<!--<span class="stiki"></span>-->Ver. 18, 19. “To the end that you being rooted and grounded in love, may be strong to apprehend with all the saints, what is the breadth, and length, and height, and depth, and to know the love of Christ which passes knowledge.”
Thus is his prayer now again, the very same as when he began. For what were his words in the beginning? “That the God of our Lord Jesus Christ, the Father of glory may give unto you a Spirit of wisdom and revelation in the knowledge of Him; having the eyes of your heart enlightened, that you may know what is the hope of His calling, what the riches of the glory of His inheritance in the saints; and what the exceeding greatness of His power to us-ward who believe.” And now again he says the same. “That ye may be strong to apprehend with all the saints what is the breadth, and length, and height, and depth;” i.e., to know perfectly the mystery which has been providentially ordered in our behalf: “and the breadth, and length, and height, and depth;” that is, too, the immensity of the love of God, and how it extends every where. And he outlines it by the visible dimensions of solid bodies, pointing as it were to a man. He comprehends the upper and under and sides. I have thus spoken indeed, he would say, yet is it not for any words of mine to teach you these things; that must be the work of the Holy Spirit. “By His might,” says he, is it that you must be “strengthened” against the trials that await you, and in order to remain unshaken; so that there is no other way to be strengthened but by the Holy Ghost, both on account of trials and carnal reasonings.
But how does Christ dwell in the hearts? Hear what Christ Himself says, “I and my Father will come unto him, and make our abode with him.” He dwells in those hearts that are faithful, in those that are “rooted” in His love, those that remain firm and unshaken.
“That ye may be” thoroughly “strong,” says he; so that there is great strength needed.
“That ye may be filled unto all the fullness of God.”
What he means is this. Although the love of Christ lies above the reach of all human knowledge, yet shall you know it, if you shall have Christ dwelling in you, yea, not only shall know from Him this, but shall even “be filled unto all the fullness of God;” meaning by the “fullness of God,” either the knowledge how God is worshipped in the Father, the Son, and the Holy Ghost, or else urging them thus to use every effort, in order to be filled with all virtue, of which God is full.
Ver. 20. “Now unto Him that is able to do exceeding abundantly above all that we ask or think, according to the power that works in us.”
That God has done “abundantly above all that we ask or think,” is evident from what the Apostle himself has written. For I indeed, says he, pray, but He of Himself, even without any prayer of mine, will do works greater than all we ask, not simply “greater,” nor “abundantly greater,” but “exceeding abundantly.” And this is evident from “the power, that works in us:” for neither did we ever ask these things, nor did we expect them.
Ver. 21. “Unto Him be the glory,” he concludes, “in the Church and in Christ Jesus, unto all generations forever and ever. Amen.”
Well does he close the discourse with prayer and doxology; for right were it that He, who has bestowed upon us such vast gifts, should be glorified and blessed, so that this is even a proper part of our amazement at His mercies, to give glory for the things advanced to us at God's hands through Jesus Christ.
“The glory in the Church.” Well might he say this, forasmuch as the Church alone can last on to eternity.
It seems necessary to state what are meant by “families.” (πατριαί) Here on earth, indeed there are “families” that is races sprung from one parent stock; but in heaven how can this be, where none is born of another? Surely then, by “families,” he means either the assemblies and orders of heavenly beings; as also we find it written in Scripture, “the family of Amattari:” or else that it is from Him from whom earthly fathers have their name of father.
However, he does not ask the whole of God, but demands of them also faith and love, and not simply love, but love “rooted and grounded,” so that neither any blasts can shake it, nor any thing else overturn it. He had said, that “tribulations” are “glory,” and if mine are so to you, he would say, much more will your own be: so that to be afflicted is no token of men being forsaken, for He who has wrought so great things for us, never would do this.
Again, if in order to understand the love of God, it was necessary for Paul to pray, and there was need of the indwelling of the Holy Spirit, who by following mere reasonings shall understand the nature of Christ? And why is it a difficult thing to learn that God loves us? Beloved, it is extremely difficult. For some know not even this; wherefore, they even say, numberless evils come to be in the world; and others know not the extent of this love. Nor, indeed, is Paul seeking to know its extent, nor with any view to measure it; for how could he? But only to understand this, that it is transcendent, and great. And this very thing, he says, he is able to show, even from the knowledge which has been vouchsafed to us.
However, what is higher than the being “strengthened with might,” in order to have Christ within? Vast are the things we ask, says he, yet is He able to do above even them, so that not only does He love us, but does so intensely. Be it our care therefore, beloved, to understand the love of God. A great thing indeed is this; nothing is so beneficial to us, nothing so deeply touches us: more availing this to convince our souls than the fear of hell itself. Whence then shall we understand it? Both from the sources now mentioned, and from the things which happen every day. For from what motive have these things been done for us? From what necessity on His part? None whatever. Over and over again he lays down love as the cause. But the highest degree of love is that where men receive a benefit, without any prior service on their part to call for it.
Moral. And let us then be followers of Him; let us do good to our enemies, to them that hate us, let us draw near to those who turn their backs upon us. This renders us like God. “For if you love them that love you,” says Christ, “what reward will you have?” “Do not even the Gentiles the same.” But what is a sure proof of love? To love him that hates you. I wish to give you some example, (pardon me,) and since I find it not among them that are spiritual, I shall quote an instance from them that are without. See ye not those lovers? How many insults are wreaked upon them by their mistresses, how many artifices practised, how many punishments inflicted: yet they are enchained to them, they burn for them, and love them better than their own souls, passing whole nights before their thresholds. From them let us take our example, not indeed to love such as those—women, I mean, that are harlots; no, but thus to love our enemies. For tell me, do not harlots treat their lovers with greater insolence than all the enemies in the world, and squander away their substance, and cast insult in their face, and impose upon them more servile tasks than upon their own menials? And yet still they desist not, though no one has so great an enemy in any one, as the lover in his mistress. Yea, this beloved one disdains, and reviles, and oftentimes maltreats him, and the more she is loved, the more she scorns him. And what can be more brutal than a spirit like this? Yet notwithstanding he loves her still.
Source: Homilies on Ephesians (New Advent)