Lecture 2 — Paul is a dispenser of God’s mystery

^3:7^ Of which 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. [n. 144]

^3:8^ To me, the least of all the saints, is given this grace, to preach among the gentiles the unsearchable riches of Christ: [n. 147]

^3:9^ And to enlighten all men, that they may see what is the dispensation of the mystery which has been hidden from eternity in God who created all things: [n. 150]

143. After the Apostle has discussed the grace given him relative to the knowledge of divine mysteries, he indicates the same with respect to carrying these mysteries themselves into effect.

Concerning this he makes two points:

first, he acknowledges the assistance of grace granted him to put them into practice;

second, he speaks of the ministerial duty confided to him, at to me, the least of all the saints.

The first has two divisions:

first, he briefly treats of putting divine mysteries into effect;

second, he shows how help has been given him, at according to the gift of the grace of God.

144. The realization of divine realities was committed to him by way of a ministry. He says in relation to this: I assert that this ministry has been entrusted to me, that the gentiles are co-heirs by the Gospel and through it they share as well in God’s promise in Christ Jesus, of which I am made a minister. As though he stated: I do not fulfill or carry out this mystery as if it came from me or was mine, but as a ministry belonging to God. For this man is to me a vessel of election, to carry my name before the gentiles (Act 9:15). Let a man so account of us as of the ministers of Christ and the dispensers of the mysteries of God (1 Cor 4:1).

145. When he writes according to the gift of the grace of God he touches on the aid granted him to carry out the mysteries.

This type of assistance was twofold. One was the capacity to put them into effect, and another was the actuality or action itself. God bestows the capability by infusing the power and grace through which a man is able and fit for action; while he confers the action itself insofar as he moves us interiorly and spurs us on to good.

Receiving both from God, the Apostle acknowledges the first in saying: I am made a minister, certainly not on my own merits, nor by my own power, but according to the gift of the grace of God which is given to me. For I was made worthy to realize the divine mysteries which previously I had persecuted. I have labored more abundantly than all they. Yet not I, but the grace of God with me (1 Cor 15:10).

In reference to the second he states according to the operation which God effects inasmuch as his power works within us both to will and to act in accord with good will.

146. This can be interpreted in another way according to a Gloss. What is said here refers to what immediately preceded. For it is said that the pagans have become co-heirs, and of the same body, and co-partners of God the Father’s promise; and this is a gift God gave the gentiles in Christ. That is, they come through Christ, according to the operation of his power in that he has powerfully acted in raising Christ from the dead.

147. Next, at to me, the least of all the saints, he speaks of the duty entrusted to him; the grace of such a commission has three qualities to recommend it:

first, the condition of the person to whom it is entrusted;

second, the greatness of what is confided, at to preach among the gentiles;

third, the good that results as its fruit, at **that through the manifold wisdom **(Eph 3:10).

148. The office confided to him is recommended from this person’s condition. For if some king entrusted an important office to a great and high-ranking prince, he would not be doing him a very great favor since he would be placing an important person in an important position. But if he entrusts a great and exceedingly difficult duty to an insignificant person, he would greatly honor him and do him a considerable favor; the more so in proportion as the eminence of the office exceeds him. In this fashion Paul praises the gratuity of the office confided to himself: to me, the least of all the saints, is given this grace.

He calls himself the least, not because of the power granted him, but in recognition of his former state: for I am the least of the apostles, who am not worthy to be called an apostle, because I persecuted the Church of God (1 Cor 15:9). The least shall become a thousand, and a little one a most strong nation (Isa 60:22).

This duty was to be fulfilled among the gentiles, that is, throughout the nations. For he who wrought in Peter to the apostleship of the circumcision wrought in me also among the gentiles. And, when they had known the grace that was given to me, James and Cephas and John, who seemed to be pillars, gave to me and Barnabas the right hands of fellowship; that we should go unto the gentiles, and they unto the circumcision (Gal 2:8–9).

149. Second, the grace of his mission is commended by reason of the magnitude of his task: to reveal and clarify the great and hidden secrets of God. Think of the greatness of Christ and of the salvation of the faithful which he accomplished. The entire Gospel concerns these two.

Regarding the first he says to preach among the gentiles the unsearchable riches of Christ, as if to assert: this grace is given to me that I might proclaim the good. Christ sent me not to baptize, but to preach the Gospel (1 Cor 1:17). Woe unto me if I do not preach the Gospel (1 Cor 9:16).

This good is the unsearchable riches of Christ which are true wealth. God who is rich in mercy . . . has quickened us together in Christ (Eph 2:4); or despise you the riches of his goodness, and patience, and longsuffering? (Rom 2:4) The same is Lord over all, rich unto all that call upon him (Rom 10:12). These riches are unsearchable indeed, he affirms, since they are as great as his mercy, which can be neither understood nor analyzed. Riches of salvation, wisdom and knowledge: the fear of the Lord is his treasure (Isa 33:6), referring to Christ since reverence of the Lord found its most plentiful expression in Christ. And he shall be filled with the Spirit of the fear of the Lord (Isa 11:3).

In Christ are hid all the treasures of wisdom and knowledge (Col 2:3). They are unsearchable because Christ’s wisdom and knowledge cannot be perfectly analyzed. Perhaps you will comprehend the steps of God, and will find out the Almighty perfectly? (Job 11:7) The implied answer is, no. For creatures, from whom a trace of their creator shines forth, do not provide us with a perfect understanding of him. Struck by the wonder of these riches, the Apostle exclaimed: O the depth of the riches of the wisdom and of the knowledge of God! How incomprehensible are his judgments, and how unsearchable his ways! (Rom 11:33). Who has searched out the wisdom of God that goes before all things? (Sir 1:3).

150. Concerning the second—to make known the salvation which comes from Christ to those who believe—he says to enlighten all men, not only the Jews, but the gentiles as well, through preaching and miracles. I will enlighten all that hope in the Lord (Sir 24:45). This man is to me a vessel of election, to carry my name before the gentiles, and kings, and the children of Israel (Acts 9:15); you are the light of the world (Matt 5:14).

To enlighten, I say, insofar as I can, all who want to believe. For God will have all men to be saved and to come to the knowledge of the truth (1 Tim 2:4) in order that they might understand what is the dispensation of the mystery. For these mysteries would be of no use if they were not imparted, as if he claimed: I shall enlighten men on how awe-inspiring the mystery of our redemption is, and from what an immense love it was accomplished. Unsearchable riches of this sort are imparted to you through Christ.

151. Yet it might be objected: what you speak of is known to all, even if it is great. The Apostle gives a negative reply, saying it** has been hidden from eternity**.

Here it should be noted how everything present in an effect is concealed in the power of its causes. For example, in the power of the sun is contained everything that exists among those things which are able to be generated and able to corrupt. Nevertheless, certain effects are hidden there, and others are evident. For instance, heat is evidently in fire while the intelligibility of other effects, which it produces in a more hidden manner, are concealed in it. Now God is the efficient cause of everything; he makes some things whose intelligibility is able to be manifest, namely, those created through the mediation of second causes. Other effects, however, which he immediately produces by himself are hidden in him.

Since God accomplished by himself the mystery of human redemption, this mystery is hidden in him alone. Thus he states that it is hidden from eternity in God, known to him only. Yet, to seek out the secrets of the first cause is the greatest wisdom: we speak wisdom among the perfect; yet not the wisdom of this world, neither of the princes of this world that come to nothing. But we speak the wisdom of God in a mystery, a wisdom which is hidden, which God ordained before the world (1 Cor 2:6–7). He, I say, who created all things.