Chapter III.
(Vers. 1.)
(Verse 1.) For the sake of this matter, I, Paul, a prisoner of Christ Jesus for you brothers. Because he shows the disposition of divine mercy, which was before the world towards the salvation of the Gentiles; now, by the provision of God, Christ sending, he declares himself to fulfill the mission of this gift. For after his resurrection, the Lord sent his apostles in his place to preach (Matthew 28:19), directing them to the conversion of the Gentiles; for he said to him: Go, for I will send you far away to the Gentiles (Acts 22:21). Therefore, the word "usus" is used by Dominic when he says: Peace to those who are far away, and to those who are near.
(Vers. 2, 3, 4.)
(Verse 2, 3, 4.) But if you have heard of the dispensation of the grace of God which is given to me for you: How that by revelation the mystery was made known to me, as I have written above in a few words, as you reading may understand my knowledge in the mystery of Christ. Which in other generations was not known to the sons of men, as it is now revealed to his holy apostles and prophets in the Spirit. That the Gentiles should be fellow heirs and of the same body: and copartners of his promise in Christ Jesus, by the gospel: Whereof I am made a minister, according to the gift of the grace of God, which is given to me according to the operation of his power.
(Vers. 5, 6.)
(Vers. 5, 6.) What was not known to the sons of men in other generations, as it has now been revealed to His holy apostles and prophets by the Spirit: that the Gentiles are fellow heirs, members of the same body, and partakers of the promise in Christ Jesus through the gospel. This mystery is that the Gentiles are fellow heirs, members of the same body, and partakers of the promise in Christ Jesus through the gospel. For even though the Gentiles were allowed to become part of the Law earlier, they were required to be circumcised. And the prophets knew that the Gentiles would be fellow heirs with the people of Israel in God's covenant (for they also foretold this in many places). But it was hidden that they could be partakers of God's grace without circumcision, Sabbaths, new moons, and other such things, and that they could embrace faith in Christ and be saved. This is what it means to be in the Spirit: that the Gentiles are fellow heirs, fellow members of the body, and fellow partakers of God's promise in Christ. For indeed he who worships God in spirit does not have need of the work of the Law.
(Vers. 7.)
(Verse 7.) By the Gospel, I have become a minister according to the gift of the grace of God, which was given to me according to the working of His power. To preach the mystery of His ministry, he made it known, which God has planned for the Gentiles according to the working of His power. For His power works through the resurrection of Christ from the dead, conquering death, in which He saved all. However, this is the dispensation of His Gospel, as far as the will of God is concerned, because He has decreed to save the Gentiles without the works of the Law.
(Vers. 8.)
(V. 8.) I have been given the least grace of all the saints. He humbles himself when he says he is the least, knowing that it is progress in humility. For he says that such great grace has been given to him, that this gift that was unknown in past ages, he claims has been granted to him in order to make it known to the Gentiles. For from where can he appear as the least of all the saints, who before being baptized was called a vessel of election? That I may preach the unsearchable riches of Christ to the nations (Acts 9:15). He proves himself chosen to preach the gift of God in the incomprehensible riches of Christ, which he has deigned to bestow on the desperate nations, so that they may be saved by faith without works. And it is evident that no one sends an excellent and great gift through an unworthy person. Therefore, showing how much he deserves from God, he humbles himself, so that his merit may increase.
(Vers. 9.)
(Verse 9.) And to enlighten all men, what is the dispensation of the hidden mystery from ages, in God who created all things. He says that he was sent to teach the nations the mystery that was in God, from whom all things are; so that through him they may learn and understand that Christ is always in God, and with God, and that he has ordained to save the nations without the circumcision and other commandments of the Law. For the Jews were found unworthy to have such a teacher, for the Jews believed in Christ, yet they still observed the Law; which is abominable to God. Finally, the apostles say to their fellow apostle Paul: You see, brother, how many thousands of believers there are among the Jews, and all of these are zealous for the Law (Acts 21:20). Therefore, it happened that a vessel of election was sent to teach the Gentiles, so that they too would have full hope in their faith, not in the Law, but only in Christ. For when the sacrament was revealed, such a gift of Christ was given, which would have the effect of complete salvation; just as in great vows, the greatest gifts are given; so also, in the magnificent revelation of the mystery, for the sake of joy and delight, men were bestowed with such an exceptional gift, that it is sufficient for them in abundance of salvation.
(Vers. 10.)
(Verse 10.) So that the manifold wisdom of God may be made known to the rulers and authorities in the heavenly realms through the church. God understood this so well, that He not only gave this message to the Gentiles; but also that through it the truth of Christ may be made known to the spirits in the heavenly realms, who are the rulers and authorities. Authorities, because they are more powerful among the other spirits: Rulers, on the other hand, because they are subject to the Authorities; so that, recognizing through the church, which has been drawn in various ways to life, the mystery of remaining in Christ, the one God, they may cease from error. For it is intended that ecclesiastical preaching should also benefit these people, and that they should abandon the sense of the tyranny of the devil, with which he armed himself against the faith of the one God through impious presumption. This sense is prescribed in the twenty-third Psalm, where the Lord God of the universe is demonstrated, saying through the Spirit of God by David: The earth is the Lord's, and the fullness thereof; the world, and they that dwell therein (Psalm 24:1). And in the following lines: Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in. Who is this King of glory? The Lord of hosts, He is the King of glory. Therefore it is said to these Princes, who are in error in the heavens, or rather to His ministers on earth, that they may take away the gates of their prince, that is, of the devil, from their minds, through which the error of asserting many gods has entered. For they are temporal; because all deceit is enclosed in time: The way of the wicked shall perish. But in order to elevate the eternal gates, justice urges and reminds them; for truth perseveres in everlasting ages. Therefore, it is said in the 117th psalm: This is the gate of the Lord, the righteous shall enter through it (Ps. CXVII, 20). For it is evident that the righteous enter the heavens, the kingdom of God, through faith, which is never corrupted, as the prophet Daniel testifies, saying among other things: Another incorruptible kingdom will arise (Dan. II, 44); but the wicked enter the infernal Tartarus because of their incredulity. Therefore, this is the King of glory, Christ, who, by rising after death was conquered, appears to be the Lord and King of glory. For by the power of His might, He subdued hell, because He is the Son of God, who proclaimed Himself to be the King of the entire universe, both in heaven and on earth, to condemn the tyranny of the devil.
(Vers. 11, 12.)
(Vv. 11, 12.) According to the eternal purpose in Christ Jesus our Lord, in whom we have boldness and access with confidence through faith in Him. Christ has been revealed to the world, in which God intended to show His mystery for the salvation of humanity, so that the knowledge of God's mystery may bring salvation to mortals; as if the dedication of Christ's kingdom would bestow this grace as a reward to believers. Although it has already been done long ago, it still appears new to ignorant creatures.
(Vers. 13.)
(Verse 13.) Therefore I ask that you do not lose heart in my tribulations for you, which are for your glory. May the hope revealed in the mystery of Christ remind you not to be scandalized by the tribulations inflicted on the saints by the faithless. For it is to their glory, if the disciples are not scandalized by the tribulations of their Master, but remain steadfast in this hope; for it is through the trials of the faithful that they will be raised to the glory of the future age. This is the testing of the faithful, if they turn their hope to their faith.
(Vers. 14, 15, 16.)
(Verse 14, 15, 16) For this reason, I kneel before the Father of our Lord Jesus Christ, from whom every family in heaven and on earth is named, that he may grant you, according to the riches of his glory, to be strengthened with power through his Spirit. This is my prayer with bent knees, that since he has been pleased to call the Gentiles to the knowledge of his mystery, he would also grant them, because he is rich, to be strengthened by his Spirit, that is, so that they are not disturbed by the carnal dangers inflicted by the faithless: but that they may be steadfast, awaiting the reward of this matter in the future.
(Vers. 17.)
(Ver. 17.) To let Christ dwell in the interior man by faith in your hearts. In this, He seeks to strengthen them so that they do not doubt, but rather believe that Christ dwells in them, whom they do not see with their eyes. So that the Spirit, given to them through the gift of God, may infuse this in them, that they may be certain that Christ is alive and is the Son of God, and that He dwells by faith in our hearts, so that when we have faith in our hearts, we may seem to possess Him. This is what profiting from it entails: that we may be secure in his help; for he does not abandon us, but is always present on account of his faith, which he sees in us. Indeed, for this reason the Spirit of him, who is also the Spirit of God the Father, is given to us, so that in his place he may keep us safe if we agree to him, and also reveal hidden things; through whom certainly we must not doubt that he dwells in us. For there is another advocate here, who differs in person but not in nature; for he receives from him, and proceeds from God (John 15:26). For in those things where the unity of nature is, they are one to another; whence the Lord says: All things that the Father hath are mine, and all things that are mine are the Father’s. (John 16:15).
(Vers. 18.)
(Verse 18.) That you may be rooted and grounded in love, that you may be able to comprehend with all the saints what is the breadth, and length, and height, and depth. This is what Christ or the Spirit dwelling in us accomplishes, that we may be rooted in the love of God, bound by His blessings, and able to know God, surpassing in His majesty the immeasurable and incomprehensible, with the saints who are apostles and prophets. For when he says: Length, and width, and height, and depth; he certainly means that just as in a sphere the length is as great as the width, and the height as great as the depth; so too in God all things are equal in the immensity of infinity. For a sphere is bounded in a definite way: but God not only fills all things, but also exceeds them; for he is not enclosed, but contains all things within himself, so that he alone may be considered ineffable and infinite: and insufficient thanks are given to this grace, because although he is so great, he deigned to visit man, subject to sin and death, through Christ.
(Vers. 19.)
(Verse 19.) Also, to know the surpassing love of Christ's knowledge. After the infinite and incomprehensible knowledge of God the Father and the indescribable mercy, Christ also wants us to recognize his love; because it surpasses human knowledge, and it is implied to be human; so that the love of Christ may be held above human knowledge. For who can comprehend the reason for this mystery of love, that God, for the sake of man, would be born as a man, and then die for men, the Lord for his servants, the Creator for his creatures, the righteous for the wicked? For what reason did He love us so? Or what did He lack that He needed anything? Is this love not above the knowledge of men? Or who among men can exhibit such love to someone; even though he may be unequal, and thus surpasses human understanding? Therefore, He wants us to know that our senses cannot attain, nor perceive, the depth of Christ's goodness towards us; so that we may always be supplicants and devoted to Him, and that we may persevere in His faith until death, even though we are unable to satisfy our debts in any way. For he acted on our behalf with actions that are beneath him due to the greatness of his majesty, so that we may serve him as much as we are able. That you may be filled with the fullness of God. For faith is not complete in the Father alone, nor is it perfect in the Son alone, therefore he added: That you may be filled with the fullness of God; so that honor may be reserved for both the Father and the Son through confession and thanksgiving: and that all things which are from God the Father, made and restored through the Son, may be believed; so that the fullness of divinity may be complete in the profession of the believers. For nothing will be lacking for a Christian, when he knows that God the Father is immense in all things: he also professes the ineffable and surpassing charity of Christ, and superior to human knowledge.
(Vers. 20, 21.)
(Verse 20, 21.) But to Him who is able to do all things, and more abundantly than we ask or understand, according to the power that works within us: to Him be glory in Christ Jesus, and in the Church, and in all ages, forever and ever. Amen. This applies to the person of the Father, so that because He knows better what is useful, and what is not to be asked for, and when to give, and what and how much is needed; He Himself may govern those who trust in His providence and power. To whom therefore be glory in Christ Jesus, because through him he bestows all things upon us: and because the honor of the Father is in the Son, and in the Church, that is, in the people, whom he has deemed worthy to adopt. For in the glory of the children, the glory of the father is manifested, as the Lord says (Matt. 5:16): Let your light so shine before men, that they may see your good works, and glorify your Father who is in heaven. Forever and ever. Amen, that is, in eternal truth.