Commentary on the Epistle to the Ephesians

from the signs you have performed, you ought to know the power of faith. Moreover, look also to the forefather Abraham, for he too was justified by faith. ^A

CHAPTER V

That Abraham was also justified by faith for our type.

"Know therefore that those who are of faith, these are the sons of Abraham." And the Scripture, foreseeing that God justifies the nations by faith, preached beforehand to Abraham, saying: "In you all the nations shall be blessed." So those who are of faith are blessed with faithful Abraham.

Since they were afraid to abandon the Law, lest in some way they should fall away from the kinship of Abraham, he turns the argument toward the opposite. Therefore, "that those who are of faith." These adhered to the Law most especially for this reason, reverencing its antiquity and age. He wishes therefore to show that faith is older than the Law, and that it existed before it, and that by it they highly pleased God from the beginning. "Preached beforehand to Abraham." As if telling something great—a good thing—that one is saved by faith. For this is what is signified by "preached beforehand," "In you all the nations shall be blessed." The phrase "In you," that is, "In your seed, which is Christ." ^B But how are they blessed? By faith, clearly, of which Abraham is the leader. And "in you" can also be understood as "because of the faith which is in you." The phrase "in you," as to your imitation and likeness, is interpreted by the divine Cyril in the second book of his *Commentary on Worship in Spirit and Truth*, near the beginning of the book. "So those who are of faith are blessed." Those who are united to Abraham by faith and are numbered among his seed, not those who are of the flesh.

CHAPTER VI

That the Law does not justify, but convicts, and brings a curse, which Christ releases.

"For as many as are of the works of the law are under a curse. For it is written, Cursed is everyone who does not remain in all things which are written in the book of the law, to do them. ^C And that no one is justified by the law before God is evident, for the just shall live by faith. But the law is not of faith; but the man who does them shall live by them."

As many as are, he says, clinging to the works of the law are cursed. For since that frightened them into abandoning the Law—lest they come under a curse because of what is written, "Cursed is he who does not remain in the law"—he himself strives to show that those who remain in the Law are under a curse. How? Because, he says, no one fulfills the Law; therefore they are cursed; as those who have departed from the Law have been freed from the curse. "Everyone who does not remain." Therefore, those who cling to the Law are cursed, because of not ^D

could be able to fulfill the law. “Be ^A justified before God.” For perhaps some will appear just before men. “Since the just man shall live by faith.” For there is, he says, one way that justifies, that which is by faith. “But the law is not of faith,” but of works: which is manifest from this. “For the man who shall have done these things shall live in them.” Thus, through works, salvation would appear to be in the law, and not through faith.

III, 13, 14. “Christ redeemed us from the curse ^B of the law, having become a curse for us. For it is written: Cursed is everyone who hangs on a wood, so that the blessing of Abraham might come to the Gentiles through Christ Jesus, so that we might receive the promise of the Spirit through faith.”

He resolves a tacit objection that arises. Abraham, one might say, was justified by faith for this reason, that, being before the law, he was not under the yoke of the law: so we believe faith justifies, but only those who were not in the time of the law, just as Abraham also; but we who have already been under the law, if we have broken it and are content with faith alone, who shall redeem us from the curse of the law, since it is written: “Cursed are those who have not remained in the law?” This, therefore, he resolves, showing that Christ, by His own curse, rescued us from the curse of the law. And it is well said that He redeemed. For by giving a price, in such a way that He Himself became a curse, He redeemed us from the curse of the law. Observe, however. We were liable to the curse, in that we did not fulfill the law: Christ was not liable to it, in that He had fulfilled it: and yet He took upon Himself the curse to which He was not liable, when He was suspended on the wood, so as to resolve the curse which was against us. Just as if someone should redeem those condemned to death, himself bearing the death that was impending over them. “So that to the Gentiles.” Christ, he says, voluntarily became a curse, so that to the Gentiles, that is, to those not contained under the law, the things concerning the promise of Abraham might come to pass: and they would come to pass through Christ Himself. How through Him? Since the promises were given to the seed of Abraham, and his seed is Christ. Christ, therefore, insofar as He is and is understood to be human, having received the promises by hereditary right, bestowed them upon the rest of the human race ^D that believes in Him. “So that we might receive the promise of the Spirit.” So that in this way, he says, we might receive the Spirit. For indeed, the curse was resolved by the cross, but through the faith which is in Christ, righteousness has come to be; and from righteousness the Spirit, the Paraclete, was summoned. For the Spirit also was in the promise. For by saying: “In you shall all the nations be blessed,” He promised the blessing through the visitation of the Spirit.

Caput VII. That good things are not from the law, but from promise: and the law is preparatory through conviction.

Brothers, I speak according to man. Even a man's testament, if it be confirmed,

^A no one rejects, nor adds anything to it. Furthermore, to Abraham were the promises spoken, and to his seed. He does not say, "And to seeds, as of many, but as of one: And to your seed, which is Christ." Now this I say, that the testament previously confirmed by God regarding Christ, the law which came four hundred and thirty years later, does not invalidate it so as to abolish the promise. For if the inheritance is from the law, it is no longer from promise. But God has graciously granted it to Abraham by promise.

Since, by the signs which had been performed among them, and by the descent of the Holy Spirit, and by the death of Christ, and by the fact that Abraham was saved, he had demonstrated that faith saves and not the law; now he attempts to persuade them of this by means of a human example. For the expression, "According to man," means "according to human speech and example." He rightly calls them brothers, whom he had previously called foolish. For one must sometimes sting, and at other times be gentle. "A man's confirmed testament." Observe what he wishes to establish through the example of the testament. God, he says, promised to Abraham that through his seed the nations would be blessed. Now the seed of Abraham, according to the flesh, is Christ. The law was given after four hundred and thirty years. If, therefore, he says, the law grants blessings and righteousness, then the promise and the testament of God which was made to Abraham becomes void. Furthermore, no one rejects or scorns the testament of a man; yet the testament of God is made void, and that after it had held authority for a long time, namely after four hundred and thirty years? For if that [testament] promised blessing through Christ, but the law blesses instead of Christ, then certainly the testament of God made to Abraham is rendered void. ^B "And well did he say 'confirmed'..." — PHOTIUS: For it had been confirmed by an oath. But he says "confirmed" precisely, for that which is not valid is still subject to change, just as the law itself is in relation to the Gospel. "It is superadded," that is, it adds to it. "Were spoken," that is, were promised. "Now this I say: testament." For the sake of clarity he resumes the discourse. "By God regarding Christ." For the promise verged toward Christ. For He said that through his seed the nations were to be blessed. This, indeed, is what is meant by, "In you." Now the seed of Abraham, according to the flesh, was Christ. "Which [came] after four hundred and thirty years." The four hundred and thirty years are reckoned as follows: from the 75th year of Abraham until the 100th (when Isaac was born) are counted 25 years; Isaac 60 years; Jacob 95 years (when he begat Joseph); the years of Joseph 110; the years spent in Egypt 144 (from the death of Joseph, and this is according to the translation of the Septuagint, as is manifest in the twelfth chapter of Exodus), altogether 434 years. [C/D] "For if the inheritance be from the law." He himself has interpreted this. For if the blessing has come through the law, and not through Christ, the promise and the testament of God have been abrogated and extinguished. "He has graciously granted by promise." The blessing, he says, God has graciously granted by promise, and not through the law.

III, 19-20. "What then is the law? It was added because of transgressions, till the offspring should come to whom the promise had been made; and it was ordained by angels through an intermediary. Now an intermediary implies more than one; but God is one."

What then is the law? As if an objection had been raised against him: "Why then," he says, "was the law given, if it has no power to save?" "Because of transgressions." It was not given in vain, he says, but that the thing which is pleasing to God might not be transgressed, so that it might at least restrain a few transgressions. "It was added." He rightly says "It was added," in order to show that the Law is not the primary exemplar, as the promises are, but was given subsequently to something else. "Till he should come." But not forever, he says, was the law given, but only until Christ should come, to whom the promise had been made that he would bless all nations. "Ordained by angels." The law was given as ordained, that is, administered and set in order through the mediation of angels, whether this means the priests, or truly the angels. "In the hand of an intermediary," he says, it was given—that is, of Christ. For he wishes to show that the law was also given by Christ, so that he might also have the authority to abolish it. For he who gave it has also the power to take it away. He calls Christ the mediator because he mediated between the Father and man, as if for friendship, and reconciled us to God, [those of us] who had become enemies. "In the hand of an intermediary." Here he calls Christ the mediator, showing that he also gave the law previously. "Now an intermediary implies more than one; but God is one." An intermediary, he says, becomes an intermediary between two parties. Whose mediator, then, is Christ? Certainly of both men and God. Do you see how he shows that he himself gave the law, and that he would also be the Lord to resolve it again? ^B

"Now an intermediary implies more than one." He says, therefore, that while Moses was indeed a mediator for the giving of the law, he was a mediator for only one nation. But he who is truly to be a mediator for all nations towards the one God must not have his mediation founded upon one nation, but upon all nations, since there is one God of all nations alike. And this one must not be a mere man like Moses, but Christ the Son of God, who is at once both truly God and truly man, and by the kinship he has with both, unites both in himself. "For he himself is our peace, who has made both one." "Implies more than one." For he did not become a mediator for one, but for God and men. And if he himself was the mediator, he himself will also save. "But God is one." If, therefore, it is necessary that a mediator must be between two or more parties who are at odds with one another, and God is one, it is clear that he acted as mediator between God and men, and reconciled us to him. If, therefore, Christ and not the law reconciled us, it is clear that Christ and faith in Christ saves, and not the law. ^C

Another. [PHOTIUS]. But God is he who gave both the law and the Gospel, and acted as mediator and reconciled the Father...

^A That is, he is the same one who is Christ. For although there are two between whom mediation takes place, yet the mediator is one; for he must also be one.

“Is the law then against the promises of God? God forbid. For if there had been a law given which could have given life, verily justice would have been by the law. But the Scripture hath concluded all under sin, that the promise by the faith of Jesus Christ might be given to them that believe.” ^B For if the promises were blessing, but the law makes [men] accursed, therefore the law was given against the promises of God, that is, to hinder them from blessing. He therefore solves this objection both by what follows and by the prohibition; for he says, “God forbid.”

Otherwise [PHOTIUS]. “Is the law then against the promises of God?” He dissolves the objection. For some might say that the law seized the justification of the promises, and was against them. But God forbid. For if it could have given life, one might deservedly think that it had been enacted against the promises, and had snatched away their justification, as being itself able to justify. ^C But since it can do nothing of the sort—neither give life nor justify—it is clear that it was not given against the promises. For these manifest their own justification, saving and justifying him who is of faith. And behold the wisdom! That which any other might have brought forward to the calumny of the law—that it does not give life, nor justify—this he himself established as a defense of the accusation and as an encomium. For on this account, he says, the law was not against the promises, because it could neither save nor justify. And not only was it not against them, but it even in a way cooperated and served them; for by the things in which it neither saved nor justified, ^D it exhorted [men] to flee to faith; and by those things through which it urged [men] to faith, it cooperated so that the promises might be fulfilled. “For if there had been a law given which could have given life.” For if, he says, the law had the power to save, there would have been no need of faith. But it was for this reason that it could not give life, in order that faith might have a place; except that it was clearing the way beforehand and leading forward like a pedagogue, and rendered us capable and receptive of faith. How then would it be against the promises of God, the one preparing the way for the promises? Therefore, it is neither possible nor reasonable to say that the law was given for the removal of the blessings, “verily justice would have been by the law.” But now, he says, it could not, in order that faith might prevail. “But it hath concluded,” that is, God permitted all to be shut up and, as it were, narrowed into sin, through his own distinct words and dispositions. “For this, the Scripture,” in order, he says, that the faith through Christ might have place. For indeed, the law, while it was being transgressed, taught men that they are sinners. But having taught them, it did not free them from sin, so that henceforth, when faith appeared, men eagerly approached it, out of a desire to be delivered from their sins. And this whole thing was done, he says, so that the promises made to Abraham, that “in him all the nations shall be blessed,” might be fulfilled through faith in Christ.

^A “But the Scripture hath concluded.” The Law, he says, as it were apprehended and shut up all under sin; it pointed them out as sinners. How? For it said, “Cursed is every one that continueth not in all things which are written in the book of the law to do them.” But this was impossible. For not only did all not perform all things, but not even some of them performed all, but with difficulty did the more prominent among them perform the majority of them. So, in that they did not perform all things, they too were under the curse and sin. All therefore were shown to be shut up under sin. Wherefore, from faith alone are they able to obtain the promise. For from the Law, rather, all were shown to have been driven even into sin. [THEODORET] The divine Scripture rebuked both those before the Law and those under the Law—the former as transgressors of the law of nature, the latter of the Mosaic law. Yet it offered to both these and those an antidote: the salvation promised through faith. For again it has placed “hath concluded” ^B for “hath rebuked and convicted.”

745 III, 23–25. “But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed. Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster. For ye are all the children of God by faith in Christ Jesus.”

“But before faith came.” For it provided no ordinary security in that it restrained from the majority of sins. “Shut up.” Kept, he says, and guarded for the faith that was to come. How? For the Law rebuked and convicted our transgressions; but since it could not set us free, it did nothing else but make us more prompt to run to the faith that was manifested, that we might be freed from sins. “Unto the faith which should afterwards be revealed.” He manifested that the faith in Christ had been preordained from of old, but now has become manifest to men, when also the incarnation [occurred]. “Wherefore the law was our schoolmaster.” Paving the way, that is, for the faith in Christ, by the fact of making known to us our sins, and making us desirous, when faith was manifested, to run to it and to the forgiveness. Wherefore the Law is not contrary to the faith. For neither is the schoolmaster contrary to the teacher, but wants the same things as he, and pre-teaches [us] somewhat of the curriculum. “To bring us unto Christ.” For just as the schoolmaster first instructs children, so that, passing on to the teachers, they might be more apt to learn and to receive the things of those [teachers], so also the Law, having first shown us the very thing of knowing that we sin, did nothing else but make us more ready, when Christ appeared, to run to him, desiring the deliverance from ^D the sins that had been made manifest to us through the Law. Most fittingly, then, was the example of the schoolmaster employed by the Apostle. “That we might be justified by faith.” For while rebuking sins and not being able to justify, it was sending us on to Christ. “But after that faith is come.” Bestowing henceforth perfection and adoption.

"We are no longer under a pedagogue." ^A For when we were infants, it was necessary to act under a pedagogue, but not so when we have become perfect. "For the proof of perfection is the being made sons to God." — "Through faith in Christ Jesus." Through the faith in Christ Jesus, for such is the syntax. Observe, however, that having first spoken of the sons of Abraham through faith, he now calls them sons of God.

^B III, 27–29. "For as many of you as have been baptized into Christ, have put on Christ. There is neither Jew nor Greek. There is neither bond nor free. There is neither male nor female. For you are all one in Christ Jesus. And if you be Christ’s, then are you the seed of Abraham, and heirs according to the promise."

Since he has said a great thing by calling us sons of God, he also states the manner in which we became so. He ought, in accordance with the proposed sentiment, to have said: "As many of you as have been baptized into Christ, have become sons of God," for this is the logical consequence. But he said the same thing now in a more effective way. For if we have put on the Son of God, and, as it were, clothed ourselves in His image, it is manifest that we are also partakers of His sonship, even if He has it by nature, while we have it by adoption. "For you are all one in Christ Jesus," in that you have put on one figure and one form, namely that which is Christ’s, and have one head, namely Him, and are all consummated into one body. "In Christ Jesus," he says, for through Him we have our being, through His cross and death and grace. "And if you be Christ’s." ^C If, he says, you are the form and body of Christ, then you are deservedly the seed of Abraham. For since he said before that Christ is the seed of Abraham according to the flesh (to which seed of Abraham, therefore—that is, to Christ—the promises were given), he now summarizes this same point. If you, he says, are the body of Christ, then you are the seed of Abraham and heirs of the promise that was given to his seed; and Christ, he says, is the author of these things for us, He who fashioned us as a body for Himself, and on that account also brought us into the seed of Abraham, and not the law.

CHAPTER VIII.

IV, 1–3. "Now I say, as long as the heir is a child, he differs nothing from a servant, although he be lord of all; but is under tutors and governors until the time appointed by the father. So we also, when we were children, were serving under the elements of the world."

Why is there no difference? Because it was ordered by the father that he should govern nothing until the legitimate age. He has rightly brought in the example of the infant. For just as he, though lord of all, is prevented by his infancy from being in control of his own property, so we too, because we were once infants in mind, were prevented from being deemed worthy of the adoption of God. "When we were children." Children, he says, ^D

^A not in age, but in the knowledge of God, showing that while God indeed wished to bestow these things from the beginning—that is, the adoption—we were the cause of the delay, being infants in mind. We were left, therefore, by the permission of God, to be brought into servitude to the elements, that is, to the rotation of the sun and the moon. For we had been driven into servitude by Sabbaths and new moons and observations of days, which were kept according to the law; for the most part, he says, we were subjected to the sun and the moon, from which days, new moons, and Sabbaths are derived. And wishing greatly to bring down those things which were in the law, he did not say, "We were driven into servitude under the law," but "under the elements." ^B — [THEODORET] When, he says, we were children and imperfect, we had the law as a kind of tutor and steward. (For he called the legal observances "elements of the world.") Since day and night are called such from the sun and moon, and weeks and months and years consist of days, and the law commanded the keeping of Sabbaths, new moons, annual feasts, and the weeks of years, for this cause he said, "Enslaved under the elements," because time also is constituted from these. "Under the elements of the world." — [GENNADIUS] In the rank of tutors and stewards who instruct and moderate those who are imperfect in age for their own benefit, he included the elements of the world, to which we had been enslaved because of our imperfection in knowledge. I do not think, therefore, that he placed the sun and moon in the rank of tutors, because it would be disadvantageous to be subject to them, but he calls them "elements of the world," or the elementary and introductory law. (For he was writing to believers who were from the Jews, and he indicates both the things said a little before, and also, "If you are circumcised, Christ will benefit you nothing.") ^C He calls "elements" days, water, and fire, the observations of which were from the law that brought us into servitude. Of days, in Sabbaths, new moons, and circumcisions. Of water, in bodily purifications and washings. Of fire, in not kindling fire on the Sabbaths, but eating cold food prepared the day before. See also what Eusebius says in the fourth book of the *Evangelical Demonstration* concerning this extraordinary matter. ^D "But when the fullness of time came, God sent forth His Son, born of a woman, born under the law, that He might redeem those who were under the law, that we might receive the adoption. And because you are sons, God has sent forth the Spirit of His Son into your hearts, crying, 'Abba, Father!' So you are no longer a slave, but a son. And if a son, then an heir of God through Jesus Christ." "Whose fullness of time?" The time, he says, when it was necessary for Christ to come. For the time of the coming of Christ had been foreordained by the prophet Daniel, which received its end under the reign of Caesar Augustus, when the dispensation of Christ in the flesh took its beginning. "Born of a woman." Therefore he did not say "born *through* a woman," so that you would not imagine that there was a passage through

her, but rather that he took his body from her. "Made subject to the law." In this way he was made subject to the law, because he was also circumcised, in order that, he says, he might redeem those who were under the law and subject to the curse, both by the cross and by the fact that he subjected himself entirely to the law. "That we might receive the adoption of sons." For he not only freed us from evils, by releasing us from the curse of the law, but also granted us adoption. And by saying, "We might receive," he indicated that it was owed from above, but that we were not able to receive it, because of the infancy of our understanding. "And because you are sons." ^B And from where, he says, is it manifest that we were deemed worthy of adoption? From where? From the Spirit of adoption. Which has descended, preparing us and teaching us (this is what is meant by "crying out") to call God "Father," which would never have been, had we not been deemed worthy of adoption. And henceforth take courage, O man, because you are no longer a slave, but a son of God and his heir. Through his own natural Son who was incarnate and who clothed himself in our entirety, you are no longer a slave and under the yoke of the law. How then would it not be absurd for those who have become sons of God, through both Christ and the Spirit, to return again to the law? And observe the indication of the Holy Trinity. The Father sent, the Son became incarnate, and the Spirit cooperated, who also, having entered into our hearts, teaches us to say, "Abba, Father." "And an heir of God through Christ." Through his cross and his death.

IV, 8-12. "But then indeed, when you did not know God, you served those which by nature are not gods. But now after you have known God, or rather have been known by God, how do you turn again to the weak and beggarly elements, to which you desire to serve again from the beginning? You observe days and months and seasons and years. I am afraid for you, lest perhaps I have labored among you in vain. Become as I am, for I also am as you."

He discourses against those who were from the Jews, showing that the observing of days and months and seasons and years, and those things of which the observance was in the law, is idolatry. ^C For this, he says, is nothing other than to worship the sun and the moon, from which the days have their observance. And he said this from an abundance of caution, desiring that they withdraw from the law. For those who were preaching circumcision were also preaching such observations as well. "Or rather have been known by God." For you, he says, did not find God by your own labor, but he himself drew you to himself while you were living in error. "How do you turn again?" He discourses about the sun, the moon, and the stars, from which there were the observations of the days. He calls them "beggarly" and "weak," as having no ^D power. But the word "again" has great emphasis: after adoption, he says, and after having been known by God.

OF OECUMENIUS

^A or the stars?) But it is because they are devoid of intellect, life, and sense. "You observe days." From this it is clear that the false apostles were preaching not only circumcision, but also the observance of these things; they took their starting point from the Law, but then strayed even from the Law. "I am afraid." Observe his tender heart; they are wavering, and Paul is afraid. The words "lest perhaps" signify that they are still standing and have not yet suffered total shipwreck. And he gives them hope, that if they wish to recover, the labor spent on them will not be in vain, as if he were saying: "Remember my labors and sweat on your behalf, and do not make my toil useless." "Become as I am." The discourse is still directed to those who were from the Jews. "Become," he says, "my imitators, because I too, having left the Law, ran to the faith." For indeed, I myself, he says, was as you are, observing and highly esteeming the Law. "For I also was as you." I too loved the Law intensely, but see how I have been changed. "Emulate," he says, "this change in yourselves."

VI, 12-17. "Brethren, I beseech you, you have done me no wrong. But you know that because of the infirmity of the flesh I preached the Gospel to you before; and your trial which was in my flesh you did not despise, nor did you reject, but you received me as an angel of God, even as Christ Jesus. Where then is your blessedness? For I bear you witness that, if possible, you would have plucked out your own eyes and given them to me. Have I therefore become your enemy because I speak the truth to you? They zealously court you not well, but they wish to shut you out, that you may zealously court them."

^B He beseeches them, considering their salvation his own. He recounts their benefits and the honors with which they had honored him, and how they had held him in high esteem, wishing thereby to establish that the reproaches spoken by him against them now were not said because of any hostility or hatred (for how, he says, could I have an inimical mind toward you, by whom I was held in such high regard?), but because the things said were those of one who cared for them and loved them. "But you know that because of infirmity." That is to say, with bodily weakness, that is, with bonds and stripes and prisons, which I endured at the hands of those who opposed the preaching. "I preached the Gospel." What am I saying, he asks, that you did me no wrong? Rather, you showed great honor toward me. For I was preaching to you while being scourged and suffering persecution (for these are what he calls the "infirmity of the flesh"). Yet seeing me suffer these things, you were not scandalized by me, nor did you reject me. For "the trial of me," he says, "that was in my flesh" — calling the stripes, the ^D prisons, and the persecutions a "trial" once again — "you did not despise. But you received me as an angel of God." How then is it not absurd, he says, that having received me when I was being persecuted and driven out as an angel, indeed as the Lord Himself, you should now reject him who is counseling and exhorting you to those things that concern

your salvation? ^A “What then was it?” This—what was it—is not the question of one who does not know, but rather one who is admiring and extolling that blessedness which was once yours, and the reward laid up for it. What was it? How great it was! It is to be marveled at, he says: from what a state of blessedness have you fallen! Or consider it as a question: “What was it?” Remember, he says, what your blessedness was. For I used to call you blessed in the highest degree. But now, what is the case? I rebuke you. Therefore I am hated. And why do I rebuke you? For the sake of your salvation. For if this were not the reason, how would I, who praised and called you blessed, have descended to blaming you, when you had provided no other excuse? “Your blessedness.” What was, he says, your blessedness, whereby I and many others called you blessed on account of your obedience and subjection to the Gospel? What then was it, he says; for now I do not see it. Where, he says, are the deeds of faith that were worthy of such zeal? For he has used “what” in place of “where.” ^B “That you would have plucked out your own eyes.” I know, he says, that you once considered me dearer than your own eyes for the sake of the Gospel. “So have I become your enemy?” I see, he says, no other cause for this hatred than that I deliver to you the true doctrines that lead to salvation, for which you ought rather to have increased your love toward me. “They zealously seek you.” They do not, he says, embrace in you the same faith in Christ to a good end, but rather that, having shut you out from this, they might persuade you to follow themselves; for this whole thing has been devised by them solely for your deception. “Not well.” For there is a good zeal, when one is so zealous that he imitates virtue. There is also an evil zeal, when one is so zealous that he casts out the virtuous man from his virtue. “But they want to shut you out.” They wish, he says, to shut you out and lead you away from the true knowledge, so that finally, having become your masters, they might lead you to their own zeal and imitation. For this reason they lead you away from true knowledge, but lead you to the Law. ^C It is good, however, to be zealous in good things always, and not only when I am present with you. My little children, with whom I am in labor again until Christ is formed in you. But I could wish to be present with you now and to change my tone, because I am at a loss about you. ^D He wishes to show that these men, who are now subverting them and urging them to cling to the Law, and in this way preparing them to become their own zealots and imitators, were formerly zealous for them in the knowledge of the Gospel, when Paul was present with them and teaching them. It is good, therefore, he says, to be zealous for what is good, not only in my presence, but always. He shows that they were deceived on account of his absence. “My little children.” Even if, he says, you have corrupted the form of Christ and the image that was in you, nevertheless you are still my little children. He calls those “little children” who are small and not yet born, or infants who are aborted and in need of birth. For this reason he did not say “sons,” but “my little children.” “Until Christ is formed in you.” You have corrupted, he says, the image of Christ in you, with which you had been clothed through baptism (for as many

baptized in Christ, you have put on Christ, and have lost ^A His form and being His members: there is need, therefore, of another generation, that which again imprints upon you the divine form of Christ. What then? Again I am in labor for you through teaching. I beget you again through instruction, until the divine form of Christ is again imprinted within you. What then do the Novatians say to these things? For behold, he clearly writes these things to those who are believers. "Whom I travail in birth with until the great and excellent characters of the divinity of Christ are shaped in your mind." ^B "I could wish to be present with you." Consider the force of his love. "Litterae," he says, "are not enough for me; I could wish to be present with you and to change the doctrine of words which I now deliver to you into lamentations and complaints, just as I taught you through lamentations." For I am at a loss as to what I should say about you. Whence does it happen that, having been so uplifted by the knowledge of the Gospel, you are now cast down and dragged upon the ground, again clinging to the law? "And to change my voice." To lament the degeneration of the former, but to praise with admiration the firm perseverance of the latter.

CAPUT IX

That those who were prefigured by the natural wife of Abraham and his legitimate son ought not to serve the law.

IV, 21-24. "Tell me, you who desire to be under the law, do you not hear the law? For it is written that Abraham had two sons, one by a bondwoman and one by a free woman. But he who was of the bondwoman was born according to the flesh; but he who was of the free woman, through promise: which things are spoken by allegory."

"Answer me," he says, "you who desire to be under the law." Well does he say, "you who desire," for the matter was now one of their unseasonable contention. "Do you not hear the law?" For what does it say about itself? For Genesis brings forward the testimony: for it is his custom generally to call the whole Old Testament the law. Do you not hear the law, that is, the book of Genesis? And see what he prepares. If you desire, he says, to hear the law, depart from the law: for thus you will obey it. The same law persuades you to be separated from the law itself, ^C if you know what is contained therein. If, therefore, you obey it, depart from it. Observer, however, the proof. "Abraham had two sons." He wishes to show that those who are the seed of Abraham by carnal kinship, namely the Jews, are kinsmen according to the flesh, but those who are brought into the seed of Abraham through faith, that is, the Christians, are the seed of Abraham according to the promise. But even then, he says, Ishmael, who was a son according to the flesh, was cast out, just as now the Jews, who are his kinsmen according to the flesh. But the son according to the promise, Isaac, he says remained in the house, just as now, he says, the kinsmen according to the promise, the Christians. Do you see that the law knows of the casting out of those who clung to it alone, that is, the Jews? "But he who was of the bondwoman." Deservedly he says that Ishmael was according to the flesh: for by the law of nature ^D

of the flesh he was born. ^A For Isaac, not by the law of the flesh (for how could he who was a hundred years old have begotten?) but solely through the promise. [Photius:] Do not, therefore, let the fact that you are kinsmen of Abraham according to the flesh puff you up and persuade you that you are his heirs, for if you are not born as children of the promise of Abraham—that is, as members and body-joined with Christ, for he is the seed of Abraham by promise—you are outside the promise. "Which things are allegorized;" that is, the births of these two children were types of the future testaments. For not only the things that are seen, but also other things do the births proclaim. "This is what is allegorized," that is, understood in another way. He does not abolish the history, but teaches what was prefigured in the history. For he adds: ^B

Chapter IX

For these are the two testaments. One indeed from Mount Sinai, begetting into bondage, which is Hagar. For Hagar is Mount Sinai in Arabia. And it corresponds to Jerusalem. But it is in bondage with her children. But the Jerusalem which is above is free, which is the mother of us all. For it is written: Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for many are the children of the desolate more than of her which hath the husband.

Mount Sinai is in Arabia. There the law was given to Moses. It borders on Jerusalem. ^C This very Mount Sinai, in the language of the Arabs, is called Hagar. And, he says, thus: Hagar and Sarah were types of the two testaments. The bondwoman is a type of the Old Testament, in that it also begets servants of the law. But the free woman is a type of the New Testament, in that she brings forth those free from the yoke of the law. For, he says, because Mount Sinai, where the law was given, borders on Jerusalem, and in the language of the Arabs it is homonymous with Hagar the bondwoman—being also called Hagar—so that even from the name the type attains to the truth. "Begetting into bondage." Clearly to the law. "Which is Hagar." Which, he says, the testament has as a type. And thus: because Mount Sinai is called Hagar in the language of the Arabs. "Corresponds," that is, touches, borders on. ^D "To the Jerusalem that now is." For instance, the one here on earth. So that from the one above and free, both places are separated. "But it is in bondage." This, he says, the old testament which was given on Mount Sinai, is in bondage along with her children the Jews; and it serves the law. "But the Jerusalem which is above." The type of Hagar, in these, behold; and also the type of Sarah. And the type of her is the Jerusalem above, that is, the heavenly one. For that city of the faithful is free from the observances that were in the law, and is our mother, he says. So Hagar fulfills the type of the old one and of the Jews. But Sarah, of the new and of us. And he also called the Church "Jerusalem which is above." "For it is written." And so, he says, Sarah was a type of the Jerusalem above, that is, the Church: because she herself, being barren and childless, as the Church from the nations once was, until...

^A overcame Hagar in her seed, that is, in the multitude of her offspring, and the Church overcame the synagogue. And Isaiah is a witness to these things, saying: "Rejoice, O barren one who does not bear." The Church from the nations is what Isaiah exhorts to cry out with joy. "Break forth," he says, whether into birth from barrenness, or into a voice of joy. "For many are the children of the desolate." He calls the Church from the nations desolate and barren. For she was indeed desolate and lacking every good thing before she believed in Christ. "Than of her who has a husband." He calls the synagogue of the Jews "having a husband," that is, a director, governor, and provider, either because she had the law or because she formerly enjoyed the expectation of God.

^B IV, 28-31. "But we, brethren, are children of promise according to Isaac. But as then he who was born according to the flesh persecuted him who was born according to the Spirit, so also now. But what does the Scripture say? Cast out the handmaid and her son; for the son of the handmaid shall not be heir with the son of the free woman. So then, brethren, we are not children of the handmaid, but of the free woman. Stand fast therefore in the liberty by which Christ has made us free, and do not be entangled again with a yoke of bondage."

Not only was the Church barren like Sarah, nor did she only have many children afterward like her, but she also gave birth just as she did. For Sarah did not give birth by the law of nature, but by divine grace; nor does the Church give birth to children by the law of nature in the laver of baptism, but by divine grace. Do you see how the figure corresponds to the truth in all things? "According to Isaac." For we were not born according to nature, but according to grace, like Isaac through the promise. ^C [THEODORET.]—Let not even this distress us, that those who have believed are persecuted by the unbelievers. For we find something of this kind also in the figure; but he did not prevail against Isaac in any way. By imitation, he says, of Isaac, we were born by promise. Since, therefore, we are of the free woman, we ought not to serve the law of Moses. "But as then." Even from the fact that the faithful were enduring persecution from the Jews (for they were being persecuted at that time), he shows that the figure also corresponds to the truth. For Ishmael, who was born according to the flesh, persecuted Isaac, who was born according to the Spirit and the promise. "But what does the Scripture say?"

In what preceded for the explanation of that part, "Tell me, you who desire to be under the law, do you not hear the law?" we said that Paul was proving that the law itself, that is, the Old Testament, had previously commanded us to abandon the law and Judaism; and behold, this has now been demonstrated. ^D For since Hagar and Ishmael were a type of the Jews and the old law, while Sarah and Isaac were a type of the faithful and the New Testament; and since in the Old Testament itself Hagar and Ishmael were cast out (for he says, "Cast out the handmaid and her son"), it is evident that the casting out of the Jews was depicted in advance within that very Old Testament. Do you see that one ought not to cling to the law?

of the law? Because those who trusted in it were cast out? Behold, therefore, the Old Testament itself, by its own force, counseled that one should not hold to the law, by casting out those who ^A walked only in it—that is, the Jews. For if it were intended for all time to walk in the law and the Old Testament, Hagar and her child would not have been cast out, for they were a type of the Jews. Only Isaac inherited, who was a type of those who have believed in Christ. And again, she was cast out not only for the persecution, but also so that she might not become a participant in the inheritance. "So then, brethren, we are not children of the bondwoman." If therefore we are not children of the bondwoman, ^B nor slaves, why do we subject ourselves to the slavery of the law? We are not, however, because Hagar was not a figure of us, but of the Jews. For Sarah is a figure of us. "With the liberty with which Christ has liberated us." The law enslaved; Christ, however, has liberated us from the curse of the law. It is necessary, therefore, he says, to stand in the liberty given by Christ. But saying "Stand fast" indicates that they were wavering. "And do not be subject again to a yoke." By "again" he indicates their lack of perception. ^C And by saying "yoke," he shows the weight of the slavery of the law.

CHAPTER X

That our calling is not subject to circumcision and law because of Christ’s passion.

"Behold, I, Paul, say to you, that if you be circumcised, Christ shall profit you nothing. And I testify again to every man who is circumcised, that he is a debtor to do the whole law. You are made void from Christ, you who are justified in the law; you have fallen from grace. For we in spirit, by faith, wait for the hope of justice. For in Christ Jesus neither circumcision avails anything, nor uncircumcision: but faith that works by charity. You did run well; who hindered you, that you should not obey the truth? This persuasion is not from him that calls you."

"Behold, I, Paul." He used the authority of his name in place of any demonstration. "Christ shall profit you nothing." For what reason? Because he who is circumcised clearly appears to despise the grace of Christ, believing that he will be saved by the law. He, therefore, who does not believe in Christ, cannot be saved by Him. "That he is a debtor to do the whole law." Besides this, he says, that they are helped in nothing by Christ—which is more miserable than a thousand hells—this also happens, which such persons have added to themselves. For he who has observed the law in one particular will have a necessity to observe it in all things, since all things follow one another as if interconnected. But what is more burdensome than legal observances? "You are made void from Christ." You have been cut off, you have fallen away from Him; the things of Christ and His grace will henceforth bring you no utility. "You who are justified in the law." This is, you are eager to be justified: as if he were saying, "You who are eager to be justified by the law, you have fallen from grace, and you will not even be justified by the law." "For we in spirit..." That is, we who are believers,

^A we do not expect to be saved by the law, but by the supervention of the Holy Spirit. "We await the hope of righteousness." We expect to be saved by a portion of grace. It is well stated, "from faith." For it is necessary that we should offer our faith, and thus receive justification through the Spirit.

"Neither does circumcision avail anything." He refers to circumcision, not that which was practiced before faith, as if he were saying: Those who inscribe themselves into the New Testament will sustain no harm from uncircumcision, just as they will derive no benefit from circumcision. "But faith working through love." For it is not sufficient merely to believe in Christ, but this faith must be worked and preserved and, as it were, rekindled ^B through love for Christ. He hints that those who have believed, yet do not love Christ, have deserted to the law. "Who hindered you?" The word "Who" is not that of one asking, but of one lamenting, as if he said: You had arrived at perfection; what has happened? Who has had such power as to hinder you from obeying the truth of the Gospel? "A persuasion, of course" — that is, the being persuaded by those who tell you to be circumcised. "Not from Christ who invites you to His own faith." As if he said: You were not called by Christ for this purpose, that you should obey those who counsel such things. For it is proper to God to call, but to the hearer to obey. ^C

V, 9-12. "A little leaven ferments the whole lump. I have confidence in you through the Lord, that you will think nothing else. But he who disturbs you, whoever he may be, shall bear the judgment. But I, brethren, if I still preach circumcision, why am I still persecuted? Then the stumbling block of the cross has been abolished. Would that those who unsettle you would even mutilate themselves."

Lest they say: Why do you rebuke us so strongly, since we observe only one precept of the law? He says: One? And what is that to the point? "A little leaven ferments the whole lump." For just as that mixes the whole lump, he says, so also will circumcision bring you into complete Judaism, if you do not correct yourselves. "I have confidence in you through the Lord." I take courage concerning you, he says, I take courage in the Lord that you will correct yourselves and will think nothing other than my teaching. This itself serves to exhort. "But he who disturbs you." You indeed will be changed, yet those who led you into this will not for that reason escape ^D punishment, but will pay and suffer this condemnation. "But I, brethren, if I still preach circumcision." Because they were hurling insults at him, saying, "He is a hypocrite, in one place he says he is persecuted by the Jews, and you know it. If, therefore, I preach circumcision, it is futile for me to be persecuted." What then? Did he not circumcise Timothy? But we say this was done by a certain dispensation, so that he might be easily accepted by the Jews. Observe, he did not say, "If I have performed circumcision," but, "If I preach it." For, he says, what was done by dispensation should not be brought into a doctrine

be received by the Jews. Observe, moreover, that he did not say, "If I practiced circumcision," but, "If I preach it." For he says, do not take what was done as a dispensation to be used as a pattern. The stumbling block of the cross is therefore abolished ^A. "Altogether," he says, "if it is necessary to be circumcised, and I preach this, the contention of the Jews which was against the cross is resolved, and there is no longer any fighting between them and it." For now they hate the cross for this very reason, that it destroys circumcision and the Law. "I wish that they were even cut off." My concern is for you, but as for those who unsettle you, I regard them as those who are incurably sick, and no longer as people for whom I have any hope. And so, let them not only be circumcised, but I wish they had also made themselves eunuchs. "I wish." I wish, he says, that those who bring you the impostures of circumcision had cut themselves off.

CHAPTER XI.

An inscription of the liberty which is according to the Spirit.

^A heresies, envyings, murders, drunkennesses, revelings, and the like. Concerning which I tell you beforehand, just as I also foretold, that they who do such things shall not inherit the kingdom of God.

"Walk in the Spirit." By the Spirit, he says, live and conduct yourselves according to those things that please Him, and you shall not fulfill the desire of the flesh. "For the flesh lusts against the Spirit." By flesh here he means carnal and wicked desires. By Spirit, he means the grace of the Holy Spirit, which is directed toward virtue. And he says: Vice is opposed to virtue, and virtue in turn is opposed to vice, fulfilling the role of a certain pedagogue and not allowing us to walk according to our wicked desires. Otherwise: Virtue is opposed to vice so that, when vice provokes, the carnal will ^B does not immediately rush headlong toward sin, as if unleashed and bridleless. Again, vice is opposed to virtue, so that the labor of virtue does not become entirely easy and devoid of reward, as if it followed from nature and necessity, and as if it were brought into action by mere thought without any effort or struggle. But he says this briefly: "So that you may not do the things that you wish," meaning that you may neither do evil things easily and entirely without hindrance, nor do good things easily and altogether negligently; for things that are done in such a way could not even be good. "But if you are led by the Spirit." If, he says, you walk according to the will of the Holy Spirit, you will not err. He who does not stumble in anything is in no need of the law or of counsel sought from ^C the law. But he who has no need of the law is not under the law, which is also what he says elsewhere: "The law is not laid down for the just." "Now the works are manifest." As if he were saying: From the very fruits you will recognize a wicked and base way of life. Again, by "flesh" he refers to corrupted reasoning and a worldly and carnal life. "The works of the flesh." It is evident, therefore, that by "flesh" he calls it the carnal mind—that is, the inclination of the soul toward the worse—and by "spirit" the given grace. "Impurity, licentiousness." By impurity and licentiousness, he means shameful modes of fornication. "Enmities." Unjust ones, that is; for there are also just enmities, which are assumed for the sake of the faith. "If it is possible," he says, "as far as it depends on you, live in peace with all men," so that it is evident that sometimes it is not possible. ^D "Jealousies." For it is not necessary to be jealous or to envy, but to rejoice with those who rejoice, and to weep with those who weep. "Contentions." This is strife born of a quarrel. "Cavillations." It is—for this is where the word *kōmos* (revelry) is derived—when with drunkenness one mocks the opinions of others. "They shall not inherit the kingdom of God." For the present, they all fall away from the kingdom; yet there will also be a diversity of punishments.

V, 22-26. "But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faith, gentleness, self-control. Against such there is no law. And those who are Christ’s have crucified the flesh with its passions and desires. If we live in the Spirit, let us also walk in the Spirit. Let us not become desirous of vainglory, provoking one another, envying one another."

^A He said "fruit" and not "work," to show that it requires the help of God in order to bear fruit. "Of the Spirit"—that is, of the Paraclete himself, or of the spiritual and virtuous life. "Joy"—to rejoice in God, to have a good conscience; for such are they who rejoice. "Against such there is no law"—for he who has achieved these things has no need of a law that tutors him, for he is higher than it. "But those who are Christ’s [have crucified] the flesh." Then, lest they might say, "And who does these things?" he says: These are they who do these things, who have crucified the flesh of Christ—that is, their own body (for the flesh of Christ is our own body)—and have, as it were, put it to death against carnal passions. And they have crucified not only the body, as far as the passions are concerned, but the passions themselves, as far as their being fulfilled by them is concerned. According to this interpretation, the word "but" [δέ] is added as a redundant particle. ^B Or in another way: And why, he says, do I recount the species of virtues one by one? For there are some who have crucified themselves as regards the passions, and the passions as regards themselves. According to this interpretation, it is not a redundant particle, but the meaning is, "those who are Christ’s"—that is, those who stretch their own flesh—have crucified it. Thus Clement in the fifth book of the *Hypotyposes*. And the word "but" can also be understood as equivalent to "these indeed"—that is, to be inferred: [Photius] These are indeed they whom I have spoken of, who have crucified the flesh of Christ, and so on. "If we live in the Spirit." We therefore ought also to live according to the will of the Spirit. Once we are about to crucify our flesh, "Let us also walk in the Spirit," he says; that is, let us be content with the grace given by the Holy Spirit, and let us not seek to be saved by the Law. "Let us not become desirous of vainglory." For this is the cause of all evils. "Provoking one another." Into contentions, clearly. "Envying one another." For from vainglory comes envy, and from envy, countless evils.

"Brethren, if a man is overtaken in any trespass, you who are spiritual restore such a one in a spirit of gentleness, considering yourself, lest you also be tempted. Bear one another’s burdens, and so fulfill the law of Christ." ^C Many ^D who are defeated by an ambitious love of preeminence were indulging that passion in the reproof of the faults of their neighbors; this he corrects, saying: "If any man," he says, "is overtaken in a sin." For this is what "overtaken" ["προληφθῇ"] means. "You who are spiritual"—that is, those who live according to the spirit—"restore"—that is, correct—such a one. Then, casting out the love of preeminence, he says: "in a spirit of gentleness"—that is, in gentleness, which is a gift of the Holy Spirit. "Considering yourself." Then, lest he who is correcting someone become puffed up, he says: Consider also [yourself] and watch yourself, lest you be caught by the same things. "Bear one another’s burdens." For since it is not possible for a man to be without sin, he advises not to be overly precise in questioning the sins of one's neighbor, as one who knows that you also have sins, and that we ought to bear with one another. "And so fulfill the law of Christ."

^A That what is lacking in me may be completed by another who bears with me; and thus, while everyone reaches out a hand to his neighbor, the commandments of Christ are fulfilled. — [PHOTIUS] For the law of Christ was shown to be such through works. For He Himself took up our sins and bore our diseases. And this is the hyperbole, that He even accepted the cross and death for our sake. — [OECUMENIUS] Or, because bearing one another's burdens and shortcomings is, in this, a fulfillment of the law of Christ, insofar as it is done out of love. And love is the fulfiller ^B of the divine law. — "For if anyone thinks himself to be something, when he is nothing, he deceives his own mind. But let each one test his own work, and then he will have his boasting in himself, and not in another. For each one will bear his own load. Let him who is taught the word share with him who teaches in all good things." — "For if anyone thinks he is something," it is for this reason alone that he is nothing, because he thinks he is something. Therefore, being nothing, he deceives himself. — "But let each one test his own work." If someone tests his own work and examines himself accurately, he will have his boasting in himself rather than against another; that is, he will have his boasting against himself, as it were, he will judge himself and not others. ^C He will have his boasting in himself, meaning that, seeing himself diminished and lacking, he will blame himself and refrain from judging others, knowing himself, and that he does not always preserve the same manner of life, but sometimes even falls away from it. — "Let each one test himself." Let each one examine his own deeds which he has carried out in life. For doing this, he will prepare himself for better things. This is not the command of one imposing a law, but of one condescending. For it is not necessary, he says, to boast. But if you must, at least do not boast against your neighbor as the Pharisee did, but against yourself. — Otherwise: If you wish to boast, he says, consider your own life; and if you find it blameless, boast of it to yourself, if indeed you ought to do this at all. "For each one will bear his own load." Why, he asks, do you boast against your neighbor? Both you and he will bear your own load. "And then the work of each will be tested." — "Let him share." He commands those who enjoy spiritual things to dispense carnal ones. "He who is taught the word." He who is instructed, he says, let him share with his instructor food, goodwill, and honor. For this is what he means by, "in all good things." Rightly, however, he said "share" ^D and not "give," for this is a kind of communion: he contributes spiritual things, but you, who are taught, contribute carnal things. — "Do not be deceived, God is not mocked. For whatever a man sows, that he will also reap, for he who sows to his own flesh, from the flesh he will reap cor-

corruption; but he who sows to the Spirit shall from the Spirit reap eternal life. And let us not grow weary in doing good. For in due season ^A we shall reap, if we do not lose heart. Therefore, as we have opportunity, let us do good to all, and especially to those who are of the household of faith. “God is not mocked.” He is not deceived, He cannot be imposed upon, He does not repay evil for good, or again good for evil. For the harvest must necessarily correspond to the seed. And no one who sows tares can reap wheat. “For he who sows to his own flesh.” What does one sow in the flesh? Drunkenness, gluttony, indulgence, debauchery. Such a one, from the flesh, that is, on account of the flesh which sinned, shall have punishment there. And the phrase “from the flesh” means, by reason of the sins sown in the flesh. “But he who sows to the Spirit.” What does one sow to the Holy Spirit? What else but almsgiving, and temperance, and every virtue? “From the Spirit he will reap eternal life.” For just as the seeds of the flesh and of the Spirit are different, so too is the harvest. There is corruption, here is eternal life. “Let us not grow weary,” nor lose heart, because the recompense is in the future. For there shall be a time that will surely come, when we shall receive good things, and reap what is now sown by us in goodness. Then, since He made mention of harvest, which requires labor and toil, He added, “Do not grow weary,” as if to say: He who reaps then does not labor, nor does he grow weary, as one does in this world. Do not, therefore, upon hearing of a harvest, suppose that you will also have to toil then. For in sensory ^B things, the sowing entails labor, and the reaping the same. For the reaping and the heat of the season often exhaust the reapers; but that harvest is not such as that. For it is free from labor and sweat. For this is what He meant by “Do not grow weary.” — [PHOTIUS] Or “Do not grow weary,” that is, do not become sluggish, nor desist from doing good. For the crown belongs to those who struggle to the end. “As we have opportunity.” For in this life is the time for work, but there no longer is. “Do good to all.” To Jews, to Greeks, but especially to those who are believers.

CHAPTER XII.

^A to write the letter with my own hand, that my autograph might be laid aside as a confession, that I do not preach circumcision, as they who slander me say. “As many as desire to make a fair show in the flesh.” As many, he says, as desire to be well-regarded by men, these compel you to be circumcised. Which men? Either by the Jews, as those who hold fast to the ancestral law, or by those outside, as using you as their disciples. For “in the flesh,” that is, in men or among men. “They desire you to be circumcised.” They wish to have others circumcised also, so that they may not be harassed and persecuted because of the Cross and the faith. But if it is “they are guided,” you shall understand it thus: They do everything and wish to please men, only so that they may not be ruled and guided by the faith. “For they who are circumcised.” He shows that they do the whole thing out of vainglory. ^B For they, he says, who are circumcised and circumcise you, do not do this as those who keep and observe the law, but so that they may have an occasion of boasting from the fact that they circumcise you. For this is what he means, “In your flesh,” that, he says, they may be teachers, and have you as disciples.

VI, 14-18. But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world; for in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new creature. And whosoever shall follow this rule, peace be on them, and mercy, and upon the Israel of God. From henceforth let no man trouble me; for I bear the marks of the Lord Jesus in my body. The grace of our Lord Jesus Christ be with your spirit, brethren. Amen.

He deprecates it as something miserable. What, then, is the glorying? That for our sake, unworthy as we are, He deigned to be crucified. For this is the source of our glorying. Therefore, let it be my glory to glory in the cross of Christ, which to the unbelieving seems even to be a source of reproach. “By whom the world is crucified unto me.” By world, he means worldly things, namely, the praise and glory that is sought by men. As far as I am concerned, therefore, all these things are dead. Then, exaggerating the matter, he said: And I am dead to these things; by a double mortification, indicating their flight and utter uselessness. “But a new creature.” All things, he says, are a new creation. For all of us who have believed, whether circumcised or having uncircumcision, have become a new creature, with the old man buried, and ourselves regenerated in the laver of baptism. “And whosoever shall follow this rule.” As many, he says, as shall be content with this rule and doctrine, namely, that all things are a new creation, and do not subject themselves to the law. “And upon the Israel of God.” Israel is the faithful people, as one who sees God. As for the unbeliever, even if he descends from Jacob, he is cast out of the kinship that is towards Him. “From henceforth let no man trouble me.” He does not say this as one shunning, God forbid; but wishing to keep the laws he set forth ^D

to be immovable, as if he were to add or subtract nothing further. ^A — [Phot.] "Let no one cause me trouble." Let no one call me to a defense of what I do. For I have, even while silent, a greater defense, which is situated in my works. For the stigmata of Christ—that is, the wounds and scars I suffer for Christ—these cry out, as well as the course and the zeal I have undertaken for his sake, and the unfeigned, pure, and unconcealed nature of my preaching. "Let no one cause me trouble." How long, he says, do you, while you waver, bring upon me afflictions and troubles? Be swayed, if not by anything else, then at least by the stigmata of Christ, which I bear in my body for your sake and for the sake of the preaching to you. By saying "the stigmata of Christ," he at the same time brings to mind that he too suffered for our sake. And so it is meet in every way to depart from the Law and to be firmly established in the faith. "The stigmata of Christ." By stigmata he means the stripes and the wounds inflicted for the Lord and for the sake of the preaching. "I bear in my body." It is as if he were saying: Let no one slander me among you as a hypocrite. ^B For these wounds and these stripes, inflicted on account of the Lord, provide witness that I conduct my life without hypocrisy. For he was being slandered, as if everything he did were done out of dissimulation—at one time preaching circumcision and at another not. "With your spirit." With your inner directing mind. He prays that grace may come to the soul.

The end, with God's help, of the Epistle to the Galatians. It was written from Rome.

ARGUMENT OF THE EPISTLE TO THE EPHESIANS

^C He sends this from Rome, not yet having seen them, though he had heard about them. The occasion for the Epistle was this: The Ephesians, having believed in our Lord Jesus Christ, had an ingenuous faith in him and love for all the saints, and they wished to be confirmed by Paul. ^D When the Apostle had learned this, he wrote this Epistle to them, as it were, for their instruction. And first he shows that the mystery which has been enacted in our regard is not something new, but that it was from the beginning and before the foundation of the world the good pleasure of God, so that Christ for

us might suffer, and we might be saved. ^A Afterwards he discourses on the calling of the Gentiles, in order to show that they believed worthily. And he demonstrates that our calling came to pass not through man, but through Jesus Christ, who is the Son of God, so that from this fact they might also learn that they did not become worshippers of men when they believed in Christ, but true worshippers of God. He signifies also that Jesus was sent for this reason, to preach the Gospel, and that these things were his concern. Then he adds to the Epistle exhortatory discourses to husbands and wives, parents and children, masters and servants: and universally he confirms all against the devil and his demons, saying that our struggle is against them; and like ^B a good trainer of athletes, he anoints all with his words against the diabolical efficacy, and thus concludes the Epistle.

THEODORET

Ephesus was a metropolis of Asia, but it worshipped Diana. And so vehement was the worship of this demon that they even declared Ephesus to be a temple-warden of Diana, as is written in the Acts. In Ephesus itself, John the Evangelist, after his relegation, spent much time, in which he also died—and Paul ordained Timothy as bishop there. The philosophers who flourished throughout Asia resided especially in Ephesus; wherefore he used great care when writing to them, and writes to them deeper thoughts, which are sublime even for those who are instructed in the faith. ^C He writes the Epistle from the city of Rome, while he was in chains.

CHAPTERS OF THE EPISTLE TO THE EPHESIANS

1. Concerning our election, introduction, and perfection in the Lord. 2. A prayer for the knowledge of the goods introduced to us through Christ. 3. Concerning the reconciliation of the Gentiles and Jews to God through Christ, in hope according to grace. 4. Concerning the divine wisdom given to him for the illumination of the Gentiles and the refutation of demons. 5. A prayer for the Church for the power and love of God. 6. An exhortation concerning unifying love, even if the gifts ^D are divided for common utility. 7. Concerning prudence and justice, which render us conformable to God. 8. That we ought to live in a manner worthy of sanctification, refuting vices by works, not words, being filled with the Spirit through psalms, not with wine. 9. An arrangement of domestic duties for those who are governed and those who govern according to Christ. 10. Concerning the power which is according to Christ, in the manner and habit of armor.

THE EPISTLE OF PAUL THE APOSTLE TO THE EPHESIANS

CHAPTER ONE

Paul, an apostle of Jesus Christ by the will of God, to the saints who are at Ephesus and to the faithful in Christ Jesus: grace unto you and peace from God our Father and from the Lord Jesus Christ. Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with all spiritual blessing in the heavenly places in Christ: just as He chose us in Him before the foundation of the world, that we should be holy and blameless before Him in love.

“By the will of God.” Note that “by” is said of the Father. ^B “To the saints who are…” Consider how great the virtue was at that time, that he should call worldly men saints and faithful. “Grace unto you.” It is with good reason that he begins with grace, for it is through grace that God is the Father of men, and through grace that the Son gave Himself as a ransom for us. “Who has blessed us with all blessing.” This is said in contrast to the Jewish blessing; for that was rather carnal, whereas ours is spiritual. And well does he say, “With all,” for you have become immortal, sinless, a child and brother of God, and a co-heir. Your firstfruits are to be adored by the Cherubim. [PHOT.] He blessed us, through the Son; He chose us, through the Son; He graced us, through the Son. But how through the Son? O, the wonder! By His blood, he says. Do you see the riches of grace? Or rather, the overflowing and ineffable mercy? Nor only these things, but He also made known to us the mystery of His will. By whom was this? This too was through the Son. All things are through the Son, with the concurrence of the Father’s good pleasure. For the Father’s will is in nothing separated from the beloved Son. ^C And since he has spoken of the mystery being made known to us, he mentions adoption again, saying, “Through whom we have also been allotted.” For those who are adopted as sons are deemed worthy to inherit of the adoption, which has been brought about through the Son and was foreordained, with the good pleasure and the Father’s will present. And this has come to pass, in order that ^D

we too might live in such a way that our lives might redound to the praise of His glory—that is, to His praiseworthy glory—and that our manner of life might be seen by all to be acceptable. For He says, «Let your good works shine,» in the Gospels, «and glorify your Father who is in heaven.» ^A For He blessed us not only with every spiritual blessing, but also in spiritual matters and heavenly things. Through whom? Through Jesus Christ. In what way? «As He chose us before the foundation of the world.» Such is our election and blessing, ancient as it is. He chose us deliberately so that we might be holy and blameless—that is, venerable and pure in our lives. Whence was He moved to this? Out of love alone. To what end? That He might adopt us to Himself through Christ. For this had also been foreordained. By what works of ours? By none at all, except that it was according to the good pleasure of His will; for He was pleased and willed this, while we contributed absolutely not at all. We were ^B pleased and willed this, when we contributed nothing at all.

For how could we have contributed, we who had not yet even received the beginning of our existence in any way? And what gain is there in this? An ineffable praise and encomium emerges for His glorified grace, by which He has made us dear. Through whom? It is manifest that this too was through His beloved Son. How? Because He Himself wrought our redemption. For we were captives because of our transgressions. But by giving His own blood as a ransom for us, He redeemed us from the tyranny in which we were held. ^C And how this fearsome mystery came to pass cannot be expressed, except by saying that it is the riches of grace, the superabundance and excellence of grace; nothing else can be said. And this ineffable mystery toward us He not only brought to pass, but also manifested it to us. How? By calling it to mind and instructing us to receive it. All things came from His beneficence: that He wrought that ineffable mystery concerning us, and that He further manifested it to us. For this too was a matter of great and ineffable love and providence toward us, to have manifested to us the mystery of His will, as if it were the secret and intimate intention of His heart. Do you see to what goods He has counted us worthy? ^D And this was the mystery of His will, foreordained to come to pass in His Son, or through His Son. Rightly, then, did He say again, «according to the good pleasure,» and that it was purposed that it should come to pass through the Son. For since, after having spoken of it at the beginning, he had joined other reasons in the meantime—thereby drawing the listener away from the discourse—he again, as if recalling him to memory and repeating that all things have been done through the Son by the good pleasure of the Father, fittingly attaches and adds this. «These things,» he says, «for the dispensation,» that is, because of the ineffable providence and arrangement of the times of the consummation of the age, that is, of the things pertaining to the consummation. For whatever was done, was done because of the glory that was to be revealed to us at that time. Wherefore also Christ then, through the outcome of the matters

^A is manifested, summing up all things in Himself. "In the heavenly places in Christ." For our blessing is through Christ, not through one of the prophets, as it was for the Jews through Moses. But the phrase "In the heavenly places" is well used, in the sense of [heavenly] things. For there is nothing earthly among us, as there was among the Jews. For there, there was a land flowing with milk and honey, and "You shall eat the good things of the land, and the Lord will bless your land"; but here, everything concerns the kingdom of the heavens. "As He chose us in Him." Just as God and Father blessed us through Christ, so He also chose us through Him, and through the faith which is in Him. Now the phrase, "Before the foundation of the world," signifies that this was determined of old, that those on earth might be saved through faith in Christ. And "foundation" denotes that from a certain height of God's power the world was cast down. "That we should be holy." He chose us, he says, on this condition, that we should be holy in faith, and blameless in life. "In His sight," he says; for there are some who seem blameless to men, but that is not what he says, but "in His sight." And this, he says, He did because of the love He had for us.

Predestining us unto adoption through Jesus Christ unto Himself, according to the good pleasure of His will, to the praise of the glory of His grace, in which He made us beloved in the Beloved. In whom we have redemption through His blood, the forgiveness of transgressions, according to the riches of His grace which He lavished upon us in all wisdom and prudence.

^B Great indeed is it to be brought into the adoption of God, but greater is it that this was mediated through the Son Himself. And unto what adoption? Unto that, he says, which leads to God Himself. "According to the good pleasure of His will." For it is the custom of divine Scripture to call a will and purpose toward doing good "good pleasure." "Of His will." And He did all these things for us for no other reason than that He wished and vehemently desired to save those on earth by grace, so that from this His holy glory of grace might be praised and glorified. "In which He made us beloved." He made us beloved, first indeed before His own eyes; then He made us lovely to the angels, ^C archangels, the powers above, and the saints who are pleasing to Him. "For the King will desire your beauty" (Ps. XLIV, 12). He has bestowed this grace upon those on earth through the beloved Christ, for He Himself is the mediator. "In whom we have the redemption." Through whom, he says, we have the forgiveness that came to us through His blood. For it is wonderful, not only that He gave Him for His enemies, but that He gave the Son at all, and even unto death through His blood. For this is the most terrible of gifts. "According to the riches of His grace." ^D

^A These things He did, he says, according to His riches; that is, in the abundance of His grace. “Which He lavished upon us.” From every side there are superlatives: that wealth was given, and the wealth of God, and the wealth of grace, and that He lavished it—that is, He caused it to overflow. “In all wisdom and insight.” Either He made known to us wisely and insightfully, or He made us wise and insightful, and in this way He made known to us the mystery of His will, as if to say: That which was in His heart He made known. For what is equal to this mystery, namely, to give the Son for His enemies?

^B “Having made known to us the mystery of His will, according to His good pleasure which He purposed in Him, for the administration of the fullness of the times, to sum up all things in Christ, the things in the heavens and the things on the earth in Him. In whom also we have obtained an inheritance, having been predestined according to the purpose of Him who works all things according to the counsel of His will, that we should be to the praise of His glory, who first trusted in Christ.”

Having made known to us according to His counsel, which counsel He purposed in Him—that is, in Christ—to fulfill. And simply, he says, this He purposed, this the Father willed: to seat the firstfruits of our mass at His right hand. [ΦΩΤ.] Or, that not only the fulfillment of the mystery concerning us through the Son was predestined to come to pass according to the good pleasure of the will of the Father, but also that we should be deemed worthy to learn this has likewise come to us through the Son according to the Father's good pleasure. For the Son indeed did and suffered everything in order to adopt us as sons—and He did adopt us, and revealed that He had adopted us. But the Father was also pleased and willed it in all these things. Therefore, as was written before, the fact that the divine Paul repeats, “The mystery of His will according to His good pleasure,” and what follows, is to be understood in this way, or as it has now been unfolded. For neither interpretation differs from what is reasonable. “For the administration of the fullness of the times.” But why did He purpose this good pleasure? For what reason? For the administration, he says; that is, for the beneficial and most useful governing of the final times. For in the last times the saving administration of the incarnation took place. “To sum up all things.” To join, to unite, to provide one head for angels and men, ^D namely Christ. For angels and men had been separated. He joined them, therefore, and united them through Christ. [ΦΩΤ.] Otherwise. He calls the succinct gathering together of things a recapitulation. For through the administration which is according to the Lord Christ, human nature rises again and puts on incorruption, and the visible creation, being freed from corruption, shall attain to incorruption; and the hosts of invisible beings shall live in joy, since pain and sorrow and sighing have fled away. With these words the divine Apostle taught this. For he did not say simply, “Heaven and earth,” but

^A revealing the mystery of the dispensation, he added, “In him,” that is to say, in Christ. For again, “In him” means through him, Christ. “In whom we also have obtained an inheritance.” Through whom, he says, we have been made heirs by Christ. But since an inheritance is a matter of chance rather than virtue, he corrects this and says, “Having been predestined.” For we would not have been predestined had we been unworthy. For having predestined us from above, he who does all things whatsoever he wills has allotted this life to us. He teaches more clearly to what inheritance we have been predestined: “According to the purpose of him who works all things.” According to the mind of God, who works all things in heaven and on earth. “According to the counsel of his will.” Then, not content with having said, “Having been predestined,” and, “According to purpose,” he adds, “According to the counsel of his will.” ^B For he wishes to show that the Gentiles were not called by chance because the Jews drew back, but that this was predestined from above and lay in the prototype. For since Christ, urging on the Jews, says, “I was not sent except to the lost sheep of the house of Israel,” and again, “Do not go into the way of the Gentiles,” Paul now strives to show that those things were said for the sake of exhortation and for the drawing of the Jews, so that in truth the calling of the Gentiles was ordained from above. “That we might be.” We—which ones? Those who have first hoped in Christ, he says, that is, the believers. For God is to be glorified above all for the fact that, in our own case, he saved those who were so alienated from him. “To the praise of his glory.” For all who see those who have believed in the Lord Christ praise the Author of these goods for them.

“In whom you also, having heard the word of truth, the Gospel of your salvation, in whom also having believed, you were sealed with the Holy Spirit of promise, who is the earnest of our inheritance, until the redemption of the purchased possession, to the praise of his glory.”

“In whom you also.” By whom, Christ. Thus also to the Hebrews: “He has spoken to us,” he says, “in the Son,” that is, through the Son. “The word of truth.” For it is no longer a type, as it was among the Jews, but the truth itself. “The Gospel of salvation.” It is the Gospel of salvation both in distinction to the law, and because it saves those who believe. ^C “In whom also having believed.” By which Gospel and the faith that is in him, you were sealed with the Spirit of promise, either he who promises the myriad goods, or that you might attain the promises through the seal. For just as God makes his own known, he seals them with the Holy Spirit. “You were sealed.” As a kind of seal, you received the gift of the Spirit. As for the promise, it is because the Lord promised that he would send the Holy Spirit. “Who is the earnest”

arrhabo. » The pledge confirms the whole. God, therefore, in confirming the adoption and the countless good things, gave the Holy Spirit as a pledge of the heavenly inheritance. ^A « Who is, » He says, [referring to] the Spirit. — [PHOT.] But he makes the change of the article, not from the utterance regarding the Spirit, but from the conception belonging to God. For since he said "by the Spirit," and this is God, he goes on to add fittingly and more profoundly, coordinating [the masculine form] "Who is the pledge," and so forth. ^B « Of the acquisition. » He calls us the acquisition because God has acquired us. Therefore, he says, the pledge is also for this: that His acquired possession might be redeemed. And there will be pure redemption when the saints are ransomed not only from sins, but also from dwelling with sinners. ^B « To the praise of His glory. » He repeatedly adds this, confirming that what has been promised will certainly come to pass, as if he were to say: If He had promised these things for our sake, perhaps there might be room for hesitation; but if He promised them so that His glory might be admired and venerated, who then would contradict?

CHAPTER II

Prayer for the knowledge of the good things brought to us through Christ.

1, 15-20. For this reason I also, having heard of the faith in the Lord Jesus which is among you, and the love which you have toward all the saints, do not cease to give thanks for you, making mention of you in my prayers, that the God of our Lord Jesus Christ, the Father of glory, may give to you the spirit of wisdom and revelation in the knowledge of Him, the eyes of your heart having been enlightened, that you may know what is the hope of His calling, and what are the riches of the glory of His inheritance in the saints, and what is the exceeding greatness of His power toward us who believe, according to the working of the strength of His might which He wrought in Christ, having raised Him from the dead, and seated Him at His right hand in the heavenly places.

« For this reason I also. » Because of the good things stored up for those who rightly believe and live; and because you have been numbered among those who will be saved. « The faith which is among you. » For above all else, thanks must be given to God for our faith, in that He has given us a mind to believe. « In the Lord Jesus. » By hyperbaton, he says "faith in the Lord Jesus," which you, he says, possess. ^C He always joins love to faith, creating a most beautiful pair. « Which you have toward all. » Not that which is toward you alone. « That God. » But what do you entreat, and what mention do you make? « That, » he says, « the God of our Lord. » ^D He has placed this separately. For he has called the same One both God and Father of the same [Lord]: God indeed as of a man, but Father as of God. For he called the divine nature "Glory." « The God of our Lord. » He says this because of the flesh. « The Father of glory. » Always near to God

^A he calls him the God of mercies, and God of peace, and God of hosts. But now he calls him the Father of glory. For he granted supreme glory and honor to the human race, which things, once bestowed upon us, he calls by the general name of glory, by a term more magnificent among us. Of this glory, therefore, he says he is the Father, and, as it were, the Creator. « That he may give you a spirit of wisdom. » Surely we need spiritual wisdom in order to recognize the things gifted to us by God. « For the animal man does not accept the things of the spirit; for they are foolishness to him. » — « Having the eyes enlightened. » For he who has known God as he ought would by no means be in doubt about any of the other things created by God, as to whether this or that is possible, or this impossible for him. For all things are possible to the divine nature. But one could not possess this knowledge ^B except through the Holy Spirit. « For the Spirit searches all things, even the depths of God. » — « That you may know. » For in no other way is it possible to know God, unless he enlightens the intellectual eyes. « What is the hope of his calling. » For since this is a thing of the future, it requires spiritual revelation. By "calling" he means those hoped-for goods for the sake of which we were called. It is manifest, however, that it is for the sake of adoption and the hereditary possession of the kingdom of heaven, and for the sake of Christ becoming our head. « And what are the riches of his glory. » Papae, what excellent words! Riches of glory, an inheritance of God. But these things shall be in the saints. For the saints are those regarded as worthy of such things.

And this, therefore, requires spiritual ^C grace. « And what is the exceeding greatness. » He said what things are to come, and he also mentions what has been done, so that by this he might confirm those things. And what is this? The very fact of our believing. For it is truly the greatest proof of the power of God that we, who were so beastly, should believe in God and philosophize about heavenly things. — [PHOT.] For the exceeding greatness of his ineffable power is demonstrated also in us who believe. How? Because, while we had all our senses deadened by passions, and our very reason buried and confounded in them, he raised us up and empowered us to receive the splendor and brightness of his faith. Truly, this is the might of his strength. Wherefore he prays that they might understand this too, through the wisdom of the Spirit. For if we understand the benefit by which we have been affected, ^D we shall both embrace the gift all the more, and we shall be disposed with greater gratitude toward the benefactor. As for "According to the efficacy which he wrought in Christ," it is either because it is of the same strength and efficacy to raise us from the death of the soul, and to raise Christ, our God, from the death of the body. Or, he says "According to the efficacy," giving the reason for our resurrection, namely that through which we have believed, and through which we have risen from the death of the soul. For the efficacy which he exercised in Christ, he who raised him up, and so forth.

^A For he has risen, because he has died. And he has died, because he has been incarnated. And he has been incarnated, in order that he might make us children by adoption. And all these things belong to the same efficacy of him who raised him from the dead. Therefore, “According to the efficacy,” is as if to say: “Through the efficacy of the power of his might.” For according to that, and through that, we have both believed and have been saved. Or what is “the surpassing greatness of his power toward us who believe”? He says this: that he raised up our firstfruits—Christ—above every principality and power and authority and dominion, and seated him at his right hand. For even if the Word and our God took up our assumption from the whole of the human mass, yet he is the firstfruits only of those who believe and follow him, just as he is the firstborn among many brothers, namely the faithful, but not among all; for he is not so among the unbelievers. Thus, therefore, understanding “And what is the surpassing greatness,” and what follows (for this most especially demonstrates his greatness in a surpassing way—that he exalted the earthly nature above the heavens and showed it being worshipped by the incorporeal orders)—thus, therefore, when the meaning of the passage is grasped in this way, the understanding of what follows will also be consistent and clear. For from the efficacy which he exerted in raising Christ, and in having our firstfruits sit with him, it has come to pass for the Father ^B and for us, the faithful, that we are highly honored and exceedingly adorned in this. “Toward us who believe.” It has happened, he says. It happened, moreover, “according to the efficacy of the power of his might.” For if he had not exerted it in us, we would not have believed. “Which he exerted.” But what efficacy do you say he exerted toward us so that we might believe? He says it is that which he also exerted in Christ, when he raised him from the dead; and that he is also said to have raised himself up on many occasions is evident.

1.20-23. “Above every principality and power and virtue and dominion and every name that is named, not only in this age, but also in the coming one. And he subjected all things under his feet, and gave him as head over all to the Church, which is his body, the fullness of him who fills all in all.”

^C “Above.” Yet he does not say *ano* (above), but *hyperano* (far above), which signifies an intense degree of preeminence. “Every principality.” Not above this one, and not above that one, but above every incorporeal power. Understand, however, that these things were said by Paul after the dispensation of the incarnation. For before the incarnation, it is manifest that the Word, as God, had equal power with the Father, just as he has now even after the incarnation. “And every name that is named.” That is, every named and celebrated thing; not only that which is named here, but also that which can be spoken and named from elsewhere. For the Son is over all, even if he has been incarnated. “Not only in this age.” For are there angelic

incarnatus: “Not only in this age.” For those names of angelic powers, now unknown to us, shall then be known. “But also in the future.” If ^A there is anything in heaven, he says, he has seated him above all things. “And he has put all things under his feet.” Then, lest upon hearing, “He seated him above,” you should think him merely honored, he shows that he also made him Lord of all. For wishing to show the strongest subjection, than which there is no greater to be shown, he said, “Under his feet.” “And he gave him.” And he seated the Church in power with Christ upon that throne. For where the head is, there is also the rest of the body. “Head.” Having called Christ the head of believers, and having called believers his body and his fullness, and having mentioned many benefits of his philanthropy and economy toward us, he adds also an indication of his divine and immaculate substance. But whose body are you, he says, whose ^B fullness? Whose? His who fulfills all things. Not in some activity or administration, but in all things. He created all things. He gave breath to the living, he sustains, he provides, he fulfills and governs all things in all matters. Of this one, therefore, who is so great and such as this, who extends his actions into all things and in all things, we are deemed worthy to be called the body and fullness. But if “being fulfilled” is so understood, it will be taken for “the one who fulfills.” It is more consistent, therefore, with the wording, as they who came before us understood it. [OECUM.] “Above all things to the Church.” Either ^C above angels, he says, and archangels, he gave the Son himself as head, or Christ who is above all things that are seen and understood. Or he did this above all good things, that he gave the Son as head. “Which is his body.” It is a certain hyperbole. For lest, upon hearing “head,” you should think of some authority or power, he says that, corporally speaking, he is our head, and the Church is the fullness of Christ. For it fulfills and makes the head a perfect body, just as the head is the fulfilling of the rest of the body. “The fullness.” The Apostle leaves no word unused, so as to show our kinship and union with Christ. Therefore he says, ^D “Of him who is fulfilled in all things,” showing that Christ does not generally need the Church for the sake of being fulfilled, but [needs] each single faithful man. For if we are not, one his foot, another his hand, and another some other member, his body is not fulfilled. Seemingly, therefore, and inasmuch as each one of us is, he is necessary for the fulfillment of his body. It is fulfilled, therefore, when we are all united. The Church, therefore, is the fullness of the head, that is, of Christ. “Of him who is in all things.” Of Christ, he says, who is fulfilled through all men in all his members.

CAPUT III

Concerning the familiarity of the Gentiles and Jews toward God through Christ for the sake of hope according to grace.

II, 1-3. “And you, being dead through trespasses and sins, in which you once walked, according to the age of this world…”

…” ^A And in your sins, in which you once walked, according to the age of this world, according to the prince of the power of the air, of the spirit that now works in the sons of disobedience, among whom we also all once conducted ourselves in the desires of our flesh, doing the wills of the flesh and of the thoughts, and we were by nature children of wrath, just as the rest.

“And you being dead.” He does not mean the bodily death which had its beginning from Adam, but the psychic death, that which proceeds from sins. The answer comes after many words. “And you,” he says, “being dead in trespasses,”—then, having filled out the discourse with many circumlocutions, through the repetition of the same statement, as, “And being dead in trespasses,” he finally ^B renders the conclusion: “He made us alive together with Christ.” But there is much use of this rhetorical figure by him. “In which you once walked.” Understand it either by way of remission, that in the present life you walked in sins. “According to the age of this world.” By “age of this world” he means the perverse life, and that which is spent in sins, because in this present life sins abound. He calls Satan the “prince of the power,” because many of us have willingly given ourselves over under his power. For it was not by God, but by ourselves that he was appointed to rule. Thus he calls him prince, with an eye to present circumstances. “Of the power.” For Satan rules and exercises power over the aerial and wicked spirits. “According to whom,” that is, according to whose counsel and will we, who walked and were dead and were children of wrath, have been raised up and made alive by the abundant mercy of God and His ^C incredible love. “Of the air.” He clearly taught us that formerly the power of the air was indeed entrusted to the devil, but having fallen from this on account of his wickedness, he became a teacher of impiety and malice. He does not, however, rule over all, but only over those who do not acquiesce to divine commands. For he called these “sons of disobedience,” reminding the Ephesians of the divine favor, that He deemed them worthy of salvation, though they were already dead through sin and had been reduced under the power of the devil.

Another way. He rightly added, “of the air.” For although we ourselves appointed him prince, his principality is under the heaven, not above the heaven. But whoever is under the heaven is either on the earth or in the air; and since he is a spirit, he is in the air. For an aerial dwelling is natural to spirits. But look at the region subject to him: “According to the prince,” he says, “of the power.” Which one? The prince of the air, that is the aerial prince; for he does not rule over the air, but over the aerial [spirits]. Then, again explaining this, he says, “Of the spirit.” For ^D Satan is a spirit, as compared to us, and incorporeal. Or that he is prince of the spirit of the air, that is, of the spirit that is in the air, namely, of the aerial wicked spirits. For since he had principality over them before he fell, he holds it also after his fall.—[OECUM.] So according to this meaning,

which the divine Cyril and the divine John more approve, he is indeed a prince of those who fell with him, but he does not lord it over us, nor did he ever, but he only acts, while it is permitted to us not to receive his action. “Of him who now acts.” You see that he did not say “of him who compels” or “of him who uses violence,” but “of him who acts.” Yet if he were truly a prince by right, and had not been appointed through our own sloth and wickedness, he would have had the power to compel as well. For the fact that he now uses the word “acts” signifies that we receive him voluntarily. And that this is so, he adds: “To the children of disobedience,” that is, to those who do not obey God, but [obey] him, though they are in no wise compelled. Then he adds: “In whom also we all once lived.” For since he made mention of their sins, and it was likely that they would be ashamed of them, he makes himself a participant as well, and not only himself, but all, by this also proclaiming ^B the power of Christ who redeemed us. By “flesh” he means carnal desires: “of the flesh and of the thoughts,” as if he had said: Sinning both bodily and mentally. “And were by nature children of wrath.” Just as those who do things worthy of destruction and hell are called children of destruction and hell, so too are those who do things that deserve wrath called children of wrath. Thus also Judas was a child of destruction, because he had done the works of destruction. And “by nature” means truly, genuinely. “As others,” for no one was free from such things. ^C

II, 4-7. But God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, has quickened us together with Christ. By grace you are saved; and has raised us up together, and made us sit together in heavenly places in Christ Jesus, that he might show in the ages to come the exceeding riches of his grace in his kindness toward us through Christ Jesus.

—[PHOT.] Not simply merciful, but rich in mercy. For in those who obey Christ, he is inoperative; he has no strength, he possesses no power. But those who have made themselves sons and heirs of that disobedience, in these he acts and has power; and we were under his power. How? In that we did his wills. But God, with his abundant mercy and exceeding love, delivered us from thence, and raised up those who were dead. “For the sake of his great love.” And this has come to pass from his great mercy. For how could we, being children of wrath, have been loved? “Even when we were dead.” Dead, as far as the operation of any good is concerned. And this, he says, has happened because of our transgressions. “He has quickened us together with Christ.” Again he brings Christ into the midst, making the matter worthy of belief. For if the firstfruits live, consequently he has also quickened us, who are ^D his body. —[OECUM.] Now indeed by power, afterwards also by efficacy. “By grace you are saved.” Not by toil, not by your own good works. For it was necessary to punish, he says, those who had become children of wrath, yet these he saved by grace—

^A “And he raised us up together, and made us sit together.” Just as with the first-fruits of us all, which is Christ the head, having been raised, he also raised us up through Him, so too, with Him being seated, the remaining body is also seated together. Therefore he says, “in Christ Jesus,” that is, through Christ Jesus. And that the worthy shall sit, hear Christ saying to the disciples: “You will sit on twelve thrones, judging the twelve tribes of Israel.” And again: “To sit at my right hand and at my left, is not mine to give, but to those for whom it has been prepared by my Father.” For the time being, therefore, it is prepared. And again: “I want that where I am, there also my servants may be.” ^B In order that he might show this in the ages. In order that no one might be disbelieving of what has been said, see how he makes it credible, and says: These things are not so much only on account of the love toward us, as that he might also show the surpassing wealth of his grace in the ages to come, he says, “in kindness toward us in Christ Jesus.” That is to say: These things might not stop at Christ alone, but through him they come also to us, just as from the beginning to the whole remaining body. And what is it that comes? Indeed, for us to be brought to life together and to sit together.

II, 8-10. “For by grace you have been saved through faith; and this is not your own doing; it is the gift of God, not of works, so that no one might boast. For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.”

“For by grace.” By the grace which is through faith. “And this is not of yourselves.” Faith is indeed from us, but the occasion of it is also God. For if he had not become incarnate, how could we have believed? For, “How,” he says, “will they believe unless they hear?” Therefore he calls faith a gift of God. And it is a gift for this reason also, that not even faith was able to save by itself, if God had not willed to save through faith. Therefore our believing is a gift of God, ^C and our being saved through faith is also a gift of God. “Not of works, so that no one might boast.” Not because he did not wish to save by works, but because no one was able to be saved by works, except through faith. Since, therefore, no one was able to be saved by works, no one shall boast either.

“Not of works.” ^D [Phot.] So that no one might take an occasion for arrogance, as though he had been saved by his own works. And yet, even if it were possible to be saved by works, not even then, he says, ought one to have fallen into arrogance and boasting. Why? Because we are the workmanship of God. And not only this, but we were also created for doing good. So that even if we were saved by good works, it would be right to refer the cause and the thanksgiving to God, because he himself created us for this, and not to establish the things of arrogance for ourselves. But when, having been created for good works, we not only did nothing good, but were even led away into the opposite, and having been led away—

^A into transgression, we increased the debt, we in no way repaid or satisfied it, but rather added to it by our transgression. There is a need, therefore, for great zeal and diligence to repay what is owed, “having been created in Christ Jesus.”

Then, so that, upon hearing that we were not saved by works but by grace, we might not become more slothful, he shows that after faith, there is also a need for works. “For we are His workmanship,” he says, “created through Jesus Christ,” speaking not of our first creation, but of the second, which is in baptism. We were created, he says, for good works, which God prepared beforehand, for us to walk in them. These things can be understood as applying to the first creation as well. “Which God prepared” — which, he says, He also prepared before baptism. “That we should walk in them”—he signifies a habit in them that never rests.

^B 11–13. “Wherefore remember that you, once Gentiles in the flesh, who are called uncircumcision by what is called the circumcision in the flesh made by hands, that you were at that time without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world. But now in Christ Jesus you who once were far off have been brought near by the blood of Christ.”

“Wherefore remember.” Since, therefore, we were created entirely for good works, remember. For it is the custom of those who have suddenly ascended from great lowliness to greatness ^C not to remember their former state. “That you once.” He wants to say that you, the uncircumcised, in former times were aliens from God and from the promises. But now, you who were then aliens and far off, have become near. He shows by this the governance of Christ, that He saved those who were alienated and had no hope.

Observe also how ingeniously he casts down the circumcision, showing that it excels the uncircumcision only in name and not in any actual work. For you, he says, are the Gentiles in the flesh, but not in spirit, and those who are called (for you were not so in the spiritual sense)—as if to say, it was in the flesh and in words that the deficiency lay, never in the spirit. Then again, speaking of the circumcision, he says, “by what is called and is made by hands,” indicating only that primacy which is in words and in the flesh.

“That you were.” What is it that he needs us to remember? That you were, he says, at that time without Christ. This, he says, was the miserable thing: for to be uncircumcised was a matter of the flesh alone and of an empty name. Then, that you were also alienated—and this was an evil. For although the people from Israel might have appeared unworthy, ^D nevertheless they knew God. “And strangers from the covenants,” the one of

Law or from the promise which was made to them. He did not say “separated,” but “alienated”; nor again, “not participating,” but “strangers”—terms which show a great alienation. “Having no hope.” The Jews, even if they failed due to ^B unworthiness, nevertheless had hope from the promise. What is it to you, he says, O nations, that have no hope? “And without God in the world.” Although they worshipped gods, they were not gods. You, therefore, he says, were without God. For the Jews, even if they offended and resisted, yet they knew God. “And without God in the world.” That is, throughout the conduct and worship of your present life. For in the life to come, even ^C against their will, they will acknowledge God; and not only then, but even in the present life, as His works and governed by Him, they were not without God. How, then, without God? From the conduct according to the world, from the worship, from the profane choice. “But now in Christ Jesus.” Having shown that the nations were far and very much estranged from God in comparison to the Jews, he shows that it is only through the benevolence of God that they have become near. He has moved all this argument to show God’s providence toward the nations. For the more those who were ^D far off have become near, by so much the more is God’s providence toward them displayed. “You have become near,” that is, near and far are matters of will and mind, not of place. You, therefore, who were far off from the conduct of Israel, which is according to God, have become near. Or, you who were far from the godly conduct of Israel have become near. For the following clause makes this clear: “Who made both one.” And the first part also holds well: “in the blood of Christ,” he says, that is, through His blood. For He, having shed His blood for us, and by this having loosed sin, has brought all near. For He Himself, he says, is our peace. For before the incarnation, we were abominable both to angels and to Jews, not only enemies. For He Himself is our peace who has made both one, and having broken down the middle wall of the partition, the enmity in His flesh, by abolishing the law of commandments in decrees, that He might create the two in Himself into one new man, making peace, and that He might reconcile both in one body to God, through the cross having slain the enmity in it, and coming, He preached peace to you who were far off and to those who were near. Because through Him we have access, both of us, in one Spirit unto the Father.

“Who made both one.” Namely, Jews and nations. And he says this not because He led us into the conduct and polity of the Jews, but because Christ brought both them and us, having separated us from our ancestral customs and traditions and united us with one another, into His own faith. We, however, the nations, by so much the more

^A ought to give thanks, inasmuch as we were strangers. "And the middle wall of the partition." By the "middle wall of the partition," he means the enmity toward God in both us and the Jews, which came to be from our own transgressions, as he himself also says through the prophet: "Do not your iniquities make a division between you and me?" What then is the middle wall? He says it is the enmity toward God. "In his flesh;" that is to say, through His flesh. For if He had not died for us, the sin which separates us from God would not have been dissolved. ^B — [PHOT.] The enmity was twofold, and the middle wall was twofold, or rather even threefold. For human nature had also waged war against the angels. But now, for the time being, he discusses two: the one which those from the nations had toward those from the Jews, and the one which both had toward the God of all; but Christ our God dissolved both enmities and both middle walls. "The law of commandments." Since He gave the law, shielding us, and we human beings transgressed it, He dissolved the law itself. Just as if someone were to give a tutor to a child, and because he does not listen to the tutor, he leaves him free even from the tutor, when he ought to have punished him. But by "abolishing," he says, the law in decrees, either by faith, or by what He Himself said: "But I, He says, say unto you." "That he might create the two." Do you see that the Greek did not become a Jew, but that both this one and that one came into a better state? "Create," he says, showing the regeneration. For all are created into one new and faithful man, and an alien ^C to the oldness of sins. "In himself." As if to say, through Himself, not through angels or any other powers, but through Himself. Or that because He became this first, providing both a place and an example. "And might reconcile." Men toward God. For they would not have been reconciled to God while remaining Jews and Greeks. For that before this they were violently unreconciled toward God, the emphasis of the word, "might reconcile," shows. "In one body to God." As if to say, having become one body, of which He Himself is the head. — [PHOT.] Through the phrase, "in one body," he signifies the reconciliation toward one another. But through "to God," he signifies the reconciliation of both toward God. "Having slain the enmity by the cross." But how did He reconcile them to God? By slaying, he says, the enmity through it. For having dissolved by the cross the sin by His death, He also dissolved the enmity. And nothing is more emphatic than "having slain." For it signifies the unshakeable nature of the dissolution. How then, one might say, do we now sin again, bringing forth other sins? For the former have been slain. "And coming he preached." Having sent no one, but having Himself ministered to Himself. And He calls the nationsafar, and the Jews near. "We have access." The reconciliation, and the peace toward God. For we did not depart on our own, but were brought by Christ. "In one Spirit." Not that they, as being near, are in greater, and we as far, in lesser. For through the Spirit He reconciled, having slain the enmity.

which is towards God. For we have not set out from ourselves, but have been brought by Christ. “In one spirit.” Not that those who were near were held in greater esteem, and we, because we stood far off, in less. For through the Spirit, having made both acceptable, he brought them to the Father; and because he brought them through himself and through the Spirit. ^B

II, 19-22. *Now therefore ye are no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; in whom all the building fitly framed together groweth unto an holy temple in the Lord: in whom ye also are builded together for an habitation of God through the Spirit.*

“Now therefore ye are no more strangers.” For since formerly they could not attain the hope of heavenly things, they were strangers and foreigners. “With the saints.” But now, he says, you have the same city with the saints, namely the heavenly Jerusalem. Observe, however, that he did not say, of the Jews, but of the saints, that is, of those around Abraham and their like. “And of the household of God.” For what they possessed, he says, through numberless labors, this has been given to you through faith. Wishing, moreover, to signify the intense union of the Gentiles with the prophets and apostles, ^C he says “built upon,” as if he were to say: The prophets and apostles are laid as a foundation; you complete the remaining structure, so that all of you may become one temple of God: which is as if to be built upon the prophets and apostles. “Of the apostles and prophets.” See that the apostles are placed first. “Chief corner stone.” For he himself contains and holds together both the foundation and the structure. Mark, however, that sometimes he says he holds it together from above, where he calls him the Head; sometimes from below, as in the case of the chief corner stone; and elsewhere he even calls Christ the foundation. “In whom all the building.” In which corner stone. “Fitly framed together.” He shows an exact and careful structure, at the same time indicating that it will not grow into a holy temple in any other way, or be saved at all, unless through a diligent life. “Groweth unto a temple.” For this structure, when it grows and is completed, is perfected into a temple of God. “For I will dwell in them,” he says. ^D For God dwells in the Church generally, and privately in each of those who are worthy. “In the Lord.” That is, through the Lord. “And ye are builded together.” He spoke of the first structure as that of the universal Church; but this one, of those who were at Ephesus. “In the Spirit.” Either through the Spirit, or in a spiritual structure.

CAPUT IV

Concerning the divine wisdom given to him for the illumination of the Gentiles and the refutation of demons.

III, 1-6. *For this cause I Paul, the prisoner of Jesus Christ for you Gentiles, if ye have heard of the dispensation of the grace of God which is given me to you-ward: how that by revelation he made known unto me the mystery; (as I wrote afore in few words, whereby, when ye read, ye may understand my knowledge in*

^A the mystery of Christ, which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit, that the Gentiles should be fellow-heirs, and of the same body, and partakers of his promise in Christ by the Gospel. ^B For this cause I Paul, the prisoner of Jesus Christ for you Gentiles.» For it is one thing to be a prisoner of Christ—that is, to be bound and punished because of an unchangeable faith in Him—and another to be so for the Gentiles; that is, because of the doctrine and preaching which one preaches among the Gentiles, as did many of the martyrs. For it was not because they taught the Gentiles, but because they did not deny Christ, that they were punished. But Paul was a prisoner for both: for Christ, and for the Gentiles. «The prisoner of Jesus Christ.» Since, he says, my Master displayed such things toward you, it is necessary that I too should contribute something according to my strength. «The prisoner.» For he wrote while he was in chains. But at the same time he also signifies this: My Master was crucified, but I, for the time being, am a prisoner for you Gentiles. «If ye have heard.» He speaks of the prophecy uttered to Ananias: «For he is a chosen vessel unto me, to bear my name before the Gentiles.» «The dispensation of the grace of God.» By the dispensation of grace, he means the revelation; for he did not learn it from man, but the grace of God so dispensed and ordained it that it should be revealed to him from heaven. For it was grace that he was called and bathed in light, that he might the more easily be persuaded and believe. «Which is given me to you-ward.» For He Himself, he says, said unto me: «I will send thee far hence unto the Gentiles.» «That by revelation he made known unto me the mystery.» For it was truly a mystery that the Greeks, who worshipped stones, should be raised to such glory and nobility—a thing which had been revealed to him. «As I wrote afore in few words.» He refers to the dispensations mentioned above: that the Gentiles who were far off were called, and were built up, and whatever else of that kind there is. «In few words.» Either: a little while ago, or: in brief. «Whereby when ye read, ye may understand.» ^C Amazing! So he did not write all that he ought, but as much as they were capable of comprehending. By "knowledge" he means how he understood the mystery, how he perceived it. For knowledge is the expertise or wisdom or understanding regarding the mystery of Christ. «Which in other ages was not made known unto the sons of men.» Which mystery, he says, was not made known in other ages. Now all these things constitute the mystery of Christ: the incarnation, the passion, the resurrection, the sitting at the right hand of the Father, the calling of the Gentiles, the salvation which is by faith, the casting out of the Jew according to the flesh, the union of the two peoples into one body of Christ—which is so called, or rather, which is such in reality—the second coming, and the retribution according to each one's merit, and whatsoever things are of this nature. «As it is now revealed.» What then? Did the prophets of old not know? How then does Christ say, «Moses and the prophets wrote of me these things»? And again it is said concerning the Scriptures, «that they are they which testify ^D of me?»

^A And we say: It is said because it was not made known to all men. For he says, «Before the sons of men.» For now, after the incarnation, all have beheld him. Or that not even the prophets saw as now it is seen, that is, bodily. Or that to the Gentiles it was not made known as it now is; namely, that they should be co-heirs, and members of the same body, and partakers of the promise. «And to the prophets by the Spirit.» For even now the revelation of such things is by the Spirit. Certainly, those who are deprived of the Spirit err even now. For the prophets knew that the Gentiles would be called, but that they would be co-heirs and fellow-partakers, they did not know. ^B «And of the same body.» That they might have one body with Christ, in that they are his members. «Of his promise in Christ.» For the kingdom was promised by the Father, but through Christ and faith in him, the Gentiles are partakers of such a promise. «Through the Gospel,» he says, he reconciles and leads them to faith.

III 7-11. *Of which I was made a minister according to the gift of the grace of God, which was given to me by the effectual working of his power. To me, the least of all the saints, was this grace given, that I should announce among the Gentiles the unsearchable riches of Christ, and bring to light to all what is the dispensation of the mystery, which was hidden from the ages in God, who created all things through Jesus Christ.*

I became, he says, a minister of the Gospel, having received this as a gift of grace: for I contributed no work of my own to this grace. Observe Paul saying these things, who died daily. «According to the effectual working of his power.» And not only, he says, was this grace given to me, but in addition to the gift, it also works in me power, so that I may be strong for the ministry of the Gospel. «To me, the least.» Consider the excellent modesty of his soul. In one place he said he was not worthy of the apostleship, but now he calls himself even the least of all the saints. ^C To me, therefore, he says, was this grace given. And with good reason grace, if to the least of all, as he says, the preaching to the Gentiles was committed. «To me, the least of all.» The word «for» is missing. As if it were, For to me; or rather, nothing is missing, but it responds to what preceded, namely «for the sake of this»: so that it is said, for the sake of this, to me the least of all the saints was it given, and so on. Note, too, that while having begun the period according to the direct pattern, he swerved in the response, having fashioned the response according to the type of surrounding phrases. So also Thucydides and Demosthenes in many places. But «for the sake of this,» he says, as if to say: for the sake of your being built together into a habitation of God, this grace was given to me. What grace? ^D That of preaching, he says, in the Gentiles, «the unsearchable riches.» If his riches

are unsearchable, what is the need to be curious about his essence? «What is the dispensation of the mystery.» That the Gentiles would be called, some knew by the Spirit. But that it would be to such an extent that the Word of God would become the first-fruits of them, they did not know. This, therefore, he says, is the mystery that was hidden «from the ages.» So it is not something new which concerns the Gentiles, but it was given from above. It was naturally unknown to all that the Gentiles would be deemed worthy of such things. For if it was hidden in God, who was the one revealing it? «To Him who created all things.» For the Father who created all things through Him, also revealed this through Him.

^B «That there might be made known now to the principalities and the powers, in the heavenly places through the Church, the manifold wisdom of God, according to the purpose of the ages which He accomplished in Christ Jesus our Lord, in whom we have boldness and access in confidence through faith in Him. Wherefore I ask you not to faint at my tribulations for you, which is your glory.»

«That there might be made known now.» For that the people of Jacob had become the portion of the Lord they knew, and that He would save His people, Gabriel said when speaking about Israel; but that the Gentiles would be called to these things, they did not know. If the principalities and powers did not know, it is clear that neither did the angels or archangels. «To the principalities and the powers.» For neither did the invisible powers know the mystery, but through the dispensation concerning the Church, they learned of the ineffable wisdom of God. «According to the purpose of the ages.» He says, that is, He purposed these things ^C before the ages, but performed them through the dispensation concerning the Lord Christ. «In the heavenly places.» Namely, to the principalities and powers in the heavenly places. «Through the Church.» For when we learned, then they also learned through us, seeing the Church from the Gentiles, and through it being led to knowledge. [OECUM.] «The manifold.» Before the times of the incarnation of our Savior, the heavenly powers knew only as simple the wisdom of God, which was being brought about by power alone. For God, having brought all things into being by the impulse of His own will, preserved the things created for endurance by incomprehensible power, and nothing was manifold, but just as it was seen, so it existed. But now, through the dispensation ^D toward the Church and the human race, the wisdom of God is known no longer as merely simple, but as manifold, accomplishing opposites through opposites: through death, life; through ignobility, glory; through the cross, a trophy; through all things lowly, things befitting God. Therefore, through our dispensation which took place in the incarnation, the wisdom and power of God were known as manifold to the heavenly powers. Thus the saintly Gregory, in the eighth homily of his interpretation of the Canticles: not only manifold, but also

m and power of God were known as manifold to the heavenly powers. Thus the saintly Gregory, in the eighth homily of his interpretation of the Canticles: not only manifold, but also vehemently manifold, he says, according to the purpose of the ages—that is, according to foreknowledge and prescience and predetermination. For he called predeterminations "purposes." Now, indeed, they have come to pass, he says, but before they seemed so.

Another. "According to the purpose of the ages, the manifold wisdom of God." For this was proposed and predetermined even before the ages, although in the last times it was made known through the Church. But when he says, "Which he made," he means that he both proposed and predetermined this also through Christ. For he neither willed, nor defined, nor made anything without the Son. "In Christ Jesus." For through him he also made the ages. "Through whom we have boldness." We have therefore been brought to God and the Father through Christ. And we have been brought, he says, not as captives, nor as those about to receive pardon for sins, but with "liberty." And not simply with liberty, but with a certain boldness and confidence. For he who sanctified us by his own blood brought us as confident ones, so that we might henceforth approach through faith in him. "Wherefore I ask." Therefore, he says, I ask that you do not lose heart nor be disturbed by my afflictions, which happen to me for you and on your account. How? Because God so loved us that he even gave his own Son, and allowed his own servants to be afflicted, so that you might be saved. Is it not, then, a glory to be loved in such a way by God? Wherefore I ask that you do not lose heart regarding my afflictions endured for you. For the order of the letter is by hyperbaton, "because of my afflictions." ^B Since, he says, so many nations have been entrusted to me, it is necessary to be a prisoner even at the hands of those who oppose the preaching.

CHAPTER V

III, 14-17. For this cause I bow my knees to 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 in the inner man, that Christ may dwell in your hearts through ^C faith, being rooted and grounded in love.

"For this cause I bow my knees." Since you have been so loved by God, I pray, he says, for you. "From whom every family." On earth, indeed, he calls "families" the clans, from which even fathers are named; but in heaven, where one is not from another, he calls "families" the congregations; for he founded both the heavenly and earthly tribes. "That you may be strengthened with power." Observe with how much apology ^D he prays for good things for them. Be strengthened with power, he says, so as not to be carried about. And how will this be? "Through the Holy Spirit." And understand being strengthened as in relation to temptations. "In the inner man to dwell—"

cum excusatione præcetur illis bona. Fortitudine, inquit, corroboremini ne circumferamini. Id autem quomodo erit? « Per Spiritum sanctum. » Corroborari vero velut ἐσω ἄνθρωπον κατ-^Aοικήσαι. « Ad internum hominem inhabitandum. » To inhabit, he says, Christ within the inner man: that he may grant you that Christ may inhabit the inner man, that you may become the temple of God: and not inhabit in any way whatsoever, but rather in your hearts. He says nothing is superficial. For the inner man and the hearts signify a deep inhabitation, and one that is, as it were, connatural and has fixed roots. « Through faith. » And how will this be? Through faith, he says, and by your being rooted and grounded in love, being moved by nothing. « Rooted in love. » ^B [PHOT.] « Rooted and grounded, » either it is a scribal error, needing to be written in the accusative: *rooted and grounded* [as participles]. Or if not this, the divine Paul used an archaic syntax, using a nominative participle instead of an accusative. And such a figure is found also among external writers, and especially in Thucydides. But if one must take the nominative as a nominative, and not by antiptosis, in this way also the sequence will be preserved if we restore the order of the text by hyperbaton: a figure which the divine Paul is found to have used most frequently; for instance, that the statement might be ordered in this way: *That in love, having fixed roots and a laid foundation, you may be able to comprehend with all the saints what is the breadth and length,* etc.

« That you may be able to comprehend with all the saints what is the breadth and length, and depth, and height, and to know the love of Christ which surpasses knowledge, that you may be filled with all the fullness of God. Now to him who is able to do beyond all things in superabundance above those which we ask or think, according to the power working in us, to him be the glory in the Church in Christ Jesus unto all generations of the age of ages. Amen. »

These things I pray for you, he says, that you may be able to comprehend. He showed great labor by saying both « to be able » and « to comprehend. » « What is the breadth and length. » He describes the magnitude of the mystery, which was accomplished by a certain dispensation for the Gentiles, by corporeal figures. — ^C [PHOT.] Of what is this breadth and length and depth and height? Either of the mystery, so that it is spoken by way of ellipsis; or even without ellipsis, but by hyperbaton: That you may be able, he says, to comprehend what is the breadth and length and depth and height of the knowledge of Christ, and to know the love of him which surpasses [knowledge] toward us. And the knowledge of Christ is the manifestation of his dispensation regarding us: but the love of Christ is that he himself, and no other, performed that very wondrous work for us: and that he himself gave us this knowledge, and that through it we have most especially known Christ. But this is the knowledge of Christ. ^D Its length is that it was foreordained before the ages: the breadth, that his beneficence extends to all, to those before the Law, to those under

the living, to the dead, to the Jews, to the Greeks, to the Barbarians, to all nations, to the heavenly and the earthly. For Christ brought about peace among them, when first angels and men were at variance with one another. He prays, therefore, that they may attain these things, and not only these, but also his depth and height; since he exhibited his ineffable power and beneficence even to the inner chambers of Hades, having rendered it void and taken it captive, while redeeming the captives and restoring them to freedom. Then also the height, in that he who descended is the same as he who ascended, because he led our firstfruits above the heavens, because he is above every principality and power and might and lordship. ^B You see the ineffable height of the dispensation of Christ and the knowledge of him. These things Paul prays they may understand and attain. And if they have attained these things, what then? Then they shall know his surpassing love toward us. And if we know this, what follows? Who will contradict that we ought to be filled with all the fulness of God? Indeed, to receive him entirely through our works, who has so loved us. By the "breadth," however, he signified the magnitude of the dispensation that had been accomplished, since these are indicative of greatness. "And the height," that is, of the mystery. "And to know." By common sense, it is to be understood, "That you may be able"; as if he were to say: That you may be able to attain and know the "love of Christ which surpasses knowledge," or love exceeding knowledge. And that you should know, he says, the love of Christ which exceeds all human knowledge, and which is as it were above knowledge. Since it is above knowledge, he says, yet you will know it, if you have Christ dwelling within you, so that from this you may be filled into all the fulness of God. The fulness of God is either to know that God is worshipped by us in the Father and the Son and the Holy Spirit, or that you may be, he says, filled with every virtue of which God is full. ^C "Now to him who is able." To the God who is able not only, according to what we say, but also to do everything exuberantly; and not only all things, but even beyond all things: to him, he says, be the glory. Amen. Observe these two hyperboles: his doing ^D above all that has been said, and his doing things cumulatively and exuberantly. For he could have done more things summatively, while not doing each thing abundantly and splendidly. "According to the power that is at work." And that he is powerful to do beyond what we ask or understand is evident from his power working within us. For who expected this concerning the nations, that those who were so far cut off from God would be found among the adopted? "To him be the glory in the Church." Since it is necessary that he who has given such great things freely should be glorified. And so, the glorification is an indication of the magnitude of the good things that have been bestowed upon us, beyond all human hope and expectation. And rightly is his glory in the Churches. For since they endure continually, in them, he says, may the glory of God be, so that he may be continually glorified among us, and this may come to all generations. [OECUM.] Or that in the Church

...continue; in these, he says, may the glory of God be, that it may be continuously glorified by us: and may this reach all ages. Or, that he prays for the Church herself that she may always observe the glorification of God, and never turn away from it. But regarding what he says: "In Christ Jesus"; either understand: "With Christ Jesus"; or if you understand it as: "Through Jesus Christ," recognize that this is stated on account of the flesh.

CHAPTER VI. Exhortation to the charity that unites, even if gifts are divided for the common benefit.

IV, 1. "I therefore, the prisoner in the Lord, beseech you that you walk worthy of the vocation in which you are called, with all humility and mildness, with patience, supporting one another in charity, careful to keep the unity of the Spirit in the bond of peace. One body and one spirit; as you are called in one hope of your calling. One Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in all us."

A prisoner, he says, for the Lord. Papa! How great the dignity to be a prisoner for Christ! Papa! How much did the blessed John say in praise of Paul’s chain! For the Apostle himself also brings this forward, as though bending them by means of it. "In the vocation in which you are called." For the vocation is great and is for great things: that they may have Christ as their head, and that they may be sons of God. "With all humility." This is, in every matter and toward every person. For thus it is to walk worthy of the vocation, with humility and mildness and patience, and of supporting one another. For where there is charity, all things are easily tolerated. "Careful to keep the unity of the Spirit," ^B by the fact that you might be gathered together mutually and peaceably according to one body and according to one spirit. For that is the unity of the Spirit by which He has united you, and thus you are called. Or, by being careful together to keep and guard one body and one spirit according to the unity of the Spirit, just as you are also called. But the bond of charity preserves such a union. Truly, if it is understood in the former way, the speech will merely be elliptical, with the preposition "according to" being absent—that is, "according to one body and according to one spirit." But if it follows the latter mode, it has three tropes: namely hyperbaton, and: A common sense sub-understanding with zeugma, and thirdly, ellipsis or deficiency—the same preposition being ^C absent here also, namely "according to" the unity. And by sub-understanding from the common sense with zeugma, taking "one another": for "one another" will be sub-understood. Furthermore, the hyperbaton is manifest. "The unity of the Spirit." For just as in our bodies there is our spirit acting in all the members and containing all things, so also the Holy Spirit has been given to us, uniting those who differed in race and manner and character, and making us one body. Let us preserve this unity which has been given to us through the Holy Spirit. Which, he says, happens through the bond of peace. "One body." Be, he says, thus united, thus by one another ^D

^A cared for. From this, he says, you will be even of one Spirit, that is, of equal honor in the grace of the Spirit. Or because it is possible to be one body, but not one spirit, as when someone is a friend to heretics. Or, he says this: having received one Spirit, you ought not to dissent, but be one body. Or that he calls the readiness of the mind "spirit" here, or as if you were one spirit and one body: for thus you were called.

• “In one hope.” God, he says, called us to the same things, distributing nothing more to one than another: to all he promised immortality, to all eternal life, to all immortal glory, to all brotherhood, to all an inheritance. He became the common head of all. He raised everyone up together and made them sit together. If, therefore, in spiritual things, he says, you have such communion, you ought also to be one body in the commixture of charity. ^B “Of your calling.” For all the things said are our common hope arising from the calling. “One Lord, one faith.” Behold another communion: one Lord is to us, one faith, one baptism. It is not necessary, therefore, that we be divided. “One God and Father.” Behold another communion and occasion of love, that there is one Father, God, to us. “And above all.” For *epi* (above) is taken for *epano* (over). “And through all.” This is, acting in providence through all of us. “And in all of us.” This is, dwelling in all of us.

IV, 7-13. “But to each one of us is given grace according to the measure of the gift of Christ. Wherefore he says: When he ascended up on high, he led captivity captive and gave gifts unto men. (Now that he ascended, what is it but that he also descended first into the lower parts of the earth? He that descended is the same also that ascended up far above all heavens, that he might fill all things.) And he gave some apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ, till we all come in the unity of the faith and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ.”

^D If all things are, as you say, common, whence does it happen that this one has a greater, and that one a lesser grace? For this especially led them to envy. And he says: "To each is given grace," that is, the gift, "according to the measure of the gift of Christ," as if he had said: If he himself measured, he certainly measured rightly, and certainly also profitably. And if it is a gift, whatever it is that you have received, give thanks for it; but for that which you have not received, do not envy. For it is a gift; as if he said: He who distributed and gave knows how he has done this rightly and profitably. For some things are set before all in common, but gifts are given according to the proportion of each one's purity. Wherefore he says: “When he ascended up on high.” And that grace, he says, is a gift of Christ, and he himself measured and gave—listen, he says, to David,

^A when he says: “Your magnificence is exalted above the heavens.” But whom did he take captive? Clearly us, a fair and useful captivity. For having conquered the devil in a spiritual war, he took us captive, not that he might enslave us (how could he have done this, since we were already slaves of old?), but that he might deliver us from the bitter tyranny of the wicked one. Some, however, have understood this of the cross. Ascending upon the cross, he took them captive. — [PHOT.] He took the devil captive. But in place of punishment, he gave gifts and graces to those who had been held captive. “And he gave gifts.” So these are Christ's gifts. Why then are you greatly troubled if you do not have them, or why do you envy the one who does? And thus far, it is in this way. ^B But proceeding downwards, he shows that every person received their grace for the benefit of the Church, both the one who received something great and the one who did not, and not because of their own works, nor because anyone was worthy to receive it. Who then would envy the one who received it for some reason, and for the benefit of others? For the greater the grace, the more exact will be the reckoning. “And he gave gifts.” For the one who has received faith, returns grace. But what is meant by, “He ascended”? The prophet, he says, would not have needed to say, “He ascended,” unless he knew that he had first descended. For it is of the one who had descended that someone says, “He ascended.” — [PHOT.] Since the one who ascends either takes the beginning of being on high while he is ascending, ^C just as when someone begins to ascend when he was not on high from the beginning, or he does not take the beginning of the ascent now, but was originally on high, and having descended from there, now ascends again. Having said “he ascended,” he explains how one must understand the “ascended.” That it is not, he says, as though he began to ascend now (for he was from the beginning in the height of his divine dignity and of the Father's glory), but as having ascended again from his humbling according to the economy, and his descent even unto the descent into Hades, back to the manifestation of the divine height that is proper to him, it is said, he says, that he ascended. “Into the lower parts of the earth.” That is, beneath which there are no deeper parts. Say then, Hades, as looking to common usage. For we are accustomed to speak thus. Therefore also Jacob says: ^D “And you shall bring down my gray hairs with sorrow to the grave.” And David: “And I shall be likened to those who go down into the pit.” For he called death the lower parts of the earth. “He himself is also the one who ascended.” This strikes down the blasphemy of Nestorius. The same one, he says, is the one who descended and who ascended. For he descends to the incarnation as God, but ascends as man. And he descends into Hades as man, but rises again as God. And not only this, but he also becomes above the heavens, and not simply some, but all, considering our assumption worthy of the place and seat there. “Above all the heavens.” This he says, because the descent into the lower parts of the earth hindered him in no way regarding the ascent. So that, he says, each of us, by however much one humbles his thoughts, by so much more is he exalted. “That he might fill all things.” For indeed, even with his divinity naked...

^A he once filled all things. And having become incarnate, that he might fill all things with his flesh, he descended and ascended. “And he gave the same.” He who did not refuse, he says, for the sake of our salvation to descend to the lowest things, he himself made the distribution of charisms or gifts. It is not right, therefore, to be indignant at the division. For if he himself gave, why do you contradict? In another place, indeed, he says the Spirit gives the gifts; “But all these,” he says, “worketh one and the selfsame Spirit.” In another place he calls it the Father, as when he says: “I have planted, Apollos watered, but God gave the increase”; in this place, the Son. For all things are common to the holy and blessed Trinity. ^B “Some, apostles; and some, prophets.” For the apostles possessed prophecy, but the prophets of that time did not possess the apostleship. “And some, evangelists.” Those who wrote the Gospel. “And some, pastors and doctors.” He refers to those who had been entrusted with the Churches, such as Timothy was, such as Titus was. “For the perfecting of the saints.” Do you see the reason for the giving of the gifts? For the perfecting, he says, that is, for the completion, for the fulfillment, so that in these things one might labor for the Church and build it up. Therefore, by as much as anyone received a greater gift, by so much the greater a burden he bears. He says this to those who, through envy of the greater gifts, were cut off from the body of the Church, showing that the work of all looks to one end, namely, to the perfecting of the saints. What need, therefore, is there for envy? And by saints, he means the faithful. “May we arrive.” For “may we arrive,” that is, may we meet, is taken for “may we reach.” “Unto the unity of the faith.” This is, until we all have one faith, each one labors and each one ministers; for unity of faith is not to dissent concerning dogmas. For this is the knowledge of the Son of God, not to dissent concerning him. ^C But by “a perfect man” and “measure of stature” he refers to the perfect perception and understanding of Christ. “Of the fulness of Christ.” [OECUM.] He calls the full and perfect knowledge and faith concerning Christ the “fulness of Christ,” such as that he took flesh from the Virgin, that from divinity and humanity he came into one hypostasis. For that you might not, upon hearing “a perfect man” and “measure of stature,” understand it as bodily age, he added: “of the fulness of Christ,” as if he were saying: Until we arrive at the perfection of the full faith and knowledge of Christ. For not just anyone becomes a part of the whole fulness, that is, of the body of Christ, but he who has attained to a perfect man of knowledge of him, and into the measure of the stature of the worth of the fulness of Christ. ^D “That henceforth we be no more children, tossed to and fro, and carried about with every wind of doctrine by the sleight of men, in craftiness whereby they lie in wait to deceive; but doing the truth in char-ity, may we grow up in him in all things.”

^A For this is the head, namely Christ, from whom the whole body, which is coapted and compacted by every joint of supply, according to the efficacy in the measure of each individual part, effects the increase of the body unto its own edification in love.

“That we may no longer be children.” ^B He shows that they were once affected in this way, and he corrects them by way of narration, joining himself to the group so that his speech might not be odious. He calls them children in faith. “And be carried about.” For it is truly the lot of children to be carried about, seeing they are not firm and stable. “With every wind.” Having premised “that we might waver,” he persisted in the trope, adding “wind of doctrine.” “By the sleight of men.” Men are called sleightful who teach now one thing, now another, and who always pass craftily from one to the next; such are the heretics. These men, he says, are also crafty in finding methods and pretexts for error, contriving everything to deceive and impose upon others. ^C He calls craftiness “sleight,” a name derived from the act of playing with dice; it is peculiar to this, that one craftily moves the pieces hither and thither. “But doing the truth in love.” They, he says, teach adulterated and false things concerning that of which we are speaking, but we, doing the truth in dogmas, in life, and in word in love—for otherwise it is not possible to do the truth—let us grow and build ourselves up into Christ our head, in all things, both in our life, and in our word, and in our dogmas.

“From whom the whole body.” Just as in our own bodies the vital spirit, descending from the brain through the nerves, does not simply inspire every member with power, but gives more to that which is able to receive more, and to that which is less able, it bestows less—so also with Christ. As if our souls were members hanging from him and upon him, his spiritual power and the distribution of gifts, applied according to the proportion ^D of each individual member, effects the growth of spiritual stature. “By the joint of supply,” he says; that is, through the supply that takes place in the joint, and as if by an examination of what is suitable. For that spiritual power descending from Christ, touching each one of his members, acts in such a way as it finds one suitable for reception; as if he were saying: We men who are members of Christ, he says, according to the proportion of our own spiritual measure, receiving the supply that is from Christ, we grow. For the Spirit, flowing from above from Christ and being abundantly supplied, reaching all who exist as members of Christ, effects the growth according to the proportion of the strength of each one. — Oecumenius: Mark what I also have thought; for I have not been able to grasp the thoughts of the holy man. — John (Chrysostom): From which Christ the whole body of the Church is coapted and compacted to him, that is, glued and united to him as to its own head. For from him we have the being glued to him. And being glued, through every joint, it is made.

is coapted and compacted to him, that is, glued and united to him as to its own head. For from him we have the being glued to him. And being glued, through every joint, it is made. ^A That is to say, through the sense of the ministration according to the efficacy, into the measure of every one of the parts; that is, through the ministration of the Holy Spirit, which is according to the efficacy of Christ, and which comes to be according to the measure and the capacity of reception of every one of the members of Christ, it makes the increase of the body of Christ, that is, of the Church, an increase that is, clearly, spiritual. For through the ministration of the Holy Spirit, the Church grows unto the perfect measure of spiritual stature, whether through gifts, or through knowledge, or through faith. ^B [Phot.] "From whom all the body," that is, the faithful, being coapted and compacted, makes its own increase for its own edification and perfection, and not for the sake of anyone else. But regarding the phrase "in love," it is because none of the good things at all consists or is perfected without love, and most especially the unity and joining that comes through faith. But how are the faithful coapted and compacted with one another? "By every touch," he says, so that one may not be joined to this one, and another to that, but all to all. For through the joining of all, the common increase of the whole body takes place. Whence, however, does this touch and junction arise? It is of the ministration of Christ, he says. Of the ministration, I say, for among his other benefits, He himself also ministers the mutual touch. But he says: "According to the efficacy or operation," for not only is it of his ministration to be conveniently disposed toward the touch, but the very act of touching is also of his ministration. He further says: "According to the measure of every part," so that, on hearing that he himself coapts us to one another and he himself ministers the touch according to efficacy, and that all things are of his ministration—so that you, being of that opinion, may not decline into sloth, as though having everything from him gratis—he adds these things: that although they are ministered gratis, yet the distribution takes place according to the measure of the promptitude of every one of those who receive, ^C "unto the edification of itself." For since Christ edifies the Church spiritually and perceptibly, he edifies himself, insofar as he increases his own body, as a head does the members. And he rightly adds: "In love"; for unless this be present to us, none of these things will be ours. [Oecum.] Or, "in love," with which he himself loves us; for because he loves us, he says, he does these things. And he rightly added "in love." For without this, the Holy Spirit would not descend upon anyone.

CAPUT VII. On prudence and justice which render us godlike.

IV. 17-19. This therefore I say and testify in the Lord, that you no longer walk as the rest of the nations also walk, in the vanity of their mind, being darkened in their understanding, being alienated from the life of God ^D through the ignorance that is in them, on account of the hardening of their heart: who, becoming past feeling, have surrendered themselves to lasciviousness, unto the work of all uncleanness in greediness.

ζωῆς τοῦ Θεοῦ διὰ τὴν ἄγνοιαν τὴν οὖσαν ἐν αὐτοῖς, διὰ τὴν πώρωσιν τῆς καρδίας αὐτῶν. Οἵτινες ἀπηλγηκότες, ἑαυτοὺς παρέδωκαν τῇ ἀσελγείᾳ εἰς ἐργασίαν ἀκαθαρσίας πάσης ἐν πλεονεξίᾳ. ^A It was necessary not only by exhorting, but also by terrifying and handing over to God, to apply oneself to teaching. "I testify," he says, "in the Lord"—that is, I call the Lord as a witness—"that I have said what you ought to do." See also his wisdom. He did not say, "Do not walk hereafter as you were walking"—for this would have struck them—but he indicated this while drawing the example from others. "In the vanity of their mind." ^A [PHOT.] So that your mind might not be occupied about vain things. Not thinking and believing and accepting those things that are of the truth, but whatever their mind might vainly imagine and reason. And what, indeed, could one who has a darkened understanding reason concerning good things? "Darkened in their understanding." For the multitude of worldly sins, obscuring the keenness of the understanding, does not allow it to behold the Sun of righteousness, Christ. From this comes the hardening of the heart, which, as he says in passing, is, as it were, a certain blocking and insensibility. For that which is darkened is insensible. "Because of the ignorance that is in them." If, therefore, they are ignorant, someone might say, and are hardened, they do not deserve blame and punishment, but rather to be taught. But see how he takes away their excuse. "Who," he says, "having lost all feeling, have delivered themselves up to lasciviousness, to work all uncleanness." ^B For he shows that their life is the cause of their ignorance and hardening. And this life has come from their own sloth and heedlessness. "For they delivered themselves up," he says. Whenever, therefore, you find in the Epistle to the Romans, "God gave them up to a reprobate mind," 25 understand it according to the sense here. For God permitted them to be delivered up, since they rendered themselves worthy of this. "Because of the hardening." Because of the insensibility. For darkness brings about an insensibility of the light, because they do not have the fear of God in themselves. "Who." Having slipped into a lawless life, little by little they contracted this insensibility. "Who have lost all feeling." That is, having become insensitive and slothful, and not having wished to labor toward the finding of what is good. "Delivered themselves up to lasciviousness." For how could one who is busy with lasciviousness be able to know God? Therefore, the cause of the ignorance is lasciviousness, which is sinned against by choice. "To work all uncleanness." As if they used, he says, the act of lasciviousness and covetousness. Was it not possible for them not to be lascivious? Not to be covetous? It is clear to everyone. Do you see that the blindness came from them? "With covetousness." Either that they delivered themselves up to two passions, lasciviousness and covetousness, which are more prevalent than other sins, or that they performed lasciviousness and uncleanness simply with covetousness, that is, to excess and unceasingly. ^{C D} "But you have not so learned Christ, if indeed you have heard him, and in him have been taught,"

^A he says, not to that end, that you should commit the same things as they do. As for what he says, "if indeed you have heard him," divine John receives it as a confirmation; as he says, "You have heard him." One might also take it as a hesitation, so as to strike them all the more, as if he said: "For I hesitate, if anyone who has heard Christ and has been taught in him, commits such things." "As there is truth." This phrase, ^B "as there is truth in Jesus," you can also adapt to what was said above, that is, "And in him you were taught." What were we taught? "As there is truth in him," calling righteousness truth. For a lie is sin. As, therefore, there is truth in him, so also you were taught. For you were taught according to it. You can also adapt it to what follows: "And in him you were taught, 'as there is truth in Jesus, to put away from you...'" For this you were taught, and this is the truth in Jesus, for you to put away the old man, who is according to his former conversation, who is in sins. For he did not call the nature of man "the old man," but the efficacy and operation of sin. "Who is corrupted according to the desires." Or "according to the desires" stands for "through the desires" (for ^C through them a man is corrupted, just as wool is by the moths it produces. But he is corrupted also in Gehenna and in the present life; for intemperance and lasciviousness are destructive not only of the soul but also of the body). Or, as he says, just as desires are destroyed (they are destroyed also by disease, and by time, and finally by death), so also the very man who produces the desires. Rightly, however, he called the sin which is perfected out of desires, "deception." For it is deception, and not properly pleasure. "But to be renewed in the spirit." To be renewed through the Holy Spirit, who is in your mind. For the Spirit does not endure old deeds. And he rightly says such a renewal happens in the spirit. For we do not become others instead of ourselves corporally, but through the spirit is the renewal, with repentance leading the way, and scraping off the old age of ^D sins. "And to put on." You were taught to put away; you were taught to be renewed; you were taught to put on. For the expression "you were taught" is to be taken from the common sense. In another way: he speaks of "putting on" in baptism, and also "putting on" through repentance and good conduct. "The new man." Do you see that the matter is voluntary and more easily done? And he calls "new" the man who lives in virtue, just as the "old" is he who is in sins. "Who is created according to God." For he who lives in virtue is created according to God, and conducts himself according to God. And universal virtue is called righteousness, and purity is called holiness. "And in the holiness of truth." Which

is the righteousness and holiness of the truth. Indeed, truth is spoken of here by way of distinction from that which consists in simulation and hypocrisy. ^B

IV, 25-29. "Wherefore putting away lying, speak every man truth with his neighbor: for we are members one of another. Be ye angry, and sin not. Let not the sun go down upon your wrath. Neither give place to the devil. Let him that stole steal no more: but rather let him labor, working with his hands the thing which is good, that he may have to give to him that needeth. Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers."

He speaks universally of the old man, but hereafter describes him particularly. And first he prunes away his lying, as if from his own members, as if he were to say: If the eye has seen an animal, it does not flee by the feet; or if the hand has handled something evil, it spares the other members; thus, he says, you ought to behave. "Be ye angry, and sin not." He says: Since anyone often providing an excuse for anger by lying, it is good indeed not to be angry at all. But if it happens that you are stirred to anger before sinning, let not the passion remain long among you. For one must not, as it is said, be filled with righteous anger for a duration [of time]. Release this same anger before the setting of the sun, lest by seeming not to have considered the sun as unworthy to rise, you might provoke the night to produce a more grievous flame through your thoughts. ^C

Oecumenius

^A Of what need? Of the present one, he says, concerning which is the discourse. For it behooves the spiritual man to turn every proposed discourse to the edification of those present. "That it may minister grace unto the hearers." That it may give the grace of God, he says, to the hearers, or that they may give thanks to God for the things you speak, or that you may be spiritually pleasing to them. And this shall be, if you speak of temperance, of justice, of almsgiving.

And grieve not the Holy Spirit of God, in whom you were sealed unto the day of redemption. Let all bitterness, and wrath, and anger, and clamor, and evil speaking be put away from you with all malice. ^B He says something fearful. For he shows that everyone who speaks a rotten word grieves the Holy Spirit. Then, from the benefit of the Spirit, he renders the argument more awesome. For, he says, "in whom you were sealed." For as though making us manifest that we are the people of God, he sealed us in baptism. For this is the day of redemption. "All bitterness." By bitterness, he means the cruelty and the premeditation. But the "wrath" is generative of "anger." And from anger proceedeth "clamor." And from this, "evil speaking," such as slander. Therefore, let all these things be put away from you. He does not say, "Let them be restrained," or "punished," but, signifying their complete removal, he says, "Let them be put away with all malice." ^C For since there are men like dogs that bite secretly, who neither cry out, nor make their anger manifest, but keep it in their soul and take vengeance upon the one who offended them when the occasion arises, he wishes the inward-lurking malice also to be removed and exterminated.

Be ye one to another kind, tender-hearted, forgiving one another, even as God in Christ forgave you. Be ye therefore imitators of God, as beloved children; and walk in love, even as Christ also loved us, and gave himself up for us an offering and a sacrifice to God for an odor of a sweet smell.

For it is not enough to abstain from evils alone that one should be freed from punishment, unless one also exerts himself in good works. And this those on the left ^D indicate, who are accused of no evil work, but [are condemned] because they did not feed, and did not give to drink, and did not clothe, which are the working of good things. Therefore, the working of good things is also necessary for us. Wherefore, having removed the evil things, Paul exhorts to the working of the good. "Kind." As against the distinction of anger. "Tender-hearted." As against the distinction of bitterness. But the "forgiving one another," which is to say, "Be ye indulgent," he has placed as against the distinction of malice and evil speaking. "Even as God in Christ." The greatest exhortation to forgiving one another is the saying of Christ, "Forgive, and"

it shall be forgiven you." But because many do not greatly believe in those things which are to come, he makes the exhortation from those things which have gone before. "Forgiving one another," he says, "even as God in Christ forgave you." What is "in Christ"? It means with the peril of His Son, through His slaughter and the cross. And you, he says, forgive without peril, but God forgave you with the death of His Only-Begotten. Do you see the excess? "Be ye therefore imitators of God." This is sufficient as a reward for the one who forgives, to become an imitator of God. "As beloved children." See, another exhortation to forgiving, or rather a ^A necessity. For you have a necessity, he says, to imitate your Father. Then, because not all children imitate their father, he added, "beloved." For to such, imitation is a matter of necessity. "And walk in love." See the root of all good things. For this being present, the flight of evils and the doing of good things are easily accomplished and follow thereafter. "As," he says, "Christ also loved us." And yet there is no likeness between the love of Christ and ours. For He loved us when we were enemies, but you, he says, show this at least toward your neighbors. Christ indeed delivered Himself to death, but for you love toward your neighbor shall be without peril and without loss. And if you shall love your enemies in imitation of Christ, you yourself will become a sacrifice to God and an oblation, accounted as an odor of sweet fragrance. Thus Christ became, and thus we too shall be, if we will. ^B

"But fornication and all uncleanness or covetousness, let it not be even named among you, as becometh saints. And obscenity and foolish talking, or buffoonery, which are not fitting. But rather giving of thanks. For this ye know, that every forner or unclean person, or covetous man, who is an idolater, hath no inheritance in the kingdom of Christ and of God. Let no man deceive you with empty words. For because of these things the wrath of God cometh upon the sons of disobedience. Be not ye therefore partners with them. For ye were sometimes darkness, but now are ye light in the Lord." ^C

He spoke concerning the irascible affection, of anger and wrath, and of bitterness. He has now come to the concupiscible, that of fornication. For indeed the Law also, having first said, "Thou shalt do no murder," which belongs to the irascible affection, then said, "Thou shalt not commit adultery," which is established as belonging to the concupiscible. For just as bitterness and clamor and malice and blasphemy are of the irascible affection, so of the concupiscible are fornication, adultery, uncleanness, and covetousness. For even if it is not of bodies, it nevertheless covets wealth. "Let it not be even named." For he knows that ^D talks concerning these things become fuel and incitements for the deeds. "As becometh saints." For thus...

nevertheless covets wealth. "Let it not be even named." For he knows that talks concerning these things become fuel and incitements for the deeds. "As becometh saints." For thus it behooves those who strive to be saints. ^A "And obscenity." As he previously removed loud shouting as a vehicle for anger, so now he removes obscenity, urbanity, and foolish talk, which are the fuel for fornication. "Which are not convenient." Lest he seem tiresome in cutting off urbanity, he brings in the reason: "Which are not convenient," he says. For what have these things to do with us? We have nothing in common with them. For this is not a time for laughter or urbanity or witticisms, but for suffering and struggle. It is as if he were saying: The devil is pressing upon us from all sides, gnashing his teeth against us and roaring, and do you play and speak wittily? And how will you escape him? For it is difficult to be freed from him when struggling, let alone when playing. "But rather giving of thanks." For instead of speaking things that are alien to you, give thanks to God. For know this: there were perhaps among them some who said that God forbade these things as if wishing to frighten them, in order to make them perfect, or they even held such things of little account, as if they were not enough to cast one into hell, just as happens now too. "For what is absurd," they say, "if—the one who says: 'You fool,' shall be liable to hell?" and how is covetousness idolatry or the worship of idols? These, then, the Apostle designates. For that which follows makes this manifest: "Let no one deceive you," he says, "with empty words." And "empty" are those which do not have the end hoped for by them, nor do they reach the deed. "Let no one deceive you." Thus, it is a deception to speak in this way. "For because of these things comes the wrath of God." Because of fornication and impurity and the rest, or because of such words. And he calls those who do not obey similar dogmas "sons of disobedience." "For you were sometimes darkness." He calls to their memory their former way of life. "You were darkness," he says. He calls the life that was led in error "darkness." Do not, therefore, run back to the darkness.

CHAPTER VIII

V, 9-14. "Walk as children of light. For the fruit of the spirit is in all goodness and justice and truth, proving what is acceptable to the Lord. And have no fellowship with the unfruitful works of darkness, but rather expose them. For it is a shame even to speak of those things which are done by them in secret: but all things when they are reproved are made manifest by the light. For whatever is made manifest is light. Wherefore he says: Awake you who sleep and arise from the dead, and Christ shall give you light."

"As children of light." This is to say, decently. For in the light everyone provides for decency. "For the fruit of the spirit." The spirit brings forth such fruits, and the spiritual ones; therefore, others are the fruits of Satan. "In all goodness." This is as if to the irascible and to ^D

honestatem procurat. « Nam fructus spiritus. » Hujusmodi fructus profert spiritus ac spirituales; alii ergo fructus sunt Satana. « In omni bonitate. » Hoc veluti ad iracundos et ad ^A the bitter-tempered, this is directed. And the word "righteousness" is directed toward the covetous. And the word "truth" is directed toward those who pursue the false pleasure of licentiousness and sin. "Proving what is acceptable to the Lord." Otherwise, other things are reprobate and of a childish mind. "And have no fellowship with the works." He called the works "darkness," naming every sin by a general term. But why, he says, did I not set forth each of their actions by name? Because even in the very act of recounting those things, the one who recounts them is filled with filthiness. — Or in this way. Reprove, he says, by the comparison of your own life: for I do not say that you should reprove them by recounting their actions to them and rebuking them. For I know that to the virtuous, even the mere mention of them is considered filthiness. For nothing less, he says, will they be reproved by the virtues of your works shining forth, than if someone were to uncover them with words; nay rather, all their deeds are reproved, uncovered, and manifested by the light of your life. And when manifested, they are illuminated and are led over and changed for the better. For the revealing of hidden things through a virtuous way of life urges one toward condemnation. And this becomes the beginning of conversion. And this ends in the practice of virtue, which is light, as the cause of the light that comes ^B from thence. And again it is called light, because while you were previously blind in us regarding the passions, this having shone upon the governing faculty, makes it see clearly that deformity, filthiness, and ugliness which is in sin. Moreover, "For everything that is made manifest is light," is to be accepted either as I have said, or as being confirmatory that the virtuous can reprove the conduct of the wicked by their own life. For the life of a virtuous man is made manifest, he says. And when manifested, it is light: and when the light is shining, the darkness, which is the life of the wicked, is reproved. "Which are unfruitful." For what fruit, what profit is there from those things? Death, certainly. And he calls the life of the people who are in error and sins "darkness." And why say I, "Have no fellowship"? Rather, he says, even reprove them, instructing them through these reproofs. And this is not contrary to that which is said: "Judge not [Matt. vii, 1]." For here "reprove" is set down instead of "instruct." But there, it is "condemn." ^C — Or in this way. Reprove them yourselves by your own bright and virtuous life; and do not wait for those men to announce themselves and to rebuke their own actions and bring them into the open, and thus be made better. For even though they commit things which are not lawful, yet from their innate knowledge, recognizing their own filthiness, they feel shame, although they ought to reveal their own shame. "But all things when they are reproved." That is, if you yourselves are virtuous, the wicked cannot remain hidden, but your very life is an accuser even before your words, and an argument convicting them. For if ^D

they remain hidden, they continue uncorrected. But when they are made manifest, they will be corrected. "For whatever is made manifest is light." Or he says this, that sins, when they are made manifest, become light—that is, they are turned into righteousness through repentance—or that a virtuous life cannot be hidden. Therefore, it reproves the darkness, that is, the wicked. ^A (PHOT.) That what is made manifest and revealed becomes light, usage itself testifies. "Awaken," he says, "you who sleep," as if to say: Rise up from your habitual reclining toward and preoccupation with the passions. "And arise from the dead." Let those things which are dead and shameful, as they are, be made manifest. And if these things come to pass, then Christ will shine upon you, and illuminate and radiate upon you, so that what is made manifest becomes light and is illuminated. "Awaken, you who sleep." He calls him who is in sins both sleeping and dead. For he is inactive toward the good, like someone dead, and he experiences hallucinations like someone sleeping, and he is unsightly and full of stench, just like a corpse again. ^B "And Christ will shine upon you." But that he who is in sin is darkness, hear how Scripture calls him sleeping and dead, and how Christ could in no other way shine upon him, unless he cease from sin. For "Awaken" means: Cease. These things apply both to unbelievers and to believers who are in sins. And "He will shine upon" means: He will illuminate.

V, 15-21. "See then how you walk strictly, not as unwise but as wise, redeeming the time, because the days are evil. Therefore do not be senseless, but understanding what the will of the Lord is. And do not be drunk with wine, in which is dissipation, but be filled with the Spirit, speaking to yourselves in psalms and hymns and spiritual songs, singing and chanting in your heart to the Lord, giving thanks always for all things in the name of our Lord Jesus Christ to God and the Father, being subject to one another in the fear of God."

"See then." You are sheep in the midst of wolves; therefore, there is need of much caution so as not to incur enmity except for the sake of the preaching. "Not as unwise." For the wise know how it behooves them to walk. For one must grant everything, and prepare this for ourselves, so as not to suffer shipwreck concerning the faith. ^C — Or in this way. [OECUM.] The time is not stable for us; for we are sojourners. Redeem it, therefore, and make it your own. And how will this be? By pleasing God within it. For then it becomes one's own, when good actions done in it follow after—glorifying in the world to come, just as evil ones condemn. "Because the days are evil." Not that the hours or times which are in them are evil—far be it!—but because of the evils which are committed in them by us, he called the days evil, just as we say, "I spent a good or a bad day," not saying this because the very nature of the day is good or bad, but from the things that happen to us; thus he…

things occurring to us, thus naming the day. Therefore, Christ says, "Sufficient for the day is its own evil" (Matt. 6:34), that is, the evils that happen in it through us. Therefore, do not be unwise. Because wickedness, he says, flourishes and holds sway over the present life and days, do not be unwise so as to be captured by it. "But understanding." ^A [PHOT.] Walk in understanding (for it is from a common sentiment), just as "be filled," is again from a common sentiment. It refers back to "speaking," and "singing," and "psalming," and "giving thanks," and to "being subject." "What the will of the Lord is." The will of the Lord is to redeem the present time. "And do not be drunk with wine." For wine is given for gladness, not for drunkenness. "In which is dissipation." It makes men quick-tempered and bold and unsteady and prone to licentiousness. "But be filled." Do you wish to be filled, he says, and, so to speak, inebriated? Do this in the Holy Spirit, being filled with Him. And this will be by psalms and odes, he says. ^B "And spiritual songs." For there are also diabolical ones. "In your heart." Not with your lips only, but also according to the heart. "In the name of our Lord." For through the name of Christ, all things exist for us. "Being subject to one another." For when each is subject to each, and not for any worldly or absurd reason, but for the fear of Christ, what evil will remain in our midst?

CHAPTER IX

V. 22-24. "Wives, be subject to your own husbands as to the Lord, for the husband is the head of the wife, as also Christ is the head of the Church, and He Himself is the savior of the body. But just as the Church is subject to Christ, so let the wives be to their own husbands in everything." ^C For if these are in peace, the whole house will be at peace, and all will enjoy the benefit that follows therefrom. "As to the Lord." Amazing! What an intensification of subjection. How then does Christ say, "Unless someone has separated himself from wife and husband, he cannot follow me" (Luke 14:26)? And we say that the expression does not imply an absolute equality. Or it means this: as knowing that in this they are subject to Christ. "And He Himself is the savior of the body." And so is the husband. For the head is the salvation of the rest of the body, holding almost all the senses within itself; therefore so is the husband for the wife. Observe also how he assigned the authority and providence to the husband, and the subject-quality to the wife. ^D "But just as the Church is subject to Christ." The entire multitude. For among individuals, there is also one who is disobedient.

V. 25-33. "Husbands, love your wives, just as Christ also loved the Church, and gave Himself up for her, that He might sanctify her, having cleansed her by the washing of water by the word, that He might present her to Himself glorious,"

^A not having spot or wrinkle or any such thing, but that she might be holy and without blemish. So must husbands love their own wives as their own bodies. He who loves his own wife, loves himself. For no one ever hated his own flesh, but nourishes and cherishes it, just as the Lord does the Church; because we are members of His body, of His flesh, and of His bones. For this reason a man shall leave his father and mother, and shall be joined to his wife, and the two shall be into one flesh. This mystery is great. But I speak concerning Christ and the Church. Nevertheless, let every one of you in particular so love his own wife as himself; and let the wife see that she reverence her husband.

Do you wish her to be subject to you as to the Lord? Love her as the Lord loved the Church. And if you have to suffer something for her, or even to die, do not refuse; ^B since you perhaps might show these things toward one who is subject to you and loves you; but Christ did so toward one who was an enemy, and turned away, and fled from Him. "That He might sanctify her." She was, therefore, stained and unclean; whatever kind of wife you might receive, you would not take one so unclean. But Christ did not reproach the Church for having been such; and therefore, you must not reproach your own wife. "And cleansed by the washing." That is, by baptism. For He washed away her uncleanness. "By the word." By what word? That which He Himself said to the apostles: Baptizing them, He says, in the name of the Father, and of the Son, and of the Holy Spirit. "A glorious Church." Not merely clean, but glorious. Just as Christ, therefore, is the cause of all ^C good things to the Church, so you, according to your power, be the same to your wife. And as He does not seek beauty of body, but of soul, so do you. For if you seek the beauty of the soul, and direct her toward this, you will make her beautiful both to God and to yourself. "Spot or wrinkle." By these He designates the passions of the soul, which make the inward man deformed. "As their own bodies." He did not submit the example of his own body as if coming to a greater argument—for that which is in Christ toward the Church excels—but as one more familiar and nearer. For from this He also points out the matter as a duty. For if your wife is body, (for it says, "The two shall be into one flesh,") you will by duty provide for her as for your own flesh. "He who loves his own wife, loves himself." ^D For because the wife is the flesh of the husband, hear Adam saying: "This is now bone of my bones, and flesh of my flesh." "Just as the Lord the Church." He continues to use the example of Christ, exhorting husbands from this to the love of their wives. "Because we are members of His body." As if he said: We are truly from Him. Since, then, the bones and the body characterize the human being, because of this genuineness He says that we are from them.

^A From Him, though, in as much as He is the beginning of our second formation, just as we come from Adam for the first. "From His flesh." He indicates the precise union and love. "And he shall be joined." Behold, yet another proof of love, that they are one another’s body. "This mystery is great." In what way is it great? Because, although it was possible for Christ to remain in His own glory, He humbled Himself by becoming man, so that He might be joined to the Church, and the two became one spirit. For he who is joined, he says, to the Lord, is one spirit. "Nevertheless, you also." As if he were saying: The anagogical nuance of the name and the spiritual interpretation do not overturn the literal one. For it can be interpreted both spiritually and literally. "Each one." That is, every person. For those things that are understood according to the anagogical sense look toward the community, that is, the Church. "And the wife, that she may revere her husband." For he knows that equality in honor becomes a cause of disorder; for this reason, he commands there to be one head, that of the husband. Why is it that, having discoursed much on love, he did not do so regarding fear? Because love must be present primarily. For if it is, fear will follow. And understand "to revere" as it befits a wife to revere, not in a servile manner. ^{B C} VI, 1-4. "Children, obey your parents in the Lord. For this is fair. Honour your father and your mother, which is the first commandment in a promise, that it may be well with you, and you may live long on the earth. And you, fathers, do not provoke your children to anger, but bring them up in the discipline and instruction of the Lord." He spoke concerning the first authority, which belongs to the husband; now he speaks of the second, which belongs to the parents. For the wife is subject to the husband, and children are subject even to the wife. "In the Lord." That is, according to the Lord; in those things in which piety is not harmed. For what if a father should wish to prostitute his daughter? Or teach his son a shameful trade? Or lead him to paganism? Such things are assuredly not "in the Lord." "Which is the first commandment." And yet this is not the first. For the first are: "You shall not kill," "You shall not commit adultery." But see what he has added, "In a promise." For those earlier ones do not have promises; for they are removals from evils, not the working of good. This one, therefore, according to the account of the promise, is the first. For it is a working of good. "And you shall live long on the earth." Behold the wisdom. Since his discourse is towards infants (for he is speaking to children), he has attached the reward that lies before them, and nothing high, not concerning the kingdom of heaven, nor concerning the imitation of Christ, which he did in the case of the husband and the wife. For what is more pleasant to children than long life? For even to the Jews, as to infants, these things were enacted. For they were not able to hear perfect things. "Fathers, do not provoke your children to anger." He did not say: "Love them." For nature demands this from them, even against their will; but, "Do not provoke to anger."

^A That is: do not disinherit them, do not cast them off, do not impose upon them burdens that are not suitable for servants, and do not always act harshly toward them. "In the instruction and admonition of the Lord." This is the head of the exhortation. For when spiritual things are provided, carnal things will follow as well; for this makes them most obedient.

VI, 5-8. "Servants, be obedient to those who are your masters according to the flesh, with fear and trembling, in the simplicity of your hearts, as to Christ; not with eye-service, as men-pleasers, but as servants of Christ, doing the will of God from the soul, with good will serving the Lord and not men, knowing that whatever good each one does, this he will receive from the Lord, whether he is a slave or free."

He places servants last, since such is also their rank and honor. But now he does not speak to them as he did to children, but perfectly and absolutely. "Masters according to the flesh," that is to say, in temporal matters; and from this he also consoles them. "With fear and trembling." For if he subjects the free to one another, how much more these? ^B Yet he does not require such fear from wives, since they are not slaves, but submissive and obedient. He rightly adds: "In the simplicity of heart." For it is possible to serve with fear and trembling, yet not out of good will, but with malice. "Not with eye-service." Not so that, when masters are present and watching, they act, but also when they are absent, that they may do what is fitting. "But as servants of Christ." Therefore, he who strives to please men is not a servant of Christ. "From the soul with good will." It is possible also in simplicity to work craftily—not as much as one is able, but only that which is required. "To the Lord and not to men." Not by compulsion, but by free choice. "This he will receive from the Lord." Since it is probable that many masters did not repay servants for their good will, he promises them the reward hereafter.

VI, 9. "And you, masters, do the same things to them, letting go of threats, knowing that both your and their Master is in heaven, and there is no partiality with Him."

The same things. Which things? Serve with good will, not as men-pleasers. But he does not say this openly, although he intends the same. For ^C indeed, masters also serve servants. For when the servant is sleeping and snoring, the master, caring for his food and clothing, does not sleep; does he not, therefore, serve? It is possible, moreover, that "with fear and trembling" can also be adapted to the masters, namely, toward God. "Letting go of threats." Do not be, he says, burdensome or troublesome to them. "Knowing that both your and their Master is in heaven." For "with what measure you measure, it will be measured to you," he says. Do not you also hear: "You wicked servant, I forgave you all that debt," and what follows. ^D "And there is no partiality with Him." Do not think that for evils done to the servant, there is no...

is not with him." Do not think that he disregards the evils committed against a slave because of the lowliness of his person. There is no slave or master before God.

CHAPTER X

VI, 10-13. "Finally, my brethren, be strengthened in the Lord and in the power of His might. Put on the whole armor of God, that you may be able to stand against the assaults [schemes] of the devil. For we do not wrestle against flesh and blood, but against principalities, against powers, against the world-rulers of the darkness of this age, against spiritual wickedness in the heavenly places. Therefore take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand."

After having ordained, he says, the things that are appropriate, this is the ^A consequent and remaining part: that you be strengthened in the Lord, that is, in the hope which is in Him. "And in the power of His might." For it is through His help that it is ours to hope in Him. For He is strong, he says, and capable of accomplishing all things. "Put on the whole armor of God." After having arranged all things according to order, he then equips them as for war. "Against the schemes [assaults] of the devil." He did not say "battles," but "schemes," which is more grievous, that is, against intrigues, against ambushes, against deceits. "We do not wrestle against flesh and blood." He says these things showing that there is a need for sobriety and watchfulness for the war, not wishing to terrify them. For he who teaches of the enemy's power makes his own people more secure. "Against the principalities." He speaks of demons, whom we ourselves have made our rulers, by voluntarily submitting ourselves to them. For they did not obtain the right to rule over us, but rather to be trampled by us. For behold, he says, I have given you authority to tread upon serpents and scorpions. "Against ^B the powers, against the world-rulers." They are called "powers" as those who have authority over us solely through our passions. And they are called "world-rulers" as those who hold sway over those who set their minds on worldly things. For the Scripture does not know of any place beyond the world; it is accustomed to call wicked actions "the world." Thus also Christ to the disciples: "You are not of this world," He says, although they were. But intending the wicked actions, He spoke thus. Therefore He calls the demons "world-rulers," as leaders of wicked actions. "Of the darkness of this age." Lest you be afraid hearing "world-rulers," he added over what they preside. Of wickedness, he says. For the darkness of this age, he calls the wicked actions. "Against the spiritual [wickedness]." That is, the demons that are either of wickedness, that is, of the devil (for they operate under him), or the teachers of wicked actions, "in the heavenly places." ^C as though saying: There is also for us [the fight] against these, having accomplished...

^A not for small things, but for things in the heavenly places, such as the kingdom of heaven and adoption. Therefore, it is necessary to be sober. The [Greek] text shows a specific distinction: "For the sake of the heavenly," he says. For *en* (in) is taken as *dia* (for). "Therefore take up." Because, he says, the enemies are dangerous. "In the evil day." He calls the present life an evil day, because of the wicked things in it, showing that the time of war is short, and in this way giving them readiness. "And having accomplished everything, to stand." Everything, such as passions, desires. Having accomplished, such as, having fought them down, to stand, some as victors and shining with a trophy. For many, after conquering, fell again. But so that you might stand fast in the victory.

Stand therefore, having your loins girt about with truth, and having put on the breastplate of righteousness, and your feet shod in readiness for the Gospel of peace; above all taking up the shield of faith, with which you will be able to quench all the fiery darts of the evil one; and receive the helmet of salvation, and the sword of the Spirit, which is the word of God, with all prayer and supplication.

Exhorting them to war, first he advises them to stand in battle formation, orderly and as is fit. Then consequently he arms them: and first he girds the soldier who is flowing and spread out by desires and who has his thoughts dragged down to the ground, and he restrains him with this spiritual belt. "Your loins." Just as in ships the keel, which is as it were the foundation, contains the entire structure, so too in you are the loins. Thus those who are exhausted from labor frequently place their hands there as upon a certain foundation, and rest. Therefore, he first fastens our starting point, such as the vigor of the soul ^C which is in us, which in a figurative sense he called loins. He girds these about with truth. But truth is understood in many ways: truth of dogmas, truth of a virtuous life, separated from hypocrisy or pretense. Truth of words, denying deceit and guile. Truth of thought, which has nothing adulterated or counterfeit derived from the seed of the demons. But you may also understand it as referring to Christ, who is truly the truth. "I am, he says, the truth," whom it has been granted to men not only to be girded with, but also to put on. "For as many of you, he says, as were baptized into Christ, have put on Christ." ^D "The breastplate of righteousness." He speaks of an altogether virtuous life. A breastplate is a coat of iron. "And having shod the feet." Or he says this, that our feet ought to be ready for the preaching of the Gospel. For he says: "How beautiful are the feet of those who bring glad tidings of peace!" Or that we ought to be prepared, and to have a life as the Gospel urges. "The preparation of their heart, the Prophet says, your ear has heard." – "Of the Gospel of peace." For the Gospel...

^A makes peace toward God, but war against the demons. "Taking up over all." For it is necessary that those things should go before. He speaks of faith, the sincere and fervent one, regarding which the Lord says: "If you have faith as a grain of mustard seed, you shall say to this mountain, Be moved, and it shall be moved." – "The arrows of the evil one." He calls the desires, the reasonings, the temptations, arrows. And he rightly says, "ignited." For such are the absurd desires. "And the helmet of salvation." Of your salvation, that is, of hope. And the phrase, "To take," is as if to say to wear and to receive upon the head. "And the sword of the Spirit." He has spoken periphrastically of the Spirit itself on account of the cutting and dividing of contrary habits, or of the spiritual life and conduct, which, he says, will act as a sword against the intelligible enemies; ^B or he means the spiritual gifts, which are through the word and command of God. – [OECUM.] Or the phrase, "Which is the word of God," must be joined to what follows, so that the sense may be: "Which is the word and command of God, this, he says, do." What is it? "Praying through all prayer and supplication that you may be," he says. Or, "word of God" refers to the ability to act and cut [that is, to effectuate] the spiritual gifts. For the word of God is cutting. Thus rather does blessed John also understand it. For through the word of God the gifts were brought to fulfillment: "For whatever you ask," he says, "in my name, he will give to you," says Christ.

"Praying at all times in the Spirit, and for this very thing watching with all perseverance and supplication for all the saints and for me, that utterance may be given to me in the opening of my mouth so that with boldness I may make known the mystery of the Gospel, for which I am an ambassador in chains, that in it I may speak boldly as I ought to speak."

After arming the king, thereupon he calls for him to give a hand. "In the Spirit." Not in babblings or in wordy prolixity. "And for this very thing watching." Nothing, he says, should be sluggish or neglected. "And for me." For indeed, the prayer of the Church also released Peter from his bonds. "In the opening of my mouth." Rightly does he say "the opening." For he did not pre-meditate what he would speak, obeying Christ; but the speech proceeded from the immediate moment and in the very act of opening his mouth. "To make known with boldness." Or, "that I may make my defense with boldness," or, "that I may preach the Gospel." "For which I am an ambassador." For which Gospel I am an ambassador to men, so that, he says, they might be reconciled to Him and to the things contained in it. "For we are ambassadors for Christ," he says. – "That in it I may speak boldly." He was in bonds and was about to make a defense; so that, he says, I may make my defense with boldness, and in such a way as it behooves one who is to make a defense concerning such great things.

"But that you also may know the things concerning me, what I am doing,"

“Tychicus, the beloved brother and faithful minister in the Lord, will make known to you all things, ^A whom I have sent to you for this very purpose, that you may know about our affairs, and that he may comfort your hearts. Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ. Grace be with all those who love our Lord Jesus Christ in sincerity. Amen.”

He wrote what pertained to exhortation and doctrine, but he permitted the bearer of the epistle to speak about what pertained to himself. “And a faithful minister.” If he is faithful, then he will also speak the truth. “That you may know about our affairs.” This was a sign of Paul's love, and of theirs, that he wished them to know completely those things in which he was. “And that he may comfort your hearts.” For since the teacher was in chains, ^B the disciples had need of comfort, lest they fall away. “Peace to the brethren.” He prays for peace and love with faith for them, so that they might not have peace toward those who adhere to other opinions, but only toward the believers: or [it means] that love brings no profit unless faith is also present. “Of those who love our Lord Jesus Christ in sincerity.” For love toward Christ ought to be incorrupt and whole, or rather, it ought to be more abundant day by day.

The end, by divine aid, of the Epistle to the Ephesians. Written from the city of Rome by Tychicus.

ARGUMENT OF THE EPISTLE TO THE PHILIPPIANS

He writes this from the city of Rome, having already seen them ^C and taught them. The occasion for the epistle was this: when the Philippians had sent a ministry to Paul, and certain men were going about and staining the ears of the simple-minded under the pretext of the shadow of the law and circumcision, saying that without this no one could be justified, the Apostle, having heard this, writes to the Philippians. And first, indeed, he praises their faith, and signifies that he makes mention of them. Then he narrates how he defended himself at Rome, and that some had become burdensome to him in his chains, stirring up envy against him. After these things he exhorts them to love one another, referring to the kindness of the Saviour, who, being God, became man for our sake. Then, discoursing on circumcision and the old law, he shows

^A that circumcision has subsequently become useless, taking an example from himself and saying, "I have considered all these things to be a loss for the sake of Christ." Therefore, having rebuked those who were still teaching circumcision and wishing to deceive them, and having called them enemies of Christ, he commends the Philippians for their gift of fellowship with him. And having exhorted them once again regarding their conduct, he completes the Epistle.

THEODORET

The Philippians were of Macedonia, having Thessalonica as their metropolis. Paul testifies many good things about them. He wrote the Epistle while he was in chains, for after his first defense, as he mentions in the Epistle to Timothy, he was bound again. ^B The Philippians had sent by Epaphroditus those things that were necessary for him, at the same time wishing to know how things stood with him. But because they were troubled upon hearing that their teacher was in chains, he writes this very thing to them, that the chains should not be a cause of trouble, but rather ought to be a cause of joy, because they were endured for the sake of Christ. He also assails the Jews who, under the mask of Christianity, were corrupting the preaching of the gospel. It is evident that he writes to the Philippians with honor, for they were upright and given to virtue. In this city was the seller of purple. In this place also the archisynagogue believed. ^C Here, Paul and Silas were beaten by the magistrates, who, having beaten them in a sudden outburst, finally released them with an apology. Here, the jailer, having believed with his household, was baptized. The book of Acts relates all these things. He testifies to their faith, and to the dangers undertaken for it, and to their propensity toward beneficence: on account of all which he appears to love them very vehemently.

CAPITULA OF THE EPISTLE TO THE PHILIPPIANS

1. Thanksgiving for the virtue of the Philippians, and prayer for their perfection. 2. Narrative of his own combative conduct and zeal. 3. Exhortation to a godly way of life and a divine life. 4. Concerning Timothy and Epaphroditus, whom he sent to them. 5. Concerning the spiritual life, not as in the flesh, which is an imitation of the death of Christ. ^D 6. Exhortations proper to certain individuals and those common to all.