This is the sum of these four verses [i.e., verses 19-22]: The Apostle, after setting forth the method by which the Ephesians were through Christ freed from all of those evils (which he described, partly at the beginning of the chapter and partly flowing from verses 11 & 12, and against which were given the great gifts of reconciliation with God and of union and society (coniuncti ac consociati) with the Church) now briefly recalls the sorts of people they were before: truly alienated from the Church and aqeoi. He next defines those things accomplished by the benefit of Christ: their being citizens with the Saints and of the household of God and therefore their being true members of the Church, whose head is Christ, and over which God alone reigns and ever will reign. So, taking this occasion, he describes the Church, what it is and how great is its happiness and he expresses the unity and happiness of the Church by three similes (of which one is more excellent and greater than the others). First he compares the Church to a city saying, "You are citizens with the saints." Second [he compares it] to a house (in which greater and closer love and familiarity among its members ought customarily to thrive than does among citizens). Third he compares it to the temple of God, where stones are arranged with a most powerful and close union both with their foundation and with one another.

However, the purpose of the Apostle is to conclude that, since then communion with God and with all the saints (liberated from so much evil and having obtained so much and such great good) is communicated only by the free goodness of God and through Christ alone, they might remain constant in the doctrine of the Apostles and Prophets which teaches nothing other than Christ: that through

him alone salvation is had; and that they might be provided for as they are made to grow in the faith of Christ (in fide Christi faciant incrememntum).

As for everything else, by which all the context and doctrine which he delivers concerning the Church is better understood, I will briefly explain whatever is contained in the verse.

In the first verse of these four, that is verse 19, the Apostle concluding from what he has said beforehand (that the Ephesians united to the Church (consociatos Ecclesiae) and reconciled to God are now no longer strangers and travelers but citizens with the saints and members of the household of God), sets forth this general doctrine: surely whithersoever they are effectively called through the Gospel by Christ to the enjoyment of that peace with God and with all the saints which he [Christ] himself provides for us by his blood and hence que eundem Patrem, per eundem Christum, in eodem Spiritu Sancto invocant: they, whatever their nation is and wherever they are, are citizens of this very city or kingdom and indeed are to be members of the family of God (that is to have communion with God and with all the saints and therefore to be members of the very body of Christ). And thus besides he also recognizes a two-fold definition of the Church. One, that it is a city or a kingdom which consists of many citizens and those holy ones who are ruled by one and the same king Christ, who are defended and enriched by many good things and who in turn exhibit faith and compliance to the king and to his prescribed law that they might live their life in peace and charity. The other definition is that the church is a family of God living in His sight and devoted to Him according to His will, heirs of his good things and therefore of eternal life.

Verse 20 says that the Ephesians were built upon the foundation of the Apostles and Prophets, that is, upon the foundation which the Apostles and Prophets declared the whole Church was to be built. And this foundation [they declared] to be the chief cornerstone (that is, Jesus Christ) who joins in himself at once both types of people like two walls. Using a third metaphor, that of a temple, he defines the Church as a temple of God whose foundation is Christ. And it is such a great foundation that not only does it sustain the whole edifice, but it also joins and unites in itself the diverse walls. [Paul declares] the builders of the temple to be the Apostles and Prophets (and indeed all who preach the same doctrine of the Apostles and Prophets: Christ). [And he declares] the stones which are being built upon to be all the Elect ones.

Verse 21. Continuing to outline propositions concerning the Church and describing what it is and how great is its happiness, [Paul] sets forth the four qualities or conditions and characteristics of the church.

1. That the whole of this Church (and therefore that all of its parts and every one of its stones which are being build upon) has with the greatest regard (ratione) and prudence been fastened together and are being fastened together so that everyone in his Church might have their very own function according to the quality of the gifts of the Holy Spirit.

2. Both that the foundation is living and vivifying (vivum atque vivificans) and that the stones are enlivened and made alive by their foundation (lapides vivi atque a fundamento vivificati). Surely this is the image of a tree whose roots and trunk live and make alive and whose branches are enlivened or made alive (rami vivi seu vivificati). This shows, as he says, the whole building growing up into a temple. For such growth can not be made except in living things and by the adopting actions of regenerating and nourishing life.

3. That the whole edifice takes growth (capiat incrementum), (understand, this is so not only by the increase of the stones but primarily that the stones living themselves by seizing life and nutrition from their foundation, which they are built upon, increase everyday for the present in piety and Christian virtue and grow together among themselves more and more with charity) and the growth increases until finally the whole temple is completed and perfected.

4. That this temple is holy, that is, not an earthly thing. It is neither profane nor unclean but of heaven, healthy, clean and spiritual, consecrated to the Lord alone. And by you, who are the temple in whom alone God truly dwells, is He known, loved, honored and called upon. This is analusis verse 21.

Verse 22. Returning to upoqesin and saying and affirming that the Ephesians are to be built up in Christ, to effect and takes growth (proficere capereque incrementum) in order that they might be the katoikhthrion of God (and that [occurs] because of the Holy Spirit by whom they are ruled), he teaches that just as there was only one temple of Solomon but that he had many katoikhthria, dwelling places, out of which it stood firm, so indeed the Catholic Church is one but has many particulars, out of which it holds together, some in the East and others in the West. And these individuals are daily built up more and more in Christ through the Holy Spirit – certainly this is so with respect to the Elect and truly pious ones in whom the particulars of the church abide (quibus illae constant Ecclesiae). For these ones in particular are being built up and the assembly of these grows in the Lord. This is the preservation of the saints in faith by the Holy Spirit.

This is the climax of the doctrine concerning the Church which the Apostles sets forth in these four verses. Now everything will be easier to understand.

Verse 19. Now therefore you are no longer strangers, xenoi kai paroikoi, etc.

[This verse] has two section: in one Paul denies that the Ephesians are now any longer that which they were before, before they had believed in the Gospel. In the other section he now affirms that now they are that which they had not been, having embraced the Gospel. They are no longer xenoi kai paroikoi, rather they are sumpolitai, of the saints and of the household of God. A xenos is an alien and a foreigner and what Paul said in verse 12 is referring to such a one: You were xenoi twn diaqhkwn, foreigners to the covenants.

Paroikos can be taken in two way: either as an exile and wanderer who was banished from his native land and his own house, roving and without a fixed home (for para also signifies a negative or "without"). Thus paroikos is taken to mean without a home, exiled from one's own house or for the kind of wanderer who, nevertheless, finds a home among others – as in these regions we Italians, Belgae and French are, in this sense, paroikoi.

As for the thing which remains, to me there is no doubt but that the Apostle also gives this meaning according to what he had said above: "You were aphllotriwmenois ths politeia tou Israhl," for that particular word, ouketi, means that the Apostle is saying to the Ephesians that they no longer are that which they were. Indeed, they had been aphllotpiwmenoi, "estranged from the Republic of Israel." Therefore they had been paroikoi: without a home, namely Israel. Likewise, xenoi, foreigners to the covenant of promise. Therefore, since now he denies that they are what they formerly were he wished nothing else for them with these two phrases than that they no longer be aliens with regard to the Church nor foreigners to the covenant of God. On the contrary, now they are regarded as the Republic of Israel, that is, the Church, fellow-citizens with the Saints. With reference to the covenant with God, they are a part of the household of God which is more than to simply be in the covenant.

But concerning which saints does the Apostle speak of when he says that the Ephesians have been made "citizens with the Saints?" By reason of the antiqesews, which he had stated above (that they were "alienated from the Republic of Israel," but now had become "citizens with the Saints") he appears to demand that we understand regarding the Saints (that is, the Israelites or the saints in that Republic of Israel) that the Israelites were born citizens but the Ephesians were made fellow-citizens with them.

But there were two types of saints in that Republic: one by name only but the other in reality, or [to put it another way] the ones were saints only by virtue of the holiness of the covenant and so the whole of that people were called holy insofar as all of them were comprehended in the covenant (concerning which Romans 11 [speaks]: "If the root is holy, so also are the branches." And elsewhere they are frequently called the holy people of God.)

The others, besides the general holiness of the covenant, were also saints by the holiness of true faith, insofar as they truly believed in the future Messiah, as Abraham and others did. The Apostle speaks about them in Hebrews 11: "Who by faith pleased God…" This distinction is most certain. Now onto the substance.

It is manifest that the Apostle is not speaking about the first type of holiness. 1. Because that holiness was only according to the flesh of Abraham, not according to the Spirit and therefore was hypocritical when it was alone. But this was not approved of by God. The Apostle, however, is speaking about true holiness. 2. Because by this reckoning the Ephesians had turned into the people of Israel and thus out of the two people had been made not a third people, but rather the one had been transformed into the other. Moreover, the Apostle says that Christ had joined together (condisse) the two into one new man. Therefore the Apostle did not mean that the Gentiles had crossed over into the number of the Jews according to the flesh but only of those who were also Jews according to the spirit like as were Abraham, Isaac and others before Christ and after him the Apostles, Mary, Simeon and other pious ones. Accordingly, when he says "fellow-citizens with the saints" it is to be understood with this adverb: "with the true saints."

But hence who also will be able to doubt when the Apostle speaks about the true saints whether his saying is to be understood as referring to only to the saints in Israel or also to the remnant outside of Israel? There are those people who refer only to the saints in Israel (for example, to Abraham and his true seed) and of course to those who were both according to the flesh and the spirit of Abraham. And they apply that saying of Christ to this belief: "Many will come from the East and the West and they will rest with Abraham, Isaac and Jacob in the kingdom of heaven." (Matthew 8.)

To be sure, when the Apostle speaks here about the catholic Church, which had its beginning before the foundation of the world, it is beyond controversy to me that the Apostle, when he said, "You are citizens with the Saints," meant however so many have ever been or are truly of the saints, not only those in heaven but also those on earth. Add also this reason: that the Apostle amplifies the gift which the Ephesians received by faith in Christ. And he makes it a greater distance from condemnation, which they received before by their being gentiles and by their un-circumcision, by which they were made foreigners from the Republic of Israel, as was said before (q. d. [Abbreviation in the text. I take it to be quod dictum]), "because you were uncircumcised, you were aliens to the holy Republic of Israel." But now, because you believed in Christ you have become fellow-citizens not only with the saints who are and who were in that Republic, but with all the saints who at any time were or will be in the future, as much in

heaven--even now with the holy Angels--as in all parts of the world. Concerning the society of Angels, the evidence is Hebrews 12.

Finally, the Apostle is speaking here with reference to the article of the Symbol [which says,] "I believe in the communion of Saints" (of all the true saints). The locus in Hebrews explains this present [idea]. Now we have a sense of the Apostle. Whoever believes in Christ, he becomes a citizen of the kingdom of heaven and therefore a fellow-citizen with all the saints, as much with those who are in heaven as with those who are or are yet to be on earth.

Indeed, where is this city consisting (constans) in these holy citizens? For it is only a single city because there is only one Church. Consequently it is there, partly in heaven and partly on earth, occupying the whole of heaven and extending itself into all parts of the world as is described in Revelation, Hebrews, Isaiah and Galatians 4. "Jerusalem above which is our mother." Therefore the Apostle is including all the saints, both Angels and men, as much the living as the dead, saying, "You are citizens with the Saints."

He applies another simile. "And of the household of God." It is a reference partly to the contrary [statement] which he has said, "You were foreigners from the covenant of promise." Initially (i. [abrev.]), you did not have a covenant (foedus) with God. Partially for that reason you were without God. Now, he says, not only do you have God and are comprehended in his covenant, made his people and citizens, but what is more, you have become a part of his household and from his family (ex eius familia). It is an increase of blessing which because of faith in Christ the Ephesians received. For it is more to be of the house of some leader than a fellow-citizen of his citizens and of his people (concivem civium eius, & de populo ipsius).

But did the Apostle mean to say that the saints, with whom the Ephesians were made fellow-citizens, were merely citizens but that the Ephesians however had attained something more, truly that they might be members of the household of God? No indeed; "For all were both citizens of this city, Jerusalem" (spiritual and heavenly) "and members of the household of God." But as it has been said, he desired to amplify the grace of Christ. For that reason, not content to have said, "They were made citizens with the saints," he placed after it even (subiecit, imo) "and members of the household of God."

However why does he wish for them to be of the household of God (Quid autem sibi vult esse domesticum Dei)? For us, under the category of household members come not only free men and women, but also male and female slaves; but for God only sons and coheirs with Christ are meant. For first the Apostle speaks concerning the saints, but certainly all saints are true sons of God. Hence, no one is a true servant of God unless he is also a son of God, for God does not recognize the evil and impious as slaves nor does He commend their service (Isaiah 1 & others). Therefore there is no reason why we should understand others in the category of household members than those who both are sons and heirs of the kingdom of heaven. Thus, lutoths is in the words of the Apostle because he understands more than he sets forth with eloquent words.

1. Hence, it is certainly easy to conclude how great is the happiness of them who are of the household of God when all of the members of the household are his sons and heirs of the kingdom. Similarly, if God is the Pater familias of that [household] it follows that he bears the concerns of the members of his household members (1 Timothy 1.5). For with us, he who does not have concern for his dependants or especially for the members of his household, is denied loyalty and is said to be worse than an infidel. On the contrary, we understand what our duties are toward God whose family we are (qui eius sumus familia). No one resides in a family who does not serve (unless he be a traitor). He exhibits faith and obedience and

honor to his Lord. Again, we understand in what way we ought to govern ourselves with the rest of the household: "amicably, dutifully, modestly and honestly."

2. We are taught by both of the former similes what the Church is like: First the city of God, than which appellation none is more common in sacred literature. Of this type was Jerusalem, which was not only in the writings of the Apostle oftentimes (to the Galatians and other places) but also was in the writings of John in the Apocalypse. If it is a city, then it has its prince or king by whom it is ruled. This is Christ. It also has its citizens. These are the Elect faithful. Its laws by whose precepts the citizens live and are ruled. These are the word of God. A place where it is situated. This is heaven and all the earth, for nowhere has the church been closed off to, but it, diffused and dispersed, lies open far and wide.

Next that the Church is the house of God, which name also is most frequently [used] in sacred literature. The Church, I say, (the whole of which is in heaven and [is] heaven itself where the Church triumphant dwells) is called a house as [with] that saying of Christ, "In the house of my Father are many mansions" (John 14). This testimony is about the house of heaven and about the place of the divine majesty.

And concerning the Church militant is the locus 1 Timothy 3: "In order that you might know," he says, "how you ought to dwell in the house of God, which is the church of the living God."

Verse 20: Built upon (constructed upon) the foundation of the Apostles and Prophets, outos acrogwniaiou autou Ihsou Crisou: existing (according to the word) as the highest or bottommost cornerstone, Jesus Christ himself. Thus also Beza.

Erasmus: "Where the chief cornerstone is Jesus Christ himself." "Where," that is, in which edifice or in which structure.

Others, "Of which the bottommost cornerstone…." "Of which," (that is, whether of the foundation or of the edifice) the bottommost corner (stone) is Jesus Christ himself.

Arkon signifies the whole outside, as much the bottommost as the highest or last. Therefore some incline toward bottommost, others toward highest but I believe both to be signified here by the Apostle because he desired to explain who and of what kind is that foundation which the Apostles and Prophets laid. Christ is the foundation, therefore he is the bottommost stone by which the whole building is supported. But so great is the foundation and so constructed and prepared that it might also ascend by one brick all the way to top, an angle as it were, joining in itself the diverse walls. Therefore the same Christ is also the highest cornerstone.

There are not therefore to stone, one for the foundation set in the bottommost region and another for the highest corner joining the diverse walls. Rather there is one and the same great stone, bottommost in the foundation and topmost in the corner, that is ascending gradually from the bottom to the top, certainly Jesus Christ.

For the stone is described in such a way in Isaiah 28.16 that it is both a firm foundation and a cornerstone and is spoken of by the Septuagint interpreters as akrogwniaios, a stone. "I," it is said, "insert into the foundations of Zion a precious stone, elect, akrogwniaion, and glorious established in the beginning (in fundamento fundatum). Moreover, there is no doubt that the Apostle flows near to this locus of the Prophet [Apostolum autem allusisse ad hunc locum Prophetae, dubium non est, but if Apostle is taken as accusative how should the sentence be translated!]. Therefore, since the Prophet makes this such a stone that it both is an extending foundation and that it joins in itself diverse walls, there is no doubt but that the Apostle here also desires to make it the same.

Christ is therefore the akrogwniaios stone, that is, both the bottommost and the topmost because of its divers offices in the manner in which it was explained. And this [will suffice] for the explication of this locus. Now on to the thing itself.

There were three marks of a building according to the Jews.

First, the City itself in which the citizens simultaneously resided (simul vivebant). Second, the royal household (Domus regia) in which the family of the king, united by a bond of affinity closer than the citizen, served and ministered to the king. Third, the temple in which God was sacrificed to and [in which] he was called upon and worshiped. The Apostle compared the Church first to a city, namely Jerusalem, saying, "You are citizens with the saints." Secondly to a house, that is, to the household of the king, saying, "members of the household of God." Now he crosses over to a temple in order that he might show the Church to be the temple of God. And not without cause. For the Church is one and the same body with Christ [its] head. However, Christ said his body was a temple, John 2. "Destroy this temple…." Therefore the Apostle wants to indicate the greatest nearness and union with God.

Moreover, the Apostle relates five things concerning the temple or concerning the building of the temple. First, what the material is out of which it is constructed, elect men, living stones. The ones being built up (certainly you Ephesians). For instance concerning them verse 22: "In which also you were build up…." Of what kind the stones are which are being built up is taught in 1 Peter 2.4: "Coming to him, a living stone and you are being built up just as living stones." In the Apocalypse they are called precious stones. That "being built up" (superstructi) signifies that they are being united and glued together with Christ. Elsewhere, when he uses other metaphors he speaks of the engrafting of the branches of wild olive trees into a good olive tree, as in Romans 11. Elsewhere it is spoken of as incorporation, gluing together, union of the two into one flesh. Finally, nothing other is signified by these phrases than that koinwnia with Christ, concerning which see 1 John 1. From this we gather that you are not corresponding to the Church unless you all belong to the stones elected by Christ through the Holy Spirit and faith (Hinc colligimus, Ecclesiam non constare nisi ex electis lapidibus Christo per Spiritum Sanctum ac fidem insitis [???]).

Secondly he teaches what then the foundation of this temple is, saying, "Upon the foundation of the Apostles and Prophets." If anyone were to understand [by this] the personalities themselves of the Apostles and the Prophets he would wander exceedingly foully since these also were built up on the same foundation. One and the same thing was always, from the foundation of the world, the foundation of the Church.

Hence, they are demonstrated to err shamefully who for that reason desire Peter to be the foundation of the Church because Christ said, "You are Peter and on this rock I will build my Church" (Matthew 16) by refuting them or by Christ himself who made a distinction between Peter and the rock (Petrum & petram) upon which, etc. [Proinde turpiter errare convincuntur illi, qui ideo volunt Petrum esse fundamentum Ecclesiae, quia Christus dixit: Tu es Petrus, & super hanc Petram aedificabo Ecclesiam meam, Matt. 16. refellente eos vel ipso Christo, qui discrimen fecit inter Petrum, & petram, super quam &c.] And Ambrose, in this locus of the Apostle where he is expounding this statement of Christ says, "Upon that Rock," that is, "in this confession of the Catholic faith I establish faithfulness and life." This is him [Haec ille]. Therefore, there are others who by the name of "foundation of the Apostles and Prophets" understand the Prophetic and Apostolic doctrine. And so says Ambrose: "Upon the foundation, etc." that is, upon the Old and New Testament put together.

This interpretation has no absurdity (nihil habet absurdi) if it is rightly understood [to refer] to not every part of the Prophetic and Apostolic doctrine, but to that part in which Christ was promised

by the Prophets and in which he was preached by the Apostles, which doctrine is properly called the Gospel and if the doctrine is accepted for the thing being striven for [of being maintained? Contenta] in the doctrine, that is, for Christ. For the Church is not founded upon the Prophetic threatening but on the law which they urged and set forth nor (in order that I might state it briefly) upon the words of those very ones, but upon Christ whom they promised and whom the Apostles announced. Thus, 1 Corinthians 3, the Apostle is interpreting himself saying, "No one is able to place another foundation except that which was placed, which is Jesus Christ." Therefore, when he says, "upon the foundation of the Prophets and Apostles," he means the foundation which the Apostles and Prophets laid, that is, upon Christ who was preached by the Prophets and Apostles as the only savior and the head of the whole Church, true God, true man, the only mediator, our righteousness and sanctification.

The first observation here is this little bit: "Foundation of the Prophets and Apostles" because it is not any old Christ that is the foundation of the Church, but only that one whom the Apostles preached, and so excellent a one through all things, such a one they preached. Therefore, the Churches of the Arians are not founded on this foundation of the Apostles and Prophets because they do not have the true Christ, whom the Prophets believed, confessed and preached [to be] "Jehova" and the Apostles "true God" and God over all things. Neither the Valentinians nor the Marcionites, nor the Apossinarians nor others who either denied him to be true man or they wrongly claimed a spiritual body or striped him of a human soul or they robed him of a human will or they ascribed to him an immeasurable body (corpus immensum), filling all things and invisible.

Nor do they have the true Christ and the true foundation of the Apostles and Prophets who preach such a Christ who is not our most perfect righteousness, sanctification [and] redemption; [nor do they have the true Christ], therefore, who refuse [to accept that] sins are atoned for by Christ's blood alone in order that all those who are engrafted into Christ through the son have remission of all sins. For such a Christ the Apostles did not preach.

And so, rightly did the Apostle name Christ the foundation of the Apostles and the Prophets, that is, the sole foundation of the Church which the Apostles and Prophets continually laid and preached; and indeed such a Christ as the kind which they themselves described and not another.

The second observation: If, however, Christ is the foundation of the Church, then he sustains her and will sustain her forever. Neither will he allow her to collapse inwardly or to be overthrown. Wherefore the salvation of them who are built upon by Christ is most certain.

Third: The Apostle describes who then are the builders and architects of this temple: without doubt the Apostles and Prophets, and indeed all the true successors of the Apostles who convey the same Gospel and the same doctrine of such a kind and of the Apostle. This interpretation is by the Apostle himself who calls himself an architect, by whom is set a good foundation. And the ministers of the word, who preach consistent with Christ, he says they upon this foundation build silver, gold and precious stones. 1 Corinthians 3.

Therefore he teaches that all legitimate ministers preaching the true Gospel gathering people unto Christ are builders by virtue of their office. Thus also in Jeremiah 1, God called him to send him in order that he might root out and destroy

the holy places, certainly of the Devil; and that he might plant and build a temple, certainly of God.

And Christ himself teaches himself to be the this building of the temple when he says in Matthew 16, "And on this rock I will build my Church." Resp. Revera Christus his very self it is who upon himself builds his elects ones by his Spirit, which the Apostle openly teaches in verse 2 saying, "In which also you were build into a house of God in the Holy Spirit." But for this act of building he uses the works of the Apostles and Prophets and daily he makes use of the works of the ministers of the Gospel, just as we also spoke above about the ministers proclaiming the Gospel. Hence Paul, where he called himself an Architect who will laid a good foundation, in that very place also he says he and the other Apostles are nothing, except ministers of Christ through whom the Corinthians believed. Thus to Christ alone are we obliged insofar as we are those [who are] engrafted and built up. However, we ought to know and to honor the Apostle as ministers of Christ.

Fourth, The apostle also indicated by what tools in this affair the Architects build the temple of God: even ministers of Christ, that is, men waking use of the doctrines having been handed over to them by Christ, particularly the doctrines of the Gospel and the Sacraments by which the promises of the Gospel are sealed. For thus Christ said, when he sent the Apostles for the collection of the [elect] stones among the Gentiles, out of whom the temple was to be built, "Preach the Gospel, baptizing them." Matthew 28.

But Christ the chief Architect in addition makes use of his Spirit who works efficiently and by that very one [the Spirit] inserts and builds up the elect stones. Thus, the Apostle at the end says, "In whom also you are being built together unto a dwelling place for God in the Holy Spirit.

Otherwise, the ministers, beyond the word and the Sacraments to which they add prayers and the example of a holy life, have nothing else by which they build the temple. And this is that authority which the Apostle spoke to the Corinthians, that to him was given "not unto destruction, but unto edification." 2 Corinthians 13.

The Apostle pointed out this medium and instrument when he said, "upon the foundation of the Apostles and the Prophets," that is, which the Apostles and Prophets by their preaching, laid in the first place and which they related to the people in order that by this they might allow themselves to be built up. Whereby, first, he is observing the agreement of the Apostles and Prophets on the doctrine of salvation and in laying the foundation to which the church is built up: the chief point was that which the Apostles set forth in Acts, saying, "All the Prophets gave this testimony, that all who believe in him receive forgiveness." We see in this first part that he was served by Christ and the Apostles in order that whatsoever of doctrine they delivered to the people, they confirmed the whole of it by the testimony of the Prophets, among whom also certainly Moses held the first place. To what end did the Apostles summon the Prophets? So that it might be revealed that nothing new was being announced, but that it was [only] ancient doctrine and now one and the same method of salvation which also was from the beginning of the world, truly through faith in Jesus Christ (not however through the works of the law) which after a long time being called upon by Abraham (not even speaking of from the foundation of the world) was received; in fact that the law itself looked nowhere else than into Christ, Romans 10. Christ is the end of the law. And in the doctrine of salvation the highest point always was and still is the agreement between the Prophets and Apostles and therefore also among Moses and the Gospel of Paul which he preached to the Gentiles. This particular thing pertains to the scope of the Apostle in this Epistle: not so that the Ephesians might allow themselves to be enticed by the doctrines of the Apostles, as if he were

fighting with Moses, since according to the chief point of salvation which he holds fast to, the principal matter is the agreement between the Prophets and therefore between both Moses and the Apostles. Neither do they ever lay another than that foundation, Jesus Christ. It cannot be said how greatly inspection and careful examination of this accordance and of the harmony in the Prophetic and Apostolic doctrine confirms faith in Christ and therefore promotes our salvation. Secondly, he is observing that if the Prophetic and Apostolic doctrine is a true instrument by which through men the Church is edified, then whatsoever turned away from this, by it the Church is not edified but is destroyed and overthrown.

As for the rest, because the doctrine of the Gospel is displayed in order that we might believe and believing we might be grafted in by faith, therefore the Apostle, saying we are to be build up upon the foundation of the Apostles and Prophets, does not only teach by which instrument the ministers edify (certainly, the Gospel). In truth he also [teaches] by what cement we are fastened together (adglutinemur) to the foundation Christ (certainly, faith). "For the Gospel is unto salvation not for just anyone, but for all those who believe" (Romans 1). And the scriptures teach, "we are to be united to Christ by faith and through faith he dwells in our hearts" (Ephesians 3).

Nor is there any doubt for me but that the Apostle desired to conclude that if our salvation depends upon him (in order that we might be united and fastened to the foundation, that is, to Jesus Christ whom the Apostles and the Prophets preached), but the union happens only if we trust the doctrine of the Prophets and Apostles, then (concerning also the agreement of this Moses, who was easily the greatest among the prophets [Not sure about the placement of this phrase?!]) the works of the law are not necessary unto salvation.

Fifth, finally, he teaches in this twentieth verse also who in the world the cornerstone in this building of the temple in which diverse parties are joined together into one, for the [corner] stone is so thoroughly necessary, as all architects know, in the building of a stone house. He teaches that he is also he who was laid in the foundation so that he might sustain the whole edifice, certainly Christ. For, it is to Isaiah that the Apostle makes allusion, without doubt, when he said, "ontos akrogwniaou autou Ihsou Cpisou."

The Apostle also, therefore, desired so great a stone to be displayed before our eyes, a stone (I say) [that was] so large and so constructed and prepared both that the whole house was established according to every part (totius domus omni ex parte sit fundamentum) and also that from every far part the house ascends straight up at every point to the summit, as a corner stone by which diverse walls are likewise coupled together and therefore the whole house is also held fast and kept safe. For He desired to conclude it to be that Christ, who sustained the whole Church as a foundation and also at the same time, as it were, a cornerstone holds fast, and therefore to simultaneously the beginning and end and consummation of our salvation, just as it is written in Hebrews chapter 12: "Christ Jesus is the author and consummator of the faith."

Verse 22: In which the whole building (pasa h oikodomh), being harmoniously fitted together, grows into a holy temple in the Lord.

It is beyond controversy that Oikodomhn is to be taken for the thing built, but not for the action of building. First, because he asserts it to be harmoniously fitted together; not, however, its being fitted together by the act of building, rather, the thing which is built and is placed in the building.

Secondly, because he says this oikodomhn grows into a temple. But by the act of building it does not grow into a house or a temple. Third, because the Apostle publicly calls the Corinthians themselves who have been engrafted into Christ the edifice of God. He says in 1 Corinthians 3, "You are the edifice of God."

The rest, the former pasa oikodomh, can be taken in two ways: either for the whole edifice (and so in general all things are changing, in which the whole building (in quo totum aedificium); or for whatever stone upon which it is build or whatever part of the building (so that the meaning is that anything that is being built upon this foundation, it also grows, being harmoniously fitted together, into a temple. And this is more pleasing to me. For the sense of the Apostle is that everything which is built on by the foundation, Christ, and that, as it harmonizes, is fitted together, receives from the foundation, Christ, both life and growth. And it is unto this end: in order that it might become the temple of the Lord in which God reigns.

According to the thing itself which is of consequence, I said here to be described (Ad rem ipsam quod attinet, dixi hic describi), what the Church is, in order that the Ephesians might better understand how great is the benefit which they acquired when through faith in Christ they were fitted together and were likewise with the whole Church of the saints gained life in Christ the cornerstone.

Moreover, the qualities or properties of the Church described in this 21^st verse are four. First that the whole building, and so surely every part, is most harmoniously fitted together, as much with the foundation as with each other.

Secondly, that the foundation is alive and vivifying (vivum ac vivificans), but the stones are living and made alive by the foundation; that, in any case, if they were to lack life, these stones would not be able to receive growth.

Thirdly, That the individual parts receive growth and hence that the whole building grows, not only by the adding of new stones but chiefly in the increase of individual stones. And that [is the mode] for the present, until the whole temple is completed and perfected.

Fourth, that the temple is holy, consecrated to God alone, pure and refined.

It remains concerning these four qualities that to some degree we demonstrate [them] out of the sacred letters. And first concerning the harmonious union (de congruenti coagmentatione). This will be noted, therefore, to consist both in a true and proper union with the foundation, that is, with Christ, and in a union with the individual parts. So, nothing slanting, nothing distorted, nothing unbecoming appears in this edifice but everything has its own place to itself and its own duty just as we see in building which have been built according to the true art of architecture. Windows, ladders, flights of stairs, floors, roofs and, in short, all the parts of the house thus become accustomed to being harmoniously arranged in order that one answers and serves the interests of the other and all of them also [answer and serve the interests of] the foundation.

The second property speaks about the life of each one of the parts and of the individual stones which have been arranged in the raising of the temple.

We have said the other condition and property of the temple, that is, of the Church and of each of the stones built upon the foundation, is that as it lives spiritually, life, which has been drawn out of the foundation, is strengthened for those reasons.

For, while the Apostle said this whole building, and therefore each of its parts,

grow into a temple, on the other hand, this growth cannot take place unless the individual parts are living since the whole building does not grow [only] by the addition of new stones, but the particular parts and individual stones which have been assembled in it are also enlarged by faith and piety. It follows by necessity that both the whole building and its particular parts are provided with life. However, they do not have life from themselves, but from the foundation in the same way that the branches of a tree do not live out of themselves but out of the base; and shoots out of the vine. Hence, it follows with reason that Christ (whether [he is]a stone is the foundation in a building, or a root on a tree, or a vine in a vineyard or a head on a body) is always not only living, but is also making life live. Therefore, it is proper that he vivify the things engrafted and incorporated into him. Hence it is necessary that all the stones of the temple be alive.

Peter has declared this truly with these express words when he said, "[coming] to him as to a living stone, you also as living stones are being built up, a spiritual house offering spiritual sacrifices" (1 Peter 2.5).

However, it is thereupon manifest that those stones do not have life from themselves but draw it out from the foundation and cornerstone because neither does a shoot have life from itself but from the vine, nor does a branch live out of itself but out of the tree and [likewise] trees out of the base, nor do the members of a body have life from another source than from the heart and head. But, in the same way engrafting into Christ is signified by this present analogy of a temple and stones, the very same foundation of those things which have been built up, which also is signified often in sacred writ by those analogies to bodies and heads, shoots and vines, branches and trees.

What Christ himself said pertains to this point: "Just as he who sent me is the living Father, so I live through the Father. And he who eats me, he lives because of me" (John 6.57). For thus I judge to be to be reading and construendum of that place [Sic enim locum illum legendum & construendum esse judico]. For Christ teaches that our life depends on him and is communicated through his body which has been consumed by us. But his life is from the Father, truly, through eternal (since he is the eternal son and logos) generation. However the Father has life from no one, just as he does not have his essence [from another], but is living through himself and out of himself. Therefore, after kaqws, "Just as, " the relative pronoun "he who" is understood, and thus the reading is certainly, "Just he, the living Father, sent me." The reason is because Christ, eternal life, truly dwells in our hearts through faith.

Therefore, the sum is that they who are engrafted into Christ (as either the shoots to the vine, or the branch to the tree or the members to the body or the stones to the foundation), all these truly live spiritually, life having been drawn up out of Christ himself. "For in him was life," says John 1 and he always has been and is that by which we live. And in the Epistle he says, "Eternal life is in his Son; he who has the son has life" (1 John 1). But who has the Son? He who believes in the Son; for through faith he lives in our hearts. And so, it is necessary for all the faithful to have life in him, "because the have Christ in them preserving, living and vivifying" (Galatians 2). Which is the reason why the Apostle said they live in the faith of the son of God. Indeed, more precisely, in him lives Christ, nevertheless, while the former is also true, we live in the faith of the son of God, but by that he better explained the union which he had with Christ and indicated that the fountain of his life was not outside of him. He said, "However I no longer live, but Christ truly lives in me."

Thus we have another property of the true Church of Christ and each one of its parts, which is that they live spiritually. And what this living and life is, we said earlier in this chapter. The sum is, they live spiritually who

walk according to the spirit and not according to the flesh; and who do the works of the spirit and not of the flesh. Therefore, they who live according to the flesh, they are dead to the spirit, just as the Apostle says concerning a widow who lives carnally, "A widow living in dalliance is dead" (1 Timothy 5). Therefore, those who lead a nefarious life without any regard will not be acknowledged as true members of the Church.

There follows three qualities: certainly an increase in piety, faith and charity. The Apostle says, "In whom" (meaning in Christ, the foundation of the church and the cornerstone) "pasa oikodomh," [the whole building] harmoniously fitted together, grows into a temple in the Lord.

Whence it follows first that they who are not harmoniously fitted together in Christ neither live nor grow into a temple. Just so the opposite: those who are harmoniously fitted together, they do grow.

Secondly, it follows that this growth does not take place except in the Lord, that is, insofar as we remain in Christ, and it takes place by his strength alone and not therefore by our own strengths.

Thirdly, if they who are in Christ, who are fitted together by true faith, grow (surely) in faith and true piety and if that [happens] for the present until the whole temple is perfected, they are not left with an insufficiency internally by faith and by Christ. For Christ, the foundation, sustains them both as a cornerstone holds together [a building] in itself and as life makes alive. Concerning that perseverance and growth we will speak later, for the Apostle also discusses this fact more broadly in the fourth chapter.

For the time being we will uphold the conclusion. They who are fitted together in Christ by true faith tantum abest [he is only distinct?] in order that they might be thoroughly left with an insufficiency, in order that they might rather acquire growth in piety, this by the Apostle is manifestly asserted both in this place and frequently in others.

Philippians 3: "He who began in you a good work, he will complete it to the end." And Christ says in Matthew 7: "He who hears my words and keeps them, he will be compared to a man who built a house upon a rock. The winds blew, the rivers rushed up but he did not perish for he was founded upon a firm rock.

John 4: "He who drinks from the water which I will give him, he will never thirst, but there will be in him a fount of water bubbling up into life.

4. The fourth quality is that this temple is holy. Holiness has two meanings. First, it is called holy; that it is consecrated to God. Later, that it is refined and pure. Adjoining [?, iuxta] the first, "We are consecrated to God." For that reason he had called [us] the temple of God. Therefore we are not of our own law. From this two consequences: one pertaining to the first picture, the other to the second. The first is this: therefore we ought not to contaminate ourselves with idols or to serve aliens gods, 1 Corinthians 6.10. "What agreement is there between the temple of God and idols…."

The other is: Therefore we ought not to contaminate our bodies with lasciviousness, drunkenness, etc, 1 Corinthians 6.10. "You are the temple of God, which if anyone were to desecrate, God would destroy him.

On the other hand, the holiness of the latter kind is two-fold: one type existing truly within ourselves (and this is regeneration, the purification of the heart which corresponds to the plundering of the old man and the bringing in of the new).

The other is outside of us: which corresponds not only to the remission of sins (because without doubt our sins are not imputed [to us]) but also to the imputation of holiness and of the righteousness of Christ. The Church is holy with both kinds of holiness.

From all these things a certain description of the Church can be assembled which is this: the Church is a holy temple, harmoniously built out of living stones upon Christ just as it had been prophesied by the Apostles and Prophets, [built] as it were upon the foundation through the preaching of the Apostolic and Prophetic Gospel in order that God might dwell in it and in order that, according to the Prophetic and Apostolic doctrine, he might forever be worshipped.

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