Commentary on the Epistle to the Ephesians

more clearly testify, that it is not in the name of the law, but for the sake of Christ’s doctrine and His Gospel, that I have been subjected to perils. He did not say, "I have," but, "I bear," ^A like a trophy or a royal standard, and I glory in them.

Ver. 18. "The grace of our Lord Jesus Christ be with your spirit, brethren. Amen." By the fact that he prays for them, he indicates that it was not out of anger or hatred that he said what he said. And this is not only a wish, but also a teaching, confirming and sealing all that has been mentioned. For he reminds them of the grace which they received, not through the law, but because they believed in Christ. And he did not say, "with you," but, "with your spirit," drawing them away from carnal things and showing that it was not from the law, but from grace, ^B that they received the Spirit; and that neither the law, nor circumcision, but grace is able to preserve the Spirit for them, just as it also gave it. Furthermore, when he calls them brothers, he recalls to memory the baptism, from which we are made brothers, having become sons of one Father, God, and not from the law. May the grace of God be with us also, so that we may live according to the Spirit, and not reject the divine sanctification of the Paraclete through the mire and filth of sins, but rather ever acquire for ourselves more of that sanctification in Christ Jesus our Lord, who has shown us the new and spiritual life through the destruction of the old and carnal one. To Him be glory unto the ages. Amen.

THEOPHYLACT OF THE ARCHBISHOPRIC OF BULGARIA, COMMENTARY ON THE EPISTLE OF SAINT PAUL TO THE EPHESIANS.

ARGUMENT OF THE EPISTLE TO THE EPHESIANS

Ephesus is the metropolis of Asia; but it worshipped ^C Diana, whose temple, both most beautiful and

the most excellent and greatest, honored by all the Greeks, but especially by Ephesus, so that she was even called the temple-warden of Artemis, as is written in the Acts. ^A At Ephesus, the evangelist John also dwelt for a long time, having been exiled there, where he also died. Paul also left Timothy there as a teacher; and the most distinguished of the philosophers spent their lives in that city. Since, therefore, the city was so superstitious and flourished so much in wise men, Paul employed great diligence when writing to them, and he entrusted them with deeper and higher thoughts, inasmuch as they were already instructed in the faith. He writes this Epistle, filled with noble thoughts, from Rome while in chains. We, therefore, also have need of much attention, in order to understand the mysteries that are in it. ^B

THEOPHYLACT’S COMMENTARY ON THE EPISTLE TO THE EPHESIANS

CHAPTER ONE

VERS. 1. “Paul, an apostle of Jesus Christ by the will of God.” Behold the preposition, “by”; he attributes it to the Father: observe this for the sake of the Arians.

“To the saints who are at Ephesus, and to the faithful in Christ Jesus.” Observe how great the virtue was at that time, when he calls men occupied with the business of the world, having wives and children, saints and faithful. But today, such are not found even in the mountains and caves.

VERS. 2. “Grace to you and peace from God our Father, and the Lord Jesus Christ.” Having mentioned grace, he adds, “of God our Father,” in order to show what grace has wrought for us, namely, that it made the Lord and God our Father. ^D Furthermore, the Lord, that is, the Son, by His grace towards us, became both Jesus and Christ, having been incarnate for us, and called Jesus, who also anointed humanity with His divinity.

VERS. 3. “Blessed be the God and Father of our Lord Jesus Christ.” Behold, both God and Father of the same and one Christ: God indeed, as incarnate; Father, however, as of the Word of God.

“Who has blessed us with every spiritual blessing.” By way of contrast to the Jewish [blessing], he said, “spiritual”; for that one was more bodily. “May God bless,” he says, “the fruit of your womb,” and, “May He bless your coming in and your going out.” Here, however, it is every spiritual blessing, and nothing is lacking to us. For we have become immortal, [and sons of God, and co-heirs of Christ...]

and our first fruits are worshipped by the powers above. With good reason, therefore, he said, “In every blessing,” for all things divine and spiritual have been granted to us.

“In the heavenly places.” As if explaining how our blessing is spiritual, he says, “In the heavenly places.” For the blessing of the Jews was on the earth; for this reason, it was also bodily. “You shall eat the good things,” he says, of the earth, and, “a land flowing with milk and honey,” and, “The Lord shall bless your land.” But here there is nothing earthly, but everything is celestial. Therefore, our blessing is also spiritual. For the kingdom of heaven is promised to the poor, and to those who have suffered persecution, a great reward awaits in the heavens.

“In Christ Jesus.” That is, through Jesus Christ the blessing comes to us, not through Moses, as to the Jews. Wherefore we differ from them not only in the quality of the goods, but also in the mediator.

Vers. 4. “According as He chose us in Him before the foundation of the world.”

“That we should be holy and without blame before Him.” Lest, upon hearing that “He chose us,” you should fall into sloth hereafter as if already chosen, he says: For this He chose us, that we might be holy and without blame, remaining in the holiness which He gave us when we were baptized, and possessing a life cultivated by virtues. For he is holy who has attained faith; he is without blame who is irreproachable in his life. But he seeks holiness and an irreproachable life, not simply, but “before Him.” For there are many holy ones in the sight of men, such as the Pharisees, but not in the sight of God. This also David says: “According to,” he says, “the purity of my hands.” What purity? “Before His eyes.” ^C And Isaiah says: “Wash yourselves, and put away the wickednesses before My eyes.”

Vers. 5. “Who in love predestinated us unto the adoption of children by Jesus Christ to Himself.” When he said, “He chose,” he wanted us to understand that He chose us as though proved because of our own virtue. But since salvation does not come from our virtue alone, he added, “Who in love predestinated us,” that is, having loved us because of His own loving-kindness, He predestinated us. Otherwise, ^D and above.

^A To believe and to approach is ours, albeit it belongs also to God who calls; but to be deemed worthy of adoption upon approaching belongs only to His love and kindness. Wherefore he added: “Having predestinated us unto the adoption of children.” What kind of adoption? The one that leads our race back to Him and makes us His own kinsmen; and this, too, “through Jesus Christ.” For the Father predestinated, and Christ brought us near. Through the Son, indeed, all good things come to us, not through any of the servants; wherefore the bounty is also more glorious.

Verse 6. According to the good pleasure of his will, to the praise of the glory of his grace.

^C “Whereby he hath made us accepted in the beloved.” He did not say, “He gave,” but “He hath made accepted” (ἐχαρίτωσεν); that is, He made us graceful and delightful. Just as if someone were to take a leprous, starving, and deformed old man, and straightway render him handsome and younger, making him graceful in every way, so also God, taking us when we were full of every deformity and ugliness, showed us to be graceful and beautiful. “So shall the king greatly desire thy beauty,” it says. He “made us accepted in the beloved” Son, that is, through the Beloved.

^D “In whom we have redemption through his blood, the remission of sins.” In the Beloved, he says, we have the redemption. What is this? “The remission of sins.” How was it brought about? “Through his blood.” For this is the most terrifying thing: that, having slaughtered His own Beloved Son, He redeemed us who were hated, giving the blood of the Beloved as the price and ransom. Observe, too, that this is even greater than the adoption: that He did not spare even His own Son for our sake. For after speaking about the former, he says this, ascending from the lesser things to the greater.

^A “According to the riches of His grace, which He made to abound toward us.” He did this, he says, in the riches of His grace. See here the hyperboles: riches were given to us, and the riches of God, and the riches of grace. And not simply grace, but “which He made to abound toward us,” that is, He poured it out abundantly.

“In all wisdom and prudence, to make known to us the mystery of His will.” That is, He poured out grace upon us so that, having made us wise and prudent, He made known to us the mystery of His will; just as if he were to say: He made the secrets of His heart known to us. Or in this way: “To make known to us the mystery,” that is, the mystery “in all wisdom and prudence,” which is full of all wisdom and prudence. For that He should deem enemies, cast away, worthy of such and so great good things, and that too at the end of the times, and that too through the cross—how is this not full of great wisdom? ^B

“According to His good pleasure which He purposed in Him.” He did this as He willed, and as He purposed and predestinated in Him, that is, in Christ.

“For the dispensation of the fullness of the times.” This good pleasure and will He purposed and predestinated for the dispensation, and governance, and ordering of the “fullness of the times.” For the fullness of the times, that is, the last days, demanded punishment and vengeance, as the malice of mortals had been multiplied in them. But the advent of the Son rather distributed salvation in these last times; which is of incomprehensible wisdom. ^C

“To gather together in one all things in Christ, both which are in heaven, and which are on earth, in Him.” The heavenly things, he says, were severed from the earthly; they did not have one head. For even if, according to the principle of creation, there was one God for all, yet according to the principle of reconciliation and a certain peculiar familiarity, it was not so. Therefore, the Father purposed to gather together the heavenly and the earthly, that is, to place one head upon all: Christ; for the angels indeed, according to their incorporeal nature; for men, however, according to the flesh. “Anacephalaeosis” (recapitulation) also means to say concisely and in summary what has been done at greater length. Therefore, in Christ the Father recapitulated, that is, He shortened what had been dispensed over a long time, finishing and shortening the word in righteousness. ^D

“In whom also we have obtained an inheritance, being predestinated according to the purpose of Him who works all things according to the counsel of His will.” He said above that “He chose”; now again, that “we have obtained an inheritance in Christ,” that is, through Christ. But since an “allotment” (sors) is a matter of chance, and not of virtue or choice, he corrects this very thing, saying: “Being predestinated according to the purpose of God.” For He would not have predestinated, had He not known them to be worthy.

^A For He saw us even before we were born, and He allotted us, and He separated us unto Himself, He who worketh all things, God. Therefore, since He Himself wrought our election and our allotment, He did not err. It is, moreover, a mark of blessedness to be chosen by lot, as something that comes to pass without labor through divine grace, even if it happens that it comes to the worthy. “According to the counsel of His will,” he says, in order to show that it was not by chance that, when the Hebrews proved faithless, the Gentiles were called; but rather that these things had been predetermined and pre-ordained from above, and this counsel of God was ancient, as was His will. For even if Christ said: “Go not into the way of the Gentiles,” and, “I am not sent but unto the lost sheep of the house of Israel,” yet these things were said for the sake of the admonition of the Jews, and in order to draw them in, as infants who are coaxed with endearments; since the truth is that the calling of the Gentiles was predetermined from above. ^B

Vers. 12. “That we should be to the praise of His glory, who first trusted in Christ.” That is to say, he says, we are to be to His glory, we who first trusted in Christ, that is, we who believed in Christ, and who, before the coming of the future age, hope for the good things that shall then be ours. For it is the glory and the praise of God’s goodness that He should have saved those who were so estranged from Him.

Vers. 13. “In whom ye also, after that ye heard the word of truth, the Gospel of your salvation.” That is, through whom, Christ. Thus also he says to the Hebrews: “He hath spoken unto us by His Son.” He calls it the “word of truth,” ^C he says, by way of contrast to the figurative and shadowy Law; and “the Gospel of your salvation,” by way of contrast to the Law that killeth and to future punishment. For the preaching of the first coming is a cause of salvation, but the trumpet of the second coming is on account of punishment.

“In whom also after that ye believed, ye were sealed with that Holy Spirit of promise.” “In whom,” he says, — in the Gospel, or, “in whom,” in Christ — that is, having believed through the grace of Christ, “ye were sealed.” So that it is manifest that ye are the portion and the inheritance of God. But the Jews indeed were sealed by circumcision, as irrational creatures, receiving a carnal seal; but we, as sons of God, and above the condition of the flesh, ^D have been sealed with the Spirit. He calls Him the Spirit “of promise,” either because He was given from a promise (for God also promised through Joel: “I will pour out of My Spirit upon all flesh”), and Christ says: “Ye shall receive power, the Holy Spirit coming upon you,” or because the Spirit confirms the promise of future goods. For having already been given to us, He makes the future certain; therefore He is also called an earnest. For hear what follows.

^A *Which is the earnest of our inheritance.* God has bought our salvation of us, and has given us for the present the Spirit as an earnest, assuring us that He will also give the inheritance of ineffable goods. Those who in reality are partakers of the Spirit already know from this that He is the earnest of the perfect inheritance; such was Paul. Therefore he groaned and sought to receive the perfect, and to be with Christ. We, however, neither have the earnest as we ought, nor do we strive for the perfect, as we are untasting of it.

*Into the redemption of acquisition.* By acquisition he means God's diligence and care regarding us. He says, therefore, that this earnest leads to our perfect redemption and our pure acquisition, and it was given for this very purpose. For then there will be perfect liberty, when sin is utterly done away, when the saints are released from their cohabitation with sinners and appear as those who have been acquired and possessed by God, so that they might be His people. Some, however, have understood "acquisition" to be ourselves. "Into the redemption," therefore, ^B "of acquisition," that is, of us, who are the acquisition and possession and wealth of God.

*To the praise of His glory.* He constantly adds this, giving assurance that all that has been promised will certainly come to pass. For if He were doing these things for our sake, it would be possible to doubt; but now, since He is about to do these things so that His own goodness may shine forth, who will gainsay that He will do it? To this line of reasoning the Scripture also speaks: "Do for us," it says, "for Thy name's sake," and, "Not to us, but to Thy name give glory." ^C

VERS. 15. *Wherefore I also, hearing of your faith in the Lord Jesus, and love toward all the saints, do not cease giving thanks for you.* "Wherefore" — what does this mean? Because, having believed, you were sealed by the Spirit, and received an earnest of the good things to come and of the perfect redemption, and are going to attain the things laid up for those who rightly believe and live, "I do not cease giving thanks for you." Do you see the bowels of compassion, how he gives thanks for all, as if he himself had received the benefit? For he writes this not only to them, but to all. It is indeed fitting to give thanks to God for all the other benefits ^D of which we have been deemed worthy; but it is also fitting to give thanks for the faith of those who believe, that they were thus enlightened, that they were added to the cross of the Savior, having departed from the destroyer; for this is the mark of brotherly love. "Hearing," he says, "of your faith which is in Christ Jesus." And not only faith, but also love, that is, the merciful and brotherly-loving disposition and the humane spirit which is toward

^A all, and not toward the needy saints alone—that is, the faithful poor. Everywhere, however, he binds love to faith, as it is love that brings forth a life adorned with virtue. For without this, the other is idle; faith, I mean, without works and life, just as life is without faith.

"Making mention of you in my prayers." ^B Consider with yourself how many he held in his mind, and how many he mentioned in his prayers; whereas we do not even remember ourselves as we ought.

"That the God of our Lord Jesus Christ, the Father of glory." What is it that you desire and beseech for us? "That God may give you wisdom." "God" of the Lord Jesus, that is, of the man who is like us according to the flesh. "The Father of glory," that is, he who has given us great and glorious good things. For he always gives him a title drawn from the subject at hand, as in "the Father of mercies, and God of all comfort," and the prophet: "The Lord is my strength and the horn of my salvation." Here too, therefore, since he has granted us great and glorious things, he calls him "Father of glory," that is, the author of it. For he cannot call him anything else than by the most splendid name among us. But the Theologian Gregory understood by "glory" the divinity of the Only-begotten, so that he is the God and Father of one and the same Christ: God of Christ—that is, of his humanity—and Father of the glory, that is, of the divinity.

"May give you the spirit of wisdom and revelation, in the knowledge of him, having the eyes of your heart ^C enlightened." That is, may he grant you this gift, that you may be enlightened through the Spirit. For unless the Spirit reveals the hidden mysteries, it is impossible to learn them otherwise. For "he" alone—not an angel, not an archangel—"searches all things, even the deep things of God." "But the natural man receiveth not the things of the Spirit." When, therefore, the mysteries are revealed to us by the Spirit, then we come into the knowledge of God, and our eyes are enlightened, and we no longer doubt and say that this or that is impossible to happen, but we see all things as they are.

"That you may know what is the hope of his calling." ^D That is, for what hopes we have been called. It is clear that it is for adoption, and for the enjoyment of heavenly goods, and for Christ to be our head. Since this is something future, it requires spiritual revelation for us to learn it.

"And what the riches of the glory of his inheritance in the saints." And as this is also still obscure, it requires the revelation of the Spirit, as to what the saints are about to inherit; for they are great. Hence [it is that...]

^A he calls these the "riches of glory," that is, an inenarrable glory, and one that clearly surpasses the capacity of human wit. He calls these an inheritance, inasmuch as they are to be given to sons.

VERS. 19, 20. "And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead." The things previously mentioned pertained to future things; now, however, he mentions what has already happened, so that from this he might confirm those things and make them ratified. What, then, is this? To believe, he says, we ourselves; for even this requires revelation, so that you may learn it more clearly. Why then? Did the Ephesians not know that they believed? They knew it indeed, but not in the way that Paul now speaks. For it is not easy to know this: because it is of great power to change the mindset of a soul and to shift it from error, and one of such greatness that it requires no less than raising the dead. For the Lord raised the dead by a single word; yet he did not persuade the Jews even through long speeches and miraculous works. He says, therefore, that for this reason also we stand in need of the revelation of the Spirit, so that we may learn that our believing has come about through the great power and energy of God; and just as he raised Christ from the dead, so also he raised us, who were dead because of unbelief. For this reason he called this the "exceeding greatness of the power" and the "might of ^B his strength." For when the prophets achieved nothing, and all creation—both the visible, teaching us through order and arrangement, and the invisible, through the angels who lead and guide us—achieved nothing, then we were saved in an unexpected way. But understand the phrase, "wrought in Christ," as having been said on account of the human nature. For that which rose again is man, even if it has been united to God.

VERS. 20, 21. "And setting him at his own right hand in the heavenly places, far above all principality, and power, and might, and dominion." He did not say, "Above," but "Far above," so that he might indicate the highest height. For from the lowest step he brought the human nature in Christ to the highest. For it is of this that he discourses, which both died and was raised; since the divine nature neither died, nor was raised, nor exalted, as it is that which always exceeds every height. Therefore, the human nature, which was formerly to be abhorred, has been set ^C above every angelic power.

"And every name that is named, not only in this world, but also in that which is to come." If there is anything, he says, in heaven, it is lower than that which was assumed and exalted, and he himself is superior to all. We learn, moreover, that there are certain powers that are at present unnamed, but will then be revealed.

VERS. 22. "And has put all things under his feet." Lest when you hear that "he sat far above," you might think ^D

merely preferred before the rest, but shows that He also made Him Lord of all. Nor did He simply make them subject, but with the ultimate subjection: “For under his feet” ^A.

“And he gave him to be head over all things to the Church.” Wonderful! He also seated the Church upon the same throne as Him; for where the head is, there also is the body. But that which he says, “Over all things,” signifies that He gave a head that is exalted and is over all things, above angels, above archangels.

“Which is his body, the fulness of him who filleth all in all.” Lest, hearing “head,” you might think some principality or power is meant (for “head” signifies these things too), he says that Christ is the head of the Church as of a body, and [is] thus related and united to it; and the Church is His fulness. For just as the body is the fulness of the head, filling it up ^B through its own members, so also the Church is the fulness of Christ, who filleth all in all. For Christ is filled, and as it were replenished in all His members in all the faithful; for example, He is filled as to the hand in the merciful man, and in him who in some other way succors the weak; He is filled as to the foot in him who travels abroad for the sake of the Word, in him who visits his brethren; and [He is filled] as to another member in another of the faithful. And thus all members are filled in all the faithful, that is, through all the faithful, each contributing a different grace. For then our head, Christ, is filled—that is, He receives a perfect body—when we are all together united and joined ^C.

CAPUT II

“And you, when you were dead in your trespasses and sins, wherein in time past you walked according to the course of this world, according to the prince of the power of the air, of the spirit.” He said above that God manifested the same power and operation toward us as He did in Christ. For concerning Him he said that He raised Him from the dead and set Him above all things. But now, subsequently, he speaks concerning us and says, “And you, when you were dead”—not referring to the bodily death that began from Adam, but the soul’s death, which is composed of ourselves, that is, [the death] of sins—He has raised up and quickened. So, by the same power He both raised the Lord from bodily death and us from the soul’s death, [the death] of sins; or rather, the greater thing is the raising of the dead [in soul], the changing of souls, as has also been mentioned above. The meaning, therefore, of the whole passage is of this kind, even if it is extended over a long space, until it reaches the point where he says: “He has made us alive together with Christ”; this being due to many things having been inserted, and a repetition having been made where he says: “But God, who is rich in mercy.” Having therefore said that they were dead, and having shown how they were dead, that…

[he consoles them in two ways: first, by saying, “In which you once walked,” and not “now”; and then by adding that you sinned ^A being held under the power of the devil, and that the whole matter was not yours, but also of your collaborator, who subjected you so powerfully to his own law. You sinned, therefore, “walking according to the age of this world,” that is, thinking upon the things of the world and temporal things, and using this age wrongly. For the age itself is not evil, but the abuse of it is. For it was given to us as a guide, in that it is corruptible and fleeting, stirring us up toward things incorruptible and unfleeting; but we, being bound to its corruption and flux, made it not a guide, but a hindrance. And by “prince of the power of the air” he means the devil, not the Creator, as the accursed Manichaeans hold. A prince, indeed, because mortals themselves subjected themselves to him, and more serve him than God. However, his such-like principality is in this age, and does not exceed the air; for he has no place ^B in heaven, but under heaven. Wherefore Paul also says “prince of the power of the air,” not as one who lords it over the air so as to manage it—far from it!—but as one who resides within it. For since the devil is a spirit, he dwells in the air, as in a spirit, and thus far has power and authority, exercising command over those who subject themselves to him. Some, however, understand “prince of the air” as [prince] of the aerial powers. Whence also, they say, he added: “of the spirit,” that is, according to the prince and ruler of every aerial spirit. For since he once became a prince, he seems not to have fallen from his principality even after the transgression.

“Who now works in the children of disobedience.” He did not say “who compels,” but ^C “who works,” whence it is clear that he rules over those who are willing. For if he lorded it over us against our will, he would certainly compel us; and from what follows it is also clear. “For he works,” he says, “in the children of disobedience,” that is, in those who indeed do not obey God, but who obey him, [and who do so] not being compelled.

Verse 3. “Among whom also we all once conducted ourselves in the desires of our flesh, doing the will of the flesh and of the thoughts.” He did not console them in this alone, by saying that their having sinned was [the work] of the devil, but also by the fact that he ranks himself and all others with them in the same order; for no one was without sin. By “desires of the flesh” he means those which proceed ^D from carnal affect. And that he does not accuse the flesh is manifest. For when he had said, “doing the will of the flesh,” he subjoined, “and of the thoughts,” that is, thinking nothing spiritual. So it is not the flesh that is deserving of blame, but the mind, which is dragged down toward the passions of pleasure. Or also thus: that we defiled our thoughts by thinking evil things, and our flesh by doing them. You may also add to the deeds of the flesh—

^A and to think such things; and of the thoughts, envy and malice, and the like.

«And we were by nature children of wrath, even as others.» Instead of saying, "We provoked God and angered Him," and "We were nothing else but wrath itself." Just as the Son of Man is by nature man, so too are we. And just as they are called sons of Gehenna and sons of perdition who are worthy of these things, so likewise are we called «children of wrath» because we do things worthy of wrath. The word «by nature,» moreover, stands for "truly" and "genuinely," as [is the case with] the others; for no one was free.

«But God, being rich in mercy.» We indeed were practicing things worthy of implacable wrath; but God, being not simply merciful, but also «rich in mercy.»

«For his great love wherewith he loved us.» And love comes from much mercy. For how, being children of wrath, could we have been loved?

«And when we were dead in sins, he quickened us together with Christ.» Here at last is the return to the thought started above; the rest were intervening remarks. Again, Christ is the intermediary, and the matter is worthy of belief; for if the firstfruits live, so do we. For He ^B quickened both Him and us—Him, in act; us, in potentiality now, but in a little while in act as well. Behold the surpassing greatness of His power, in that He quickened the dead, the children of wrath; this is the hope of the calling.

«By grace you are saved.» This he interjected as from an intense emotion, marveling at the ineffable gift of God. For you were not saved, he says, by toil and your own works, but by grace alone. For as far as works go, you were worthy of punishment and wrath.

«And hath raised us up together and made us sit together in heavenly places in Christ Jesus.» Just as when our firstfruits and head—I mean Christ—was raised, He raised us also through Him, so too, when He is seated, the rest of the body is seated together with Him. Therefore he says, «In Christ Jesus,» that is to say: in that He is seated, we also are seated. Or, «Hath raised us up together» is not to be taken concerning the resurrection, but concerning the life-giving through the font. How, then, did He make us sit together? «If we endure,» he says, «we shall also reign with him.» And Christ says, «You shall sit on twelve thrones»; and again, «But to sit at my right hand and at my left is not mine to give, but to those for whom it has been prepared.» Therefore, it has been prepared.

«That he might show in the ages to come the exceeding riches of his grace in his kindness toward us through Christ Jesus.» In order that no one might be disbelieving of what is said, he makes the argument persuasive; and he says that even if not because of the love toward you,

[GREEK COLUMN] ποιήσει πάντως. Νῦν μὲν γὰρ πολλοὶ ἀπιστοῦσιν, ἐν δὲ τῷ μέλλοντι αἰῶνι πάντες γνώσονται τί ἡμῖν ἐχα- ρίσατο, ὁρῶντες ἐν ἀφάτῳ δόξῃ τοὺς ἁγίους. Τὸ δὲ, « Ἐν Χριστῷ Ἰησοῦ, » τουτέστιν, Οὐκ ἄχρι τοῦ Χριστοῦ μόνου σταίη ταῦτα, ἀλλὰ δι' αὐτοῦ ἥξει καὶ εἰς ἡμᾶς, ὡς ἀπὸ ἀπαρχῆς εἰς τὸ ὅλον· καὶ συ ζωοποιησόμεθα καὶ συγκαθεδούμεθα. Ταῦτα μὲν ὁ μέγας Ἰωάννης ἐνταῦθα· ἐν δὲ τῷ κατὰ Ματθαῖον φησιν, ὅτι οὐδεὶς καθίσει τότε. Ὄντως οὖν Πνεύματος χρεία καὶ ἀποκαλύψεως, ὥστε νοῆσαι τὸ βάθος τῶν μυστηρίων τούτων. Εἰ μὴ γὰρ ῥητῶς ἔλεγεν ὁ πάνσοφος οὗτος διδάσκαλος Ἰωάννης, ὅτι καὶ ἡμεῖς καθεδούμεθα, εἶχεν ἄν τις εἰπεῖν, ὅτι ἐν Χριστῷ ^B καθεζόμεθα, ὥσπερ καὶ ἐν Χριστῷ προσκυνούμεθα ὑπὸ ἀγγέλων. Οὐ γὰρ δὲ ἡμεῖς προσκυνούμεθα αὐτοπροσώπως, ἀλλὰ τῆς φύσεως ἡμῶν τῆς ἡνωμέ- νης τῷ Θεῷ Λόγῳ προσκυνουμένης, εἰς ἡμᾶς ἡ δόξα διαβαίνει. Τοῦτο οὖν λέγει καὶ νῦν, ὅτι καὶ ἡμεῖς καθεδούμεθα.

« Τῇ γὰρ χάριτι ἐστε σεσωσμένοι διὰ πίστεως. » Εἰπὼν τὰ τοῦ Θεοῦ, ὅτι χάριτι ἐσώθημεν, ἐπάγει καὶ τὸ ἡμέτερον, τὸ, « Διὰ τῆς πίστεως, » ἵνα μὴ λυμήνηται τὸ αὐτεξούσιον. « Καὶ τοῦτο οὐκ ἐξ ὑμῶν· Θεοῦ τὸ δῶρον. » Πάλιν αὐτὸ ἀνεῖλε, καί φησιν, ὅτι οὐδὲ ἡ πίστις ἐξ ἡμῶν· εἰ μὴ γὰρ ἦλθεν, εἰ μὴ ἐκάλεσεν, οὐκ ἂν ὑπηκούσαμεν. « Πῶς γάρ, » φησί, « πιστεύσουσιν, ἐὰν μὴ ἀκούσωσιν ; » Ὥστε καὶ αὕτη δῶρον Θεοῦ. Ἢ καὶ ἄλλως· Οὐ τὴν πίστιν λέγει δῶρον Θεοῦ, ἀλλὰ τὸ διὰ ^C πίστεως σωθῆναι, τοῦτο δῶρόν ἐστι Θεοῦ. Ἔστω γὰρ ὅτι ἡ πίστις ἡμέτερον, πῶς ἂν ἴσχυσεν αὕτη μόνη σῶσαι, εἰ μὴ ὁ Θεὸς ηὐδόκησε δεχθῆναι δι' αὐτῆς ἡμᾶς, ἵνα μὴ τὸ ὅλον ὦμεν ἀργοί, ἀλλὰ δοκῶμέν τι καὶ αὐτοὶ συνεισενεγκεῖν ; « Οὐκ ἐξ ἔργων, ἵνα μή τις καυχήσηται. » Οὐχὶ ἔχοντας ἔργα ἀπώσατο ἡμᾶς, ἀλλὰ προδεδομένους ὑπὸ τῶν ἔργων, χάριτι ἔσωσεν, ὥστε ἐξ ἀποτελέ- σματος μηδένα λοιπὸν ἔχειν καυχᾶσθαι. Τὸ γὰρ, « ἵνα, » οὐκ αἰτιολογικόν ἐστιν, ἀλλ᾽ ἐκ τῆς ἀποδά- σεως τοῦ πράγματος.

« Αὐτοῦ γάρ ἐσμεν ποίημα, κτισθέντες ἐν Χριστῷ Ἰησοῦ ἐπὶ ἔργοις ἀγαθοῖς, οἷς προητοίμασεν ὁ Θεός, ἵνα ἐν αὐτοῖς περιπατήσωμεν. » Ἵνα μὴ ἀκούσας, ὅτι οὐκ ἐξ ἔργων ἐδικαιώθημεν, ῥαθυμήσῃς περὶ τὰ ἔργα, φησὶν ὅτι νῦν μετὰ τὴν πίστιν χρεία ἔργων. ^D Ἐκτίσθης γὰρ ἐν Χριστῷ Ἰησοῦ, καὶ νέον ποίημα ἐγένου, ἀποθανόντος σοι τοῦ παλαιοῦ ἀνθρώπου ἐν τῷ βαπτίσματι. Καὶ ὥσπερ ἐν ἀρχῇ ἀπὸ τοῦ μὴ ὄν- τος εἰς τὸ εἶναι παρήχθης, οὕτω νῦν εἰς τὸ εὖ εἶναι παρήγαγε· καὶ ἐκτίσθης, οὐχ ἵνα ἀργῇς, ἀλλ᾽ ἵνα ἐργάζῃ, καὶ περιπατῇς ἐν τοῖς ἀγαθοῖς ἔργοις· τουτ- ἐστι, πᾶσαν τὴν ὁδὸν τοῦ βίου διανύσῃς ἐν τούτοις, οὐ δύο ἢ τρεῖς ἐνιαυτούς, ἀλλὰ πᾶσαν τὴν ὁδὸν τῆς ζωῆς σου. Τοῦτο γὰρ αἰνίττεται διὰ τοῦ, περιπατή-

[LATIN COLUMN] ^A has it; yet because He wishes to show forth His goodness, He will certainly do so. For today many are incredulous, but in the future age all will know what He has bestowed upon us, when they see the saints in ineffable glory. But the phrase, "In Christ Jesus," means this: that these things should not stop with Christ alone, but through Him will come even to us, as from the first-fruits to the whole; and we shall be co-vivified and co-enthroned. This is what the great John says here; but in the Gospel according to Matthew, he says that no one will sit then. Truly, therefore, there is need of the Spirit and of revelation, so that we may understand the depth of these mysteries. For if this all-wise teacher John had not said in express terms that we too shall sit, one might have been able to say that we sit in Christ, just as we are worshipped ^B in Christ by the angels. For we are not worshipped in our own person, but because our nature is joined to the Word of God, and is worshipped, that glory passes over to us. This, therefore, is what he says now, that we too shall sit.

"For by grace you are saved through faith." Having mentioned the things of God, that we are saved by grace, he adds what is ours, "Through faith," so as not to destroy free will. "And this not of yourselves; it is the gift of God." Again he took this away, saying that not even faith is of ourselves; for if He had not come, if He had not called, we would not have obeyed. "For how," he says, "shall they believe unless they hear?" So that even this is a gift of God. Or in another way: he does not say that faith is the gift of God, but to be saved through faith, this is the gift of God. For let it be that faith is our own: how could this alone have been able to save us, unless God had been pleased to accept us through it, so that we might not be entirely idle, but that we too might seem to contribute something? "Not of works, that no one may boast." He did not reject us for having works, but, being already betrayed by works, He saved us by grace, so that from the outcome no one henceforth has wherewith to boast. For the conjunction "that" is not causal here, but denotes the outcome of the matter.

"For we are His workmanship, created in Christ Jesus unto good works, which God hath prepared that we should walk in them." Lest, having heard that we were not justified by works, you should become sluggish regarding works, he says that now, after faith, there is need of works. ^D For you were created in Christ Jesus, and have become a new workmanship, with the old man in you having died in baptism. And just as in the beginning you were brought from non-being into being, so now He has brought you into well-being; and you were created, not that you might be idle, but that you might work and walk in good works; that is, that you might finish the whole path of your life in these, not for two or three years, but the whole course of your life; for this is what he hints at through the word "walk."

^A For God prepared these beforehand; wherefore it is not permitted to reject them, as the work was appointed by God. "In good works," not in one work, but in all; for if one be lacking, virtue is maimed. Gregory the Theologian, however, interpreted this, "Created for good works," not concerning the creation in baptism, but concerning the first creation.

VERS. 11. "Wherefore remember, that you at one time were Gentiles in the flesh, who are called uncircumcision by what is called circumcision in the flesh made by hands, that you were at that time without Christ." Having said that He saved those who were dead, he is now about to say those to whom He made them equal and joint-heirs, namely, the Israelites; for their dignity and authority was great. And he says, "Wherefore remember." Wherefore? Because we were created for good works; for this alone is sufficient to persuade us to take thought for virtue. "Remember," ^B he says, because it is customary for those who have risen from great lowliness to a certain height, not even to remember their former state. What, then, is it that you ought to remember? That you were alienated from Christ in the former times; but now you have become nearer to Him, just like Israel. This, then, is the scope of the passage. Notice, however, how skillfully he casts down circumcision, showing that it differs from uncircumcision in word only, and not in deed. "For you," he says, "are Gentiles in the flesh, but not in the spirit; and so called, but not being such," as if he were saying, "In the flesh you have the lesser, not in the spirit." And again, "By that which is called circumcision in the flesh," indicating the preference that exists in words only and in the flesh. Uncircumcision, then, was not a terrible or detestable thing, even if it was said to be so by those who boasted in circumcision; but to be without Christ, that was truly terrible and unbearable. Why, since he is about to show that they are partakers of the glory of the Israelites, does he cast down the dignity of the Israelites? But consider in what he casts it down: in things that are not necessary. For circumcision is not a necessary thing, but indifferent. ^C But in necessary things he greatly exalts them, calling the Israelites saints and of the household of God.

"Alienated from the commonwealth of Israel." He did not say separated, but alienated, since the Israelites also were outside the legal and divine life, but not as aliens, but as those who were negligent.

"And strangers from the covenants of the promise." And this is a great separation. For he did not say, "Not giving heed to the covenants," but "altogether strangers." For even if the Israelites fell away from the promises, yet they were not as strangers and aliens. But what are the covenants of the promise? "To thee will I give and to thy seed this land" (Gen. xv, 18), and whatever else He promised, which are by all means to be understood spiritually. ^D

VERS. 12. "Alienated from the commonwealth of Israel." He did not say, separated, but, "alienated," since even the Israelites were outside the legal and divine life, but not as aliens, but as sluggards.

"And strangers of the covenants of the promise." This is also a great separation. For he did not say, not attending to the covenants, but utterly, "strangers." For even if the Israelites fall from the promises, yet not as strangers and aliens. But what are the covenants of the promise? "To thee will I give, and to thy seed this land," and whatsoever else He promised, to be understood spiritually.

^A *Having no hope.* That is, concerning the things to come—namely, concerning the resurrection and retribution. *And without God in the world.* And yet they worshipped gods; but they were not gods. He added, however, "in the world," to show that not only were they inferior among the celestial things ^B of the Hebrews, but also in things upon earth that are celebrated. For the Israelites were most renowned and most noble because of their worship of God.

VERS. 13. *But now in Christ Jesus, you who sometimes were far off are made near by the blood of Christ.* We were far from God, not by place, but by will and manner of life. But now we have become near, not by manner of life (for we brought nothing from works), but in Christ Jesus and by His blood. For He Himself, having poured out His blood and given Himself for us, delivered us from the captivity that moved us far from Him, and brought us near. You may also understand it thus: that we were far off from the Israelites, but now we have become near to them.

VERS. 14. *For He is our peace, who hath made both one.* For before the incarnation there was a vast enmity between the circumcision and the uncircumcision; but now we have reached peace, having become one through faith. For we are no longer marked by circumcision and uncircumcision, ^C but we have one and the same sign, faith itself. Let us imagine two persons, one a slave, the other an adopted son, and both have offended the same master: the one by committing acts worthy of exclusion, the other by becoming a runaway; then both are constituted heirs and legitimate. Behold, they are brought to the same honor, and both have become one. In this manner, the Gentiles and the Israelites: the former as servants, the latter, the Israelites, as sons, having offended. What then? Is it so great a thing to participate with the Israelites? Thou hast brought us up to the heavens, and now again, dost thou bring this forward as something so splendid? Yes, he says; for those things must be grasped by faith, but these by works themselves. Moreover, he does not assert that he has brought us to the nobility of their lineage, but that he has brought both us and them rather to greater things. Yet the beneficence towards us is greater. For to them He had promised, but to us He had not even promised, and we were further off, according to the example set above. ^D

*And breaking down the middle wall of partition, the enmity in his flesh.* He interprets what the middle wall of partition was; and he says that it is the enmity of the Gentiles and of the Jews toward God, which was born from our transgressions, as the prophet also says: "Do not your iniquities stand between you and me?" This middle wall, therefore—the enmity, I say—He dissolved and destroyed in His own flesh. How? By fixing the enmity there. For in that He united it to the divinity, it is clear that He wrought reconciliation.

And in another way, by the fact that He appeared sinless and fulfilled the whole Law, He dissolved the enmity. For the Law was a hedge, given for safety, that it might fence in. But when it was transgressed, sin showed itself as a middle wall, by which we were not left in safety, but were separated from God.

^A “Having abolished the law of commandments in ordinances.” Lest anyone should say: What then, if we have been delivered from the former transgression of the Law, are we constrained to keep it again? He says that He dissolved it as well. For having given this to us for safety, since we did not keep it, it should have punished us; but He dissolved and abrogated the Law, just as if someone, having handed a child over to a pedagogue, because he does not obey, should free him from the pedagogue as well. By the law of commandments, he means that which is ordained concerning conduct; but by “ordinances” (dogmata), he means the faith, as that which consists through dogmas; as if he were to say, In place of life, He introduced faith. For we are not justified by commandments, which ordain the doing of this or that; but “if you confess with your mouth, and believe in your heart, you shall be saved.” Or he calls “dogmas” the definitive commands of the Lord, such as: “I say to you, do not swear at all;” and, “Do not be angry;” and the like.

“That He might create in Himself two into one new man.” He did not make the Greek a Jew, but brought both to a better state. And he did not say, “Change,” ^B but, “Create,” in order to show clearly what is said, and that we ought not henceforth to recoil from natural things. The phrase “In Himself,” is taken either as “Through Himself”—for no one else did this, but He Himself through Himself, and having fused together the Jew and the Gentile, He brought forth one new and marvelous man—or that He Himself first provided the form and example, and was Himself the first to do this which He made them do; and because, having become the mediator of both, and from this side taking hold of the Jew, and from that of the Greek, and mingling them together, and having caused everything alien to vanish, He recreated them from above through fire and water. In the human nature which He assumed—which is common to both the Gentile and the Jew, and which was assumed for the salvation of both—in this, I say, ^C alienated from all corruption and the oldness contracted from sins, He created the two into one new man, delivered from the old age of sins and injustice. For this man and that are no longer characterized by their own proper peculiarities, but the peculiarities of the one man formed according to Christ characterize both. Moreover, you will grasp what is said more closely if you understand the Lord Himself to be the chief cornerstone, and these two to be the walls built upon Him.

“Making peace.” And among themselves (for ^D this He enjoined…

or rather toward God; which is even more intimate, as he shows in what follows.

VERS. 16. “And that He might reconcile both in one body to God by the cross.” He did not say, “Conciliate,” but “Reconcile,” showing that human nature had once been reconciled to God through the Law; then, having become more hostile through transgression, it again had need of reconciliation to God, which—being, as it were, completed—is deservedly called “reconciliation.” “In one body,” that is, His own. For the punishment that was owed to us, He Himself endured in His own body through the cross, which is what he said above: “In the flesh”; and again, “He might make the two in Himself.” Some, however, have understood “In one body” as meaning that, having made both as one body of which He is the head, He reconciled them to God. ^B

“Having killed the enmity in Himself.” He did not say “loosing,” but used the more emphatic term, “having killed,” so that it might no longer rise again. How then does enmity rise again? That old enmity never rises again, but we generate another when we sin anew. The phrase “in Himself” is to be referred either to the cross or to His body. For He killed the enmity both on the cross and in the proper body in which He also received the cross.

VERS. 17. “And coming, He preached peace to you who were far off and to those who were near.” He sent no other; He Himself came, having taken the form of a servant and minister, and “preached peace”—to God, that is—to those who were far off, the Gentiles, and to those who were near, the Jews; for these were thought to be more intimate with God. For Christ said: “Peace I leave with you,” and, “Be of good cheer, I have overcome the world,” and, “The Father loves you,” and, “All things whatsoever you shall ask, you shall receive.” For all these are signs of peace. ^C

VERS. 18. “For through Him we both have access in one Spirit to the Father.” He dissolved the wrath through His own death; further, He made us lovable to the Father through the Spirit, rendering us pleasing by a single grace. For He did not bestow a greater one upon them as those who were nearer, and a lesser one upon us as those who were farther off; but in one Spirit He gave one grace to both, and thus led us to the Father. Or, he took the preposition “in” for “through,” so that the meaning is of this sort: Through Him and through the Spirit we have been brought to the Father. ^D

VERS. 19. “Therefore you are no longer strangers and foreigners, but fellow citizens of the saints.” Since the Son abides forever, those who are not going to attain the city above are strangers and foreigners. We, however, are not such now, but fellow citizens of the saints—not simply of the Jews, but of those holy patriarchs and prophets—and have been enrolled in the same city.

which is in the heavens, which remains, and which they also desired.

«And fellow citizens of God.» What they scarcely obtained through many labors, we have found by grace, having been made members of God’s household. Behold the hope of the calling; for we were called to such hopes, that we might receive such things.

^B VERSE 20. «Built upon the foundation of the apostles and prophets.» Wishing to signify the excellent union of the Gentiles with the prophets and apostles, he says, «Built upon,» as if to say: The prophets and apostles are laid down as the foundation, and you have filled out the remaining structure, so that you all might become one temple of God; such is that which he calls being built upon the prophets and patriarchs, which elsewhere he terms the grafting in. He placed the apostles first, even if they are last in time.

«Jesus Christ himself being the chief cornerstone.» Christ is that which holds everything together. For the cornerstone contains both the walls and the foundations. And observe, sometimes he speaks of Him as binding the whole from above—where he also calls Him the Head—and sometimes from below, as in the case of the cornerstone; elsewhere he even calls Him the foundation.

VERSE 21. «In whom all the building, fitly framed together, groweth unto an holy temple in the Lord.» That is to say, in that cornerstone, Christ, all the building—that is, all the faithful, fitly joined and united congenially and inseparably—grows and is completed, so that they become a temple of God. ^C For, He says, «I will dwell in them and walk among them.» For both the Church in common—that is, the gathering of all the faithful—is called the temple of God, and each one is so individually. And saying «In the Lord» means «by the grace of the Lord,» not by our own labors. By saying «fitly framed together,» he shows that it is not possible to be composed into a temple of God otherwise than if we also have a life that has a familial relationship to the cornerstone.

VERSE 22. «In whom ye also are builded together for an habitation of God through the Spirit.» All the faithful are built together in Him, and you Ephesians also, so that you are an habitation of God in the Spirit—that is, through the cooperation of the Spirit. Or, as a contrast to a physical building, he said «in the Spirit,» as if saying: A spiritual habitation of God. Therefore, this building together continues until the second coming through those who believe in every age.

CHAPTER III

VERSE 1. «For this cause I Paul, the prisoner of Jesus Christ for you Gentiles.» Having hitherto spoken of Christ’s care for us, he proceeds henceforth to his own

^A situation. And since, he says, my Master displayed such things toward us, it is necessary that I too should contribute according to my power. Therefore I am a prisoner for your sakes. For if He was crucified, I at least am bound for you. But by saying, «For you Gentiles,» he indicated this: that we do not merely not loathe you, but we are even bound for your sakes, and we call ourselves prisoners of Christ, counting it an honor.

VERS. 2. «If indeed you have heard the dispensation of the grace which was given to me toward you.» He alludes to God's prophecy to Ananias, that «He is a chosen vessel unto me, to bear my name before the Gentiles.» ^B And he calls the revelation of the mystery—in that he did not learn it from men—the dispensation of grace. For thus, he says, the grace of God dispensed it, that I should be called from heaven, and that I, formerly disobedient, should be struck blind by His light, so that I might eventually be persuaded. «Toward you,» he says, «was given to me the grace.» For He Himself said to me, that «I will send thee far unto the Gentiles.» So that the whole is of grace, and I brought nothing of my own strength.

VERS. 3. «Because by revelation He made known to me the mystery.» Behold, the work of grace is the revelation of the mystery. For it is truly a mystery: to bring the Gentiles from the depths of worthlessness to a greater honor than that of the Jews.

«As I wrote above in brief.» Regarding the things he spoke of ^C above, he says that the Gentiles were called, being far off; that they were built upon the patriarchs, and whatever else is of such a nature. And «in brief» he said instead of «in few words.»

VERS. 4. «By which you can, when you read, understand my knowledge in the mystery of Christ.» I wrote, he says, not as much as I ought, but according to your strength and your capacity; from which you can grasp and understand my knowledge which I have in the mystery of Christ, that is, how I have understood the mystery of Christ, namely, that He sits at the right hand, that He also made us sit with Him; that He created in Himself both into one new man, and whatever else pertains to the mystery. You will therefore recognize the dignity of my knowledge, since God has revealed such great things to me. For that this is a matter ^D of great honor, hear: «He has not dealt so,» he says, «with any nation; and as for His judgments, He has not made them manifest unto them, even to Israel.»

VERS. 5. «Which in other generations was not made known to the sons of men, as it is now revealed to His holy apostles and prophets in the Spirit.» What then? Did the prophets not know? And how does Christ say that «Moses and the prophets wrote of me?» and, «Search the Scriptures, for they are they which testify of me?» First of all, then, Paul says this, that it was not revealed to all men; for he added, «Which in other generations...

^A it was not made known unto the sons of men.» Then he adds that in this way it was not known even to the prophets, to the same degree that it has now been revealed by the actual events to the apostles and to the prophets of the New Testament through the Holy Spirit. For if the Spirit had not taught Peter, he would not have accepted the Gentile Cornelius, along with those who were with him. And observe that the Spirit reveals nothing regarding circumcision, but does so regarding the Gentiles; for it was a great and difficult thing for the abominated Gentiles to be received. And in this way the ancients did not know the mystery precisely, since even Peter, who was so great, had need of instruction from the Spirit concerning these things.

«That the Gentiles should be fellow heirs, and of the same body, and partakers of his promise in Christ by the Gospel.» This is the mystery: that the Gentiles should be fellow heirs of the promise made to Israel, and fellow partakers. For the Israelites participated in the promise as a holy nation; today, the Gentiles, who until now were unclean, have participated in it together with them. But how? «In Christ,» that is, through faith in Christ, which has come to them through the Gospel. And he was not content with saying «fellow heirs and partakers,» but in order to indicate the great closeness and union, he said, «of the same body.» For the Gentiles have become one body with the holy Israelites, held together by one head, Christ. ^B

«Whereof I was made a minister, according to the gift of the grace of God which was given unto me by the effectual working of his power.» I was made a minister of the Gospel, and I am a prisoner for its sake; but the working is not mine, but this is a gift of divine grace, which was given to me, not simply, nor sparingly, but powerfully and bountifully, and just as the mighty God would work. Or, since God gave me the ministry, He also bestowed upon me the power. For authority would not have been enough if power had not also been added. For three things we must bring and contribute to the ministry: a soul that loves peril, wisdom and understanding, and a blameless life; but God must give the power, through which all these things shall be effectual. ^C

«Unto me, who am less than the least of all saints, is this grace given.» Since he is about to speak of the greatness of divine grace, see with what humility he speaks of himself. For after so many mighty achievements, he calls himself less than the least, not of the apostles, but of all the saints, that is, of all the believers. And this is greater, insofar as it pertains to the matter of humility, than the saying, «I am not meet to be called an apostle.»

«That I should preach among the Gentiles the unsearchable riches of Christ.» What grace, he says, was given to me? «That I should preach among the Gentiles.» For others indeed were to the circumcision, but he himself was to the Gentiles. Therefore, it required grace for the one who was the very least to [perform] the greater ^D

For he who is appointed to convert those who are worse and inferior, by this very fact becomes great, although he was small. The work, therefore, is one of grace. But if his riches are unsearchable even after he has appeared to us, how much more is his essence? How, then, did Eunomius boast that he had comprehended it?

VERS. 9. «And to enlighten all, what is the dispensation of the mystery hidden from the ages in God.» For that the nations were to be called, perhaps the prophets and the angels knew through the Spirit; but that they should be to such great blessings, and so as to sit upon the throne ^B of God, who, I ask, would have expected this? For this reason he calls it a "mystery hidden in God from the ages," that is, from above and from the beginning. For this dispensation is not recent, and known to him alone.

«Who created all things by Jesus Christ.» He does well to mention creation; for God, he says, created all things through Christ. «For without him,» he says, «was not anything made;» and this he reveals through him.

VERS. 10. «To the intent that now unto the principalities and powers in heavenly places might be known by the Church the manifold wisdom of God.» Neither the higher principalities and powers, nor the lower, knew the mystery ^C of the glory of the nations. For even the angels and archangels knew only this, that Israel was the portion of the Lord, and his people. And Gabriel, moreover, knew only this, that he would save his people from their sins. But that the Gentiles also would obtain such great honor, both the supernal powers and the lower now know, through the Church—that is, through the benefits that have been bestowed upon us. For the benefits bestowed upon us became teachers to them of the wisdom of God. He does not simply call it "varied," but "manifold," signifying its artifice and incomprehensibility. Gregory of Nyssa, however, says: Before the incarnation ^D the heavenly powers knew the wisdom of God as simple, as, for instance, that he created all things by his will alone, and they perceived that he was powerful and maintained all things by his wise governance: and they recognized him as a wise caretaker, who looked after all things; and in these there is nothing "manifold"—that is, that he was one thing and brought forth another. But when the Word of God was incarnate, by contraries, contrary things were accomplished: by death, life; by weakness, power; by dishonor, glory; by all things vile and abject, those things worthy of God and glorious. In this way, therefore, the manifold wisdom and power of God is now known to the heavenly powers. For when we learned, then they too, through us, seeing on what the Church was bestowed, and being led through her to knowledge.

VERS. 11. «According to the eternal purpose which he made in≫

^A Christ Jesus our Lord.» Now, he says, the wisdom of the things that have happened to us is known, though it had been foreordained from above. «According to the purpose,» he says, «of the ages,» that is, according to the foreknowledge of the ages to come. For God knew what would be, and thus determined it. But the phrase, «which he made in Christ Jesus,» is understood concerning the wisdom, or the dispensation, which the Father made through the Son. But Chrysostom, reading «Which he made,» says: «Which God made the ages through the Son.»

VERS. 12. «In whom we have boldness and access in confidence through his faith.» That through Christ all things have been done is clear, he says, from the fact that it is He who brings us forward. Yet we were not brought forward as captives, nor as sinners, but we have boldness; and not simply so, but with having confidence and trust. But whence do we have these good things? Through faith, he says; for this, by dissolving sins, has endowed us with boldness and confidence.

VERS. 13. «For this reason I ask you not to lose heart at my afflictions for you, which is your glory.» For this reason, he says. For what reason? Because the mystery of your calling is great, and great are the things entrusted to me to preach to you, and it is necessary for me to be in bonds and to suffer evil at the hands of those who do not understand the mystery, but contradict it; I ask you that you do not lose heart; that is, be not troubled or ^B upset, as if something irrational had happened. For this is rather your glory, that God so loved you that he did not only give His Son for you, but also allowed us, His servants, for your benefit to be cast into dangers and bonds. And if my afflictions are your glory, much more will you be glorified through your own. So that not even when you yourselves are afflicted ought you to lose heart.

VERS. 14, 15. «For this reason I bow my knees to the Father of our Lord Jesus Christ, from whom every family in heaven and on earth is named.» Since you were so loved, and the good things which you have attained and will attain are incomprehensible, I pray, he says, that grace may be given to you by Christ dwelling in you, to grasp them, and to know how you have been loved. And he signified the prayer with contrition by the words, «I bow my knees.» And from the Father above «every,» he says, «family»—on earth naming the generations families, being so-called from the name of the fathers; but in heaven, because there no one is born of another, he calls the orders and choirs families—that is, both the upper and the lower tribes He Himself made, and from Him are those who are named ^C fathers.

VERS. 16, 17. «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 through faith

^A in your hearts: rooted and grounded in love. What is it that I pray for you? That He may grant you, as one rich and desiring to be glorified, to be strengthened against temptations, so that you may not be shaken by these, nor led astray. Furthermore, not content to say, «to be strengthened,» he added, «in power»: for out of abundance he prays for good things for them. But how to be strengthened? «Through his Spirit»: for He himself is the one who provides strength. Just as Isaiah ^B also says, «a Spirit of power.» And not only to be strengthened, but what is greater and more abundant, «that Christ may dwell in your inner man»; this means, «in your hearts,» not superficially, but in the depths. By what means? «Through faith.» For in the hearts of the faithful Christ dwells, coming with the Father, and making a dwelling place within them, as has been said before. You will attain these things if you are rooted in His love, and are neither led astray nor shaken. Therefore, he prays for two things to be given them from God: both to be comforted through the Spirit, and for Christ to dwell in their hearts; or, he says, «That you may be strengthened and made fit, that Christ may dwell in your inner man.»

VERS. 18. «That you may be able to comprehend with all the saints what is the breadth and length and depth and height.» ^C What he prayed for in the beginning, that there might be given to them a Spirit of wisdom and of revelation so that they might know what is the hope of His calling and the rest, he says the same now: «That you may be able to comprehend with all the saints,» he says, «the mystery dispensed for you,» which is so great that it extends in every direction and into all parts. Hence, he also described it with bodily figures, encompassing both the things above, and the things below, and the things sideways. I indeed have spoken, he says, concerning these things, but these things cannot be learned sufficiently through my words, but through the Holy Spirit; nor will you be able to comprehend these things otherwise, unless you are strengthened through the Spirit. For there is need of much strength, and unless Christ dwells in you, we shall be able to accomplish nothing. ^D Gregory of Nyssa, however, says that by the breadth, and length, and depth, and height, the cross is signified; and that therefore the Apostle prays for the Ephesians that they might be able to comprehend the mystery of the cross. For the whole dispensation is contained in this, and the most terrible thing of it is the cross, from which the love of God is most especially demonstrated, as the Lord Himself says. For this reason, Paul also adds concerning love:

VERS. 19. «And to know the love of Christ which surpasses knowledge.» That you may be able, he says, to know.

^A the love of Christ that surpasses all knowledge. Since, therefore, it surpasses all knowledge, how shall we know it? First, he said that this surpasses knowledge—that is, human knowledge; but as for you, you will know this not by human knowledge, but through the Spirit. Then, he did not even say this: "You will know how great it is," but this very thing: that it is great, and that it surpasses all knowledge and perception. This, I pray that you learn from the Spirit. And who, he says, is ignorant of this? All ^B are—both those who are distressed at the things that happen day by day, and those who prefer Mammon to God. For if we knew this, we would not murmur against Providence, nor would we be attached to present things, falling away from God who has so loved us. Observe, however, if His love surpasses all knowledge, how much more does His essence!

«That you may be filled with all the fullness of God.» Some have understood this in two ways: either, he says, "so that you may know that God is worshipped by us in Father, Son, and Holy Spirit," for this is the fullness of God—namely, the Trinity; or, "so that you may be filled," he says, "with all virtue, of which God is full." But I think it is better to understand it thus: that you may be perfect in every divine perfection, knowing all divine things, as far as it is possible.

VERS. 20, 21. «Now to Him who is able to do ^C superabundantly above all that we ask or think, according to the power that works in us, to Him be glory in the Church by Christ Jesus, to all generations, forever and ever. Amen.» I indeed, he says, pray; but He will perform even greater things than my prayers. For He is able to do not only all things that one prays for, but even «above all» things, and «superabundantly,» that is, magnificently and bountifully. ^D He puts two excesses: the phrase «above all» and the phrase «superabundantly.» For it is possible to do even more than what is requested, yet not «superabundantly,» which means bountifully and with munificence. But God can do both, just as He was already able and has already worked in us great and extraordinary things, adopting His enemies, the Gentiles, as sons. Therefore, from what has already been worked among us, what I said is clear. He concludes the discourse with a doxology, rightly glorifying the Benefactor, and at the same time, in order to show by this the magnitude of those things which have happened to us. For one would not marvel unless He had given things so great that they are sufficient to stir up wonder and glory. He does not say simply, «To Him be glory,» but also, «Through Jesus Christ.» For in truth, no one is able even to glorify, unless it be in the grace and power of Christ. For He is the One who grants us grace for glorification and teaches us how one must do this. «In the Church, the glory of God,» rightly; for this remains constantly, and...

[... and the glory of God], and rightly so; for she herself perseveres continuously, and the gates of hell shall not prevail against her. Wherefore her glory shall be eternal.

CAPUT IV

VERS. 1. ^A “I therefore, the prisoner in the Lord, beseech you that you walk worthy of the vocation wherewith you are called.” A teacher ought not to lord it over his disciples, but should serve them for their salvation. Therefore, even Paul beseeches as a servant. He also puts forward his chains as an act of supplication. For “I am a prisoner in the Lord,” that is, not on account of any wicked deed, but for the sake of the Lord. Revere, therefore, the bonds that I suffer for the sake of God. But what do I beseech? Not for my own sake, certainly, but for yours, that you may walk worthy of the vocation; for you are called to great things; namely, that you might sit with Christ and reign with Him; and it does not befit you to defile your dignity through works unworthy of Christ. And from the dogmatic, he descends to the moral, sweetening his discourse.

VERS. 2. “With all humility.” He shows in what manner it is permitted to walk worthy of the vocation, namely, if you are humble. For you will consider altogether what kind of person you are, what you have been gifted with; and you will humble yourself, and provide labor to serve your benefactor. Moreover, this is the foundation of every virtue. Therefore, the Lord also began the beatitudes from this, pronouncing them blessed who are “poor in spirit,” that is, the humble. “With all humility,” he says, not only that which is in words, but also that which is in deeds, and in habit, and in speech; and not so that you show yourself humble toward this person, but not toward that one; but [rather toward everyone,] whether he be small or great.

“And with mansuetude and longanimity.” For it is possible for someone to be humble, and yet meanwhile to be quick-tempered and irascible: but such humility is of no benefit.

“Supporting one another in charity.” He teaches what the utility of mansuetude and longanimity is, namely, that one should tolerate another. Then, lest anyone should say: "How shall I bear a neighbor who is irascible and abusive?" he adds the manner by which this can be done, namely, “In charity”: for if we have charity, we shall tolerate one another.

VERS. 3. “Careful to keep the unity of the Spirit in the bond of peace.” Just as in the body there is a spirit that contains and unites all things, even if the members are diverse: in this same way, in the faithful, there is the Holy Spirit, who unites and joins all, even if we have diverse races, characters, and pursuits, and through this Holy Spirit we are made one body. Let us labor, therefore, to preserve this unity through the peace that is mutually between us. For unless the connection of love is among us, [and we are at peace with one another, we shall lose the unity which the Spirit has given to us...]

just as if a separation occurs of the hand or of the foot from the rest of the body, and they are cut off from the connection to the other members, they are no longer held together by one spirit. There is need, therefore, of great diligence, and we shall not be able to be at peace without labor, binding ourselves to one another ^A so that wherever the one is carried, the other may be carried along with him (for such are those who are bound together), and not having power over ourselves, and thus we may be under one Spirit.

"One body, and one spirit." Paul does not simply seek love, but that which makes all one body through exact union with one another, so that like members they may suffer together with each other, and rejoice together. ^B "And one spirit." He said this well, showing that from the fact that they are one body, they will also be one spirit; or that it is possible to be one body, but not one spirit: just as if one were a friend of the heretics, but not involved with their dogmas. Or, because having received one spirit through faith, you ought to be of one mind. Or he calls "spirit" the concordant readiness and breath, as if he were to say: One body and one soul.

"Even as you were called in one hope of your calling." God, he says, called you to the same things, granted life to all, is equally head of all, raised all together with Himself and made them sit down, and simply welcomed all with equal honor, and we all hope for the same things. ^C You ought, therefore, to be one also according to the unity of love. For in the heavens we shall be equals, even if on earth we are disparate.

"One Lord, one faith, one baptism." Do not think that you indeed have a greater Lord, and that one a lesser; nor that you were saved by faith, but that one by works; nor that you were made free by baptism, but that one was not.

"One God and Father of all, who is over all, and through all, and in all of you." That is, Who is above all, and moves through all by providence and government, and dwells in all of you. Observe, however, that while the heretics attribute the preposition "Through" to the Son, and the "In" to the Spirit, as if it introduced a diminution; ^D now, however, they are found applied to the Father: therefore, they are not of diminution.

"But to each one of us grace was given according to the measure of the gift of Christ." If all things, as you say, are common, whence does this one have a greater, and that one a lesser gift? For this, just as it led the Corinthians and many others, led them to envy. Therefore, solving this, he says that the gift was given to each one as He who gave it measured. So since it is a gift, love, because you received it at all; for it was not given to you as a debt. And since God defined the measure,

do not be over-inquisitive. For if God distributed the measure, He did it altogether fittingly. Therefore, the things that are necessary, and without which it is impossible to be a Christian, are common. But if someone else has a more excellent gift, do not grieve at this, since his labor is also greater, as he will say as he proceeds. ^A He did not say, "According to the measure of each one's faith," so as not to cast those who have the lesser gifts into despondency, but he referred the measure to the will of the Giver, so that they might not dare to complain at all.

VERS. 8. "Therefore He says: Ascending on high He led captivity captive, and gave gifts to men." That He Himself, he says, gave the gifts, is clear from what the Prophet says: "He gave gifts to men." And yet the prophet says, "You received gifts"—but it is the same thing. For God, while He gives charisms, receives the ministry; for he who receives a charism, receives it in order to labor and to work. Therefore, we ought not to be idle. But He ascended to the height, either of the cross, or of heaven at the Assumption; and this is better, as is clear from what follows. But what captivity does he mean? That of the devil; for He took the devil captive, and death, and the curse, and sin, and us who were under the devil and subject to the aforementioned things.

VERS. 9, 10. "Now what is it that He ascended, but that He also first descended into the lower parts of the earth? He who descended is the same who also ascended far above all the heavens, that He might fill all things." Paul, discoursing here on humility, brings forward Christ as an example, just as in the Epistle to the Philippians ^B: and he says that just as He did not refuse to descend, so you too do not refuse to humble yourselves through humility. For that He descended is clear from the Prophet saying that "He ascended." For in the case of God, when it is said, "He ascended," it is necessary to understand a descent first, but not so in the case of men. But where did He descend? Into Hades; for he calls this the "lower parts of the earth," according to the common opinion, just as Jacob says, "You shall bring down my white hair with sorrow to Hades," and David, "I shall be like those who go down into the pit." He descended, therefore, to the lowest parts, beyond which there is nothing else; and He ascended above all things, beyond which there are no others; and the descent did not hinder Him from the ascent. And you, therefore, if you humble yourselves, you will be exalted. For on account of this He accomplishes all these things, in order to fill all things with His dominion and operation, and that in the flesh, since by His divinity He was already filling all things beforehand. And these things are against Paul of Samosata and Nestorius. For He who descended, it is clear that being above He descended, and being made flesh

to the earth, and dying into Hades; and the same is one, not another and another. ^A

Vers. 11. ‹Et ipse dedit.› Emphatically he said, ‹He Himself.› For He who cared for us so much, that for our sake He did not refuse to descend even to the lowest parts of the earth, did not make the distributions of gifts simply, but it is clear that He did so wisely and expediently. Why then do you grieve, as though an unequal distribution had been made? In another place, however, he says the Spirit distributes: ‹In which the Holy Spirit settled you,› and, ‹All things one and the same Spirit operates.› Elsewhere he attributes this also to the Father: as, ‹God has set in the Church first apostles,› and what follows; and, ‹I planted, Apollos watered, but God gave the increase.› But here he makes the Son the dispenser. One therefore is the operation of the three. ^B

‹Some indeed apostles, others prophets.› First are the apostles, inasmuch as they had also prophecies; but the prophets, in the New Testament of course, did not have apostleship.

‹Others indeed evangelists.› Either those who wrote the Gospels, or those who did not go around everywhere, but preached the Gospel, such as Priscilla and Aquila.

‹Others however pastors and teachers.› He means those to whom the Churches were entrusted, the bishops, such as Timothy, Titus, and others of this kind. You may, however, understand by pastors the presbyters and bishops; by teachers, even the deacons themselves and thus the ministers. For they too, having the order of cleansing, remove stains entirely by the word. ^C

Vers. 12. ‹Unto the consummation of the saints, for the work of the ministry, for the building up of the body of Christ.› Do you see the dignity? Each one, he says, fits, each one ministers for the building up of the body of Christ, that is, of the Church. Why then do you grieve as if you had received a lesser gift? For you too contribute to ‹the consummation of the saints,› that is, to the benefit of the faithful, and to their perfection. Beware, therefore, lest having received a gift so that you might build up others, you then destroy yourself by envying those with greater gifts. Furthermore, if another has received a greater gift for the consummation of the faithful, consider that his labor and ministry are also greater, and he will render a greater account for these things. Besides, how is it not a satanic passion to envy him who completes and builds up the body of Christ? For this is the act of one who opposes God. ^D

Vers. 13. ‹Until we all meet into the unity of the faith, and of the knowledge of the Son of God.› Until then, he says, all who have received a gift must work, and labor, and build up, until we arrive at the unity of the faith; that is, until we show

^A that we all possess one faith, and are neither at variance in our dogmas, nor have divisions among ourselves regarding the conduct of life. For then is the unity of the faith true, and then do we acknowledge the Son of God, when we are both orthodox in our dogmas and preserve the bond of charity. For charity is Christ.

‹In a perfect man, unto the measure of the age of the fullness of Christ.› By a "perfect man" and "measure of the age," he means a more perfect knowledge of the dogmas, just as he means by the "fullness of Christ," the total and complete knowledge and faith regarding Him: namely, that being one of the Trinity and equal to the Father, He became man, one person in two natures, and wills, and operations; and that He sits with the Father in the body, and will come with Him, and all other things which are rightly understood and said concerning Him. How, then, does he say elsewhere that our knowledge is imperfect? It is as a contrast to the future knowledge; but here he called the knowledge perfect with respect to its immutability. For when we shall not fall away, then we are perfect, as is clear from what follows.

VERS. 14. ‹That henceforth we be no more children, tossed to and fro, and carried about with every wind of doctrine.› That we may hold fast, he says, that small measure which we have received, firmly and solidify, and not be shaken and driven about like infants by any teacher. For to this end were the gifts given, to build up and to perfect, so that the structure might not be shaken. But in saying ‹henceforth,› he indicated that they had formerly suffered this. He includes himself, however, so that he might not correct them as an upbraider, but with cheerfulness. But when he says ‹tossed to and fro,› he shows in what danger those souls are which are unstable regarding right dogmas. And persisting in the metaphor, he called the various and discordant doctrines "winds."

‹In the craftiness of men, in cunning, unto the circumventing of error.› They are called "dicers" (kubētai) who use dice; such are the false teachers, moving about the simpler ones, like dice, just as they wish. That we, therefore, he says, may not be carried about in this "craftiness." How? ‹In cunning, unto the circumventing of error,› that is, being displaced and carried about toward whatever their deceitful machinations desire. For they attempt everything deceitfully and contrive by a certain art for no other reason than to lead astray. And he well added ‹of men,› for divine things do not admit of craftiness and deceit.

VERS. 15. ‹But performing the truth in charity, we may grow up in him in all things, who is the head, Christ.› For the fraudulent and those crafty in words speak only bastard and false things, and there is nothing sound or stable in them. But we, pursuing the truth in charity, both toward God and toward our neighbor, and no longer holding false dogmas, nor living in hypocrisy (therein...

^A he seems to speak to them also concerning their life), let us grow into Christ in all such things, both our life and our dogmas. For since He is the Head, we ought to adapt our own things to Him, that we may bring nothing inconsistent or ill-suited to the Head, but may grow in all things toward Him. ^B "From whom the whole body, fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love." The meaning of this passage is as follows, even though it is expressed obscurely: Just as in the body the spirit which descends from the brain through the nerves does not simply give sensation to all the members, but according to proportion to each—to that which is able to receive more, more; and to that which less, less—so also Christ, toward our souls, which are His members, makes a supply of His gifts, not simply, but "according to the measure of every part," that is, as each is able to contain; and thus the whole body makes the edification and increase of itself in love. For otherwise it is not possible to receive the supply of the Spirit descending from above, by whom we are both animated and grow, unless we be bound together and united through love as one body. For just as, if, for example, a hand were torn away from the body, it would not receive the sensible spirit, because it has been separated ^C from the continuity; so also we, if we are not united, do not receive the grace of the Spirit descending from our Head, Christ. Therefore He said, "The body fitly joined together and compacted," that is, not with the members simply placed, but also united, and each occupying its own proper place, and not dislocated, nor placed out of order. With us, then, is the act of joining ourselves together and compacting ourselves through love; but with Christ, our Head, is the act of sending the Spirit. The whole discourse, therefore, is concerning humility and unity. But as for the phrase, "By that which every joint supplieth," this signifies that the Spirit, which is channeled and supplied from the Head, touches all things. The body, therefore, grows and is edified by the fact that the members touch the supply of the Spirit and He works in them (for this is what constitutes "according to the effectual working"); or that the Spirit gives the working to the members. ^D

VERS. 17. "This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind." It is the way of a teacher not only to exhort, but also to frighten, by the fact that He brings God to stand by and oversee the disciples, just as Paul does here. "I testify," he says, "unto you in the Lord," that is, I make the Lord my witness, 399 that I have not hidden from you what ought to be said. But he did not...

say, "No longer walk as you walked," so as not to strike them; but, "As also the rest of the Gentiles," ^B correcting them by the example of others. "In the vanity of their mind," he says, "they were walking," both as worshipping idols, and as serving their passions, and as being attached to the vanities of the world. These are called vanities for this very reason, that we use them vainly; for by their own nature they are not vain; for they were created very good.

VERS. 18. "Having the understanding darkened, being alienated from the life of God." The light of divine knowledge and of a pure life was indeed shining; but they darkened themselves, rendering the perspicacity of the soul weak through the mist of their passions and worldly cares. For the passions and the anxieties of the world are a great and difficult-to-cure rheum that clouds the mind. For this reason, those who are in such a state are also "alienated from the life of God," that is, from the life that is divine and according to God. For the life of a rational being is the understanding of the truth; he who is blinded to this, rightly does not even live, since truth is the substance and light of reason. ^B "Because of the ignorance that is in them, because of the blindness of their heart." If, therefore, they are ignorant, why do you accuse them? For the ignorant man ought to be taught, not accused. But ignorance, he says, came upon them because of this blindness—that is, because of their insensibility; and this insensibility arises from their disposition toward an impure life. Wherefore they are worthy of being accused. For hear also what follows. ^C

VERS. 19. "Who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness." Do you see that this insensibility is theirs by their own will and purpose? "Past feeling," he says, that is, having become slothful and unwilling to labor toward the discovery of what is good, and having become insensible, and as it were stupefied, "they gave themselves over unto lasciviousness." To what end? "To work all uncleanness," for they made the practice of this their continuous work. And not just one kind of it, but every kind. How then were they not to become past feeling, who gave themselves over to all uncleanness? For an unclean life is also the cause of depraved doctrines, and breeds ignorance of every good thing. When, therefore, you hear in another place that "God gave them up unto a reprobate mind," ^D remember also this passage, and comparing both, understand that God is said to "give up" those who give themselves up—that is, to permit and to concede, since they have rendered themselves worthy of this permission. Furthermore, when he says, "with greediness," he testifies that this insensibility is voluntary for them. For it was allowed to them to enjoy both money and pleasure in moderation, but they, choosing intemperance, came in all things to blindness and an insensibility to every good.

^A *Vers. 20-22.* "But you have not so learned Christ, if indeed you have heard Him and have been taught by Him, as the truth is in Jesus: to put off, according to the former conversation, the old man." The Gentiles are indeed thus, but you have not so learned Christ, if indeed you have heard Christ and been taught in Him; that is, since you have learned Christ. For he says this not as one doubting, but as one who is firmly persuaded and certain. For this is to learn Christ: to live rightly; for he who lives wickedly is ignorant of Christ. For, he says, "They profess that they know God, but in works they deny Him." But the words "as the truth is in Jesus" are to be understood in this way: that just as the Gentiles do not walk in vanity, so neither have you agreed to the same things. For the things of Christ are not vanity, but truth, both the dogmas and the life. For sin is a lie, as it is unsubstantial and has no end; but virtue is truth, as it subsists and has an end. And what were you taught, and what is the truth according to Christ? To put off ^B the old man, that is, the manner of your previous conduct, and the old and sinful life.

"Who corrupts according to the desires of deceit." You may understand this in two ways: either that just as desires are corrupted, so also the man himself—that is, his reasoning—is corrupted. How, then, are desires corrupted? Because beauty is withered by disease and age, and strength likewise, and simply all things are at the last dissolved by death. "In that day," he says, "all his thoughts shall perish." Or, "According to the desires," he said instead of "by the desires"; for by these our old man is corrupted, just as wool and iron are perished by the things from which they are generated. For the love of glory also destroys, and entirely so as regards the soul, and sometimes also as regards the body; and pleasures likewise. And he rightly called the pleasure arising from these "deceit." For it is a mask and a lie, having indeed the form and appearance ^C of pleasure, while in reality it is nothing other than bitterness. This, then, is deceit: to appear one thing, but to be another.

"And be renewed in the spirit of your mind." Lest anyone should think that he is introducing a different man, he says "Be renewed," that is, renew what has grown old and make it different. Therefore the subject is the same, but the change is of the manner and of the mind. And how could this renewal come about? Through the Holy Spirit who dwells in our mind. For the Spirit does not endure old deeds. And that which he says is of this kind: be renewed by a spiritual

^A renewal in your mind, and not a bodily one taking place in the body.

Verse 24. And put on the new man.

^B

Who according to God is created in righteousness and holiness of truth.

Verse 25. Therefore, putting away lying, speak truth each one with his neighbor, for we are members one of another.

^A And simply in all things you shall find the same. In this manner, therefore, let us also not lie, nor deceive one another; for we are members of one body.

VERS. 26. "Be angry, and do not sin." He has forbidden lying, and because anger is very often born from a lie, he says that it would have been good not to be angry at all; but if it should happen, do not be led into sin by an immoderate use of anger. Some assert that there is one kind of anger that does not sin, namely that which is against demons and the base movements of the soul, to which the divine Apostle exhorts us in this place.

"Do not let the sun go down upon your anger." Do not let the passion remain with you, he says, for a long time, nor let the sun depart leaving you enemies and not yet reconciled, lest it should appear to have provided light to those who are unworthy; and at the same time, lest the night should further kindle the fire through thoughts, and prepare deceits.

VERS. 27. "Do not give place to the devil." To fight with one another, this is to give place to the devil. For as long as we are united and knit together, he introduces none of his own things against us, as if finding no place; but as soon as he finds some dissension among us, then, as if having found a place, he introduces his head like a serpent, ^C and thereafter draws the whole train of his body along with him.

VERS. 28. "Let him who stole steal no longer." Do you see the members of the old man: lying, desire for vengeance, theft? He did not say, however, "Let him who commits theft be punished," but, "Let him desist from evil." For that belongs to external courts of law, but this to Christian doctrine. Where are those who are called Cathari, ^D while they are in reality filled with every kind of filth, removing repentance? Let them hear that it is permitted to cast off the injury, and not only to desist from sin, but also to do something good. For hear what follows:

"But rather let him labor, working with his hands what is good, so that he may have to give to him who is in need." For it is not enough to cease from sin, but one must also travel the opposite road to it. Formerly he was doing evil? Now let him do good; and not simply so, but with labor: partly, that he may subdue the body, which had previously learned evils from sloth; and partly, that he may have more ample resources for his way of life and means, [note: see facsimile] and may share with others, instead of what he had formerly stolen from others, now benefiting them. Good God, how the Gospel makes angels of those who had been almost demons!

VERS. 29. "Let no corrupt word proceed out of your mouth—"

^A He calls a "corrupt word" ^B one that is idle, reckless, and importunate, such as jocularity or foolish talk. Corrupt and foul-smelling, rather, is abusive speech, slander, or backbiting; for we shall pay the penalty not only for our actions and deeds, but also for our words.

"But if any word is good for the edification of the need, that it may give grace to the hearers." This means that we should speak that which edifies our neighbor and is useful for the current need, and not speak importunately or unseasonably, so that our listeners may return thanks to us. For if we speak something that benefits the soul, the listeners will thank us as having been helped. Or, as he says, so that the word may render them full of grace. For just as ointment gives grace to those who apply it, so also does the divine and soul-benefiting word. Do you see how Paul exhorts us to do now what he is always exhorting us to do—to edify our neighbor, which is to say, ourselves? For he who suggests salutary things to another does so for himself much sooner.

VERS. 30. "And do not grieve the Holy Spirit of God." If you speak, he says, a corrupt word unworthy of a Christian mouth, you have not grieved a man, but the Spirit of God, from whom you received a benefit, by whom your mouth has been sanctified. He then brings in what that benefit is: "In whom you were sealed for the day of redemption." For He sealed us and showed us to be members of the imperial flock; He did not allow us to be placed with those liable to the wrath of God, but He sealed us and set us apart so that we might be redeemed from it. Are we then not ashamed to grieve Him? Your mouth has been sealed by the Spirit, so that you might speak nothing unworthy of Him: do not, therefore, break the seal. ^C

VERS. 31. "Let all bitterness, and wrath, and indignation, and clamor, and blasphemy be removed from you, with all malice." By the things mentioned above, he took away anger; but now he uproots it entirely, for bitterness is the root of indignation and wrath. For when bitter juice becomes exasperated, it overflows the vessel in which it is contained and pours through the whole body, making the man completely bestial. Bitterness, then, is an internal inflammation, deceit, and a readiness for wrongdoing. Indignation, however, is the beginning of wrath, like a kind of kindling. Wrath, for its part, is that which is already swelling up to perform some act. ^D Since anger, if it does not have clamor simultaneously inflaming it, is quickly extinguished, he adds: "That clamor also be removed," that is, let it be obliterated, so that no remnant at all remains. For clamor is a horse, and anger is the rider: hinder the horse, and you have overthrown the rider. Take away also "blasphemy," that is, abuse, which is indeed born from anger, but is inflamed to a greater degree by clamor. But because there are many who bite secretly, saying nothing openly, while biting [index: entries preserved]

φίως, καὶ ἀφανῆ καὶ ἐνδομυχοῦσαν τὴν κακίαν ὑπο- ^A τηροῦντες· διὰ τοῦτο προσέθηκε, « Σὺν πάσῃ καικίᾳ, » τουτέστι, καὶ μικρὰ καὶ μεγάλη.

« Γίνεσθε δὲ εἰς ἀλλήλους χρηστοί, εὐσπλαγχνοι, χαριζόμενοι ἑαυτοῖς. » Ἐπεὶ δὲ οὐκ ἀρκεῖ ἡ τῶν κακῶν ἀποχὴ πρὸς τὸ τυχεῖν τῆς βασιλείας, ἀλλὰ δεῖ καὶ τῆς τῶν ἀγαθῶν ἐργασίας (εἰ γὰρ ἐλλείψο- μεν ἀγαθῇ πράξει, εἰς γέενναν ῥιπτόμεθα, κἂν μὴ κακὸν πράξωμεν, ὡς δῆλον ἀπὸ πολλῶν ἐν τοῖς Εὐαγγελίοις)· διὰ τοῦτο ὁ Παῦλος τὰ φαῦλα ἀνελὼν, ἐπὶ τὴν τῶν ἀγαθῶν ἐργασίαν παρακαλεῖ, καί φησι· « Γίνεσθε χρηστοί, » πρὸς ἀντιδιαστολὴν τῆς ὀργῆς· « εὔσπλαγχνοι, » πρὸς ἀντιδιαστολὴν τῆς πικρίας· « χαριζόμενοι ἑαυτοῖς, » τουτέστι, συγγνωμονικοί, καὶ τοῖς ἁμαρτάνουσιν ἀφιέντες, πρὸς ἀντιδιαστολὴν τῆς κακίας καὶ βλασφημίας.

« Καθὼς καὶ ὁ Θεὸς ἐχαρίσατο ἡμῖν ἐν Χριστῷ Ἰησοῦ. » Ἐπειδὴ δυσωπητικώτερα τὰ παραδείγματα, τὸν Θεὸν παράγει εἰς ὑπόδειγμα. Καὶ ἠδύνατο μὲν εἰπεῖν, ὅτι ὁ Θεὸς εἶπεν· « Ἄφετε καὶ ἀφεθήσεται ὑμῖν· » πλὴν ἐπεὶ τοῖς μέλλουσιν ἀπιστοῦσι πολλοί, τὰ προγεγονότα παράγει εἰς τὸ μέσον, καί φησιν, ὅτι « Ὁ Θεὸς ἐχαρίσατο ἡμῖν. » Πῶς; « Ἐν Χριστῷ, » τουτέστι, μετὰ τοῦ κινδύνου τοῦ Υἱοῦ αὐτοῦ καὶ τῆς σφαγῆς αὐτοῦ. Σὺ μὲν γὰρ ἴσως ἀκινδύνως χαρίζῃ, ἐκεῖνος δὲ οὐχ οὕτως· καὶ σὺ μὲν τῷ ἀδελφῷ σου, ἐκεῖνος δὲ σοὶ ἐχθρῷ ὄντι ἀφῆκε καὶ ἐχαρίσατο. Ὅρα δὲ, πῶς ἀντὶ τοῦ εἰπεῖν, Χαριζόμενοι ἀλλήλοις, εἶπε τὰ, « Ἑαυτοῖς· » δεικνύων ὅτι ὅταν ἄλλοις ἄλλοι χαρι- ζώμεθα, εἰς ἡμᾶς αὐτοὺς τὴν χάριν ποιοῦμεν ἕκα- ^C στος.

ΚΕΦΑΛ. Ε'.

« Γίνεσθε οὖν μιμηταὶ τοῦ Θεοῦ, ὡς τέκνα ἀγα- πητά. » Ὡς ὁ Δεσπότης σε ἠγάπησεν, ἀγάπησον σὺ τὸν ἀδελφὸν, καὶ ἐμιμήσω Θεὸν κατὰ τὸ δυνατόν. Οὐ γὰρ ἔστιν ἐνταῦθα πενίαν αἰτιάσασθαι, καὶ εἰπεῖν, ὅτι Ἐὰν ἀφήσω, ζημιοῦμαι· ἀλλ᾽ ἄφες τῷ πταίσαντι ἀδαπάνως καὶ ἀζημίως, καὶ ἐκέρδησας μέγα, τὸ μιμήσασθαι τὸν Θεόν. Εἶτα καὶ ἄλλην αἰτίαν εὐ- γενεστέραν τίθησιν. « Ὡς τέκνα » γάρ, φησὶν, « ἀγαπητά· » τουτέστι, Καὶ ἄλλην ἀνάγκην ἔχετε μιμεῖσθαι τὸν Πατέρα ὑμῶν. Ἐπεὶ δὲ οὐ πάντα τὰ τέκνα μιμεῖται τὸν πατέρα, προσέθηκε τὸ, « Ἀγα- πητά· » οἱ γὰρ τοιοῦτοι τοὺς πατέρας μιμοῦνται.

« Καὶ περιπατεῖτε ἐν ἀγάπῃ, καθὼς καὶ ὁ Χρι- στὸς ἠγάπησεν ὑμᾶς, καὶ παρέδωκεν ἑαυτὸν προσ- φορὰν καὶ θυσίαν τῷ Θεῷ εἰς ὀσμὴν εὐωδίας. » Ἰδοὺ ἡ πάντων ὑπόθεσις· ταύτης γὰρ οὔσης, οὐ κραυγὴ, οὐ θυμὸς, οὐ βλασφημία, ἀλλὰ πάντα ἀνῄρηται· διὸ ὕστερον τὸ κεφάλαιον τοῦτο τέθεικε. Διδάσκει δὲ καὶ πόθεν ἐγενόμεθα τέκνα· ὅτι ἐκ τῆς ἀγάπης. Οὐκοῦν περιέπειν ταύτην ὀφείλομεν, ὡς πρόξενον γενομένην τῆς θείας υἱοθεσίας. Ὥσπερ γὰρ νοσοῦν-

νοσοῦν- τες, ἐὰν ὠφεληθῶμεν φαρμάκῳ τινί, καὶ αὐτὸ τὸ ὄνομα τοῦ φαρμάκου τιμῶμεν· οὕτω καὶ τὴν ἀγάπην περιέπειν ὀφείλομεν· διὰ ταύτην γὰρ παρέδωκεν ἑαυτὸν ὑπὲρ ἡμῶν ὁ Δεσπότης. Καίτοι ἐκεῖνος μὲν ὑπὲρ ἐχθρῶν παρέδωκεν ἑαυτόν, σὺ δὲ τῶν φίλων φείσῃ; Ὥστε τότε ὄντως μιμήσῃ Χριστόν, ὅταν τοὺς ἐχθροὺς εὖ ποιῇς. Τὸ γάρ, «Καθώς,» τότε σώζεται· καὶ τὸ ὑπὲρ ἐχθρῶν ἀποθανεῖν, τοῦτό ἐστι θυσία καὶ ὀσμὴ εὐωδίας· τοῦτο γὰρ καὶ ὁ Χριστὸς γέγονεν, ἀποθανὼν ὑπὲρ ἡμῶν τῶν ἐχθρῶν· τοῦτό ἐστι μιμήσασθαι τὸν Θεόν. ^A

«Πορνεία δὲ καὶ πᾶσα ἀκαθαρσία, ἢ πλεονεξία, μηδὲ ὀνομαζέσθω παρ' ὑμῖν, καθὼς πρέπει ἁγίοις.» Εἰπὼν περὶ τοῦ πικροῦ πάθους τοῦ θυμοῦ, ἦλθεν ἐπὶ τὸ ἧττον κακόν, τὴν ἐπιθυμίαν· ὡς καὶ ὁ νομοθέτης εἰπὼν τὸ, «Οὐ φονεύσεις,» ὅπερ ἐστὶ τοῦ θυμοῦ, δεύτερον ἔταξε τὸ, «Οὐ μοιχεύσεις,» ὅπερ ἐστὶ τῆς ἐπιθυμίας. Ὥσπερ γὰρ ἡ πικρία, καὶ ἡ κραυγή, καὶ ἡ βλασφημία, τοῦ θυμοῦ· οὕτω καὶ τοῦ ἐπιθυμητικοῦ, ἡ πορνεία, καὶ ἡ ἀκαθαρσία, καὶ ἡ πλεονεξία· τῷ γὰρ αὐτῷ καὶ χρημάτων ἐρῶμεν καὶ σωμάτων. Μηδὲ ὀνομαζέσθωσαν οὖν παρ' ὑμῖν τὰ τοιαῦτα, ἀλλ' ὁλόκληροι καθαρεύετε· οἱ γὰρ λόγοι, ὁδὸς πρὸς τὰ πράγματα. Ὥστε εἰ ἅγιοί ἐστε, καὶ ἡ γλῶσσα ὑμῶν ἁγία ἔστω. Ἐπιφέρει δὲ καὶ ἑξῆς· ^B

Chapter V

«Καὶ αἰσχρότης, καὶ μωρολογία, ἢ εὐτραπελία, τὰ οὐκ ἀνήκοντα, ἀλλὰ μᾶλλον εὐχαριστία.» Ὥσπερ τὴν κραυγήν περιείλεν, ὄχημα οὖσαν τῆς ὀργῆς· οὕτω νῦν τὴν αἰσχρολογίαν καὶ εὐτραπελίαν, ὄχημα οὖσαν τῆς πορνείας. Μὴ εἴπῃς γάρ, φησίν, ἀστεῖα, μηδὲ αἰσχρά, καὶ κατέσβεσας τὴν φλόγα τῆς πορνείας. Εἶτα ἵνα μὴ δόξῃ βαρὺς καὶ δύσκολος, ὡς ἐκκόπτων τὴν εὐτραπελίαν, ἐπήγαγε καὶ τὴν αἰτίαν, εἰπών· «Τὰ μὴ ἀνήκοντα,» τουτέστι, τὰ οὐδὲν πρὸς ὑμᾶς. Ὥσπερ γὰρ ὁ σκυτοτόμος οὐκ ἀνέξεταί τι ποιεῖν τῶν μὴ ἀνηκόντων εἰς τὴν αὐτοῦ τέχνην· οὕτω καὶ ὁ Χριστιανὸς ἅγιος γενόμενος, οὐκ ὀφείλει λέγειν τὰ μὴ ἀνήκοντα εἰς ἁγιασμόν. ^C Τὰ γὰρ οὐκ ἐν χρείᾳ, οὐδὲν πρὸς ἡμᾶς. Ἀλλ' ἂν θέλῃς λέγειν τι, εὐχαριστία ἔστω σοι πᾶν ῥῆμα· καὶ ἐὰν ἐθισθῇς εὐχαριστεῖν, ἀναμιμνησθήσῃ τίς ὢν τί γέγονας, καὶ πενθήσεις ἐπὶ τοῖς σοῖς κακοῖς, καὶ ὑπερεκπλαγήσῃ τὸν τοιούτων σε ἀξιώσαντα, καὶ οὐδὲ καιρὸν ἕξεις ἄλλο τι εἰπεῖν. Οὐ γὰρ γέλωτος ἢ εὐτραπελίας ὁ παρὼν καιρός, ἀλλὰ πένθους καὶ ἀγῶνος. Ὁ ἐχθρὸς περιίεισι τρίζων τοὺς ὀδόντας κατὰ σοῦ, καὶ σὺ παίζεις καὶ εὐτραπελεύῃ; Καὶ ἀγωνιζόμενον γὰρ δυσχερὲς αὐτοῦ περιγενέσθαι, πόσῳ γε μᾶλλον παίζοντα; Τί δέ ἐστιν εὐτράπελος; Ὁ εὔκολος, ὁ πάντα γινόμενος, ὁ εὐκόλως περιτρέπων τοὺς λόγους· τοῦτο δὲ ἀστάτου γνώμης καὶ ἀλλοτρίας τῶν τῇ πέτρᾳ δουλευόντων. ^D

VERS. 5, 6. «Τοῦτο γάρ ἐστε γινώσκοντες, ὅτι πᾶς πόρνος, ἢ...»

ἢ ἀκάθαρτος, ἢ πλεονέκτης, ὅς ἐστιν εἰδωλολάτρης, οὐκ ἔχει κληρονομίαν ἐν τῇ βασιλείᾳ τοῦ Χριστοῦ καὶ Θεοῦ. Μηδεὶς ὑμᾶς ἀπατάτω κενοῖς λόγοις.» ^A Ἦσάν τινες, ὡς ἔοικεν, οἱ λέγοντες παρ' Ἐφεσίοις, ὅτι φοβῆσαι θέλων ὁ Θεὸς, ταῦτα ἀπηγόρευσε τὰ εὐτελῆ. Τί γὰρ ἄτοπον τὸ εἰπεῖν, Μωρέ, ἵνα ἔνοχος γένηται γεέννῃ ὁ εἰπών; πῶς δὲ ὁ πλεονέκτης εἰδωλολάτρης; Τούτους οὖν αἰνίττεται ὁ ᾿Απόστολος· δηλοῖ δὲ καὶ ἡ ἐπαγωγή· «Μηδεὶς ὑμᾶς ἀπατάτω κενοῖς λόγοις.» Κενοὶ γὰρ λόγοι οἱ πρόσκαιρον χάριν ἔχοντες, ἐπὶ δὲ τῶν ἔργων ἄχρηστοι δεικνύμενοι, καὶ ἀπάτη τὸ τοιαῦτα χαρίζεσθαι. Ὅτι γὰρ ὁ πλεονέκτης εἰδωλολάτρης, μάνθανε· «Οὐ δύνασθε Θεῷ δουλεύειν καὶ Μαμμωνᾷ.» Ἀπέστη ἄρα ἀπὸ Θεοῦ ὁ πλεονέκτης, δουλεύει δὲ χρυσῷ· πῶς οὖν οὐκ εἰδωλολάτρης; Εἰ δὲ λέγει, ὅτι οὐκ ἔστησεν εἴδωλον, τί τοῦτο; Οὐδὲ γὰρ οἱ ἀστειότεροι τῶν Ἑλλήνων εἰδώλοις προσκυνεῖν ὡμολόγουν, ἀλλὰ τῇ Ἀφροδίτῃ τυχὸν, καὶ τῷ Ἅρει· ταῦτα δὲ πάθη. Ἀλλ' οὐ σφάζει πρόβατα· ἀλλ' ἀνθρώπους καὶ ψυχὰς λογικάς. Οἱ Ἕλληνες τοῖς τοῦ Θεοῦ κτίσμασι προσεκύνησαν, ὁ δὲ πλεονέκτης τῷ ἑαυτοῦ ποιήματι προσκυνεῖ. Οὐ γὰρ ὁ Θεὸς πλεονεξίαν ἐποίησεν, ἀλλ' ἡ ἡμετέρα ἀπληστία. Οἶμαι δὲ τὸν Παῦλον ἀπὸ τοῦ Δαβὶδ τοῦτο εἰπεῖν τρόπον ἕτερον. Ἐκείνου γὰρ λέγοντος, «Τὰ εἴδωλα τῶν ἐθνῶν ἀργύριον καὶ χρυσίον,» ἀντιστρέψαι τοῦτο κατὰ τὴν μεγάλην αὐτοῦ σοφίαν, ὅτι τὸ ἀργύριον καὶ τὸ χρυσίον, εἴδωλα. Οὐκοῦν ὁ λατρεύων ἀργυρίῳ καὶ χρυσίῳ, εἰδωλολάτρης πάντως.

«Διὰ ταῦτα γὰρ ἔρχεται ἡ ὀργὴ τοῦ Θεοῦ ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας.» Ἢ διὰ τὴν πορνείαν, καὶ τὴν ἀκαθαρσίαν, καὶ τὴν εἰδωλολατρείαν· ἢ διὰ τοὺς τοιούτους λόγους τῶν ἀπατεώνων. Ἀπειθείας δὲ υἱοὺς, τοὺς σφόδρα ἀπειθεῖς, τοὺς τῷ Θεῷ ἀπιστοῦντας, τοὺς τὰ τοιαῦτα δογματίζοντας.

«Μὴ οὖν γίνεσθε συμμέτοχοι αὐτῶν· ἦτε γάρ ποτε σκότος, νῦν δὲ φῶς ἐν Κυρίῳ.» Ἀλλ' ὑμεῖς, φησὶ, μὴ συγκοινωνεῖτε αὐτοῖς. Εἶτα ἀναμιμνήσκει αὐτοὺς τῆς προτέρας κακίας, λέγων· Ἐννοήσατε τί ἦτε, καὶ τί γεγόνατε, καὶ ὅτι ἀπὸ σκότους, φῶς. Πρότερον μὲν γὰρ καὶ κατὰ τὰ δόγματα καὶ κατὰ τὸν βίον, σκότος αὐτόχρημα ἦτε· νῦν δὲ φῶς ἐστε, ἅτε καὶ Θεὸν ἐπεγνωκότες, καὶ ἔργα φωτὸς μετιόντες. Τοῦτο δὲ γέγονεν ὑμῖν, οὐκ ἀπὸ τῆς ὑμετέρας ἀρετῆς, ἀλλ' ἐν Κυρίῳ, τουτέστι διὰ τῆς θείας χάριτος. Οὐκ οὖν ὀφείλετε τοῖς υἱοῖς τῆς ἀπειθείας κοινωνεῖν, ἐφ' οὓς ἔρχεται ἡ ὀργή· ποτὲ γὰρ ἦτε τοιοῦτοι καὶ ἄξιοι ὀργῆς· νῦν δὲ οὐκέτι· μὴ οὖν παλινδρομήσητε πρὸς τὸ σκότος.

«Ὡς τέκνα φωτὸς περιπατεῖτε.» Τουτέστιν, εὐσχημόνως, καὶ ὡς εἰκὸς τὸν ἐν φωτὶ περιπατοῦντα. Μᾶλλον δὲ καὶ ἄλλοις φῶς ἡμᾶς εἶναι διακελεύεται. Τὸ γὰρ τοῦ φωτὸς τέκνον, πάντως καὶ αὐτὸ φῶς.

φῶς. ^A Verse 9. «For the fruit of the Spirit is in all goodness, and justice, and truth.» He interprets for us what it is to be a child of light, saying that it is he who has the fruit of the Spirit. For the Spirit brings forth fruit, not those things which we mentioned before, but rather the contrary: goodness, which is opposed to bitterness and anger; justice, which is contrary to greed; and truth, which stands against the false pleasure of impurity. And by "all goodness," he means that which is toward everyone, not only friends, but even more so toward enemies.

Verse 10. «Proving what is pleasing to the Lord.» To prove is a task for the perfect, those who are able to judge. Thus, it is the mark of an imperfect and reprobate mind not to choose and wish for those things which please God, such as the passions mentioned above.

Verse 11, 12. «And do not communicate with the fruitless works of darkness, but rather also reprove them. For the things that are done by them in secret, it is a shame even to speak of.» The works of darkness and of sin are fruitless; for they bring forth nothing else but death and shame. Therefore, one must not communicate in such works, but rather reprove them, which is to say, to instruct those who do such things. How then does he say in another place, «Judge not»? He means, "Do not condemn." Reproof is one thing, and condemnation is another; for the former pertains to correction, while the latter pertains to insult and defamation. Furthermore, the command «Judge not» refers to the smallest of sins. He therefore adds, «And why do you see the speck that is in your brother’s eye?» Paul is hinting at certain unspeakable practices that were prevalent in Ephesus.

^B Verse 13. «But all things that are reproved are made manifest by the light.» Having said, «You are light,» and since light reproves the things that are done in darkness, he adds: If, therefore, you are virtuous, the wicked will not be able to remain hidden. For just as a thief would not enter while a lamp is shining, so by the light of your own virtue shining, they will be caught, being reproved, moreover, by your corrective words.

^C «For all that is made manifest is light.» Just as a wound, if it is covered, receives no care, so it is with sin. But when it is made manifest, it becomes light—not the sin itself, but the one who committed it. For when he has been reproved and repents, and obtains forgiveness, has not his darkness been cleansed? Or, he says, our life, being manifest, is light; for no one hides an irreproachable faith and action. But the things that are hidden are hidden because they are worthy of darkness, which we ought to reprove and make manifest.

^D Verse 14. «Therefore he says: Rise, you who sleep, and arise from the dead, and Christ shall enlighten you.» He calls him who is in sins a sleeper and a dead man. For even as he...

^A who is putrid is like a corpse, and inactive, as is one who sleeps, and dreams, and imagines things that have no substance. When, therefore, one is awakened from sin, then Christ shall shine upon him—that is, shall illuminate him, just as the sun does those who have awakened from sleep. For as long as one is in sins, he hates the light and does not come to it. And he does not say these things only about infidels, but also about the faithful. You may find, moreover, a distinction between the sleeper and the dead. For many who indeed do evil, yet do not approve of what is being done, may be called sleepers, who also are quickly awakened; to whom it pertains—that which is said: «Awake.» But others both do evil and advocate for it; these may be called dead, as being more difficult to call back to the good. Nevertheless, the Word cries out to these as well, that they might rise; for the changeable nature is not to be despaired of. ^B

Verse 15. «See then how you walk strictly, not as unwise, but as wise.» And he further purges away bitterness and anger, as if saying to them, «You are sheep in the midst of wolves; many are savage toward you, and even the most familiar ones. See to it that you give no occasion for enmity to anyone. Except for the sake of the faith, let no one accuse you of anything else; but show all honor and obedience where the faith is not compromised, and behave like doves. For it is of wisdom and prudence to keep yourselves blameless, revenging yourselves on no one.»

Verse 16. «Redeeming the time.» He is not teaching us to be multifaceted, but because, he says, the time is not yours—for you are sojourners, and pilgrims, and strangers—do not seek honor and glory, nor revenge, but bear all things; and in this way, redeem the time: submit for everything whatever they may wish. Just as if some rich man were to see some people attacking him to kill him, he will give everything and redeem himself; in this manner, you also give everything, so that you may preserve the head and the sum of it—by which I mean the faith.

Verse 17. «Because the days are evil.» He does not find fault with the essence of the days; for the substance of a day is light, perhaps, and the hours—what malice, then, is in these? But he seems to find fault with the days on account of what happens in the days; just as we are accustomed to say, «I spent a bad day,» clearly on account of what occurred in it, which was done by wicked men, not by God. For this reason, then, the days are called evil, as having wicked men dominating in them.

«Therefore, do not be foolish, but understand what the will of God is.» Since, he says, the days have wicked men, you, as prudent ones, make haste to give them no occasion; for this is the will of God: that you keep yourselves blameless in all things, while also guarding the faith.

^A Ver. 18. "And do not be drunk with wine." He further corrects anger; for the immoderate consumption of wine makes men irritable and rash. That he condemns immoderate use is clear from the fact that he did not say, "Do not drink," but, "Do not be drunk." Drunkenness comes from excess; for when consumed in moderation, wine both produces health, as he himself also says to Timothy, and gladness, as David bears witness. Again, the Scripture says: "Give wine to those in sorrow, and drunkenness," that is, exhilaration, "to those in pain." For it dissolves harshness and gloom. Therefore, God also made our bodies temperate and proportionate, so that they might be content with little and hasten toward the other life.

"In which is debauchery." That is, immoderate use; for it does not preserve, but destroys not only the body, but also the soul. For this is debauchery, or profligacy, or luxury. Or he takes it according to common usage for lust; for from drunkenness lust is born.

^B Ver. 19. "But be filled with the Spirit, speaking to one another in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord." Do you wish, he says, to be glad? Flee from the fullness of wine, and desire to be filled with the Holy Spirit. This will come to you if you learn to sing psalms. For those who sing psalms are filled with the Holy Spirit, just as those who sing satanic songs are filled with an unclean spirit. To sing in the heart, this is to sing with understanding and with a heart that does not wander here and there. For he who observes in his mind what he is singing, he sings with the heart. Observe also that after he has purified the soul of bitterness and other evil affections, and has made us merciful and prone to forgive, then he exhorts us to be filled with the Holy Spirit. For he will not come simply, but he will fill our hearts. Since, therefore, there will be such light in us, the remaining virtue will be easy and smooth.

^C Ver. 20. "Giving thanks always for all things in the name of our Lord Jesus Christ to God and the Father." "Always"; for not only in tranquility, but also in sorrows, and not for good things only, but also for painful ones, and for those things which we know and which we do not know. For by all things we are benefited, even if we are unaware of it. ^D We must give thanks to the Father "in the name of our Lord Jesus," that is, naming also the Lord Jesus, and taking Him along as mediator both of the good things and of the thanksgiving itself.

Ver. 21. "Submitting to one another in the fear of God." Behold again, love. For from this comes mutual submission and obedience; not for the sake of any worldly or human advantage, but in the fear of God. For those who submit for the sake of God—

^A furthermore in the fear of God—never, since they possess such a bond, will they be offended or dissolved.

VERS. 22. Wives, be subject to your own husbands, as to the Lord.

Paul does not labor for the permanence of marriage simply or in vain; rather, it is because God also showed extraordinary care for it from the beginning. For He united to Adam his own sister—or rather, his daughter; and what more shall I say? He united his own flesh to him. Then, when the human race had multiplied, He extended marriage more broadly, so that love might not be restricted to mere kinsfolk alone. Furthermore, our life is sustained through marriages. Therefore he says, "Wives, be subject to your own husbands." For if marriage exists in concord, children are well brought up, servants behave in an orderly fashion, and everything—even the affairs of neighbors and friends—is in a happy state. But serve them as to the Lord. How then is it written elsewhere: "Unless one leaves wife and husband, he cannot follow me"? For if one must serve as to the Lord, how does He say that one must depart for the sake of the Lord? It is because the adverb "as" is not always a mark of equal honor everywhere. Or rather, he says "Be subject," ^B knowing that you are serving God; that is, if not primarily for the sake of the husband, yet certainly for the sake of the Lord. For if he who resists an external authority resists the ordinance of the Lord, how much more does she who resists her husband? Thus, on the contrary, she who obeys her husband obeys the Lord.

VERS. 23. 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.

By means of reasoning he confirms that wives ought to be subject, and he provides a ground and an occasion for love from the fact that the husband occupies the place of one who rules and provides (for he is the head, he says, and the savior), while the wife occupies the place of one who is subject; for she is the body. Just as Christ, being the head of the Church, cares for her and saves her, so too the husband is the savior of his own body, that is to say, of his wife. How, then, ought the body not to be subject to the head, to the one who cares for it and saves it?

VERS. 24. But as the Church is subject to Christ, so let wives be to their own husbands in everything.

^A Ver. 25. "Husbands, love your wives, even as Christ also loved the Church, and gave himself for it." Do you see how Paul has compelled the wife to be subject to you in the measure in which the Church is subject to Christ? Hear also how he again compels you to love her, and not to behave in a lordly manner. Love her, then; in what measure? In the measure in which Christ loved the Church. Provide for her, just as Christ did for her; and if it should be necessary to suffer something, or even to die for her, do not refuse. For you, indeed, are joined to her by love, and so will do these things; but He did so for one who hated Him and was an adulteress. And just as He drew to Himself one who was turning away from Him, not with threats nor with insults, in this same way, if you should see your own spouse turning away and indulging in pleasures, endeavor to draw her to yourself with great love and providence; and if you suffer anything on her account, do not reproach her, nor revile her, for neither did Christ reproach the Church with anything.

Ver. 26. "That he might sanctify it, having cleansed it with the washing of water by the word." Therefore, she was impure and unclean and deformed, yet He did not on that account abhor her; so neither do you loathe your own wife, even if she should be most deformed and worthless. But that the Church was deformed, hear: "For you were sometime darkness"—what, I ask, is blacker than darkness? "Serving malice and envy"—what is more unclean? "Disobedient, foolish, and also blasphemous"—what is more hideous than these things? But nevertheless, as if for one beautiful, as if for one wonderful, He gave Himself up. And He cleansed her by the washing of water, that is, by baptism. "By the word." With what word? In the name of the Father, and of the Son, and of the Holy Spirit.

Ver. 27. "That he might present it to himself a glorious Church." Not simply pure, but glorious. Just as, therefore, Christ is to the Church the author of all good things, so also be to your own wife; and just as He acquired for her beauty regarding the soul and adorned her, in the same way do you attend to this, not to the adornment of the body. For if you seek the form and beauty of the soul ^C from your wife, you will quickly create this for her, ordering her and presenting her glorious according to the spirit, both to yourself and to God.

"Not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish." By these things He signifies the affections of the soul. Spots, indeed, are the recent affections, which are easy to wash away, which also brought reproach. Wrinkles, however, are those which have grown old with time, which also made one impure, being not easily washed away. But the divine washing cleansed all things, and presented them holy and unblemished.

Ver. 28. "So ought men to love their wives as their own bodies." He does not now set this forth as a greater and more compelling example (for it is already clear that Christ's relation toward ^D the Church [is greater than the example of the body]) but as more close and more domestic…

For, lest anyone have the ability to say that he was God, and thus delivered himself up, he sets before us the necessity from elsewhere. For they ought, he says, to love—that is to say, the matter is not merely grace, but duty and necessity; for your wife is your body. Now, the example of Christ was taken up not only because it is a duty to love, but also in order to regulate. For "that she might be," he says, "holy and without blemish." But that which refers to the flesh is for the sake of love alone. ^B

"He who loves his own wife, loves himself. For no one ever hated his own flesh, but nourishes and cherishes it, just as Christ does the Church." An intense, he says, and sedulous care does everyone apply to his own flesh; therefore, do you do so to your wife. Once again, he uses Christ as an example, showing that Christ also loved us as his own flesh.

"Because we are members of his body." This means we have great kinship with him.

"Of his flesh, and of his bones." For he was made from our same material, even as Eve was from Adam’s. And just as there is great closeness there, so it is in our case. But in another way, we are of his flesh and of his bones, in that, as he was born of the Spirit without ^C the intermingling of a male, so are we in the laver; and that, having partaken of the mysteries, we are thereby immediately transformed. To sum up, he says this: that we have the utmost closeness with him. For both in that which is seen he shared with us in flesh and blood, and in that which is understood, he became the author of our spiritual reformation, just as Adam was the cause of the creation to Eve.

"For this reason a man shall leave his father and his mother, and shall be joined to his wife, and the two shall become one flesh." Behold another justification, that even if one has left those who begat him, he is joined and linked to her. And he did not say, "He shall dwell with," but, "He shall be joined," signifying an indivisible union. And for the phrase, "into one flesh," it is understood indeed simply—and thus the great John [Chrysostom] takes it—as meaning "they shall be one flesh." But it also signifies something else; for the two shall become so as to produce one flesh, namely, the offspring.

"This mystery is great; but I am speaking in regard to Christ and the Church." That is to say, the blessed Moses hinted at something great and admirable. For it is truly a mystery that one should leave those who brought him forth, who have endured many toils for his sake, and who have bestowed upon him countless benefits, and should be joined to one whom he had never seen before, nor who had previously conferred upon him any good thing. A truly great mystery; however, for the present, it is interpreted by me, he says, in relation to Christ ^D as the prophet...

^A has spoken of Him. For He too left the Father, not by a local transition, but by a condescension to the flesh, and came to the bride who had never known Him, and became one spirit with her. "For he who is joined to the Lord is one spirit." Why, then, is marriage blamed, when Paul produces it as an example of the mystery of Christ, and even calls it a mystery?

Verse 33. "Nevertheless, let each one of you likewise love his own wife as himself." ^A Nevertheless, he says, even if I have interpreted these things allegorically, they were still spoken for the sake of the wife. And the allegory does not overturn the bond of the husband toward the wife, which is according to the letter. For each one ought to love and cherish his own wife, no less than himself. And do not say to me, "My wife has this defect and that," for you too have defects in your own flesh, such as a withered hand, a lame foot, or a squinting eye; yet you do not cut these off, but deem them worthy of greater care.

"And let the wife see that she fear her husband." ^B Since equality of honor sometimes produces sedition, for this reason he introduces fear, so that there may be one rule: the husband himself. By fear here he means intense reverence and a constriction of the soul, such as befits free persons, not that which is servile. From such fear, love will be cemented, and love, in turn, will secure that fear and reverence. For the wife will love the husband as a member, but she will fear—that is, honor—him as the head. What then, if the wife does not fear? You, however, love; do your own duty. Likewise, let the woman, even if she is not loved, still fear. Observe how he has demonstrated and pursued with ^C many words how the wife is to be loved by the husband. Concerning fear, however, he does not transmit as many; for he wished love to hold the primary place. For the wife ought to fear the husband with the fear that springs from love, as has been said, not one that makes him tremble and quake, from which hatred is born, but so that she does not contradict, nor rise up against him, nor seek the primacy. For even if they are one flesh, and she also has an equal status in this regard, yet the woman is a second rule, and the husband has something more. ^D

CHAPTER VI

Verse 1. "Children, obey your parents in the Lord." Just as one who fashions a body forms first the head, then the neck, and finally the feet, so too has Paul spoken concerning the primacy of the husband as the first rule, then concerning the rule of the wife as the second, and now he speaks of the third rule, that of the children. For over the wife the husband alone rules, but over the children both the husband and the wife rule.

^A but in the Lord, that is to say, when the commands are according to the Lord. For if a father compels you to impiety, or wishes to prostitute his daughter, or to teach his son a shameful trade, this command is not according to the Lord, nor ought it to be obeyed.

« For this is right. Honor your father and your mother, which is the first commandment with a promise. » It is right by nature, he says, and is ordained by the law. But how, he asks, is this the first commandment? For it is not, but rather, « You shall not kill, You shall not commit adultery. » ^B But look what he added: « with a promise. » For those prior commandments do not have promises and a reward joined to them; they are, as it were, departures from evils, not the operations of good things; and no one gives a reward to someone for merely abstaining from evil. But this commandment, since it involves the operation of good, was the first to receive a promise. The order, moreover, is admirable. For since the lawgiver had led men away from wicked deeds, being about to bring them to the operation of good things, he first ordained honor toward parents. Since they are, after God, our first benefactors, being the authors of our life, ^C not undeservedly are they the first to enjoy the fruits of our labors.

« That it may be well with you, and you may live long on the earth. » Observe how he does not speak long and many things here, since children are not able to follow a lengthy discourse. Besides, those who have been regulated according to the laws which he himself has already laid down for husband and wife, it is no great labor to bring their children into subjection. But he does not discourse here about the kingdom, or about sublime matters, but sets down those things which a childlike soul most desires to hear; for his discourse is addressed to infants. And what is sweeter to children than to live long? ^D Since even to the Jews, as to infants, these things were legislated, as they were unable to hear more perfect things.

« And you fathers, do not provoke your children to anger. » He did not say, « Love them »; for nature demands this of them, even against their will. But, « Do not provoke them to anger »: this means, do not make them disinherited or cast them off, and do not press upon them burdensomely, not as if they were free, but as if they were slaves, and always be ill-disposed toward them. « But bring them up in the discipline and instruction of the Lord. » He leads back to the origin and cause of obedience, and shows parents how they will make their children obedient. For if you wish, he says, for your children to obey you, bring them up in the divine words; and do not say that it is for monks alone to read the Scriptures. For this belongs to every Christian, and especially to those who live in the world, as they are in greater need of help, being as it were in a storm. Therefore, it is for your own benefit that your children hear the Scripture; they will learn from it

^A “Honor your father and your mother.” Is it so that you raise your child with pagan words, from which all the worst things are taught, but no longer with the words of God?

VERS. 5. “Servants, be obedient to those who are your masters according to the flesh.” Since the virtue of servants also contributes to the constitution of the household and perfects it, he does not neglect this part either, but comes to it last, since it is also last in rank. Moreover, he does not discourse to these as to little children and infants, but as to adults and those of mature age, just as we shall demonstrate in our progress. He calls carnal masters temporary masters. For he immediately comforts them, showing that this servitude is temporary and that it is dissolved along with the flesh. ^B ● “With fear and trembling, in the sincerity of your heart, as to Christ.” Regarding the woman, he spoke simply, that she should fear her husband; here, however, he speaks with intensification. For trembling is the intensification of fear. For the wife is equal in honor to the husband and is free; but servants are not of the same honor. For although they are brothers according to Christ, yet since he commands even the free to be subject to one another, and the wife to the husband, much more does he wish servants to obey their masters. For this matter is not an ignobility of stock, but rather the primary nobility, to know how to conduct oneself with moderation and to yield to one's neighbor. But because not a few fear their masters, yet not out of goodwill—but whenever they can hide, they plot against them and act deceitfully—for this reason he adds: “In the sincerity of your heart,” removing the deceit.

VERS. 6. “Not by way of eye-service, as men-pleasers.” This is: do not serve them only when your masters are present and seeing, but also when they are absent in the same way. ^C “But as servants of Christ.” Whoever, therefore, pleases men is not a servant of Christ, just as he also says in another place: “If I were pleasing men, I would not be a servant of Christ.” ^D “Doing the will of God from the soul with good will.” Because someone can serve in the sincerity of heart and without guile, yet not with all their strength, but only pursuing and performing a certain and defined task; for this reason he now adds, “From the soul,” that is, with all strength and readiness of mind; and also, “With good will,” that is, with all acceptance, and voluntarily, not by force. In this way, the ignobility of slavery is taken away, if servants do what is good willingly and do not wait for necessity and lashes. He calls the will of God either obedience (for God desires the good constitution and order of things), or that, in those things in which you obey your masters, O servants, you obey in those things which God wills. For perhaps, just as it was said regarding children

^A that they should be directed toward things that are not shameful or impious, which are not of the divine will.

"Serving [as] to the Lord, and not to men." For He Himself accepts the gratitude shown toward masters, as one who has also ordained good order, and he who does not serve them as he ought, resists the divine law.

"Knowing that whatever good anyone does, this he shall receive from the Lord, whether he is a slave or free." Since it was likely that many masters, being Gentiles and unbelievers, would confer nothing good upon servants who served them well, he says that even if you do not receive recompense from your master according to the flesh, expect it from the Lord of all. Here he showed that he speaks to them as to those who are more perfect, and not as to children. For to those he promised long life on earth, but these he sent forward to the future life. ^B

"And you, masters, do the same to them."

"The same." What? Serve with benevolence, and not as men-pleasers, but with fear and trembling—to God, that is. For even if he did not say it verbatim, he nonetheless desires these things. For the master also serves the servant, caring for him, providing all necessities, and simply bearing with him, condescending to him, and, as Solomon says, comporting himself with him. For hear what follows:

"Giving up threatening." He did not say, "giving up the scourge," but, "even the threatening itself." Much more, therefore, the punishment; that is, do not appear grave and oppressive even in your threats.

"Knowing that their Master and yours is in heaven." Observe how he strikes fear. "With what measure," he says, "you measure, it shall be measured back to you," lest you also hear, "Wicked servant, I forgave you all the debt; ought you not also to have had mercy on your fellow-servant?" ^C

"And there is no respect of persons with Him." Do not imagine, he says, that if you are harsh to your servant, you will not be examined by God because of the worthlessness of the person. For these things are of the external laws that are accustomed to know the distinction between nobility and slavery; for they are the laws of men. Here, however, it is not so, but you yourself are also a slave of the same Master, even if you are harsh to a fellow-servant; since God did not establish slavery from the beginning, but greed, as in the case of captives; and the insult against parents, as in the case of Canaan. ^D Yet even if it was not established by God, God nonetheless ordains subjection for the sake of good order, and so that life might not be filled with blood.

"Finally, my brethren, be strengthened in the Lord, and in the power of his might."

^A Every house has its own arrangement; therefore, having ordained all the powers, he thus brings them into battle. For when none transgress their proper order, then the state of war will be well-conducted. But because he has commanded many things which seem difficult to accomplish, "Do not fear," he says, "but take courage in the power of the Lord." For it is not simply strength that is His, but the power of strength, that is, He possesses an ineffable might, and one that prevails over all.

VERS. 11. "Put on the armor of God, that you may be able to stand against the wiles of the devil." What this armor is, he will teach a little later. Observe, however, how he did not say "fights" or "wars," but "wiles." For a wile consists in deceiving and taking by craft. For the enemy does not set forth sins openly; for example: he does not openly exhort one to idolatry, but approaches by a different method, laying snares, that is, by making his words plausible and using a veil. Hence, when he shows the adversary to be powerful, dreadful, and multifaceted, he rouses them and makes them vigilant.

VERS. 12. "For our wrestling is not against flesh and blood." And he says this, not to frighten, but to make them more attentive. For one who describes the strength and power of the enemy makes his own people more cautious. Our struggle, he says, is not against common enemies, neither against men endowed with the same passions as we are, and of the same power.

^B "But against principalities, against powers." ^C Just as God has principalities and powers, so also the arrogant tyrant has made for himself orders of this kind.

"Against the world-rulers." Not that they rule over the world or creation, or are its lords; but Scripture calls "the world" the evil deeds themselves, and those who perpetrate them, just as in that passage: "You are not of the world," that is, of those who practice evil things. Over these, therefore, the demons exercise rule, having been voluntarily subjected to them.

"Of the darkness of this age." By darkness he means the wickedness which appears and subsists in this age, and does not progress further.

"Against spiritual wickedness." By this he calls the demons themselves. For since the angels are also spirits, he added "of wickedness," inasmuch as those are spirits of goodness and light. But having said that we do not fight against "flesh and blood," he draws a contrast, and says that we struggle against those who are nimble, invincible, and most difficult to capture.

"In the heavenly places." By this he again rouses the hearer. For the danger, he says, is concerning great things; for the conflict is not concerning earthly and corruptible things, but those ^D

^A of heaven. For the preposition *in* stands for *over*, or even for *because of*; as if to say: "It is because of heavenly things that we wage war, and for this reason we must be vigilant."

^B "Therefore take up the whole armor of God, that you may be able to resist in the evil day." That is, in the present age; for he calls this the evil day, because of the evils that happen in it. But he also consoles them by showing that the time of the war is short. For by saying "day," he has indicated brevity.

"And, having accomplished all, to stand." ^B Having accomplished all, that is, having battled against and overthrown all the passions and strange desires. Since many have fallen after they have conquered, he says, "to stand." For after the victory there is need of a standing fast, lest he who has been defeated rise up again to fight. For if we become slothful, the dead enemy will surely revive. And observe that it is possible to accomplish all things and to stand; and we ought not henceforth to be slothful, offering the pretext that the enemies are powerful. For we have been strengthened, and have been taught such an art that we are able to wrestle even against demons; or rather, not even to wrestle, but to be so terrible to the demons, through the power of Him who dwells in us, that there is not even need of a struggle, but we may tread upon serpents and scorpions and trample them. Paul says these things because many were opposing them, teaching that the demons fight against us through the agency of them. Therefore, do not be angry with men, but show your severity toward the demons.

"Stand therefore, having girded your loins in truth." ^C In military tactics the first thing is to know how to stand well; for this reason Paul first exhorts concerning the station, demanding a standing that is orderly, and fitting for soldiers, and upright. For he who is truly standing, stands upright, not leaning upon any one; just as he who is not standing, is not upright either. So the lecherous, the money-loving, the one who lives in luxury, does not stand upright, but is bent. And after the station, he girds the soldier spiritually in every way, and encircles him who is flowing away ^D and relaxed in desires, restraining him with a belt. And he says here "loins" to signify the power and capacity of the soul to endure all things. For just as the keel is to ships, so is the loin to the living creature, as a kind of foundation; whence also, becoming weary, we often place our hands upon our loins and hold ourselves up. In the same way, the spiritual loin possesses this, which he commands to be girded in truth, which shines forth both in dogmas and in life. For none of the heretics are girded in truth, but they creep below upon the earth, unable to conceive anything high, but examining divine things with human reasonings and those that creep upon the ground. Moreover, those who fail in their life, and attend to the deceit of the world, do not

^A even these are girded in truth, but are slackened below, clinging to lies. But we must not be so, but rather perform all things in truth; whether it be doctrine, to seek the truth in it, or life, in the same way. But we must also be unhypocritical and guileless, and not lie to one another. If we are girded in this way, we shall be able also to run. By the command to be girded, he signifies that we must always be armed, just as David says: "As a belt that he always girds about himself" [Ps. cix, 5]; for we are always being warred against. Gregory the Theologian understands "loins" to be our concupiscential faculty (for in the loins are the kidneys, which are the symbol of the concupiscential faculty in Scripture), and by "truth," contemplation. He asserts, therefore, that Paul exhorts us to gird all our concupiscence with the contemplation and consideration of God. For he who contemplates God, and is delighted by Him as the truly lovable one, will not allow his concupiscence to be slackened below and dragged along earthly things.

^B "And having put on the breastplate of righteousness." By righteousness here he means a life adorned with virtues in general, as if to say: fortified about the chest with righteous works. For just as a breastplate preserves a man so that he is not wounded, so also does righteousness preserve him who is fortified by it.

VERS. 15. "And having shod your feet in the preparation of the gospel of peace." He beautifully puts greaves upon us. He says this, either because it behooves us to be prepared to preach and proclaim the Gospel. "For beautiful," he says, "are the feet of those who bring the gospel of peace" [Isa. lii, 7]. Or, because it behooves us to be prompt for departure, living according to the Gospel: for the feet are a symbol of life. Therefore he says: "See how strictly you walk [Ephes. v, 15]." The preparation of the Gospel is good works to which the Lord Himself attends, as it is written: "Thou hast heard the preparation of their heart, O Lord [Ps. x, 17]." He ^C spoke excellently of "peace." Since he made mention of war and battle, he shows that we must have the war against demons, not against men; for the Gospel is of peace. And that if we fight against the demons, we are at peace with God, with whom we must not be at war again by breaking that peace. Furthermore, it is a joyful message that the victory is already won; let us not, therefore, be afraid.

VERS. 16. "Taking up above all the shield of faith." This means, "Above all," instead of: in the truth, and in righteousness, and in the preparation of the Gospel; for all these things have need of faith. He does not here call faith the knowledge of true religion, but that undoubting faith which makes one believe concerning things future as though they were present: that which also performs miracles, which is so ignited and fervent that it can even move mountains. Just as, therefore, the shield or buckler is held before the whole body, ^D

^A even as a door guarding and enclosing it, so too does firm and indubitable faith serve as the custody of the entire soul. For faith is a shield, not mere sophistry. The shield protects, while these things hinder.

«In which you will be able to extinguish all the ignited arrows of the evil one.» That is to say, absurd desires, the reasonings of unbelief (such as: Is there a resurrection? Is there a judgment?), and temptations. He calls them "ignited" not only because desires inflame, leading one to burn toward shameful deeds, but also because we are already being burned by them in our conscience. Moreover, the devil burns us through the reasonings of unbelief, and through temptations. Faith, therefore, extinguishes these; for if it subdues demons, ^B by so much more does it subdue the passions. Whether concupiscence inflames you, by believing in future good things and the happiness to come, you will extinguish it; or if temptations assail you, by applying faith to the things to come, you will receive consolation. Consider how Abraham was inflamed when he offered up his son, yet faith extinguished the flame.

«And take the helmet of salvation.» That is, that which saves and guards. For if we have faith—that is, the faith which saves and guards us—we shall quickly also receive thoughts that save, preserving our head, that is, our governing faculty.

«And the sword of the Spirit, which is the word of God.» By the things mentioned above, Paul has armed us so that we might not be harmed by our enemies; but now he provides weapons by which we ourselves may be able ^C to harm the enemies instead. Either, therefore, he calls the Spirit himself the sword of the Spirit by way of periphrasis, or he means the spiritual life by which the head of the dragon is severed. This spiritual sword here is the word of God, that is to say, his commandment. For if we do his commandments, we shall kill that crooked serpent, as Isaiah says. Or, "the word of God" is that which says, «In the name of the Lord Jesus Christ, arise and walk,» and things of that sort. Or simply, he calls the sword of the Spirit spiritual wisdom. «For the word of God is living and effectual, and sharper than any sword.» And he who has the gift of this spiritual sword, and speaks the things of God, is utterly ^D unassailable, just as this Paul himself is.

«By all prayer and supplication, praying at all times in the Spirit.» Having armed them, he now leads them to the King so that they might entreat Him to stretch forth His hand. For since he had said, «You will be able to extinguish,» so that they might not be puffed up, he says that you need God, and together with the things already mentioned, you will accomplish the whole matter by praying as well—not just simply, but «by all prayer and supplication,» that is, with weeping, with beating of the breast, with bending of the knees, and with acts of that kind. But also, not in the

^A merely, but «At all times» and «In the Spirit,» that is, asking for spiritual things, and nothing worldly. By saying, «Praying with all prayer,» he hinted that it is possible for someone to offer a prayer, yet not pray, when one is babbling.

«And watching thereunto in all perseverance.» He refers here either to night vigils or to the watchfulness of the soul; either may be accepted. For it is necessary that he who is armed and stands before the King should be vigilant.

«In all perseverance and supplication.» As the Canaanite woman, as the widow, as Anna. For that is truly prayer which is made with perseverance.

«For all saints, and for me.» Therefore, we must not pray only for ourselves. Observe, however, his humility; for he places himself in the last position and has need of the prayer of his disciples, even while he was held in chains for Christ. Indeed, Peter also was held in chains, but an intense and earnest prayer was made for him by the Church.

VERS. 19. «That utterance may be given unto me in the opening of my mouth.» He did not, therefore, meditate on what he would say; but as Christ said: «Take no thought what you shall speak: for it shall be given you in that hour what you shall speak,» so also he, opening his mouth, acted as a conduit for those things supplied by God; in this way, he accomplished all things by divine grace. From this you may understand the ^B sword of the Spirit, which is the word of God.

VERS. 19, 20. «That I may make known with boldness the mystery of the Gospel, for which I am an ambassador in bonds, that therein I may speak boldly, as I ought to speak.» That is, that I may make my defense as I ought, with boldness, courage, and great prudence. To whom are you an ambassador? To men, in order to reconcile them to God. But these men have bound me, even though the law ordains that ambassadors should suffer no evil. The chain, therefore, was put upon me so that it might stifle my boldness; but your prayer shall open my mouth, that I may speak boldly, and say everything that He who sent me as an ambassador has commanded me. Do you see the sword—the boldness of the word of God—which Paul was to speak in the opening of his mouth?

VERS. 21. «But that you also may know the things concerning me, and what I do, Tychicus, a beloved brother and faithful minister in the Lord, will make known to you all things.» He has indicated, through the Epistle, what things seemed to pertain to instruction and consolation. But because he also mentions his bonds, he does not linger on conversations about that matter, but permits Tychicus to speak something regarding him, so that the brother’s presence may not be useless. If, therefore, he is beloved, he knows all things; if he is faithful, he will not lie. But a «minister in the Lord» is one who ministers for the sake of God, and in divine things, not for the sake of anything worldly ^C or of the things of the earth. ^D

that is, a spiritual brother. ^B VERS. 22. «Whom I have sent unto you for the same purpose, that ye might know our affairs, and might comfort your hearts.» St. John [Chrysostom] reads thus: «That ye might know our affairs;» that is, that he might announce to you the things concerning me, and not allow you to succumb on my account, or be excessively saddened, in that I am already suffering very grievous things, and wear a chain. But this indicates love, both his toward them, and theirs toward him.

VERS. 23. «Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ.» He wishes peace for them, and love with faith. But this is of such a nature: either that they should not love men of different opinions, but only the faithful; or because it is necessary that they also have faith, so that they may also be confident concerning future things. For without faith, love profits nothing; or rather, there would not even exist love without faith. That which he called peace, and the love with faith—teaching how this itself might come to be, he added, that it is through love. But how does love come to be? If we have faith.

VERS. 24. «Grace be with all them that love our Lord Jesus Christ in incorruption. Amen.» Here he distinguishes peace from grace, placing ^C both separately, although he connects them everywhere else. But that which he said, «In incorruption,» means either in purity, or it is spoken of those who love Christ, not in riches or in glory, but in incorruptible things; that is, on account of incorruptible things: or because he who loves Christ loves Him on account of virtue. For sin is corruption, but virtue is incorruption. For just as we speak of a virgin being corrupted, so also of a soul; wherefore also Paul says, «Lest by any means,» he says, «your minds should be corrupted,» (II Cor. XI, 3) and, «corrupted in mind.» (II Tim. III, 8) May it, therefore, be our lot also to show love toward Christ, both through the adornment and purity of life, and through the fact that we seek those incorruptible goods: and, simply, through an entire life conspicuous in every virtue, which keeps the soul uncorrupted, not corrupted by pursuits and iniquities, in Christ Himself, the incorruptible bridegroom of virgins ^D and of uncorrupted souls, to Whom be glory unto the ages of ages. Amen.