangers and bonds for your benefit. If my afflictions serve for your glory, then you will be glorified much more through your own afflictions. Therefore, even if you yourselves were to undergo afflictions, do not lose heart.
Eph. 3:14. For this cause I bow my knees before the Father of our Lord Jesus Christ,
Eph. 3:15. from Whom every family in heaven and on earth is named,
Since you have been deemed worthy of such love, and incomprehensible are the blessings which you have received and which you will yet receive in the future, I pray, he says, that the grace of Christ who dwells in you may be granted to you — the grace to comprehend this and to know how greatly you are beloved. And that this prayer is intense, he indicates by the words: "I bow my knees." From the supreme Father, he says, "every family": "on earth" — he calls tribes families, having received this name from the names of their fathers; "in heaven," however — since there no one is born from anyone — by families he designates the individual hosts, that is, both the heavenly and the earthly orders He created, and from Him came those who are called fathers.
Eph. 3:16. that He would grant you, according to the riches of His glory, to be strengthened with might by His Spirit in the inner man,
Eph. 3:17. that Christ may dwell in your hearts through faith,
Eph. 3:18. that you, being rooted and grounded in love,
What then do I pray for you? That God, who is rich and desires the glorification of His name, would grant you to be strengthened in the struggle against temptations, so as not only not to be troubled by them, but also to endure them. And he is not satisfied with the expression "to be strengthened," but adds "with might," asking for abundant blessings for them. How then "to be strengthened"? "By His Spirit," for He is the one who grants strength. As Isaiah also calls Him "the Spirit of might." And not only to be strengthened, but much more and greater still — "that Christ may dwell in your hearts," not on the surface, but in the depths. In what way? "Through faith." For Christ dwells in faithful hearts, coming with the Father and making His abode in them, as He also foretold (Jn. 14:23). And you will attain this when you are rooted in His love and are not shaken or troubled. Thus the apostle asks two blessings for them: that they be strengthened by the Spirit and that Christ dwell in their hearts; or rather, that you, he says, be strengthened and become worthy of having Christ dwell in your hearts.
Eph. 3:18. could comprehend with all the saints what is the breadth and length, and depth and height,
What he prayed for at the beginning — that the Spirit of wisdom and revelation would be given to them for the knowledge of what is the hope of their calling and so forth — this he now says as well: that you "may be able to comprehend with all" the faithful the mystery accomplished for your sake — it is so great that it extends in every direction. Therefore he described it with outward features, ascribing to it both height and depth and breadth on every side. For, he says, although I have explained, it is impossible to understand this sufficiently from my words, but only through the Holy Spirit: you cannot comprehend this unless you receive strengthening from the Spirit. For great power is needed, and if Christ does not dwell in you, we can do nothing. Gregory of Nyssa says that by the breadth, length, depth, and height the cross is signified: therefore the apostle prayed for the Ephesians that they might be able to comprehend the mystery of the Cross. For the entire economy is encompassed by it, and the most important thing in it is the Cross, in which the love of God is especially manifested, as the Lord Himself says (Jn. 14:12). Therefore Paul also points to this love.
Eph. 3:19. and to comprehend the love of Christ which surpasses understanding,
And may you be able, he says, to know the love of Christ, which surpasses all understanding. How then shall we know it, when it surpasses all comprehension? First, he said that the love surpasses comprehension, of course, human comprehension; but you will know it not by human thought, but by the Spirit. Then, he did not say that you will know its exact measure, but precisely this, that it is great and surpasses all comprehension. This I pray that you may know by the Spirit. And who, he says, does not know this? Everyone: both those who murmur against everyday reality, and those who give preference to mammon over God. For if we had known it, we would neither murmur against Providence, nor would we be attached to the present, having departed from God, Who so loved us. Note also, if His love surpasses all understanding, how much more so His essence?
Eph. 3:19. That you may be filled with all the fullness of God.
They understood this in two ways: either, he says, that you may know that God receives worship from us in the Father, Son, and Holy Spirit, because this constitutes the fullness of God – the Trinity; or, he says, that you may be filled with every virtue with which God is filled. But it is better, I think, to understand it this way: be perfect in all things after the pattern of God's perfection, knowing, as far as possible, all that is divine.
Eph. 3:20. Now unto Him who, by the power that works in us, is able to do incomparably more than all that we ask or think,
Eph. 3:21. To Him be glory in the Church in Christ Jesus throughout all generations, from age to age. Amen.
I, he says, ask, but He will do even more than what is contained in my prayer. For not only everything that one asks, but more He is able to do, and "incomparably more," that is, generously and abundantly. And he indicates the abundance twofold: "incomparably" and "more." For it is possible to do more than what is asked, but not "incomparably," which means generously and abundantly. But God can do both. As He indeed was able and accomplished in us great and extraordinary things, adopting the Gentiles who were hostile to Him, so that already from what He has accomplished for us, what has been said is also clear. And he rightly concludes his discourse with a doxology, glorifying the Benefactor and at the same time showing the greatness of what was accomplished for us. For he would not have marveled if God had not granted so much as to arouse wonder and glorification. He does not simply say "To Him be glory," but "in Christ Jesus." For truly no one can even glorify God except by the grace and power of Christ. For He grants us the gift of glorification and teaches how to accomplish this. "In the Church" is the glory of God, and rightly so, because she abides unceasingly and "the gates of hell shall not prevail against her" (Matt. 16:18). Therefore this doxology will also be eternal.
Eph. 3:1. For this reason I, Paul, became a prisoner of Jesus Christ for you Gentiles.
Having pointed out Christ's care for us, he then speaks also of his own care. Since, he says, my Lord has shown such deeds toward us, it is necessary for me as well to contribute as much as possible. Therefore I am a prisoner for you. And if He was crucified, then I, at the very least, am in bonds for you. And by the words "for you Gentiles" he indicated the following: "not only do we not abhor you, but we even accept bonds for your sake and consider it an honor to be called prisoners of Christ."
Eph. 3:2. Since you have heard of the dispensation of the grace of God which was given to me for you,
He alludes to the words of God to Ananias: "he is My chosen vessel, to proclaim My name before the nations" (Acts 9:15). And the revelation of the mystery, because he learned it not from man, he calls "the dispensation of grace." For, he says, the grace of God arranged things in such a way that I was called from above and was subjected to blindness for my disobedience, so that in precisely this manner I might come to obedience. But for you, he says, this grace was given to me. For He Himself said to me, "I will send you far away to the Gentiles" (Acts 22:21). Therefore you are the work of grace, and I brought nothing of my own.
Eph. 3:3. because the mystery was made known to me through revelation
Here is the work of grace – the revelation of the mystery. And truly it is a mystery – to raise the Gentiles from the utmost insignificance to an honorable position, higher than that of the Jews.
Eph. 3:3. (about which I also wrote briefly above),
He points to what was said above by him, that the Gentiles, who were far off, have been called, that they have been built upon the patriarchs, and so forth.
Eph. 3:4. then you, reading, can perceive my understanding of the mystery of Christ,
I wrote, he says, not as much as I ought, but according to your capacity and ability to receive. And from this you can perceive and understand my comprehension of the mystery of Christ, that is, how I understood the mystery of Christ, or how I understood that He sits at the right hand of the Father and seated us with Himself, that in Himself He created both into one new man, and the rest pertaining to the mystery. Understand then the worthiness of my comprehension from the fact that God revealed so much to me. And that this is a sign of great honor, listen: "He has not done so with any other nation" (Ps. 147:9), namely, that to Israel He declared "His statutes and His judgments" (Ps. 147:8).
Eph. 3:5. which was not made known to former generations of the sons of men, as it has now been revealed to His holy Apostles and prophets by the Holy Spirit,
What then? Did the prophets truly not know? But how then does Christ say: "Moses and the prophets wrote about Me"; and "search the Scriptures..." and "they testify of Me" (Jn. 5:39)? But Paul, first of all, says what was not revealed to all people, since he added: "which was not made known to previous generations of the sons of men." And secondly, what was not revealed even to the prophets in such a way as it has now been manifested in deed itself to the apostles and the New Testament prophets, by the Holy Spirit. For if the Spirit had not instructed Peter, the latter would not have received into the Church the gentile Cornelius with his household (Acts 10:3). And notice, it is not concerning circumcision, but concerning the gentiles that the Spirit gives revelation, because the reception into the Church of the despised gentiles was a great matter. And to such a degree did the ancients not know this mystery, that even the great Peter needed instruction from the Spirit concerning this.
Eph. 3:6. that the Gentiles should be fellow heirs, forming one body, and fellow partakers of His promise in Christ Jesus, 7. through the gospel,
The mystery consists in the fact that the Gentiles became fellow heirs and fellow partakers of the promise of Israel. For the Israelites partook in the promise as a holy people; and the Gentiles, formerly unclean, became partakers with them of the same promise, but in what way? "In Christ," that is, through faith in Christ, which reached them through the Gospel. And he was not satisfied with calling them "fellow heirs" and "fellow partakers," but, to show the greater closeness and union, called them "members of the same body." For the Gentiles together with the holy Israelites formed one body, governed by a single head — Christ.
Eph. 3:7. of which I became a minister according to the gift of the grace of God given to me by the working of His power.
I became a minister of this gospel and find myself in bonds for its sake; but this is not my own doing, but a gift of divine grace, which was given to me not simply or sparingly, but abundantly and generously, as befits the almighty God to give. Or else — since He granted me this ministry, He also furnished me with power. For a dignity is useless if power is not joined with it. Three things we must bring to ministry: a soul ready for dangers, wisdom and understanding, and a blameless life, while it is God's part to give the power through which all these would become effective.
Eph. 3:8. To me, the least of all saints, this grace was given –
Intending to speak about the greatness of Divine grace, see with what humility he speaks of himself. For after such glorious deeds he calls himself the very least, not among the apostles, but among all the saints, that is, the believers. And this, as an expression of humility, is higher than the words: "I am not worthy to be called an apostle" (1 Cor. 15:9).
Eph. 3:8. To preach to the Gentiles the unsearchable riches of Christ
What grace, he says, was given to me? "To preach the Gospel to the Gentiles." For others were sent to the circumcised, but he to the Gentiles. Therefore he has need of grace, because to the least was entrusted the greatest. But having received the command to convert the worst to the Gospel, through this he becomes great, although he seemed small. So then, this work belongs to grace. If the riches of Christ remain unsearchable even after His manifestation, then how much more unsearchable is His essence? How then after this did Eunomius boast of comprehending it?
Eph. 3:9. and to bring to light for everyone what is the dispensation of the mystery, which has been hidden from eternity in God,
That the Gentiles would be called, this, perhaps, the prophets and angels also knew by the Spirit; but that they would be called to such blessings, that they would even sit upon the throne of God — who could have expected this? Therefore he also calls this a mystery, hidden in God from the ages, that is, from of old, from the beginning. For this dispensation is ineffable and known to Him alone.
Eph. 3:9. created all things through Jesus Christ,
Beautifully he reminded about creation: God created all things, he says, through Christ. For "without Him," he says, "nothing was made" (John 1:3). And this He reveals through Him.
Eph. 3:10. so that now the manifold wisdom of God might be made known through the Church to the principalities and powers in the heavens,
Neither the principalities and powers on high, nor those below, knew the mystery of the glorification of the Gentiles. For both angels and archangels knew only that Israel was the Lord's portion and His people. And Gabriel likewise knew only that He (the Messiah) would save His people from their sins. But that the Gentiles too would attain such honor — this the powers both on high and below have now learned through the Church, that is, through the benefactions bestowed upon us. For the benefactions toward us were their teachers of the wisdom of God. And he calls this "wisdom" not simply diverse, but "manifold," pointing to its extraordinary excellence and incomprehensibility. And Gregory of Nyssa says that before the incarnation the heavenly powers knew Divine wisdom simply, namely: since He created all things by His will alone, they acknowledged Him as mighty, and since He preserved all things by His wise providence, they considered Him a wise provider. And in this there is nothing manifold, that is, that one thing existed and He made another. But after the incarnation of God the Word, from opposites arise opposites: from death — life, from weakness — power, from dishonor — glory, and from all that seemed lowly — what is fitting. In this way the manifold wisdom and power of God became known to the heavenly powers. For when we came to know, then they too — through us, seeing what blessings the Church has been deemed worthy of, and through her coming to knowledge.
Eph. 3:11. according to the eternal purpose which He accomplished in Christ Jesus our Lord,
Although the wisdom of what has been accomplished with us has only now been made known, he says, it was predetermined from of old. "According to the eternal purpose," that is, according to the foreknowledge of the ages to come. For God knew the future and thus predetermined it. The expression "which He accomplished in Christ Jesus" refers to the wisdom or to the dispensation which the Father accomplished through the Son. But Chrysostom, reading instead of ἣν ἐποίησεν — "which He accomplished," ὧν ἐποίησεν — "which He created" (accomplished), says that the ages (i.e., the epochs, time — Ed.) God created (or "accomplished" — ἐποίησεν) through the Son.
Eph. 3:12. In Whom we have boldness and confident access through faith in Him.
That all things came about through Christ is evident, he says, from the fact that He is the One who brought us. However, we were not brought as captives, nor as sinners, but we have boldness, and not simply so, but with hope and confidence. From where do we have this? From faith, he says: it, having freed us from sins, instilled in us boldness and confidence.
Eph. 3:13. Therefore I ask you not to lose heart at my tribulations for your sake, which are your glory.
"Therefore," he says. Why then? Because great is the mystery of your calling and a great task has been entrusted to me, namely the preaching to you, and it is necessary for me to undergo bonds and endure evil from those who do not understand the mystery and resist it; therefore I beseech you, do not lose heart, that is, do not be frightened and do not be troubled, as though something strange were happening. For your glory consists all the more in this, that God so loved you that He not only gave His Son for you, but also subjected us, His servants, to dangers and bonds for your benefit. If my afflictions serve for your glory, then you will be glorified much more through your own afflictions. Therefore, even if you yourselves were to undergo afflictions, do not lose heart.
Eph. 3:14. For this cause I bow my knees before the Father of our Lord Jesus Christ,
Eph. 3:15. from Whom every family in heaven and on earth is named,
Since you have been deemed worthy of such love, and incomprehensible are the blessings which you have received and which you will yet receive in the future, I pray, he says, that the grace of Christ who dwells in you may be granted to you — the grace to comprehend this and to know how greatly you are beloved. And that this prayer is intense, he indicates by the words: "I bow my knees." From the supreme Father, he says, "every family": "on earth" — he calls tribes families, having received this name from the names of their fathers; "in heaven," however — since there no one is born from anyone — by families he designates the individual hosts, that is, both the heavenly and the earthly orders He created, and from Him came those who are called fathers.
Eph. 3:16. that He would grant you, according to the riches of His glory, to be strengthened with might by His Spirit in the inner man,
Eph. 3:17. that Christ may dwell in your hearts through faith,
Eph. 3:18. that you, being rooted and grounded in love,
What then do I pray for you? That God, who is rich and desires the glorification of His name, would grant you to be strengthened in the struggle against temptations, so as not only not to be troubled by them, but also to endure them. And he is not satisfied with the expression "to be strengthened," but adds "with might," asking for abundant blessings for them. How then "to be strengthened"? "By His Spirit," for He is the one who grants strength. As Isaiah also calls Him "the Spirit of might." And not only to be strengthened, but much more and greater still — "that Christ may dwell in your hearts," not on the surface, but in the depths. In what way? "Through faith." For Christ dwells in faithful hearts, coming with the Father and making His abode in them, as He also foretold (Jn. 14:23). And you will attain this when you are rooted in His love and are not shaken or troubled. Thus the apostle asks two blessings for them: that they be strengthened by the Spirit and that Christ dwell in their hearts; or rather, that you, he says, be strengthened and become worthy of having Christ dwell in your hearts.
Eph. 3:18. could comprehend with all the saints what is the breadth and length, and depth and height,
What he prayed for at the beginning — that the Spirit of wisdom and revelation would be given to them for the knowledge of what is the hope of their calling and so forth — this he now says as well: that you "may be able to comprehend with all" the faithful the mystery accomplished for your sake — it is so great that it extends in every direction. Therefore he described it with outward features, ascribing to it both height and depth and breadth on every side. For, he says, although I have explained, it is impossible to understand this sufficiently from my words, but only through the Holy Spirit: you cannot comprehend this unless you receive strengthening from the Spirit. For great power is needed, and if Christ does not dwell in you, we can do nothing. Gregory of Nyssa says that by the breadth, length, depth, and height the cross is signified: therefore the apostle prayed for the Ephesians that they might be able to comprehend the mystery of the Cross. For the entire economy is encompassed by it, and the most important thing in it is the Cross, in which the love of God is especially manifested, as the Lord Himself says (Jn. 14:12). Therefore Paul also points to this love.
Eph. 3:19. and to comprehend the love of Christ which surpasses understanding,
And may you be able, he says, to know the love of Christ, which surpasses all understanding. How then shall we know it, when it surpasses all comprehension? First, he said that the love surpasses comprehension, of course, human comprehension; but you will know it not by human thought, but by the Spirit. Then, he did not say that you will know its exact measure, but precisely this, that it is great and surpasses all comprehension. This I pray that you may know by the Spirit. And who, he says, does not know this? Everyone: both those who murmur against everyday reality, and those who give preference to mammon over God. For if we had known it, we would neither murmur against Providence, nor would we be attached to the present, having departed from God, Who so loved us. Note also, if His love surpasses all understanding, how much more so His essence?
Eph. 3:19. That you may be filled with all the fullness of God.
They understood this in two ways: either, he says, that you may know that God receives worship from us in the Father, Son, and Holy Spirit, because this constitutes the fullness of God – the Trinity; or, he says, that you may be filled with every virtue with which God is filled. But it is better, I think, to understand it this way: be perfect in all things after the pattern of God's perfection, knowing, as far as possible, all that is divine.
Eph. 3:20. Now unto Him who, by the power that works in us, is able to do incomparably more than all that we ask or think,
Eph. 3:21. To Him be glory in the Church in Christ Jesus throughout all generations, from age to age. Amen.
I, he says, ask, but He will do even more than what is contained in my prayer. For not only everything that one asks, but more He is able to do, and "incomparably more," that is, generously and abundantly. And he indicates the abundance twofold: "incomparably" and "more." For it is possible to do more than what is asked, but not "incomparably," which means generously and abundantly. But God can do both. As He indeed was able and accomplished in us great and extraordinary things, adopting the Gentiles who were hostile to Him, so that already from what He has accomplished for us, what has been said is also clear. And he rightly concludes his discourse with a doxology, glorifying the Benefactor and at the same time showing the greatness of what was accomplished for us. For he would not have marveled if God had not granted so much as to arouse wonder and glorification. He does not simply say "To Him be glory," but "in Christ Jesus." For truly no one can even glorify God except by the grace and power of Christ. For He grants us the gift of glorification and teaches how to accomplish this. "In the Church" is the glory of God, and rightly so, because she abides unceasingly and "the gates of hell shall not prevail against her" (Matt. 16:18). Therefore this doxology will also be eternal.