1. first, by giving as a reason Christ, from whom they have received so many gifts, in chapter one

2. second, by reason of they themselves who have been transformed from a former evil condition to their present good one, at when you were dead

3. third, because of the Apostle himself, whose ministry and solicitude has confirmed them in their good state, and here he turns to God’s special blessings bestowed on himself

1. first, he sets forth his thought in a general way

2. second, he explains each part of it in detail, at how that, according to revelation

1. first, he treats of what pertains to the dignity of his office, namely, the dispensation of grace

2. second, what pertains to his experience of patience, namely tribulations and sufferings, at wherefore I pray you not to faint

1. first, he exhorts them lest they be troubled by his sufferings: they should have patience

1. first, he says: due to the importance and security of my office, which I have through faith in Christ, it happens that I suffer tribulations; but they neither daunt me nor can they tear me away from Christ: who then shall separate us from the love of Christ? Shall tribulation? Or distress? Or famine? Or nakedness? Or danger? Or persecution? Or the sword? (Rom 8:35)

2. second, as though he affirmed that nothing can, wherefore I urge and pray you not to faint at my tribulations; my sufferings should not be an occasion for you to fail in faith or in good works at all: think diligently upon him that endures such opposition from sinners against himself; that you be not wearied, fainting in your minds (Heb 12:3)

1. first, I declare that you must not be disheartened, regarding for you

1. first, because they are for you, for your own utility: whether we be in tribulation, it is for your exhortation and salvation; or whether we be comforted, it is for your consolation; or whether we be exhorted, it is for your exhortation and salvation, which works the enduring of the same sufferings which we also suffer, that our hope for you may be steadfast, knowing that as you are partakers of the sufferings, so shall you be also of the consolation (2 Cor 1:6–7)

2. second, or, he says for you meaning, for your testing: as gold in the furnace he has proved them, and as a victim of a holocaust he has received them (Wis 3:6)

2. second, regarding which is your glory

1. first, which is your glory if you do not fall but remain steadfast in sufferings, for he that shall persevere unto the end, he shall be saved (Matt 10:22)

2. second, in a different way, which is your glory signifies that the endurance of our trials is to your own glory in that God exposes his apostles and prophets to sorrows and pains on account of your salvation

1. first, for this reason have I hewed them in the prophets, I have slain them by the words of my mouth (Hos 6:5)

2. second, we are your glory, as you also are ours, in the day of our Lord Jesus Christ (2 Cor 1:14)

2. second, since divine assistance is necessary if man is not to become agitated, he prays that they might accomplish this through divine grace, at for this cause

1. first, he sets down the prayer

1. first, he mentions to whom the prayer is addressed

1. first, humility makes a prayer worthy of being heard, therefore he starts his prayer in humility, at for this cause that you fail not in the faith I bend my knees to the Father

1. first, a man belittles himself, in a certain way, when he genuflects, and he subjects himself to the one he genuflects before; in such a way he recognizes his own weakness and insignificance

2. second, physical strength is present in the knees; in bending them a man confesses openly to his lack of strength; thus external, physical symbols are shown to God for the purpose of renewing and spiritually training the inner soul, as in the prayer of Manasse: I bend the knee of my heart; and for every knee shall be bowed to me: and every tongue shall swear (Isa 45:24)

2. second, he describes next the person to whom the prayer is directed, God, whom he portrays in his nearness and in his authority

1. first, for from his close relationship to us we are encouraged to pray with confidence; in this regard he states to the Father of our Lord Jesus Christ and whose children we are also

1. first, every best gift and every perfect gift is from above, coming down from the Father of lights (Jas 1:17)

2. second, you, O Lord, are our Father, our redeemer: from everlasting is your name (Isa 63:16)

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

1. first, at this point the question arises if there is any paternity in heaven

2. second, some doubt that the fatherhood in heaven and on earth is derived from the paternity which exists in the divinity

1. first, it seems not to be, for we give names in accordance with our knowledge of the reality named; and whatever we do know is through creatures; hence, the names we give to the things themselves are applicable primarily, and to a greater degree, to creatures rather than God

2. second, I reply and state that the name of anything we name can be taken in two ways

1. first, in one it is expressive or symbolic of an intellectual concept, since words are the marks or signs of the impressions or concepts that are in the soul; in this perspective a name refers to creatures more primarily than to God

2. second, however, inasmuch as it discloses the quiddity of the external object which is named, it refers more primarily to God

3. third, therefore, the word paternity

1. first, when it signifies a concept formed by our intellect as it is naming a thing, will primarily be applicable to creatures instead of God since creatures are more known to us than God

2. second, but when it signifies the reality itself which has been named, then this reality is primarily in God rather than in us; for certainly all the power to procreate present in us is from God

3. third, so he says from whom all paternity in heaven and earth is named

1. first, as though to affirm: the fatherhood present in creatures is, as it were, nominal or vocal

2. second, but the divine fatherhood, by which the Father communicates his whole nature to the Son without any imperfection, is true paternity

2. second, the intention of the prayer, at that he would grant you, according to the riches

1. first, he does this

1. first, thus he says: I ask that you do not give up, but be steadfast like men

1. first, yet I know that by yourselves you cannot achieve this without God’s gift, so I beg that he would grant it to you since every best gift and every perfect gift is from above, coming down from the Father of lights (Jas 1:17)

2. second, he will do this according to the riches of his glory, that is, in accord with his overflowing majesty and grandeur

1. first, Glory and riches are in his house (Ps 112:3)

2. second, and with me are riches and glory (Prov 8:18)

3. third, riches, I say

1. first, which will cause you to be strengthened […] with might

2. second, it is he that gives strength to the weary, and increases force and might to them that are not (Isa 40:29)

2. second, this is for the inward man because a man is overcome easily by his enemy if be is not inwardly fortified. Establish him and strengthen him with judgment and with justice, from henceforth and forever (Isa 9:7)

2. second, he shows through whom he can ask for what he desires, at by his Spirit

1. first, inserted in the above is the phrase by his Spirit indicating through whom petitions are granted

1. first, the Spirit himself who fortifies is the Spirit of fortitude, and is the source of our not yielding under sufferings

2. second, we receive him by faith which is most strong because it is the substance of the realities we hope for—that is, it makes these desired realities exist within us. Resist, strong in faith (1 Pet 5:9)

3. third, and Paul adds that Christ may dwell by faith in your hearts; sanctify the Lord Christ in your hearts (1 Pet 3:15)

2. second, with what? I claim that it should not only be through faith, which as a gift is the strongest, but also through the charity that is in the saints

1. first, thus he adds being rooted and founded in charity

1. first, which bears all things, believes all things, hopes all things, endures all things; charity never falls away (1 Cor 13:7–8)

2. second, for love is strong as death (Song 8:6)

2. second, a tree without roots, or a house lacking a foundation are destroyed easily

3. third, in a similar manner, a spiritual edifice not rooted and founded in charity cannot last

3. third, here shows the fruit of this strengthening through faith and charity; it is a certain type of knowledge, at you may be able to comprehend

1. first, the knowledge itself, and this can be read in two ways; in the first way we are more in accord with the Apostle’s thought

1. first, the knowledge of God is necessary for us both in the future life and in the present; for in the future we shall rejoice in our knowledge of God and in our perception of the humanity he assumed

1. first, in accord with this, he discusses the knowledge of the divinity

1. first, he reveals the knowledge of the divinity to them with the words: that you may be able to comprehend, with all the saints

1. first, as though he said: be strong in faith and charity for if you are, you will gain life eternal where you will enjoy God’s presence and perfectly know him

1. first, it is evident that God reveals himself to one who loves: he that loves me shall be loved of my Father; and I will love him and will manifest myself to him (John 14:21)

2. second, it is also clear that he shows himself to one who believes

1. first, as a variant reading puts it: unless you believe, you will not understand (Isa 7:9)

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

3. third, there are two meanings of to comprehend

1. first, the distinction of the meaning

1. first, it should be noted that sometimes to comprehend means ‘to enclose,’ and then it is necessary that the comprehending totally contains within itself what is comprehended

2. second, at other times it means ‘to apprehend,’ and then it affirms a remoteness or distance and yet implies proximity

2. second, which meaning is used here

1. first, no created intellect can comprehend God in the first manner

1. first, perhaps you will comprehend the steps of God, and will find out the Almighty perfectly? (Job 11:7)

2. second, the answer implied is, no; for this would be to know him perfectly insofar as he is knowable

3. third, and this type of knowledge is not referred to in that you may be able to comprehend, but rather the second kind

2. second, this latter is one of the three dowries

1. first, and it is of it that the Apostle speaks here when he says that you may be able to comprehend, meaning, that you may enjoy the presence of God and know him face to face

2. second, not as though I had already attained, or were already perfect; but I follow after, if I may by any means comprehend, wherein I am also comprehended by Christ Jesus (Phil 3:12)

2. second, such comprehension is common to all his saints; so he adds with all the saints

1. first, this glory is to all his saints (Ps 149:9)

2. second, so run that you may comprehend (1 Cor 9:24)

2. second, note that the words what is the breadth and length and height and depth seem to owe their origin to the passage: perhaps, he says, you will comprehend the steps of God? (Job 11:7–9), as if he stated that God is incomprehensible

1. first, then he gives the reason for this incomprehensibility by saying: he is higher than the heaven, and what will you do? He is deeper than hell, and how will you know? The measure of him is longer than the earth, and broader than the sea

2. second, yet from this it appears that Job, in attributing the four different dimensions to him, shows that he is comprehensible

3. third, alluding to these words the Apostle asserts that you may be able to comprehend what is the breadth and length and height and depth, as though he said: may you possess sufficient faith and charity that you might comprehend him to the extent that he is able to be comprehended; Dionysius explains the text in this way

1. first, under no pretext should these dimensions be conceived as physically applicable to God, since God is spirit (John 4:24)

2. second, they are in God metaphorically

1. first, breadth designates the dimension or extension of his power and divine wisdom over all being. And he poured her out, namely wisdom, upon all his works (Sir 1:10)

2. second, by length his eternal duration is signified: but you, O Lord, endures forever (Ps 102:12), and holiness becomes your house, O Lord, unto length of days (Ps 93:5)

3. third, height or loftiness denotes the perfection and nobility of his nature which infinitely exceeds all creation: the Lord is high above all nations: and his glory above the heavens (Ps 113:4)

4. fourth, in depth the incomprehensibility of his wisdom is intimated: it is a great depth, this divine wisdom, who shall find it out? (Eccl 7:25)

3. third, clearly, therefore, the fulfillment of our faith and charity is to arrive at a perfect knowledge of the faith

1. first, by it we shall know, to the degree we can attain to it, the infinite extension of his power

2. second, the unbounded eternity of his duration

3. third, the loftiness of his most perfect nature

4. fourth, and the incomprehensibility and depth of his wisdom

2. second, and the knowledge of the mysteries of the humanity, at to know also the charity of Christ

1. first, next, since further knowledge is also necessary—a knowledge of the mysteries of the humanity—he goes on to know also the charity of Christ

1. first, for whatever occurred in the mystery of human redemption and Christ’s Incarnation was the work of love

1. first, he became incarnate out of charity: for his exceeding charity with which he loved us even when we were dead in sins, has quickened us together in Christ (Eph 2:4–5)

2. second, that he died also sprang from charity

1. first, greater love than this no man has, that a man lay down his life for his friends (John 15:13)

2. second, and Christ also has loved us and has delivered himself for us, an oblation and a sacrifice to God (Eph 5:2)

2. second, on this account St. Gregory exclaimed: O the incalculable love of your charity! To redeem slaves you delivered up your Son

2. second, it follows that to know Christ’s love is to know all the mysteries of Christ’s Incarnation and our redemption

3. third, these have poured out from the immense charity of God

1. first, a charity exceeding every created intelligence and the knowledge of all of them because it cannot be grasped in thought

2. second, thus he says which surpasses all natural knowledge and every created intellect

1. first, the peace of God, which surpasses all understanding, keep your hearts and minds in Christ Jesus (Phil 4:7)

2. second, for the charity of Christ is what God the Father has accomplished through Christ: God indeed was in Christ, reconciling the world to himself (2 Cor 5:19)

2. second, the other manner in which this passage can be read is in reference to the perfection of our charity, as though he stated: be strong, rooted and founded in charity (Eph 3:17), that you may be able to comprehend—and not merely know—with all the saints

2. second, the effective power of this awareness or knowledge, at that you may be filled

1. first, next he speaks of the efficacy of a knowledge of the divine; that you may be filled unto all the fullness of God, that is, that you might enjoy a perfect participation in all God’s gifts

2. second, in other words, that you might possess the fullness of the virtues here, and beatitude in the next life; and charity accomplishes just that; come over to me, all that desire me, and be filled with my fruits (Sir 24–26)

2. second, confident of its being heard, he adds a thanksgiving, at now to him who is able

1. first, he mentions the power of God with which he grants petitions

1. first, he describes the infinite power of God, saying now to him, meaning to Christ as God

2. second, and to God the Father, who is able to do all things

1. first, almighty is his name (Exod 15:3)

2. second, now, to him that is able to establish you, according to my Gospel and the preaching of Jesus Christ (Rom 16:25)

3. third, he effects this within us more abundantly than we

1. first, either would know how to ask for through desire

2. second, or understand with our intelligence

2. second, he gives an example of that power, at according to the power that works in us

1. first, as if he had stated: it becomes apparent once we consider what he has wrought in us men

2. second, for the human mind and will could never imagine, understand or ask that God become man, and that man become God and a sharer in the divine nature

1. first, but he has done this in us by his power, and it was accomplished in the Incarnation of his Son, that through this you may be made partakers of the divine nature (2 Pet 1:4)

2. second, concerning these matters it is written: who is able to declare his works? For who shall search out his glorious acts? And who shall show forth the power of his majesty? Or, who shall be able to declare his mercy? (Sir 18:2–4)

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

3. third, he mentions what prompts his thanksgiving, and the subject matter of the thanksgiving is the twofold blessing God has bestowed upon us, at to him be glory

1. first, the institution of the Church, hence he says

1. first, to him, God the Father,

2. second, be glory in the Church for all he has done in the Church he established,

3. third, and in Christ, that is, through Christ; or for Christ whom he gave to us

2. second, and the second the Incarnation of his Son

1. first, to him, I repeat, be glory that his glory might shine forth

2. second, not only now, but unto all generations world without end

1. first, meaning in the age which embraces all things

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

1. first, he cautions them to persevere in unity

1. first, he cautions them to keep ecclesial unity

1. first, he offers certain incentives to maintain ecclesial unity

1. first, is the affection of Paul’s love

2. second, the remembrance of his chains

3. third, the consideration of the divine favors

2. second, he sets down an admonition, at with all humility and mildness

3. third, he shows the purpose of his admonition, at careful to keep

1. first, he sets forth the unity itself which is the goal

2. second, he describes how the unity is kept, at in the bond of peace

3. third, he expresses the reason for preserving this unity, at as you are called

2. second, he sets forth the pattern of this church unity, and offers them a glimpse of it, at one Lord, one faith

1. first, he shows what is common in the Church

2. second, he shows what is distinctive to each member in her, at but to every one of us is given grace

2. second, he instructs them how to remain in it, at this then I say and testify in the Lord

1. first, he gives them precepts by which they can remain in ecclesial unity

1. first, he sets down precepts for everyone

1. first, he expresses certain general precepts to which all the others can be reduced; and since the Apostle’s intention is to draw them away from their old customs to embrace Christ’s new teaching

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

1. first, he describes the pagans’ way of life

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

2. second, he describes it in reference to the pagan’s inner mind, at having their understanding darkened

3. third, he does so in reference to his external way of acting, at who despairing

2. second, he shows that Christ’s teaching is contrary to it; and 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 two things, at you have not so learned Christ

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

2. second, the requisites of Christ’s teaching, at to put off [go to next point below, at paragraph 240]

2. second, he offers them incentives to leave it behind and adopt the way of Christ, at put off according to the former way of life the old man

1. first, the passage has two variant readings

1. first, 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

2. second, the more common reading has an imperative, put 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

2. second, hence he makes two points here since vices must first be eradicated before virtues can be cultivated

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

2. second, how they must take on a new way of life characteristic of Jesus, at and be renewed in the spirit

1. first, through what means we can obtain this newness

1. first, notice that although spirit is frequently said to be in man, nevertheless three spirits are discernible in him

1. first, one is the Holy Spirit: do you not know that you are the temple of God and that the Spirit of God dwells in you? (1 Cor 3:16)

2. second, another is his spiritual reason: for the flesh lusts against the spirit; and the spirit against the flesh (Gal 5:17)

3. third, finally, there is man’s imaginative spirit: know, O Israel, that the prophet was foolish, the man was mad, and spiritual (Hos 9:7), that is, his imagination went wild

2. second, therefore, the Spirit of your mind may point to one of three things

1. first, to the Holy Spirit

1. first, he then states that the cause of renewal is the Holy Spirit who dwells in our mind: God has sent the Spirit of his Son into your hearts (Gal 4:6)