Chapter 1

Theophylact of Ohrid, Exposition of the Epistle of St Paul to the Ephesians

1 Theophylact of Ohrid, Exposition of the Epistle to the Ephesians — Chapter One

¹ Argument of the Epistle to the Ephesians. Ephesus is the metropolis of Asia; and it venerated Artemis, whose temple also was in it, most beautiful and most great, honored both by all the Greeks and especially by Ephesus, so that this city was even said to be the temple-keeper of Artemis, as is written in the Acts. And in Ephesus the evangelist John spent the greater part of his time, having been exiled thither, where also he dies. And Paul left Timothy there as a teacher; and those of the philosophers who most flourished passed their lives in it. Since, therefore, the city was thus so given over to superstition, and prided itself on such wise men, Paul employed much diligence in writing to people of this sort, and entrusted to them the deeper and loftier of his thoughts, inasmuch as they had already been catechized. And he writes this Epistle, laden with these surpassing thoughts, from Rome, in bonds. We too, then, have need of much attentiveness toward the understanding of the mysteries in it.

² Chapter One. Paul, an apostle of Jesus Christ through the will of God. Behold, he has assigned the word through to the Father; and mark this on account of the Arians.

³ To the saints who are in Ephesus, and faithful in Christ Jesus. See how great was the virtue in those days, when he calls saints and faithful men who lived in the world, having wives and children; but now, not even in mountains and caves are there such men.

⁴ Grace to you and peace from God our Father, and the Lord Jesus Christ. Having said grace, he adds, of God our Father, that he may show what grace has wrought for us—namely, to make the Master and God our Father. But the Lord also, that is, the Son, by the grace shown toward us became both Jesus and Christ, having been made flesh for our sake, and called Jesus, and having anointed the manhood with the Godhead.

⁵ Blessed be the God and Father of our Lord Jesus Christ. Behold, he is both God and Father of one and the same Christ: God, inasmuch as he was made flesh; and Father, inasmuch as he is God the Word.

⁶ Who has blessed us with every spiritual blessing. By way of contrast with the Jewish blessing, he said the word spiritual; for that blessing was more bodily. For may God bless, he says, the offspring of your womb; and, May he bless your coming in and your going out. But here every blessing is spiritual, and nothing is lacking to us. For we have become immortal, and sons of God, and joint-heirs with Christ, and our firstfruits are worshiped by the powers on high. With reason, then, he said, With every blessing; for all things divine and spiritual have been freely given to us.

⁷ In the heavenly places. As though he were explaining how our blessing is spiritual, he says, In the heavenly places. For the blessing of the Jews was upon the earth, and for this reason bodily: For you shall eat the good things of the land; and, A land flowing with honey and milk; and, The Lord shall bless your land. But here there is nothing earthly, but all things heavenly. For this reason also our blessing is spiritual. For the kingdom of heaven is promised to the poor, and to those who are persecuted there is great reward in the heavens.

⁸ In Christ Jesus. That is, the blessing is ours through Jesus Christ, not through Moses, as it was for the Jews. So that we differ from them not only in the quality of the good things, but also in the mediator.

⁹ According as he chose us in him before the foundation of the world. He blessed us, he says, through Christ, just as he also chose us through him—that is, through faith in him. And he chose us before the foundation of the world. For from above our affairs were foreordained, and they are not recent, but ordered from the beginning. And well did he say foundation, that he might show that from some height of God’s power the world was laid down and established as on a foundation. And the word he chose makes plain both the love of God for mankind and their own virtue; for he chooses all who are going to prove approved.

¹⁰ That we should be holy and blameless before him. Lest, having heard that he chose us, you should thereafter grow slothful, as though already chosen, he says: For this he chose us, that we might be holy and blameless, abiding in the holiness which he gave us when we were baptized, and having a virtuous life. For the holy man is he who partakes of the faith; and the blameless, he who in his life is beyond reproach. And he seeks holiness and blamelessness not simply, but, Before him. For there are many who are holy before men, like the Pharisees, but not before God. This David also says: According to the cleanness of my hands; what cleanness? That which is before his eyes. And Isaiah: Wash yourselves, and put away your wickednesses before my eyes.

¹¹ In love having predestined us unto adoption through Jesus Christ unto himself. Having said that he chose us, he gave us to understand that he chose us as approved on account of our virtue. But since salvation is not from our virtue alone, he added that In love he predestined us—that is, Out of his own love for mankind, having loved us, he predestined us. Moreover, the believing and the drawing near is ours, though it belongs also to God who called; but to deem us, once we have drawn near, worthy of adoption, belongs to his love and benevolence alone. Wherefore he added, Having predestined us unto adoption. What adoption? That which leads our race up unto him, and makes us his own; and this too, Through Jesus Christ. For the Father predestined, but Christ brought us near. For through the Son come all good things, not through any of the servants; wherefore the bounty is the more splendid.

¹² According to the good pleasure of his will, unto the praise of the glory of his grace. For this reason, he says, he predestined us unto adoption—willing, and earnestly purposing, and desiring it (for this is good pleasure)—that the glory of his grace and of his benefaction might be displayed. But does God crave glory? God forbid; for the Divine is without need. Rather, he wills to be glorified by us, that we may love him the more. For he who marvels at the benefactions done toward him will be eager not to offend his benefactor; and as often as he calls the good things to remembrance, the more will he love the giver. Good pleasure, then, is the antecedent will of God. As, for instance: the first will of God is that no one perish; the second will, that those who have become evil perish; for not by necessity does he punish, but willingly. The good pleasure, therefore, is the antecedent will of God.

¹³ Wherein he graced us in the Beloved. He did not say, He bestowed a favor, but, He graced; that is, he made us gracious and lovely. Just as if someone, taking a scabby old man, wasted with hunger and unseemly, should straightway make of him another, comely and younger, having graced him in all respects—so also God, taking us who were filled with every deformity and unseemliness, showed us forth gracious and beautiful. For the king, he says, shall desire your beauty. And he graced us in the beloved Son—that is, through the Beloved.

¹⁴ In whom we have redemption through his blood, the remission of trespasses. In the Beloved, he says, we have redemption. What redemption? The remission of trespasses. How brought to pass? Through the blood. For this is the most awesome thing: that, having slain the very one who was beloved, he redeemed us who were hated, giving as price and ransom the blood of the Beloved. And see that this is even greater than the adoption—not to have spared even the Son for our sake. For after speaking concerning the adoption, he says this, ascending from the lesser to the greater.

¹⁵ According to the riches of his grace, which he made to abound toward us. And this he did, he says, in the riches of his grace. And see the superabundances: riches were given to us, and the riches of God, and riches of grace. And not simply of grace, but, Which he made to abound toward us—that is, he poured out ungrudgingly.

¹⁶ In all wisdom and prudence, having made known to us the mystery of his will. That is, he poured out his grace upon us, so that, having made us wise and prudent, he made known to us the mystery of his will; as though he were saying: The things in his heart he made known to us. Or also thus: That he might make known to us the mystery which is in all prudence and wisdom—that is, the mystery laden with all wisdom and prudence. For that he should deem the enemies, the outcasts, worthy of so great things—and this at the end of the times, and this through the cross—how is this not of great wisdom?

¹⁷ According to his good pleasure, which he purposed in himself. And he did this according as he willed, and according as he purposed and predestined in himself—in Christ, that is.

¹⁸ Unto a dispensation of the fullness of the times. And this good pleasure and this will he purposed and predestined unto a dispensation, and administration, and ordering of the fullness of the times. For the fullness of the times, that is, the last seasons, demanded chastisement and punishment, since the wickedness of men had multiplied in them. But the coming of the Son rather dispensed salvation in these last times—which is a thing of inconceivable wisdom.

¹⁹ To gather up all things in Christ, the things in the heavens, and the things upon the earth, in him. The heavenly things, he says, had been severed from the earthly; they had not one head. For even if, according to the principle of creation, there was one God for all, yet according to the principle of close kinship it was no longer so. The Father, then, purposed to gather up the heavenly things and the earthly—that is, to set one head over all, namely Christ: over the angels, according to his incorporeal nature; over men, according to the flesh. A gathering-up is also said to be the speaking concisely of things that come about at length. In Christ, then, the Father gathered up all things—that is, he cut short the things dispensed over a long time, finishing the account and cutting it short in righteousness.

²⁰ In whom also we were made an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will. He said above that he chose us; now again, that we were made an inheritance in Christ—that is, through Christ. But since the lot is a matter of chance, and not of virtue, nor of choice, he corrects this, and says: Having been predestined according to the purpose of God. For he would not have predestined had he not known us to be worthy. For God, who works all things, foresaw us before we came to be, and made us an inheritance, and set us apart for himself; so that, having himself wrought our election and inheritance, he did not err. And to be made an inheritance is a thing of blessedness, as coming to us without toil and by divine grace, even though it came upon the worthy. And according to the counsel, he says, of his will, that he might show that not as though the Hebrews had been disobedient were the Gentiles called in passing, but that these things were foreordained from above, and that this was an ancient counsel of God, and his will. For even if Christ said, Go not into the way of the Gentiles; and, I was not sent except to the lost sheep of the house of Israel; yet these things were said for the sake of urging on the Jews, and of drawing them in, being coaxed like children; since in truth the calling of the Gentiles was foreordained from above.

²¹ That we should be unto the praise of his glory, who had first hoped in Christ. So that, he says, we who had first hoped in Christ should be unto his glory—that is, those who believed in Christ, and even before the age to come is at hand, hope for the things that shall then be ours. For it is a glory and a praise of the goodness of God to save those who were thus estranged.

²² In whom you also, having heard the word of the truth, the Gospel of your salvation. That is, through whom, namely Christ. So also to the Hebrews he says, He spoke to us in a Son. And he says the word of truth, by way of contrast with the typical and shadowy law; and, the Gospel of salvation, by way of contrast with the law that kills, and with the chastisement to come. For the proclamation of the first coming was unto salvation; but the trumpet of the second is unto chastisement.

²³ In whom also, having believed, you were sealed with the Holy Spirit of the promise. Having believed in the Gospel, he says; or, In Christ; that is, Through the grace of Christ, having believed, you were sealed; so that it is plain that you are God’s portion and inheritance. But the Jews were sealed with circumcision, as the irrational beasts are, receiving a fleshly seal; whereas we, as sons of God and above the flesh, were sealed with the Spirit. And he calls it the Spirit of the promise because it was given out of promise (for indeed through Joel also God promised, I will pour out of my Spirit upon all flesh. And Christ said, You shall receive power when the Holy Spirit is come upon you), or because the Spirit confirms the promise of the good things to come. For having been already given to us, it makes the things to come also trustworthy; wherefore it is called an earnest. For hear what follows:

²⁴ Who is the earnest of our inheritance. God purchased our salvation from us, and gave us for the present the Spirit as an earnest, giving assurance that he will give also the inheritance of the unspeakable good things. And those who truly partake of the Spirit, even from this present already know that it is an earnest of the perfect inheritance—such a one as Paul; wherefore he also groaned, and sought to receive the perfect, and to be with Christ; whereas we neither have the earnest as we ought, nor do we crave the perfect, being without taste of it.

²⁵ Unto the redemption of the possession. By “possession” he means God’s diligence and care concerning us. He says, then, that this earnest leads unto the perfect redemption and the pure possession of us, and was given for its sake. For then shall be the perfect freedom, when sin is wholly done away; when the saints are also loosed from dwelling together with sinners, and there appear those who have been made a possession and acquired by God, so as to be his people. But some have understood the “possession” to be ourselves. Unto the redemption of the possession, then—that is, of us, who are a possession, and an acquisition, and God’s own treasure.

²⁶ Unto the praise of his glory. Continually he subjoins this, giving full assurance that the things promised shall assuredly come to pass. For if he were doing it for our sake, there might be room to doubt; but now, since it is for the sake of the manifestation of his own goodness that he is about to do these things, who shall gainsay that he will not do them? So also the Scripture: Do for us for your name’s sake; and, Not unto us, but unto your name give glory.

²⁷ For this cause I also, having heard of your faith in the Lord Jesus, and the love which is toward all the saints, cease not to give thanks for you. For this cause. What cause? Because, having believed, you were sealed with the Spirit, and received an earnest of the good things to come and of the perfect redemption, and are about to attain the things laid up for those who rightly believe and live, I cease not to give thanks for you. Do you see the bowels of compassion—how he gives thanks on behalf of all, as though he himself were the one benefited? For not to these alone, but to all, does he write this. It is fitting, then, to give thanks to God both for all the other things of which we have been deemed worthy; and fitting also on behalf of the faith of those who believe, that they were thus enlightened, that they were added to the cross of the Savior, having departed from him who destroys; for this is a mark of brotherly love. Having heard, he says, of your faith in the Lord Jesus. And not only the faith, but also the love—that is, the merciful and brotherly and humane disposition toward all, and not toward the local saints only, that is, the faithful poor. And everywhere he joins love to faith, the love that gives birth to the virtuous life. For without it the other is idle—faith, I mean, without work and life; just as also a life without faith.

²⁸ Making mention of you in my prayers. Consider how many he held in his mind, how many he remembered in his prayers; whereas we do not so much as remember ourselves, as we ought.

²⁹ That the God of our Lord Jesus Christ, the Father of glory. Why do you make request and entreaty on our behalf? That God may make you wise. And “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 names him from the matter 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. And here too, then, since he bestowed great and glorious things upon us, he calls him Father of glory—that is, the cause of it. For he has no other way to call him than from the name most splendid among us. But Gregory the Theologian understood “glory” to be the Godhead of the Only-begotten, so that of one and the same Christ there is both a God and a Father: of Christ, that is, of the human, a God; but of the glory, that is, of the Godhead, a Father.[1]

³⁰ May he give to you a spirit of wisdom and revelation in the knowledge of him; the eyes of your heart being enlightened. That is, May he furnish you a gift of grace, so that you may be enlightened through the Spirit. For unless the Spirit reveal the hidden mysteries, it is impossible otherwise to learn them. For it alone—not an angel, nor an archangel—searches all things, even the depths of God. But the natural man receives not the things of the Spirit. When, therefore, the mysteries are revealed to us by the Spirit, then we also come to be in the knowledge of God, and our eyes are enlightened, and we no longer doubt and say that this and that is impossible to come to pass; but we see all things as they are.

³¹ That you may know what is the hope of his calling. That is, upon what hopes we were called. And it is plain that it is unto adoption, and the enjoyment of the heavenly good things, and the having of Christ as our head. For since this is yet to come, it needs a spiritual revelation in order to learn it.

³² And what is the riches of the glory of his inheritance in the saints. And this too, being yet unseen, needs the revelation from the Spirit—namely, what things the saints are about to inherit; for they are great. Wherefore also he calls these things a riches of glory—that is, an unspeakable and surpassing glory. And he calls them an inheritance, as things about to be given to sons.

³³ And what is the surpassing greatness of his power toward us who believe, according to the working of the might of his strength, which he wrought in Christ when he raised him from the dead. The things foretold were concerning matters yet to come; but now he speaks of what has already come to pass, that from this he may give assurance also of that. And what is this? Our believing, he says; for this too needs revelation, that you may learn it more clearly. What then? Did the Ephesians not know that they had believed? They knew indeed, but not in the way Paul now says. For it is not easy to know that it is a work of great power to change a soul’s persuasion, and to remove it from error—a power so great that not even the raising of a dead man equals it. For the dead the Lord raised by a single word alone; but the Jews he did not persuade even by long discourses and marvelous works. He says, then, that for this also we need the revelation of the Spirit, that we may learn that our believing came to pass by the great power and working of God; and that, just as he raised Christ from the dead, so also he raised us who were dead through unbelief. Wherefore he called this a surpassing greatness of power, and a might of strength. For when the prophets accomplished nothing, and all creation—both the visible, teaching through its good order, and the invisible, through the guiding and sustaining angels—then, marvelously, we were saved. And the words, He wrought in Christ, understand to be said with respect to the human; for that which was raised was man, even though it was united to God.

³⁴ And he seated him at his right hand in the heavenly places, far above all rule, and authority, and power, and dominion. He did not say, Above, but, Far above, that he might show the utmost height. For from the lowest degree to the highest he led up the human nature in Christ. For it is concerning this nature that he discourses—the nature that both died and was raised; since the divine nature neither died, nor was raised, nor was exalted, being ever above all height. Above all angelic power, then, was seated the nature that once was abominated.

³⁵ And every name that is named, not only in this age, but also in that which is to come. If anything, he says, is in heaven, it is lower than that which was assumed and exalted, and he himself is higher than all. And we learn that there are certain powers now unnamed, but then to be revealed.

³⁶ And he put all things under his feet. Lest, having heard that he was seated far above, you should suppose that he was merely preferred, he shows that he also made him Master of all. And he did not subject them simply, but with the utmost subjection: For under his feet.

³⁷ And gave him to be head over all things to the Church. Wonderful! He seated the Church also upon his very throne; for where the head is, there also is the body. And the words, Over all things, make this plain: that he gave a head exalted and above all things, above angels, above archangels.

³⁸ Which is his body, the fullness of him who fills all in all. Lest, having heard “head,” you should suppose that some rule and authority is signified (for the head signifies these things also), he says that Christ is head of the Church as of a body, and thus akin to it and united with it; and the Church is his fullness. For just as the body is the fullness of the head, completing it through its own members, so also the Church is the fullness of Christ, who fills all in all. For Christ is filled, and as it were replenished in all his members, in all the faithful: as, for instance, he is filled out as to the hand in the merciful man, and in him who otherwise takes hold of the weak; he is filled out as to the foot in him who travels abroad for the word’s sake, in him who visits the brethren; and another member in another of the faithful. And thus all the members are filled out in all the faithful—that is, through all the faithful, each contributing his own grace. For then is our head, Christ, filled—that is, he receives the body in its perfection—when we are all together united and joined fast.

2 Chapter Two

¹ Chapter Two. And you, being dead in 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 displayed toward us the same power and working which he displayed in Christ also. Concerning him, then, he said that he raised him from the dead, and seated him above all. And now he speaks also concerning us, and says, And you, being dead (a deadness not the bodily one, which began from Adam, but the deadness of the soul, which arises from ourselves, the deadness of sins)—he raised up and quickened. So that by the same power he both raised the Lord from bodily death, and us from the death of the soul, the death of sins; or rather, that which is greater than raising the dead, namely the persuading of souls to change, as has also been said above. The sense, then, of the whole passage is this; but only after a long interval is it brought to its apodosis at the words, He quickened us together with Christ; inasmuch as many things have been inserted between, and a resumption is made at the words, But God, being rich in mercy. Having said, then, that they were dead, and having shown how they were dead—namely by trespasses and sins—he consoles them in a twofold way: both by saying, Wherein in time past you walked—and not now; and by adding that, being held under the authority of the devil, you sinned, and the whole was not yours, but belonged also to your fellow worker, who so strongly exercised authority over you. You sinned, then, walking according to the course of this world—that is, minding the things of the world and the things of the moment, and making evil use of this present age. For the age is not evil, but the misuse of it. For it has been given as a guide, in that, being corruptible and fleeting, it rouses us toward the things incorruptible and unfleeting; but we, bound fast to its corruption and flux, have made it not a guide but a hindrance. By the prince of the power of the air he means the devil, not the Creator, as the accursed Manichaeans hold. “Prince,” then, because men subjected themselves to him, and more serve him than serve God. Yet such a rule of his exists within this present age, and does not pass beyond the air; for he has no place in heaven, but beneath heaven. Therefore Paul also calls him prince of the power of the air—not as lording it over the air so as to administer it, God forbid!—but as making it his haunt. For the devil, being a spirit, dwells in the air as a spirit, and has his power and authority only as far as this, being prince of those who subject themselves to him. But some understand “prince of the air” to mean of the powers of the air. For this reason, they say, he added, Of the spirit—that is, according to the prince and ruler of every airy spirit. For since he once became a prince, he seems not to have fallen from his rule even after the transgression.

² Who now works in the sons of disobedience. He did not say, Who compels, but, Who works; and this is plain from what follows as well. For he works, he says, in the sons of disobedience—that is, in those who do not obey God, but obey him, and are not compelled.

³ Among whom we also all had our conduct in time past in the lusts of our flesh, doing the desires of the flesh and of the thoughts. Not in this alone did he console them, by saying that your sinning belonged to the devil, but also by ranking himself and all men together with them; for no one was without sin. And by lusts of the flesh he means those of the carnal mind. And that he does not disparage the flesh is plain. For having said, Doing the desires of the flesh, he added, And of the thoughts; that is, minding nothing spiritual. So that the flesh is not worthy of blame, but the mind, which is dragged down toward the passions of pleasure. Or also thus: that We defiled our thoughts as well, reasoning out evil things; and with the flesh we did them. And you may understand the works of the flesh as fornication and the like; and those of the thoughts as murder and malice, and things similar.

⁴ And we were by nature children of wrath, even as the others. That is, We provoked God and stirred him to anger; and we were nothing else but very wrath itself. Just as the child of a man is by nature a man, so also are we. And just as sons of Gehenna and sons of perdition are so called, those who are worthy of these things, so too those who do things worthy of wrath are children of wrath. And the word By nature stands for truly and genuinely, even as the others; for no one was free.

⁵ But God, being rich in mercy. We, for our part, were doing things worthy of implacable wrath; but God, being not simply merciful, but even rich in mercy.

⁶ Because of his great love wherewith he loved us. And the love springs from great mercy. For how could we, being children of wrath, have been loved?

⁷ And us, being dead in trespasses, he quickened together with Christ. Here is the apodosis of the thought that began above, and the other things had been inserted between. And again Christ is in the midst, and the matter is trustworthy; for if the firstfruits live, we also live. For he quickened both him and us—him in actuality, us now in potentiality, but a little later in actuality as well. Behold the surpassing greatness of his power, that he quickened the dead, the sons of wrath; this is the hope of the calling.

⁸ By grace you have been saved. This he inserted in the middle out of inward astonishment, marveling at the unspeakable gift of God. For you were saved, he says, not by toil and your own works, but by grace alone. For as far as works went, you were worthy of punishment and wrath.

⁹ And he raised us up together, and made us sit together in the heavenly places in Christ Jesus. Just as, our firstfruits and head—Christ, I mean—having been raised, he raised us also through it; so too, when it is seated, the rest of the body is seated together with it. Therefore he says, In Christ Jesus; that is, In his being seated we also are seated. Or the word He raised us up together is to be taken not of the resurrection, but of the renewal of life through the laver. How, then, did he make us sit together? If we endure, he says, we shall also reign together with him. And Christ says: You shall sit upon twelve thrones; and again, But to sit at my right hand and at my left is not mine to give, but it is for those for whom it has been prepared. So then it has been prepared.

¹⁰ That in the ages to come he might show the surpassing riches of his grace, in kindness toward us, in Christ Jesus. Lest anyone disbelieve what has been said, he makes the statement convincing; and he says that, even if not because of his love toward you, yet because of his will to display his goodness, he will assuredly do it. For now many disbelieve, but in the age to come all will know what he has freely given us, beholding the saints in unspeakable glory. And the words In Christ Jesus mean: these things would not stop at Christ alone, but through him will come also to us, as from a firstfruits to the whole; and we shall be quickened together and seated together. These things the great John says here; but in his commentary on Matthew he says that no one will sit then. Truly, then, there is need of the Spirit and of revelation, in order to understand the depth of these mysteries. For unless this all-wise teacher John had said expressly that we too shall be seated, one might have said that we are seated in Christ, just as in Christ we are also worshiped by angels. For we are not worshiped in our own person, but, our nature that is united to God the Word being worshiped, the glory passes over to us. This, then, is what he means here also, that we too shall be seated.

¹¹ For by grace you have been saved through faith. Having stated what belongs to God—that we were saved by grace—he adds also what is ours, namely, Through faith; so that free will might not be done away with.

¹² And this not of yourselves; it is the gift of God. Again he checks it, and says that not even faith is from ourselves; for had he not come, had he not called, we would not have obeyed. For how, he says, shall they believe, unless they hear? So that this too is a gift of God. Or otherwise: he does not call faith the gift of God, but the being saved through faith—this is the gift of God. For granting that faith is ours, how could it alone have availed to save, unless God had been pleased to receive us through it—so that we might not be wholly idle, but might seem to contribute something ourselves as well?

¹³ Not of works, lest anyone should boast. It was not that he thrust us away when we had works, but that, when we had been betrayed by works, he saved us by grace, so that, as a result, no one might thereafter have anything to boast of. For the word That is not causal, but is drawn from the outcome of the matter.

¹⁴ For we are his workmanship, created in Christ Jesus unto good works, which God prepared beforehand, that we should walk in them. Lest, hearing that we were justified not by works, you grow slack concerning works, he says that now, after faith, there is need of works. For you were created in Christ Jesus, and became a new workmanship, the old man having died for you 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 should be idle, but that you should work, and walk in good works; that is, that you should complete the whole road of life in these, not for two or three years, but the whole road of your life. For this he hints at by the word to walk. For God prepared these beforehand; so that there is no putting it off, since the work has been appointed by God. But also in all things; for if one is lacking, virtue has been maimed. But Gregory the Theologian understood the words Created unto good works not of the creation in baptism, but of the original creation.

¹⁵ Wherefore remember that you, being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called Circumcision in the flesh made by hands—that at that time you were without Christ. Having said that he saved them when they were dead, he is now about to say to whom he made them equal and joint heirs—namely, to the Israelites; for great was the dignity of these; and he says, Wherefore remember. Wherefore? On what account? Because we were created unto good works; for this alone is sufficient to persuade us to be diligent about virtue. And he said Remember, because it is customary for those who have risen from great lowliness to a height not even to remember their former state. And what are you to remember? That you were estranged from Christ in former times; but now you have come near to him, just as Israel also. This, then, is the aim of the passage. But observe how skillfully he overthrows 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 spirit; and called so, but not being so; as if he were saying, In the flesh you have the inferiority, not in the spirit. And again: By that which is called Circumcision in the flesh; indicating the preeminence that lies in words only and in flesh. Now uncircumcision was not a dreadful thing, nor abominable, even if it was so called by those who boasted in circumcision; but to be without Christ—this was truly dreadful and unbearable. Why ever, when he is about to show them partakers of the glory with the Israelites, does he pull down the dignity of the Israelites? But observe in what respects he pulls it down: in the things that are not necessary. For circumcision is not necessary, but indifferent. But in the necessary things he even greatly exalts them, naming the Israelites holy and members of God’s household.

¹⁶ Being alienated from the commonwealth of Israel. He did not say, Separated, but, Alienated; since the Israelites too were outside the lawful polity that is according to God, yet not as aliens, but as negligent.

¹⁷ And strangers from the covenants of promise. This too is a great separation. For he did not say, Not attending to the covenants, but, Wholly strangers. For even though the Israelites fell from the promises, yet not as strangers. And what are the covenants of promise? To you and to your seed will I give this land; and whatever other things he promised, all of them to be understood spiritually.

¹⁸ Having no hope. No hope, that is, concerning the things to come—the hope of the resurrection and of recompense.

¹⁹ And without God in the world. And yet they worshiped gods; but they were not gods. And he added the words In the world, to show that they were inferior not only in the heavenly things, but also in the things esteemed on earth. For the Israelites were, even on account of their piety, glorious and most noble.

²⁰ But now in Christ Jesus you who once were far off have been made near by the blood of Christ. We were far from God, not in place, but in purpose and in manner of life; but now we have been made near, not by our manner of life (for we brought nothing of works), but in Christ Jesus, and by his blood. For he, having poured out his blood and given himself for us, delivered us from the captivity that was estranging us far from him, and brought us near. And you may also understand it thus: that We were far from the Israelites; but now we have come near to them.

²¹ For he is our peace, who made both one. For before the incarnation, there was great enmity of the circumcision toward the uncircumcision; but now we have made peace, having become one by faith. For we are no longer characterized by circumcision and uncircumcision, but we have one distinguishing mark, faith. For let there be two men, the one a slave, the other an adopted son; and let both give offense to the same person—the one having done things deserving of disinheritance, the other having run away; then let both become heirs and true sons. Behold, they have been brought to one honor, and the two have become one. So also the Gentiles and the Israelites: the former as slaves, the Israelites as sons, having given offense. What then? Is it a great thing to share with the Israelites? You led us up into the heavens, and now do you again bring this forward as something great? Yes, he says; for those things must be grasped by faith, but these by the very facts themselves. Besides, he does not say this, that he raised us up to their nobility, but that he raised both us and them to something greater. Yet greater is the benefit toward us; for to them he made a promise, but to us he neither made a promise, and we were farther off, according to the example given above.

²² And having broken down the middle wall of partition, the enmity, in his flesh. He explains what the middle wall of partition was, and says that it is the enmity toward God of both Gentiles and Jews, which was being born of our trespasses, as the prophet also says: Is it not your sins that make a division between me and you? This middle wall, then—the enmity, I mean—he broke down in his own flesh. How? By making the enmity to stand there. For inasmuch as he united it to the Godhead, it is evident that he wrought reconciliation, the two natures being interwoven and embracing one another. And in another way too: by appearing without sin and by fulfilling the whole law, he broke down the enmity. For the law was a fence, inasmuch as it was given for safety, to hedge us about; but when it was transgressed, it made sin into a middle wall; by which we are not established in safety, but are separated from God.

²³ Having abolished the law of commandments contained in ordinances. Lest anyone say: What then? if we have been released from the former transgression of the law, are we again compelled to keep it? he says that he has abolished it as well. For having given it to us for safety, when we did not keep it, though he ought to have punished us, he instead abolished the law, just as if someone, having handed a child over to a tutor, should, when the child does not obey, free him from the tutor as well. And he calls it a law of commandments, as ordaining things concerning conduct; and by ordinances, faith, as being established through doctrines; as if he were saying that in place of a way of life he introduced faith. For we were not justified out of commandments, which prescribe to do this and that; but, if you believe with the heart, and confess with the mouth, you shall be saved. Or by ordinances he means the declarative injunctions of the Lord, such as this: But I say to you, Do not swear at all; and, Not to be angry; and the like.

²⁴ That he might create in himself of the two one new man. He did not make the Greek a Jew, but raised both to one condition. And he did not say, Change, but, Create, in order to show vividly what is meant, and that we ought no longer to start back from it as from things contrary to nature. And the words In himself either stand for By himself; for no other did this, but he himself by himself, and having melted down both Jew and Gentile, brought forth one new and wondrous man. Or it is because he himself first provided a pattern and example, having himself also appeared first as this very thing which he made them to be; and because, having become the midst of both, and holding the Jew on this side and the Greek on that, and mingling them together, and doing away with all that was alien, he refashioned them anew through fire and water. In the human nature, then, which he assumed—which is common to both Gentile and Jew, and was assumed on behalf of both, and which is in itself estranged from all corruption and oldness that comes from sins—in this he created the two into one new man, freed from the old age of sins and of unrighteousness; for no longer are this one and that one characterized by their own peculiarities, but the peculiarities of one man, formed according to Christ, characterize them both. And you would come nearer to what is meant, if you should think of the Lord as a cornerstone, and these two as walls being built upon it.

²⁵ Making peace. Both toward one another (for the Jew is then joined to the Gentile, when he becomes a believer), but especially toward God—which is also more proper, as he makes plain through what follows.

²⁶ And that he might reconcile both unto God in one body through the cross. He did not say, Reconcile, but, Reconcile fully; showing that human nature had been reconciled to God through the law as well; then, having become rather an enemy through transgression, it again had need of reconciliation with God, which, as being complete, is fittingly called a full reconciliation. And In one body means, in his own. For he himself underwent the penalty owed by us through the cross; which he also said above, In the flesh; and again, he will create the two in himself. But some understood the words “In one body” thus, as meaning: he reconciled both to God as having become, as it were, one body, of which he himself is the head.

²⁷ Having slain the enmity in himself. He did not say, Having loosed, but the more emphatic, Having slain, so that it might never rise again. How, then, does the enmity rise again? That one never rises again; but we beget another by sinning afresh. And the words In himself mean either on the cross, or in his own body. For he slew the enmity both on the cross and in his own body, in which he also took up the cross.

²⁸ And he came and preached peace to you who were far off, and to those who were near. He sent no other, but came himself, taking upon himself the rank of a servant and minister,[2] and preached peace—that is, peace toward God; to those far off, the Gentiles; and to those near, the Jews; for these seemed more intimate with God. For indeed he said: Peace I leave with you; and, Be of good cheer, I have overcome the world; and, The Father loves you; and, Whatever you ask, you shall receive. For all these are tokens of peace.

²⁹ For through him we both have access by one Spirit unto the Father. The wrath he dissolved through his own death, and further he made us beloved to the Father, through the Spirit, having graced us with one grace. For it was not that to them, as being near, he gave a greater grace, and to us, as far off, a lesser; but in one Spirit he gave one grace to both, and so brought us to the Father. Or the word In stands for By, so that the statement is this: through him and the Spirit we were brought to the Father.

³⁰ Now therefore you are no longer strangers and sojourners, but fellow citizens with the saints. Since the Son abides forever, those who are not to attain the city above are strangers and sojourners. But we are not such now, but fellow citizens with the saints; not simply of the Jews, but of those holy ones, the patriarchs and prophets, and we were enrolled in the same city which they too longed for as for something seen from afar.

³¹ And members of the household of God. That which they scarcely obtained through many toils, we found by grace, having been made members of God’s household. Behold the hope of the calling; for in such hopes we were called, that we might receive such things.

³² Built upon the foundation of the apostles and prophets. Wishing to signify the great union of the Gentiles with the prophets and apostles, he says, Built upon; as if he were saying: The prophets and apostles are laid down as a foundation, but you fill up the rest of the building, so that all become one temple of God; such as is the being built upon the patriarchs and prophets, which elsewhere he calls a grafting in. And he placed the apostles first, even though they were last in time.

³³ Jesus Christ himself being the chief cornerstone. It is Christ who holds the whole together. For the cornerstone holds together both the walls and the foundations. And observe: sometimes he says that he binds the whole together from above, where he also names him head; and sometimes from below, as in the case of the cornerstone; and elsewhere he also calls him a foundation.

³⁴ In whom the whole building, fitly framed together, grows into a holy temple in the Lord. In the cornerstone, he says—that is, in Christ—the whole building, that is, all the faithful, being fitly framed together, and united by nature and inseparably, grow and are filled up, so as to become a temple of God. For I will dwell in them, he says, and walk in them. For the Church in common—the assembly, I mean, of all the faithful—is a temple of God, and each one also individually. And the words In the Lord stand for By the grace of the Lord, not by our own toils. And by saying Fitly framed together, he shows that it is not possible to be built together into a temple of God in any other way, unless we also have our life in fellowship with the cornerstone.

³⁵ In whom you also are built together for a habitation of God in the Spirit. And all the faithful are built together in him, and you Ephesians as well, so as to be a habitation of God in the Spirit—that is, through the cooperation of the Spirit. Or he said In the Spirit by way of contrast with the perceptible building, as if he were saying: a spiritual habitation of God. So then, this building together goes on until the second coming, through those who believe in each generation.

3 Chapter Three

¹ Chapter Three. For this cause I, Paul, the prisoner of Jesus Christ for you Gentiles. Having spoken of Christ’s care concerning us, he now enters upon his own as well. And since, he says, our Master displayed such things toward us, it is necessary that I too contribute what lies within my power. I am, therefore, a prisoner for you. For if he was crucified, I at least am bound for your sake. And in saying, For the Gentiles, he made this plain: that not only do we not abhor you, but we are even bound for your sake, and we name ourselves prisoners of Christ, taking pride in it.

² If indeed you have heard of the dispensation of the grace that was given to me toward you. He hints at the foretelling of God to Ananias, that He is a chosen vessel of Mine, to bear My name before the Gentiles. And the revelation of the mystery also—that he did not learn it from men—he calls a dispensation of grace. For thus, he says, did the grace of God dispense it: that I should be called from above, and that I, the disobedient one, should be blinded by the light, so that in this way at least I might be persuaded. And the grace was given to me for you, he says. For he himself said to me, I will send you far away to the Gentiles. So that the whole is of grace, and I myself contributed nothing.

³ How that by revelation he made known to me the mystery. Behold the work of grace—the revelation of the mystery. For it is truly a mystery: to raise the Gentiles up, from the uttermost worthlessness, to a greater honor than the Jews.

⁴ As I wrote before in brief. Concerning the things he spoke of above, he says that the Gentiles, being far off, were called; that they were built upon the patriarchs, and all such things. And in brief means, in few words.

⁵ Whereby, when you read, you are able to perceive my understanding in the mystery of Christ. I wrote, he says, not as much as was needful, but according to your capacity, and as much as you can contain; from which you are able to grasp my understanding, that which is in the mystery of Christ—that is, How I understood the mystery of Christ; or rather, I perceived that he sits at the right hand, that he has also made us sit together with him; that in himself he created both into one new man, and all that pertains to the mystery. You shall know, therefore, the dignity of my understanding from the greatness of what God made known to me. For that this is a matter of great honor, hear: He has not done so, he says, for every nation, in that he made known his ordinances and judgments to Israel.

⁶ Which in other generations was not made known to the sons of men, as it has now been 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 concerning Me? and, Search the Scriptures; for it is they that bear witness concerning Me? First, then, Paul says this: that it was not revealed to all men; for he added, Which in other generations was not made known to the sons of men. Then also, that it was not made known even to the prophets in the way that it has now been made known, through the very deeds themselves, to the apostles, and to the prophets of the New [Covenant], through the Holy Spirit. For had the Spirit not taught Peter, he would not have received the Gentile Cornelius together with those who were with him. And observe that the Spirit reveals nothing concerning circumcision, but concerning the Gentiles; for it was a great thing that the abominable Gentiles should be received. And so the ancients did not accurately know the mystery, seeing that even Peter, so great a man, had need of the Spirit’s teaching concerning these things.

⁷ That the Gentiles should be fellow heirs, and of the same body, and partakers together of his promise in Christ, through the Gospel. This is the mystery: that the Gentiles should be fellow heirs with Israel of the promise, and partakers together. For the Israelites partook of the promise, as a holy nation; and together with them the Gentiles also, hitherto unclean, partook of it. But how? In Christ; that is, through faith in Christ, which came to them through the Gospel. And he was not content with saying Fellow heirs and partakers together, but, that he might show the great nearness 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.

⁸ Of which I became a minister, according to the gift of the grace of God given to me according to the working of his power. I became a minister of the Gospel, and I am a prisoner on account of this; and the working is not mine, but this is a gift of the divine grace, which was given to me, not simply, nor sparingly, but powerfully and bountifully, and as the mighty God would work. Or [the meaning is], he bestowed on me the ministry, and he also implanted in me power. For the dignity would not have sufficed, had not power also been added. For three things we must bring together to the ministry: a soul that loves danger, wisdom and understanding, and a blameless life; and God [must] give power, through which all these things shall be made effectual.

⁹ To me, who am less than the least of all saints, was this grace given. Since he is about to tell the greatness of the divine grace, see what he says of himself in his humility. For after so many accomplishments he calls himself less than the least—not of the apostles, but of all the saints, that is, of the faithful. And this is the greater, as regards humility, than the saying, I am not worthy to be called an apostle.

¹⁰ To preach among the Gentiles the unsearchable riches of Christ. What grace, he says, was given to me? To preach among the Gentiles; for the others [were sent] to the circumcision, but he to the Gentiles. So that it required grace that the least should be entrusted with the greater things. For he who is appointed to convert the worse becomes great by this very thing, even if he be small.[3] The matter, then, is one of grace. And if his riches are unsearchable even after they have been made manifest, how much more his essence? How, then, did Eunomius boast that he had comprehended it?

¹¹ And to enlighten all, what is the dispensation of the mystery which has been hidden from the ages in God. That the Gentiles would be called, the prophets and the angels perhaps knew, through the Spirit; but that it would be on such terms—and so as to sit upon the throne of God—who could 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, but one known to him alone.

¹² To him who created all things through Jesus Christ. Well did he make mention of creation; for he who created all things is God, he says, through Christ. For without him, he says, came to be not one thing; and this too he reveals through him.

¹³ That now to the principalities and powers in the heavenly places might be made known, through the Church, the manifold wisdom of God. Neither the principalities and powers above, nor those below, knew the mystery of the glory of the Gentiles. For indeed even angels and archangels knew only this, that Israel was the Lord’s portion, and his people. And Gabriel too knew only this, that He would save his people from their sins. But that the Gentiles also should attain such great honor, this the powers above and below have now learned, through the Church—that is, through the things that have come to pass among us. For the benefits shown toward us became for them teachers of the wisdom of God. And he does not simply call it varied, but manifold, indicating its all-resourcefulness and its incomprehensibility. But Gregory of Nyssa [says]: Before the Incarnation, he says, the heavenly powers knew the wisdom of God as simple—for instance, that he created all things by his will alone, and they understood him to be powerful; that he preserved all things by his wise governance, and they recognized him as a wise Provider; and there was nothing manifold in these things—that is, nothing being one thing while generating another. But when God the Word was made flesh, the contrary things were accomplished through their contraries: through death, life; through weakness, power; through dishonor, glory; through all lowly things, the things befitting God. Thus, then, the wisdom and the power of God were now known as manifold to the heavenly powers. For when we learned, then they too [learned] through us, beholding what things the Church was counted worthy of, and being led through her into knowledge.

¹⁴ According to the purpose of the ages, which he made in Christ Jesus our Lord. Now, he says, the wisdom of the things that have come to pass concerning us has been made known, yet from above it had been foreordained. For [he says] according to the purpose of the ages; that is, according to the foreknowledge of the ages to come. For God saw the things that would be, and so he ordained. And the phrase, which he made in Christ Jesus, is understood of the wisdom, or rather of the dispensation, which the Father made through the Son. But Chrysostom, reading of which he made, says, of which ages he made—God, [that is], through the Son.[4]

¹⁵ In whom we have boldness and access, in confidence through faith in him. That the whole has come to pass through Christ is plain, he says, from the fact that he himself is the one who brought us near. Yet we were not brought near as captives, nor as having sinned, but we have boldness—not simply, but with confidence and courage. And whence have these come to us? Through faith, he says; for this, having loosed our sins, implanted in us boldness and courage.

¹⁶ Wherefore I ask that you do not lose heart at my tribulations for you, which is your glory. For this reason, he says. What reason? Because great is the mystery of your calling, and great are the things entrusted to me, so that I should preach to you; and it is necessary that I be bound, and suffer evil at the hands of those who do not understand the mystery, but contradict it. I ask you not to lose heart—that is, to be troubled and thrown into confusion, as though something unreasonable had happened. For this is rather your glory: that God so loved you that he not only gave his Son for you, but also gave us, his servants, over to dangers and bonds for your benefit. And if my tribulations are your glory, much more shall you be glorified through your own. So that not even when you yourselves are afflicted should you lose heart.

¹⁷ For this cause I bow my knees to the Father of our Lord Jesus Christ, from whom every fatherhood in heaven and on earth is named. Since you were so loved, and incomprehensible are the good things which you have obtained and shall obtain, I pray, he says, that grace may be given you—Christ dwelling in you—to comprehend them, and to know how you were loved. And the prayer made with compunction he signified by the words, I bow my knees. And from the Father above [comes] every fatherhood, he says: on earth naming the generations fatherhoods, those so called from the name of present fathers; but in heaven, since there no one is begotten of anyone, he calls the [angelic] orders fatherhoods—that is, both the ranks above and those below he himself made, and they are named fathers from him.

¹⁸ That he would grant you, according to the riches of his glory, to be strengthened with might through his Spirit in the inner man; that Christ may dwell through faith in your hearts, you being rooted and grounded in love. What do I pray for you? That he would grant you—as one rich and willing to be glorified—to be strengthened against temptations, so as not to be shaken by them, nor carried away. And, not content with [saying] with might, he prays for good things upon them out of [his] abundance.[5] And how [are they] to be strengthened? Through his Spirit; for it is this that supplies the strength. Just as Isaiah also [says], A Spirit of strength. And not only to be strengthened, but the greater and more abundant thing also: That Christ may dwell in your inner man—that is, In your hearts, not superficially, but in depth. How? Through faith. For in faithful hearts Christ dwells, coming with the Father, and making his abode with them, as has been foretold by him. And these things you shall obtain, being rooted in his love, and not carried away and shaken. Either, then, he prays two things for them: both to be strengthened through the Spirit, and that Christ may dwell in their hearts; or [he means], that you may be strengthened, he says, and become fit, so that Christ may dwell in your inner man.

¹⁹ That you may be fully able to comprehend with all the saints what is the breadth and length and depth and height. That which at the beginning he prayed—that there might be given them a Spirit of wisdom and revelation, unto the knowing what is the hope of the calling, and what follows—this he says now also: That you may be fully able to comprehend with all the faithful the mystery dispensed for your sake, which is so great as to be extended everywhere. Wherefore he also sketched it under bodily figures, embracing the things above, and the things below, and the things on either side. For I indeed have spoken of these things, he says, I too; yet it is not possible to learn them sufficiently through my words, but through the Holy Spirit; nor would you otherwise be fully able to comprehend these things, unless you are strengthened through the Spirit. For there is need of much strength; and unless Christ dwell in you, neither could we accomplish it. But Gregory of Nyssa said that by the breadth, and length, and depth, and height, the Cross is signified; [and] that the Apostle therefore prays for the Ephesians that they may be fully able to comprehend the mystery of the Cross. For the whole dispensation is contained in this, and the most awesome part of it is the Cross; from which the love of God is especially shown, as the Lord also says; wherefore Paul also adds, concerning love:

²⁰ And to know the love of Christ which surpasses knowledge. And that you may be fully able, he says, to know the love of Christ which exceeds all knowledge. Since, then, it exceeds all knowledge, how shall we know it? First, then, he said that it exceeds knowledge—human knowledge, that is; but you shall know it not through human knowledge, but through the Spirit. Then, neither did he say this, that You shall know how great it is, but this very thing, that it is great, and that it exceeds all knowledge. This I beg you to learn from the Spirit. And who, one might say, is ignorant of this? All—both those who are vexed at the things that happen day by day, and those who prefer Mammon to God; for if we knew this [love], we would neither murmur against Providence, nor give heed to present things, departing from God, who so loved us. And see: if the love exceeds all knowledge, how much more the essence?

²¹ That you may be filled unto all the fullness of God. Some have understood this in two ways: either, That you may know, he says, that God is worshiped by us in Father and Son and Holy Spirit—for this is the fullness of God, the Trinity; or, That you may be filled with all virtue, of which God is full. But I think it better understood thus: That you may be perfect in all the perfection that is according to God, knowing all divine things, so far as is possible.

²² Now to him who is able to do above all things, exceeding abundantly beyond what we ask or think, according to the power that works in us—to him be the glory in the Church in Christ Jesus, unto all the generations of the age of ages. Amen. I indeed, he says, pray; but he will work things greater than my prayers. For he is able not only [to do] all that one prays, but even to do above all things, and exceeding abundantly—that is, bountifully and lavishly. And he sets down two emphatic expressions: Above all things, and Exceeding abundantly. For it is possible to do even more than what is asked, yet not exceeding abundantly, which is lavishly and with bounty; but God is able [to do] both. So then, as he has already been able, and has worked in us great and extraordinary things, having adopted as sons his enemies the Gentiles—so that from the things already worked concerning us, what I have said is plain. And fittingly he closes his discourse with a doxology, glorifying the Benefactor; and at the same time, that by this also he might show the greatness of the things that have come to pass for us. For he would not be marveled at, had he not given things so great as to move us to wonder and glory. And he does not simply say, To him be the glory, but also, Through Jesus Christ. For in truth no one is able even to glorify [Him], except in the grace and power of Christ. For he himself is the one who both gives us grace unto the doxology, and teaches how this ought to be done. And [that] the glory of God [is] in the Church—well [said]; for she abides perpetually, and the gates of Hades shall not prevail against her; wherefore the doxology also is eternal.

4 Chapter Four

¹ Chapter Four. I therefore, the prisoner in the Lord, urge you to walk worthily of the calling with which you were called. For the teacher must not lord it over [his disciples], but serve the disciples for the sake of their salvation. Therefore Paul too exhorts as a servant. And he puts forward his bonds as well as a plea for supplication. For I am a prisoner in the Lord; that is, not for any wicked deed, but for the Lord’s sake. Reverence, then, the bonds [borne] for God’s sake. And what do I beseech? Not on my own behalf, but on yours, that you may walk worthily of the calling; for you were called to great things—to sit together with Christ, and to reign together with him; and you must not disgrace your dignity by works unworthy of Christ. And from the doctrinal he passes over to the ethical, sweetening his discourse.

² With all humility. He shows how it is possible to walk worthily of the calling: namely, If you are humble. For you will surely consider who you are and of what you have been deemed worthy, and you will be restrained, and will be eager to serve your Benefactor. Besides, this is also the foundation of every virtue; therefore the Lord too began the Beatitudes from this point, calling blessed the poor in spirit, the humble-minded, that is. And “with all humility,” he says—not that which is in words only, but also in deeds, and in bearing, and in tone of voice; and not toward this man yes, and toward that man no; but whether he be small or whether great.

³ And meekness with long-suffering. For it is possible to be humble, yet sharp and irascible; but there is no profit [in that].

⁴ Bearing with one another in love. He teaches what is the work of meekness and long-suffering: to bear with one another. Then, lest anyone should say, “How shall I bear with my neighbor when he is irascible and insolent?” he adds also the manner: that it be in love. For if we have love, we shall bear with one another.

⁵ Being diligent to keep the unity of the Spirit in the bond of peace. For just as in the body there is a spirit that holds all things together and unites them, though the members be diverse; so also among the faithful there is the Holy Spirit, which unites all, though we have diverse races and ways and pursuits; and through this Holy Spirit we become one body. Let us therefore be diligent to keep this unity through peace with one another. For he who does not love his brother and is not at peace with him has destroyed the unity which the Spirit has given us; and just as, should a separation of the hand or the foot from the rest of the body occur, and they be cut off from continuity with the other members, they are no longer held together under one spirit, so it is with us. Much diligence, therefore, is needed, and not without toil shall we be able to be at peace, binding one another to ourselves, so that wherever the one is borne, the other may be borne along with him (for such are those who are bound together), and not lording it over one another, and thus we may be under one Spirit.

⁶ One body, and one spirit. Paul does not simply seek love, but that which makes all one body through the exact union with one another, so that like members they suffer together with one another and rejoice together. “And one spirit.” Well did he say this, showing that from being one body they will also be one spirit; or that it is possible to be one body, but not one spirit—as when someone is a friend of heretics, yet not going along with their doctrines. Or that, having received one spirit through the faith, you ought to be of one mind. Or by “spirit” he means the shared zeal and the concord, as if he were saying: One body and one soul.

⁷ Even as you were also called in one hope of your calling. God, he says, called you to the same things, bestowed life on all, is equally the head of all, raised all together and seated them together, and in short took all to himself with equal honor, and we all hope for the same things. You ought, then, to be one also according to the unity of love. For in the heavens we are equal, even though on earth we are far apart.

⁸ One Lord, one faith, one baptism. For do you have a greater Lord, and he a lesser? Were you saved from faith, and he from works? Were you set free by baptism, and he not?

⁹ One God and Father of all, who is over all, and through all, and in you all. That is, he who is above all, and pervades all by his providence and governance, and dwells in you all. And note that the heretics assign the preposition through to the Son, and in to the Spirit, as introducing a diminution; yet now they are found applied to the Father; therefore they are not [marks] of diminution.

¹⁰ But to each one of us was given the grace, according to the measure of the gift of Christ. If all things are common, as you say, whence has this man a greater and that man a lesser gift? For this was leading them, as it did the Corinthians and many others, into envy. Resolving this, then, he says that to each was given the gift as the Giver apportioned. So, since it is a gift, be content that you received at all; for it was not given you as a debt. And since God determined the measure, do not meddle. For if God measured it, he certainly did this profitably. The necessary things, then, and those without which one cannot be a Christian, are common; but if this man has something more in the way of a gift, do not be pained, since the labor too is greater, as he will say further on. And he did not say, According to the measure of each one’s faith, lest he cast into despondency those who have the lesser [gifts], but he attached the measure to the will of the Giver, so that they might not dare to dispute at all.

¹¹ Therefore it says: When he had ascended on high, he led captivity captive, and gave gifts to men. That he himself gave the gifts is clear from what the prophet says, that he gave gifts to men. And yet the prophet [says], You received gifts; but it is the same thing. For God, in giving the gifts, receives in return the ministry. For he who has received a gift receives it because of working something and toiling. Therefore one must not be despondent. And he ascended on high—either that of the Cross, or that of heaven, in the Ascension; which latter is the more evident from what follows. And what captivity does he mean? That of the devil; for he took captive the devil, and death, and the curse, and sin, and us also who were under the devil and held fast in the things mentioned.

¹² Now this, “He ascended,” what is it, except that he also descended first into the lower parts of the earth? He who descended is the very One who also ascended far above all the heavens, that he might fill all things. Discoursing here about humility, Paul brings forward Christ as an example, just as also in the [Epistle] to the Philippians; and he says that, just as he did not refuse to descend, so neither should you refuse the condescension that comes through humility. For that he descended is clear from the prophet’s saying that He ascended. For in the case of God, when He ascended is said, it is necessary first to understand a descent; but in the case of men, no longer [so]. And where did he descend? Into Hades; for this he calls the lower parts of the earth, according to the common supposition; as also Jacob: You will bring down my old age with grief to Hades; and David: I shall be likened to those who go down into the pit. He descended, then, into the lowest parts, beyond which there is nothing else; and he ascended above all, above which there is nothing else; and the descent was no hindrance to him for the ascent. And you, therefore, if you humble yourselves, shall be exalted. For it is for this reason that he works all this out, that he might fill all things with his lordship and his operation, even in the flesh, since in his divinity he filled all things before as well. And this is for the overthrow of the Samosatene and of Nestorius; for he who descended, it is clear, descended being on high, both becoming incarnate unto the earth, and dying unto Hades; and he is one and the same, not one and another.

¹³ And he himself gave. Emphatically did he say Himself. For he who thus provided for us, and for our sake did not refuse to descend even to the lower parts, did not make the distributions of the gifts simply, but evidently with wisdom and profit. How then is one pained, as though the distribution had not been made reasonably? Elsewhere he says that the Spirit distributes: In which the Holy Spirit also placed you; and, One and the same Spirit works all things. And elsewhere [he ascribes it to] the Father, as in: God placed in the Church first apostles, and so forth; and: I planted, Apollos watered, and God gave the increase. But here [he ascribes it to] the Son. There is, then, one operation of the Three.

¹⁴ Some, apostles; and some, prophets. First the apostles, since they also had prophecy; and the prophets—those, namely, in the New [Covenant]—did not also have apostleship.

¹⁵ And some, evangelists. Either those who wrote down the Gospel, or those who did not go about everywhere, but nevertheless preached the gospel, as Priscilla and Aquila.

¹⁶ And some, pastors and teachers. He means those entrusted with the Church, the bishops, such as were Timothy and Titus and the like. But you may understand by “pastors” also the presbyters and bishops; and by “teachers” also the deacons. For these too, holding the purifying order, by all means purify through the word.

¹⁷ For the perfecting of the saints, for the work of ministry, for the building up of the body of Christ. Do you see the dignity? Each one, he says, perfects, each one ministers toward the building up of the body of Christ, that is, of the Church. So why are you pained, as having received a lesser gift? For you too contribute toward the perfecting of the saints—that is, toward the benefit of the faithful and their consummation. See, then, lest, having received the gift that you might build up others, you then, out of envying the greater, tear yourself down. Furthermore, if another has received the greater gift for the perfecting of the faithful, consider that both the labor and the ministry are greater, and the accountability for these is greater. And otherwise, how is it not a satanic passion to envy him who perfects and builds up?

¹⁸ Until we all attain to 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 toil, and build up, until we arrive at the unity of the faith; that is, Until we all be shown to have one faith, neither differing in doctrines, nor having, in the matters of life, schisms with one another. For then [there is] the true unity of the faith, when we know the Son of God, when we are both orthodox in doctrines and preserve the bond of love. For Christ is love.

¹⁹ Unto a perfect man, unto the measure of the stature of the fullness of Christ. By “a perfect man” and “measure of stature” he means the more perfect knowledge of the doctrines; which [he calls] also “the fullness of Christ,” [namely] the complete and entire knowledge and faith of him: that, being one of the Trinity and equal to the Father, he became man, one hypostasis in two natures and wills and operations; and that with the body he sits enthroned with the Father, and will come with him, and whatever else is rightly thought and said concerning him. How then does he elsewhere call our knowledge imperfect? As in contrast to the knowledge to come; but here he called the knowledge perfect with regard to its being unchangeable. For when we do not fall away, then we are perfect, as is clear from what follows.

²⁰ That we may no longer be infants, tossed by waves and carried about by every wind of teaching. That we may, he says, hold firmly and steadfastly the very small measure which we received, and not, like infants, be shaken and carried about by every teacher. For it was for this that the gifts were given—for building up and perfecting—so that the edifice might not be shaken. And in saying no longer, he showed that they had suffered this in former times as well. And he places himself too [among them], that he might set things right not as one reproaching, but with cheerfulness. And by saying tossed by waves, he shows in how great danger are the souls that are not firmly fixed toward orthodoxy. And, keeping to the metaphor, he calls the various teachings “winds.”

²¹ In the sleight of men, in craftiness, toward the scheming of error. Those who use dice are called dice-players; such are the false teachers, shifting the simpler sort about, like dice, as they please. So that we, he says, may not be carried about in this dicing. How? “In craftiness, toward the scheming of error”—that is, being shifted and carried about toward that which their deceitful scheming intends. For they contrive and devise all things for no other reason than to deceive. And well did he add: of men; for [it is] not of God.

²² But being truthful in love, let us grow up into him in all things, who is the head, even Christ. The crafty and the dicers of words have all things spurious and false, and with them nothing is sound and stable. But we, being truthful in love—both toward God and toward our neighbor—and no longer holding false doctrines, nor living in hypocrisy (for here he seems to discourse with them also about life), let us grow up in all our things into Christ, both in life and in doctrines. For to him, being the head, we ought to fit our own things, that we may bring nothing incongruous and unsuited to the head, but may grow in all things toward him.

²³ From whom the whole body, fitly framed together and knit together through every joint of supply, according to the operation in the measure of each single part, makes the growth of the body, unto the building up of itself in love. The sense of the passage is this, even if it has been expressed obscurely: Just as in the body the spirit that descends from the brain through the nerves does not simply give sensation to all the members, but to each according to proportion—to the one able to receive more, more, and to the one [able to receive] less, less—so also Christ makes the supply of his gifts unto our souls, which are his members, not simply, but in the measure of each single member, that is, as each is able to contain; and thus the whole body makes the building up and growth of itself in love. But it is not possible to receive the supply of the Spirit—by which we are both given life and grow—unless we are bound together and united through love, as one body. For just as, suppose, a hand torn away from the body would not receive the perceptive spirit, inasmuch as it has been severed from the continuity; so also we, unless we are united, do not receive the grace of the Spirit that descends from Christ our head. For this reason he said also that the body is fitly framed together and knit together; that is, the members not simply lying [there], but also united, and each occupying its proper place, and not dislocated, nor lying out of position. With us, then, is the fitting-together and knitting-together of ourselves through love; but with Christ, our head, is the sending of the spirit. The whole discourse, therefore, is about humility and union. And the [phrase] through every joint of supply signifies this: that the spirit channeled and supplied from the head touches all. The body, then, grows and is built up through the supply of the spirit touching the members and working in them (for this is the [meaning of] according to the operation); or [it means] that the spirit gives the operation to the members.

²⁴ This, therefore, I say and testify in the Lord, that you no longer walk as the rest of the nations walk, in the vanity of their mind. It belongs to a teacher not only to exhort, but also to strike fear, by setting God too over the disciples, as here too Paul does. “For I testify to you in the Lord,” he says; that is, I make the Lord my witness that I have not hidden from you the things that must be said. And he did not say, “that you no longer walk as you were walking,” lest he wound them; but, “as the rest of the nations [walk],” chastening them by the example of others. And they were walking in vanity of mind, both as revering the idols, and as enslaved to the passions, and as nailed to the vain things of the world; which are called vanity for this very reason, that we use them in vain; for they are not in their own nature vain, since they were created exceedingly good.

²⁵ Being darkened in understanding, alienated from the life of God. The light of both the knowledge of God and the pure life was shining; but they darkened themselves, making weak the discerning faculty of the soul through the mist of the passions and of the cares of life. For a great and hardly-curable flood are the passions and the anxieties of the world, befouling the understanding. For this reason those who are in such a state were alienated also from the life of God, which is the life according to God. For the life of the rational [soul] is to apprehend the truth; and he who has been blinded to this reasonably does not even live, because the truth is the substance and light of the reason.

²⁶ Because of the ignorance that is in them, because of the hardening of their heart. If, then, they are ignorant, why do you bring charges against them? For the ignorant must be taught, not accused. But the ignorance, he says, came upon them because of the hardening—that is, because of the insensibility; and the insensibility [arose] from their disposition toward the impure life. So that they are worthy to be accused. For hear also what follows:

²⁷ Who, being past feeling, gave themselves over to licentiousness, for the working of all uncleanness with greediness. Do you see that their insensibility is from choice? For “being past feeling,” he says—that is, having grown utterly slothful, and unwilling to toil for the finding of the good, and being disposed without feeling, and as it were stupefied—they gave themselves over to licentiousness. To do what? That they might work uncleanness; for they made this their continual study and occupation; and not one kind, but every [kind]. How, then, were they not bound to be insensible, having given themselves over to all uncleanness? For the impure life is both a cause of evil doctrines and produces ignorance of every good. Whenever, then, you hear elsewhere that God gave them over to a reprobate mind, remember this saying too, and, reconciling both, understand that God is said to give over those who [first] gave themselves over—in the sense of having permitted and abandoned [them], since they made themselves worthy of this. And by saying “with greediness,” he testifies that their insensibility was a matter of choice. For it was possible, he says, for them to enjoy both money and pleasure in due measure; but they, choosing excess, came in all things into hardening and insensibility to every good.

²⁸ But you have not so learned Christ, if indeed you have heard him and have been taught in him, as the truth is in Jesus, that you put off, according to the former manner of life, the old man. The nations are thus; but you have not so learned Christ, if indeed you have heard Christ and have been taught in him; that is, Since you learned Christ. For not as doubting, but as strongly affirming, does he speak thus. For this is to learn Christ—to live rightly; just as he who lives wickedly is ignorant of Christ. For they profess, he says, to know God, but by their works they deny him. And the [phrase] “as the truth is” must be understood thus: that, Not as the nations walk in vanity did you too in like manner agree upon the same things. For the things of Christ are not vanity, but truth, both the doctrines and the life. For sin is falsehood, as having no substance and no end; but virtue is truth, as subsisting and having an end. And what were you taught, and what is the truth according to Christ? That you put off the old man—that is, the manner of the former conduct, and the old and sinful life.

²⁹ Which is being corrupted according to the lusts of deceit. You will understand this in two ways: either that, just as the lusts are corrupted, so also the [old] man himself—that is, the reasoning—is corrupted. And how are the lusts corrupted? Because beauty too withers by sickness and by old age, and strength likewise, and in short all things are at the last dissolved by death. For in that day, he says, all his thoughts perish. Or [it means] “according to the lusts” in the sense of “by the lusts.” For indeed by these our old man is corrupted, just as the wool and the iron are destroyed by the very things they engender. For the love of glory too destroys—certainly in the soul always, and sometimes also in the body; and pleasures likewise. And well did he call the pleasure [arising] from these things “deceit.” For it is hypocrisy and falsehood, as feigning to be pleasure, but being in reality bitterness. This, then, is deceit: to appear one thing, and to be another.

³⁰ And be renewed in the spirit of your mind. Lest anyone suppose that he is bringing in another man, he says, “Be renewed”; that is, to renew the very thing that has grown old and to make it different. So that the subject is the same, but the change is one of manner and of disposition. And how might the renewal come about? Through the Holy Spirit, who dwells in our mind. For the Spirit does not tolerate old deeds. And what he says is of this sort: Be renewed with a spiritual renewal in your mind, but not a bodily one and [one] taking place in the body.

³¹ And put on the new man. Do you see that the subject is one—that which is put off and put on—but the garments are diverse, that is, vice and virtue? For just as the putting-off and the putting-on is easy, so also are vice and virtue, if we will. And why does he call vice “man,” and virtue “man”? Because man is characterized by his works, and these show the man no less than [his] nature, whether good or wicked. The new man, then, is the young one, the one from baptism, who ought also to be strong, and having no wrinkles, and healthy; for all these belong to the young.

³² Created according to God in righteousness and holiness of the truth. This man, he says, was created not according to the lusts, but according to God; that is, by God [as] such a creation as God is well pleased with, in the font, not of water and earth, but in righteousness and holiness. For these are the substance of such a man. Righteousness, then, is virtue in general, just as we are accustomed to call “righteous” the man who is blameless. And the Lord: Unless your righteousness abound more than that of the Pharisees; for here he means the whole of virtue. And holiness is purity, and the fulfilling of all that is due; according to which we speak also, in the case of the dead, of “the due rite,” when one has fulfilled what is owed to them, and [we say] I have rendered the due. And since in the Old [Covenant] too righteousness was spoken of, he says that “those things were of the type. But I tell you of the [righteousness] of the truth and of the Gospel.” Or, in contrast to the righteousness that is in outward show and hypocrisy, he spoke of that of the truth. This man was created in baptism through righteousness and holiness; but he must be put on even now through life and works. And when you hear put on, understand the never putting off; as in the [verse]: He clothed himself with cursing as with a garment; and, Who robes himself with light. And we are accustomed to say: So-and-so has put on So-and-so.

³³ Therefore, putting away falsehood, let each speak truth with his neighbor, for we are members of one another. Having spoken of “the old man” in general, he henceforth describes him also in particular; and first he cuts off falsehood toward one another; and he adds the reasons—both that we are neighbors of one another, and the greater and more shaming [reason], that we are members of one another—as if saying this: Does the eye, seeing a wild beast, lie to the foot, and not give it [leave] to flee? Or when a deep pit is covered over with reeds and earth, and is tested by the foot, does the foot lie, and not report to the eye, that it may look elsewhere and find a way past? And in short you will find the same in all [the members]. So, then, let us too not lie to one another; for we are members of one body.

³⁴ Be angry, and sin not. He had said, “Do not lie.” Since, then, anger is often born from falsehood, he says that, Good indeed it were not to be angry at all; but since it has come about, [see] at least that you not be led on to sin from using anger immoderately. But some say that there is one sinless anger—that against the demons and the passions—which the divine Apostle here introduces to us.

³⁵ Let not the sun go down upon your wrath. Let not the passion, he says, abide with you for long, nor let the sun, leaving you [still] enemies, depart, lest it appear to have shone upon the unworthy; and at the same time, lest the night, through [its] broodings, kindle the fire still more, and contrive plots.

³⁶ Give no place to the devil. To war against one another, this is to give place to the devil. For as long as we are united and closely knit, he introduces nothing of his own, inasmuch as he finds no place; but when he finds some division among us, then, as having found a place, he thrusts in his head like a serpent, and thereafter drags in along with it the whole coil of his body.

³⁷ Let him who steals steal no longer. Do you see the members of the old man—falsehood, malice, theft? And he did not say, “Let the thief be punished,” but, “Let him cease,” he says, from the evil. For the former belongs to the courts outside, but this to the teaching of Christ. And where are those called Cathari—the Pure—who are in reality full of every defilement, who do away with repentance? For let them hear that it is possible to put off the charge—not only to abstain from the sin, but also to work some good. For hear what follows:

³⁸ But rather let him labor, working the good thing with his hands, that he may have [something] to share with him who has need. For it is not enough to cease from sin, but [one must] also go over to the way opposite to it. Was he formerly working evil? Now let him work good; and not simply, but with toil—at once that he may wear down the body, which formerly through idleness had learned evil things; and at the same time that he may have more abundant means and resources of livelihood, and may share also with others—in return for which, whereas formerly he stole the things of others, now he benefits others. Wonderful! how the Gospel makes angels of those who were almost demons!

³⁹ Let no corrupt word proceed out of your mouth. By “corrupt word” he means the idle, and the random, and the unseasonable—such as buffoonery, foolish talk. But still more corrupt and foul-smelling is filthy speech, reviling, slander; for we pay penalties not for deeds only, but also for words.

⁴⁰ But only such as is good for the building up of the need, that it may give grace to those who hear. That is, Let us utter that which builds up the neighbor, being necessary to the matter at hand, and not unseasonably and uselessly, so that those who hear may be thankful to us. For if we utter something profitable to the soul, those who hear will give us thanks, as having been benefited. Or [it means], he says, that the word may render them graced with grace. For just as ointment gives grace to those who partake of it, so also the divine and soul-profiting word. Do you see how that which Paul always exhorts, this he requires of us now too—to build up the neighbor, which is to build up ourselves? For he who exhorts another to the things profitable for the soul [does so] far sooner, surely, for himself.

⁴¹ And grieve not the Holy Spirit of God. If you speak, he says, a corrupt word and one unworthy of the Christian mouth, you have grieved not a man, but the Spirit of God, by whom you were benefited, by whom your mouth was sanctified. He adds, then, with what we were benefited.

⁴² In whom you were sealed unto the day of redemption. For this sealed us, and showed us to be of the royal flock; this did not allow us to stand with those liable to the wrath of God, but sealed us and set us apart to be redeemed from it. Grieving this, then, are we not ashamed? Your mouth has been sealed by the Spirit, so as to say nothing unworthy of him; do not break the seal.

⁴³ Let all bitterness, and wrath, and anger, and clamor, and blasphemy be put away from you, with all malice. He had done away with anger through the things said above, and now he uproots it root and all; for bitterness is the root both of wrath and of anger. For when the humor becomes bitter and acrid, it overflows more and more the vessel that contains it, and is poured out over the whole body, and makes the man savage. Bitterness, then, is rancor, guile, the readiness toward doing evil; and wrath is the beginning of anger, being a kind of seething-up; and anger is that which is already rushing to do something. And since anger, if it does not have clamor to kindle it together, is quickly quenched, he says that “clamor too be put away”—that is, Let it be made to vanish, let no remnant remain. For clamor is the horse, and anger the rider; hobble the horse, and you have overthrown the rider. And do away also with blasphemy—that is, reviling—which is born from anger, but is kindled the more, together [with it], through clamor. And since many are secret biters, saying nothing, but biting covertly, and keeping the malice unseen and lurking within—for this reason he added, “with all malice”—that is, both small and great.

⁴⁴ And be kind to one another, tenderhearted, forgiving one another. And since abstinence from evils is not sufficient for attaining the kingdom, but there is need also of the working of good things (for if we are deficient in good deeds, we are cast into Gehenna, even though we do no evil, as is clear from many [passages] in the Gospels)—for this reason Paul, having done away with the base things, exhorts to the working of good things, and says: Be kind, in contrast to anger; tenderhearted, in contrast to bitterness; forgiving one another—that is, lenient, and remitting [offenses] to those who sin—in contrast to malice and blasphemy.

⁴⁵ Even as God also forgave us in Christ Jesus. Since examples are more compelling, he brings forward God as a pattern. And he could indeed have said that God declared: Forgive, and you shall be forgiven; but since many disbelieve in things future, he brings into the midst the things that have already happened, and says that God forgave us. How? In Christ—that is, with the peril of his Son and his slaying. For you perhaps forgive without peril, but he not so; and you [forgive] your brother, but he remitted and forgave you who were an enemy. And see how, instead of saying “forgiving one another,” he said “yourselves,” showing that whenever we, the one and the other, forgive [one another], each of us does the grace unto our own selves.

5 Chapter Five

¹ Be therefore imitators of God, as beloved children. As the Master loved you, do you also love your brother, and you have imitated God as far as is possible. For here it is not possible to plead poverty and to say, If I forgive, I am the loser; but forgive him who has trespassed, without cost and without loss, and you have gained a great thing—to imitate God. Then he sets down also another and nobler reason. For as beloved children, he says; that is, You have yet another necessity to imitate your Father. And since not all children imitate their father, he added the word, Beloved; for such as these imitate their fathers.

² And walk in love, even as Christ also loved you, and gave himself for us an offering and a sacrifice to God for a sweet-smelling savor. Behold the foundation of all things; for where this is present, there is no clamor, no wrath, no blasphemy, but all are done away—wherefore he set down this chief point last. And he teaches also whence we became children: that it is from love. We ought, then, to cherish it, since it has become the procurer of the divine adoption. For just as, when we are sick, if we are helped by some medicine, we honor even the very name of the medicine, so also ought we to cherish love; for through it the Master gave himself for us. And yet he gave himself for enemies, while you spare not even friends. So that you then truly imitate Christ, when you do good to your enemies. For the word even as is then preserved; and to die for enemies, this is a sacrifice and a sweet-smelling savor; for this is what Christ also became, dying for us his enemies; this is to imitate God.

³ But fornication, and all uncleanness, or covetousness, let it not be even named among you, as becometh saints. Having spoken concerning the bitter passion of wrath, he came [also] to the less evil one, desire; as the lawgiver also, having said, You shall not kill, which belongs to wrath, set down secondly, You shall not commit adultery, which belongs to desire. For just as bitterness, and clamor, and blasphemy belong to wrath, so too to the part that desires belong fornication, and uncleanness, and covetousness; for by the same faculty we love both money and bodies. Let not, then, such things be even named among you, but be wholly pure; for words are a road to deeds. So that, if you are saints, let your tongue also be holy. And he adds further what follows:

⁴ And filthiness, and foolish talking, or jesting, which are not fitting, but rather thanksgiving. Just as he took away clamor, being the vehicle of anger, so now does he take away filthy speech and jesting, being the vehicle of fornication. For do not, he says, utter witticisms, nor base things, and you have quenched the flame of fornication. Then, lest he should seem burdensome and harsh, as cutting off jesting, he brought forward also the cause, saying, Which are not fitting—that is, Which are nothing to you. For just as the leather-worker will not endure to do any of the things not fitting to his own craft, so also the Christian, having become holy, ought not to say the things [of his own] not fitting to sanctification. For the things not needful are nothing to us. But if you wish to say anything, let every word be thanksgiving to you; and if you accustom yourself to give thanks, you will call to mind who you are and what you have become, and you will mourn over your own evils, and you will be utterly amazed at him who counted you worthy of such things, and you will not even have time to say anything else. For the present season is not one of laughter or jesting, but of mourning and contest. The enemy goes about gnashing his teeth against you, and do you sport and jest? For even one who contends finds it hard to prevail over him—how much more one who sports? And what is a jester? The pliant man, the one who becomes all things, the one who easily turns his words about; and this belongs to an unstable mind, and is alien to those who serve the Rock.

⁵ For this you know, that no fornicator, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God. Let no man deceive you with empty words. There were some, as it seems, among the Ephesians who said that God, wishing to frighten them, forbade these trivial things. For what is amiss in saying, Thou fool, that he who says it should become liable to hell-fire? and how is the covetous man an idolater? These, then, the Apostle hints at, and the appended clause makes it plain: Let no man deceive you with empty words. For empty words are those that have a temporary charm, but are shown to be useless in deeds, and to bestow such things is a deceit. For that the covetous man is an idolater, learn: You cannot serve God and Mammon. The covetous man, then, has departed from God, and serves gold; how then is he not an idolater? But if he says that he has set up no idol, what of this? For neither did the more refined of the Greeks confess to worshipping idols, but rather Aphrodite, it may be, and Ares; and these are passions. But he does not slaughter sheep—nay, but men and rational souls. The Greeks worshipped the creatures of God, but the covetous man worships his own product. For God did not make covetousness, but our own insatiableness. And I think that Paul said this from David, in another manner. For while David says, The idols of the nations are silver and gold, he turns it about, according to his great wisdom, that silver and gold are idols. Therefore he who serves silver and gold is altogether an idolater.

⁶ For because of these things cometh the wrath of God upon the sons of disobedience. Either because of fornication, and uncleanness, and idolatry; or because of such words of the deceivers. And by sons of disobedience he means the exceedingly disobedient, those who disbelieve God, those who lay down such things as doctrine.

⁷ Be not ye therefore partakers with them; for ye were sometimes darkness, but now are ye light in the Lord. But you, he says, have no fellowship with them. Then he reminds them of their former wickedness, saying: Consider what you were, and what you have become, and that from darkness you became light. For formerly, both in respect of doctrines and in respect of life, you were sheer darkness; but now you are light, inasmuch as you have come to know God, and pursue the works of light. And this came to you not from your own virtue, but in the Lord—that is, through the divine grace. You ought not, then, to have fellowship with the sons of disobedience, upon whom the wrath comes; for formerly you were such and worthy of wrath, but now no longer; do not, then, run back to the darkness.

⁸ Walk as children of light. That is, decorously, and as is fitting for one who walks in light. Rather, he also charges us to be light to others as well. For the child of light is assuredly itself also light.

⁹ For the fruit of the Spirit is in all goodness, and righteousness, and truth. He interprets for us, as it were, what the child of light is, and says that it is that which has the fruit of the Spirit; for the Spirit bears as fruit, not those things which we spoke of before, but the contrary ones: goodness, which is set against bitterness and wrath; righteousness, which is contrary to covetousness; and truth, which withstands the false pleasure of uncleanness. And he says all goodness—that toward all, not only friends, but rather toward enemies.

¹⁰ Proving what is well-pleasing to the Lord. To prove belongs to the perfect, to those able to judge. So that it belongs to an imperfect and unproved understanding not to choose the things pleasing to the Lord, such as the passions spoken of above.

¹¹ And have no fellowship with the unfruitful works of darkness, but rather even reprove them. For the things which are done by them in secret it is a shame even to speak of. Unfruitful are the works of darkness and of sin; for they bear no other fruit but death and shame. One ought not, then, to have fellowship with these works, but rather to reprove them—which is to instruct those who do such things. How, then, does he say elsewhere, Judge not? Instead of, Do not condemn. For reproof is one thing, and condemnation another; for the one is unto correction, the other unto reproach and exposure. Moreover, the Judge not is said concerning the smallest sins. He adds, therefore, And why beholdest thou the mote that is in thy brother’s eye? And Paul hints at certain unspeakable practices prevalent in Ephesus.

¹² But all things that are reproved are made manifest by the light. Having said that Ye are light, and that the light reproves the things done in darkness, he adds: If, then, you are virtuous, the wicked will not be able to escape notice. For as, when a lamp shines, the thief would not break in, so, when the light of your virtue shines, those men will be caught, especially as they are also reproved by you with instructive words.

¹³ For whatsoever doth make manifest is light. Just as a wound that is covered enjoys no healing, so also is it with sin. But when it is made manifest, it becomes light—not the sin itself, but he who works it. For when, having been reproved, he repents and obtains forgiveness, has not his darkness been purged away? Or, [the meaning is] that Your life, he says, being manifest, is light; for no one hides a blameless faith and practice. But the things that are hidden are hidden because they are worthy of darkness—things which must be reproved and made manifest.

¹⁴ Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light. By him that sleeps and is dead he means the one in sins. For he is foul-smelling as the dead, and inactive as one asleep, and he dreams, and imagines things that have no substance. When, therefore, one is raised from sin, then Christ shall give him light—that is, shall shine upon him, just as the sun also upon those who are roused from sleep. For so long as he is in sins, he hates the light, and comes not to it. And he says these things not concerning unbelievers only, but also concerning believers. And you may find a difference between him that sleeps and him that is dead. For many who do the evil, yet do not consent to what is done, might be called sleepers; and these are quickly awakened—to whom is said, Awake. But others both do the evil and advocate it; and these might be named dead, as harder to recall to the good. Yet even to these the word cries aloud that they may arise; for the changeable nature is not to be despaired of.

¹⁵ See then that ye walk circumspectly, not as unwise, but as wise. And he still purges away bitterness and wrath, as if saying to them: You are sheep in the midst of wolves; many are fierce toward you, even your nearest kin; see that you give no one an occasion for enmity; except concerning the faith, let no one of you lay any other charge, but show all honor and obedience, where the faith is not harmed, and become as doves. For this belongs to wisdom, or rather to prudence: to keep oneself blameless, avenging oneself on no one.

¹⁶ Redeeming the time. He does not teach us to be devious, but since, he says, the time is not yours, but you are sojourners, and pilgrims, and strangers, seek not honor and glory, nor vengeance, but bear all things, and in this redeem the time; lay down all that they may wish. As a rich man, seeing certain men coming upon him to slay him, will give all and deliver himself, so do you also give all, so as to preserve the chief thing—I mean the faith.

¹⁷ Because the days are evil. He does not disparage the substance of the days; for the substance of a day is, it may be, the light, and the hours; what wickedness, then, is there in these? But because of the things that come to pass in the days, he seems to disparage the days; just as we are wont to say, I passed a bad day—because of the things that befell in it, namely, which came from wicked men, not from God. For this reason, then, the days are called evil, as having within them wicked men who hold sway.

¹⁸ Wherefore be ye not unwise, but understanding what the will of God is. Since, he says, the days have wicked men, do you as prudent men make haste to give them no occasion; for this is the will of God, to keep yourselves blameless in all things, together with the guarding of the faith also.

¹⁹ And be not drunk with wine. And he still chastens wrath; for the immoderate use of wine makes men irritable and bold. And that it is the immoderation he chastens is plain; for he did not say, Drink not, but, Be not drunk. And drunkenness comes from immoderation; since wine drunk in measure produces health also (as he himself says in the Epistle to Timothy), and gladness, as David testifies. And again the Scripture: Give wine to those in sorrow, and strong drink, that is, relaxation, to those in pains. For it dissolves what is harsh and gloomy. For this reason God also made our bodies measured, so that they may be content with little, and may press on toward another life.

²⁰ Wherein is excess. That is, immoderate use. For it saves not, but destroys—not the body only, but also the soul. And this is excess. Or by excess here, according to the common usage of ordinary people, he means licentiousness. For from drunkenness licentiousness is born.

²¹ But be filled with the Spirit, speaking to yourselves 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 the filling that comes from wine, and desire to be filled with the Holy Spirit. And this will be yours, if you learn to sing psalms. For those who sing psalms are filled with the Holy Spirit, just as those who sing the songs of Satan are filled with an unclean spirit. And to make melody in the heart is this: with understanding, and with the heart not roving. For he who gives heed, that man makes melody in the heart. And observe that, after cleansing the soul from bitterness and the other passions, and making them compassionate and forgiving, then he expounds to us the filling that comes from the Holy Spirit. For he will not simply come upon us, but will fill our heart. And since there is so great a light within us, the rest of virtue too will be easy and ready.

²² Giving thanks always for all things, in the name of our Lord Jesus Christ, to God and the Father. Always; for not in ease only, but also in sorrows, and not for good things only, but also for grievous ones, and both for those we know and those we know not. For through all things we are benefited, even though we be ignorant of it. And we must give thanks to the Father in the name of our Lord Jesus—that is, naming the Lord Jesus also, and taking him along [also] with us, as being the mediator both of the good things and of the very thanksgiving.

²³ Submitting yourselves one to another in the fear of God. Behold, again love. For from this comes the submission to one another; not for any worldly or human reason, but in the fear [he says, of] God. For those who submit to one another for God’s sake will never be made to stumble or be dissolved, having such a bond.

²⁴ Wives, submit yourselves unto your own husbands, as unto the Lord. Not without purpose and at random does Paul take much pains concerning wedlock, but because God also cared for it from the beginning exceedingly. For to Adam he united his sister—or rather his daughter—and what do I say? his own flesh. Then, when the race was multiplied, he extended marriage yet further, that he might not confine love to kinsmen alone. And our life is held together through marriages. He says, then, that Wives, submit yourselves to your husbands. For if the marriage be in concord, the children too are reared well, and the servants are orderly, and all things—both the affairs of neighbors and of friends—are well. And serve as unto the Lord. How, then, is it written elsewhere, Unless a man renounce his wife, and [a wife her husband], he cannot follow me? For if one must serve as unto the Lord, how does he say that one ought to depart for the Lord’s sake? Because the word As is not everywhere altogether of equal honor. Or, [the meaning is] that you submit, knowing that you serve God; that is, even if not for the husband’s sake primarily, yet at least for the Lord’s sake. For if he who sets himself against the outward authority withstands the ordinance of the Lord, much more she who sets herself against her husband. So that, on the contrary, she who submits to the Lord submits to him.

²⁵ For the husband is the head of the wife, even as Christ is the head of the Church, and he is the saviour of the body. From reasonings he establishes that wives ought to submit, and sets down as the ground and occasion of love the fact that the husband holds the ruling and provident rank (for he is, he says, head and saviour), while the wife holds the submissive one; for she is body. As Christ also, being the head of the Church, provides for it and saves it, so then the husband too is the saviour of his own body—that is, of the wife. How then ought not the body to submit to the head, which provides for it and saves it?

²⁶ But as the Church is subject unto Christ, so let the wives be to their own husbands in everything. From this you will learn more plainly what he said above, that Submit to your husbands, as unto the Lord. For since wives ought to submit to their husbands as the Church to Christ, and the Church is also women, therefore as to Christ ought the wife to submit to her husband. But how? Does he then command her to submit at every [time]? Even when the husband urges her toward unbelief? But the discourse now is not for Paul about unbelieving husbands, but about believing ones, to whom plainly he was also writing.

²⁷ Husbands, love your own wives, even as Christ also loved the Church, and gave himself for it. You saw how Paul urged the wife to submit to you in the measure in which the Church also submits to Christ; hear now how he again constrains you to love her, and not to behave despotically. For love her; in what measure? In that in which Christ also loved the Church; provide for her, as Christ also for her; and if you must suffer anything, or even die for her, refuse not. For you indeed, already joined to her, will do these things; but he did so for one that hated him and was an adulteress. And as he drew to himself her that turned away from him, not by threats nor by insults, so do you also, even if you see her turning away and being coy, hasten to draw her to yourself by much love and forethought; and if you suffer anything for her, reproach her not; for neither did Christ so deal with the Church.

²⁸ That he might sanctify it, having cleansed it with the washing of water by the word. So then it was unclean, and impure, and unshapely, yet he did not abhor it; so neither do you abhor your own wife, even if she be most unshapely, even if mean. For that the Church was unshapely, hear: For ye were once darkness; for what is blacker than darkness? Serving wickedness and envy; what is more unclean? Disobedient, foolish, but also blasphemous; what is more hideous than these? Yet nevertheless, as for one beautiful, as for one wonderful, he gave himself up. And he cleansed it with the washing of water—that is, with baptism.

²⁹ By the word. By what word? In the name of the Father, and of the Son, and of the Holy Spirit.

³⁰ That he might present it to himself a glorious Church. Not simply clean, but glorious. As then Christ is the cause of all good things to the Church, so be you also to your own wife; and as he procured for it the beauty that is according to the soul, so do you also strive after this, not after that of the body. For if you seek the beauty of the soul from your wife, you will quickly fashion this for her, ordering her and presenting her glorious according to the spirit, both to yourself and to God.

³¹ Not having spot, or wrinkle, or any such thing, but that it should be holy and without blemish. By these things he means the passions of the soul. Spots, then, are the recent passions, which are also easy to wash off, and which produced a blemish. Wrinkles are those grown old with time, which also rendered it unclean, being hard to wash away. But the divine washing cleansed all, and presented them holy and without blemish.

³² So ought men to love their own wives, as their own bodies. Not as setting this down now as a greater and more compelling example (for it is plain that the relation of Christ to the Church is greater than the measure of an example), but as a nearer and more intimate one. For lest anyone be able to say that He was God, and gave himself, he lays the necessity upon us from another quarter. For they ought, he says, to love; that is, the matter is not a favor, but a debt and a necessity; for your wife is your body. The example of Christ, then, he took up not only because one must love, but also because of the ordering; for that, he says, it should be holy and without blemish. But that of the flesh, only because of the loving.

³³ He that loveth his own wife loveth himself. For no one ever yet hated his own flesh, but nourisheth and cherisheth it, even as Christ also the Church. Every one renders to his flesh, he says, intense and careful attendance; so do you also to your wife. And again he uses Christ as an example, showing that Christ also loved us as his own flesh.

³⁴ For we are members of his body. That is, we have much kinship with him.

³⁵ Of his flesh, and of his bones. For he came to be from our material, just as Eve also from Adam. And as there is so great a nearness there, so also with us. And in another way too, we are of his flesh, and of his bones, both because, just as he was begotten of the Spirit without intercourse, so also are we in the washing; and because, having partaken of the mysteries, from this we are straightway transformed. To say it concisely, then, this is what he means: that we have the utmost intimacy with him. For indeed both according to what is seen he shared with us flesh and blood, and according to what is conceived by the mind he became the cause of the spiritual refashioning for us, just as Adam too was of Eve’s fashioning.

³⁶ For this cause shall a man leave his father and his mother, and shall be joined unto his wife, and the two shall be one flesh. Behold yet another just claim: that one, having forsaken even those who begot him, [is joined and] entwined with her. And he did not say, Shall dwell with, but, Shall be joined, signifying the indissoluble union. And the phrase, Unto one flesh, the great John takes also simply thus, instead of, They shall be one flesh; but it hints also at something else, namely, that the two shall be unto the producing of one flesh—that is, the child.[6]

³⁷ This is a great mystery; but I speak concerning Christ and concerning the Church. That is, the blessed Moses hinted at something great and wonderful. For in truth it is a mystery, that one should forsake those who begot him, who toiled over him, who did him good, and be joined to her who was never seen before, nor first began any good thing. A great mystery indeed; yet for the present this is taken by me with reference to Christ, he says, as being spoken prophetically concerning him. For he too forsook the Father, not by a change of place, but by the condescension toward the flesh, and came to the bride, who had always been ignorant of him, and became with her one spirit. For he that is joined to the Lord is one spirit. How then is marriage maligned, when Paul brings it forward as an example of the mystery that is according to Christ, and even names it itself a mystery?

³⁸ Nevertheless let every one of you in particular so love his own wife even as himself. Nevertheless, he says, even if I have taken these things allegorically, yet they are spoken also for the wife’s sake, and the allegory does not overturn the relation, according to the letter, of the husband to the wife. For each one ought, [he says], to love his wife, and cherish her, as himself. And do not say to me that the wife has this or that defect; for in your own flesh too you have defects—such as a crippled hand, a lame foot, a distorted eye; yet you do not cut these off, but rather deem them worthy of greater care.

³⁹ And the wife see that she fear her husband. Since equality of honor produces disorder, for this reason he introduces fear, that there may be one principle of authority, the husband. And by fear here he means the intense reverence and modesty befitting free persons, not the servile kind. From such fear love too will be knit together, and it again will knit him together with her. For the wife will love the husband as a member; and will fear—that is, honor—him as a head. What then, if the wife does not fear? Do you love, do your own part; likewise the wife too, even if she be not loved, yet let her fear. And observe that he showed at length how the husband must love the wife, but no longer enlarges upon the matter of fear, because this most of all he wishes to prevail—the matter of love. For indeed the wife too, as has been said, ought to fear with the fear that comes from love, not the kind that makes one tremble and dread, from which hatred is rather born, but so as not to gainsay, nor to rise up, nor to love pre-eminence. For even though they are one flesh, and she too has authority equal in honor according to this, yet the wife is also a second authority, and the husband has more.

6 Chapter Six

¹ Chapter Six. Children, obey your parents in the Lord. Just as one who molds a body sets down first the head, then the neck, and last of all the feet, so also Paul spoke concerning the man, the first authority; he spoke also concerning the woman, the second authority; and now he speaks also concerning the third authority, the children. For the man alone rules the woman, but the woman too rules the children. Obey, then, he says, your parents—but in the Lord, that is, whenever the commands are according to the Lord; since, if the father presses toward impiety, or wishes to prostitute his daughter, or to teach his son a shameful trade, the command is not according to the Lord, neither ought one to obey.

² For this is right. Honor your father and your mother, which is the first commandment in the promises. Both by nature, he says, is this right, and it is enjoined by the law. But how does he say that this is the first commandment? For it is not; rather, that one, You shall not kill; you shall not commit adultery. But observe what he added: In the promises. For those first ones have no promises and recompenses, since they are withdrawals from evils, not workings of good things; and there is no reward for one who merely abstains from evil. But this one, since it has a working of good, was the first also to receive a promise. And the ordering is marvelous. For when the lawgiver had led men away from wicked deeds, being about to bring them into the working of good things, he ordained first the honor toward parents. For since they, after God, are our first benefactors, as being the cause of our living, with reason would they be the first to enjoy our fruits.

³ That it may be well with you, and that you may be long-lived upon the earth. Observe how he does not here say long and many things, inasmuch as children are not able to follow a long discourse. Besides, the husband and the wife having been ordered according to the laws which he set down before, it is no great labor to bring the little ones into subjection. But neither does he discourse about the kingdom, or about any of the lofty things; rather, the things which a childlike soul most seeks to hear, these he sets down; for his word is toward children. And what is sweeter to children than to be long-lived? Since to the Jews also, as to children, these things were given as law, they not being able to hear more perfect things.

⁴ And you fathers, do not provoke your children to anger. He did not say, Love them—this nature demands of them even against their will; but, Do not provoke them to anger; that is, Do not make them disinherited and disowned, nor lie heavily upon them, treating them not as free but as slaves, and be ever harsh toward them.

⁵ But bring them up in the discipline and admonition of the Lord. He leads back to the source and cause of subjection, and shows fathers how they will make their children obedient. For if you wish, he says, that your children obey you, bring them up in the divine words; and do not say that to read the divine Scriptures belongs to monks. For this belongs to every Christian, and most of all to those in the world, inasmuch as they have need of greater help, as being in a tempest. So that it is for your own sake that they hear the Scripture; for from there they will learn: Honor your father and your mother. And then—with Greek learning you bring up your child together, from which he is taught all the worst things, but with the things of God no longer?

⁶ Servants, obey your masters according to the flesh. Since the virtue of household servants also contributes to the establishment of the household, neither does he neglect this part; but he comes to this too last, since it is also last in rank. And no longer does he discourse with these as with infant children, but as with grown ones, as we shall show as we proceed. And by masters according to the flesh he means the temporary ones. For at once he consoles them, having pointed out that the servitude is temporary, and dissolved together with the flesh.

⁷ With fear and trembling, in singleness of your heart, as to Christ. In the case of the woman he said simply, That she fear her husband; but here with intensity. For trembling is an intensification of fear. For the woman is of equal honor with the man, and free; but servants are not of the same honor. For even if they are brethren according to Christ, yet since he commands even the free to be subject to one another, and the woman to the man, much more the servants to the masters. For neither is the matter a low birth, but rather the first nobility—to know how to be moderate, and to yield to one’s neighbor. But since many fear their masters, yet not out of good will, but, whenever they go unnoticed, plot against them and do them mischief, for this reason he adds: In singleness of heart, doing away with the mischief.

⁸ Not with eye-service, as men-pleasers. That is, not only when the masters are present and watching, but also when they are absent, so serve them.

⁹ But as servants of Christ. The man-pleaser is not a servant of Christ, just as he also says elsewhere: If I pleased men, I would not be a servant of Christ.

¹⁰ Doing the will of God from the soul, with good will. Since it is possible to serve in singleness of heart and without guile, yet not with all one’s power, but to do only the appointed task, for this reason he now adds, From the soul, that is, from all one’s power and eagerness; but also, With good will, that is, with full acceptance, and of one’s own choosing, not from constraint. Thus also the low birth of servitude is taken away, if the servants do what is good willingly, and do not wait for compulsion and lashes. And the will of God is either to be subject (for this God wills, good order), or that, In those things be subject, you servants, to your masters, in which God wills. For it may happen—just as was said also concerning children—that the masters force toward certain shameful things, or toward impiety, which are not of the divine will.

¹¹ Serving as to the Lord, and not to men. For he himself takes upon himself the good will shown toward the masters, as having also legislated good order; and the one who does not serve these as he ought sets himself against the divine law.

¹² Knowing that whatever good thing each one does, this he shall receive from the Lord, whether servant or free. Since it was likely that many masters, being Greeks and unbelievers, would do no good to the servants who served well, he says that, Even if you do not receive your recompenses from the master according to the flesh, expect them from the Master of all. And here he showed that he discourses with them as with more perfect ones, and not as with children. For to those he held out length of life upon earth, but these he sent forward to the age to come.

¹³ And you masters, do the same things toward them. — The same things. What things? Serve with good will, and not as men-pleasers, but with fear and trembling—the fear, that is, toward God. For even if he did not say it word for word, nevertheless this is what he wishes. For the master too serves the servant, taking thought for him, and supplying all that is needful, and, in a word, bearing with him, and condescending to him, and, as Solomon says, accommodating himself. For hear also what follows:

¹⁴ Forbearing threatening. He did not say, Forbearing the lash, but, Even the threatening itself. Much more, then, the punishment; that is, Do not appear oppressive even in your threats.

¹⁵ Knowing that your own Master also is in the heavens. Observe how he strikes fear. For with what measure, he says, you measured, it shall be measured back to you; lest you too hear: Wicked servant, I forgave you all the debt; ought not you also to have had mercy on your fellow servant?

¹⁶ And there is no respect of persons with him. Do not suppose, he says, that if you are harsh to the servant, you will not be examined by God because of the meanness of his person. For these are matters of the outward laws, which know distinctions of high birth and of servitude; for they are laws of men. But here it is not so; rather, you yourself also are a servant of the same Master, even while you act severely toward a fellow servant; since neither did God make servitude from the beginning, but covetousness, as in the case of the captives; and the insolence toward fathers, as in the case of Canaan. Yet even if it did not come to be by God, nevertheless God legislates the subjection, for the sake of good order, and that life may not be full of bloodshed.

¹⁷ Finally, my brethren, be strengthened in the Lord, and in the might of his strength. A camp is the household of each one; having therefore arranged all the authorities, he thus leads out to war. For indeed, when each one does not overstep his own order, then the affairs of the war also will be well disposed. But since he enjoined many things that seemed hard to accomplish, Do not be afraid, he says, but take courage in the power of the Lord. For there is not strength simply with him, but might of strength—that is, he has unspeakable strength, and one that prevails over all things.

¹⁸ Put on the whole armor of God, that you may be able to stand against the wiles of the devil. What the whole armor is, he will teach a little later. But observe how he did not say, Battles, nor, Wars, but, Wiles. For a wile is to deceive and to take by a contrivance. For the enemy does not set forth sins openly; for instance, he does not openly urge to idolatry, but contrives it otherwise by wiles—that is, making his argument plausible, and using a covering. And by showing the adversary to be terrible and manifold, he rouses them and prepares them to be watchful.

¹⁹ For our wrestling is not against blood and flesh. And this too he says not to terrify, but to make them more attentive. For he who relates the power of the enemy makes his own people more secure. We do not have it, he says, against ordinary foes, nor against men of like passions with us and of equal power.

²⁰ But against the principalities, against the powers. Just as God has principalities and powers, so also the boastful tyrant made for himself such orders.

²¹ Against the world-rulers. Not those who rule the world, that is, the creation; but Scripture knows how to call wicked deeds “world,” and those who pursue them, as in the saying, You are not of the world, that is, of those who pursue wicked things. Over these, then, the demons rule, men having of their own will been enslaved to them.

²² Of the darkness of this age. By “darkness” he means wickedness, which appears and subsists in this present age; but beyond it, it goes no further.

²³ Against the spiritual hosts of wickedness. These same he calls the demons. For since the angels too are spirit, he added, of wickedness; for those others are spirits of goodness and of light. And having said that we war not against blood and flesh, he draws the contrast, and says that, Rather, against nimble, and unconquered, and hard-to-capture foes do we fight.

²⁴ In the heavenly places. For this reason again he rouses the hearer. For the danger is concerning great things, he says, not concerning earthly and perishable things, but the heavenly ones. For the in stands in place of for, and means also because of; as if he said: It is because of the heavenly things that we war, and for this reason we must be watchful.

²⁵ For this reason take up the whole armor of God, that you may be able to withstand in the evil day. That is, in the present age; for this he calls an evil day, from the evils that come to pass in it. And he consoles them also by showing that the time of the war is short. For by saying “day,” he made plain its shortness.

²⁶ And having accomplished all things, to stand. Having worked down all the passions, and the inordinate desires—that is, having fought them down, having pulled them down. But since many, after conquering, have fallen, he says, To stand. For after the victory there is need of a standing, lest the one conquered fight again. For if we grow slack, the slain enemy will assuredly revive. But observe that it is possible to accomplish and to stand, and that we ought no longer to be slack, making the excuse that the enemies are strong. For we have indeed been strengthened, and have been taught such an art that we are able even to wrestle with demons; or rather, not even to wrestle, but so to be terrible to the demons, through the power of him who dwells in us, that we have no need even of wrestling, but tread upon serpents and scorpions. And Paul says these things, since there were many who set themselves against them, teaching that the demons war against us through these men as their go-betweens. So that—do not be angry with men, but be severe toward the demons.

²⁷ Stand therefore, having girded your loins with truth. In matters of tactics the first thing is to know how to stand well; for this reason Paul gives counsel about the standing first, requiring a stance that is well-ordered, and befitting soldiers, and upright. For he who in truth stands has stood upright, not leaning; whereas the one who does not stand is not even upright—for instance, the lustful, the money-loving, the luxurious do not stand upright, but are bent down. And after the standing, he girds the soldier in a wholly spiritual sense, and binds fast the one who runs loose and is slackened by desires, restraining him by means of the belt. And by “loins” he here means the vigorous power of the soul that bears up the whole. For as the keel is in ships, so also in the living creature are the loins, like a kind of foundation. Whence also, when we are often weary, placing our hands upon them we bear ourselves up. So it is also with the spiritual loins, which he commands us to gird with truth—both that according to doctrines, and that according to life. For none of the heretics is girded with truth, but they are dragged down along the earth, able to conceive nothing lofty, but examining the things of God by human reasonings that are dragged down below. And those too who stumble in their manner of life, and give heed to the deceit of the world, neither are these girded with truth, but, slackened downward, they gape after falsehoods. But it is not right that we be so; rather, we must pursue all things in truth—whether it be a doctrine, to seek the truth, and whether it be life, likewise. But also that we be without hypocrisy and without guile, and not lie to one another. If we are so girded, we shall be able also to run. And by the being girded he signifies that we must ever be armed, as David also says: Like a girdle with which he is girded continually; for we are ever at war. And Gregory the Theologian understands our “loins” to be the desiring faculty (for in the loins are the kidneys, which are a symbol of the desiring faculty in the Scripture), and “truth” to be the contemplative faculty. He says, then, that Paul counsels us to bind fast all our desire by the contemplation and comprehension of God. For he who contemplates God, and delights in him as in one truly to be loved, would not allow his desire to be slackened downward and dragged about earthly things.

²⁸ And having put on the breastplate of righteousness. By “righteousness” he here means the wholly virtuous life, as if saying: Having taken to your bosom the things that are just. For as the breastplate keeps the man unwounded, so also does righteousness the one who has taken it to his bosom.

²⁹ And having shod your feet with the preparation of the Gospel of peace. Well does he put greaves upon us. Or at least he means this, that we must be ready to bring good news and to preach, For beautiful, he says, are the feet of those who preach the gospel of peace. Or that we must be ready for our departure, living according to the Gospel. For the feet are a symbol of one’s life; wherefore he also says, See how carefully you walk. And the preparation of the Gospel is good deeds, to which the Lord also gives heed, according to the saying, To the preparation of their hearts your ear has given heed. And well did he say, Of peace. For 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, against whom we must not again make war by dissolving the peace. But it is also good news—the victory has already come to pass; let us not, then, be afraid.

³⁰ Above all, having taken up the shield of faith. This is the meaning of Above all—in place of, with truth and righteousness, and the preparation of the Gospel; for all these have need of faith. And he does not here call faith the knowledge of the true religion, but the unwavering faith, the one that makes us believe in the things to come as though present, the one that also accomplishes the signs, and is so fervent and warm as even to remove mountains. As, then, the shield, that is, the buckler, is held before the whole body, like a kind of door guarding and enclosing it, so also the unwavering faith is a guard of the whole soul. And faith is a shield, not subtleties. The shield shelters, but those things entangle.

³¹ With which you shall be able to quench all the fiery darts of the evil one. That is, the inordinate desires, the reasonings of unbelief (such as, Is there indeed a resurrection? is there a judgment?), and the temptations. And “fiery,” not only because the desires set ablaze, kindling toward shameful deeds, but because by them we are already burned even in the conscience. And through the reasonings of unbelief, too, the devil inflames us, and through the temptations. Faith, then, quenches these; for if it subjects demons, much more the passions. For whether desire sets you aflame, by believing in the good things to come, and in the gladness to come, you will quench it; or whether temptations, by believing in the things to come, you will be comforted. Consider how Abraham was inflamed, when he offered his son, but faith quenched the flame.

³² And receive the helmet of salvation. That is, the one that saves and guards. For if we have faith, that is, the one that saves and guards us, we shall quickly receive also the saving reasonings, guarding our head, that is, the governing faculty.

³³ And the sword of the Spirit, which is the word of God. By the things said above Paul armed them, so that they might not be harmed by the enemies; but now he gives weapons by which they themselves may rather have strength to harm the enemies. Either, then, he calls the Spirit itself a sword of the Spirit by a periphrasis, or he means the spiritual manner of life, by which the head of the dragon is cut off. And this spiritual sword is the word of God, that is, a command. For if we do his commands, we shall slay the crooked serpent, as Isaiah says. Or the word of God is the saying, In the name of the Lord Jesus Christ, rise up and walk, and the like. Or simply a sword of the Spirit, the wisdom that is in the Spirit. For living is the word of God, and active, and sharper than any sword; and he who has the gift of this spiritual sword, and speaks the things of God, is irresistible—such as this very Paul himself.

³⁴ Through all prayer and supplication, praying at all times in the Spirit. Having armed them, he now leads them also to the King, so as to entreat him to stretch out a hand. For since he said, You shall be able to quench, lest they be puffed up, he says that, You have need of God, and you will set all aright together with the things spoken—and praying, not simply, but, Through all prayer and supplication: that with weeping, that with beating of the breast, that with bending of the knees, and the like. But also not at fixed hours, but, At all times; and, in the Spirit, that is, asking for spiritual things, nothing worldly. And by saying, Praying through all prayer, he hinted that it is possible even to be making a prayer and not to be praying, whenever one is slack.

³⁵ And watching unto this very thing. Whether he here means the all-night vigils, or the watchfulness of the soul, both are admissible. For he who is armed, who stands before the King, must be sober.

³⁶ With all perseverance and supplication. As the Canaanite woman, as the widow, as Anna. For this is truly prayer—the one with perseverance.

³⁷ For all the saints, and for me. So then, one ought not to pray for oneself alone. And observe his humility; for he sets himself last, and asks for the prayer of the disciples, and that too while girded with chains for Christ’s sake. For Peter too was girded with chains, but earnest prayer was made for him by the Church.

³⁸ That utterance may be given to me in the opening of my mouth. So then, he did not rehearse what he said, but, just as Christ said, Take no thought what you shall speak; for it shall be given you in that hour what you shall speak; so he too, opening his mouth, conveyed across the things supplied from God, thus accomplishing all things by divine grace. From this you will understand the sword of the Spirit, which is the word of God.

³⁹ To make known with boldness the mystery of the Gospel, for which I am an ambassador in a chain, that in it I may speak boldly, as I ought to speak. That is, That I may make my defense as I ought, with boldness and courage and much understanding. But to whom are you an ambassador? To men, that I may reconcile them to God; but these men bound me, although the law forbids that ambassadors should suffer any harm. The chain, then, was put upon me, that it might stop the mouth of my boldness; but your prayer will open my mouth, that I may speak boldly, and say all that he who sent me as an ambassador commanded me. Do you see boldness as the sword of the word of God, which Paul was about to speak in the opening of his mouth?

⁴⁰ But that you also may know my affairs, what I am doing, Tychicus shall make all things known to you, the beloved brother and faithful minister in the Lord. The things that were of doctrine and exhortation he himself made plain through the Epistle; but since he made mention of his bonds, he does not dwell on the words concerning these, but leaves it also to Tychicus to discourse something about him, that the presence of the brother might not be useless. If, then, he is beloved, he knows all things; if faithful, he will not lie. And he is a minister in the Lord, that is, ministering for God’s sake, and in divine things, not for anything worldly, nor in any of the earthly things; or, the brother in the Lord, that is, the spiritual brother.

⁴¹ Whom I have sent to you for this very thing, that you may know our affairs, and that he may comfort your hearts. Saint John read it thus: That you may know our affairs; that is, that he may report to you the things concerning me, and may not let you fall down on my behalf, as though I were in dire straits and wearing a chain. And this makes plain the love—both his toward them, and theirs toward him.[7]

⁴² Peace to the brethren, and love with faith, from God the Father, and the Lord Jesus Christ. He prays for them peace and the love that is with faith. And this is of such a kind, either that they should not love the heterodox, but only the faithful; or that they ought also to have faith, so as to take courage concerning the things to come. For apart from faith love profits nothing—or rather, neither could love come to be apart from faith. This is what he meant by “peace,” and the love that is with faith. And teaching how this might come to be, he added that it is through love. And how is love? If we have faith.

⁴³ Grace be with all those who love our Lord Jesus Christ in incorruption. Amen. Here he divided peace from grace, setting both apart by themselves, although everywhere he joins them. And the words In incorruption mean either in decorum, or that those who love Christ do so not in wealth or in glory, but in the incorruptible things—that is, for the sake of the incorruptible things; or that he who loves Christ loves him through virtue. For sin is corruption, but virtue incorruption. For as we say that the virgin is corrupted, so also the soul; wherefore Paul also says, Lest somehow, he says, your minds be corrupted; and, Corrupted in mind. May it come to pass, then, that we too show our love toward Christ, both through decorum of life, and through seeking those incorruptible good things; and, in a word, through the whole virtuous manner of life, which keeps the soul incorruptible, not being corrupted in pursuits and lawless deeds, in Christ himself, the incorruptible bridegroom of the virgin and undefiled souls. To whom be the glory unto the ages of ages. Amen.