Commentary on Ephesians

Prologue. The Apostle did not found the Ephesians in the faith, but strengthened them, having suffered many evils for them at the hands of the faithless, as he says: “For if, humanly speaking, I fought with beasts at Ephesus, what does it profit me, if the dead do not rise?” (1 Cor 15:32). And since he foresees that his struggle was not without the effect of their perfection, rejoicing in them, he exhorts them in writing to better things from his custody in the city of Rome; for, coming from Jerusalem in custody, he is understood to have been entrusted to a guarantor, staying outside the camp in his own lodging (Acts 28:16). Chapter one.

“Paul, an apostle of Christ Jesus by the will of God, to all the saints who are at Ephesus, and to the faithful in Christ Jesus.” He writes in his usual way, for he testifies that he is an apostle of Christ Jesus by the will of God. He writes not only to the faithful but also to the saints, so that they may truly be faithful if they are saints in Christ Jesus. For a good life profits and is believed holy only if it is held under the name of Christ; otherwise it will be defilement, because it serves to wrong the Creator. “Grace to you and peace from God our Father and the Lord Jesus Christ.” He says that the grace of God is with the saints and faithful, God whom he calls our Father, because from him all things were both founded and restored; but Christ our Lord, because he redeemed us, offering himself for us. “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing”: that is, not a worldly but a heavenly blessing, not a corruptible but an eternal one; because the glory of Christians is not on earth but in heaven, and it is in Christ. For every gift of God's grace is in Christ; so that if anyone, spurning Christ, thinks he is blessed by God, let him know that he errs. Yet God is blessed in one way and human beings in another. There is one word, blessing, but it must be understood according to the dignity of the person; for God too is said to make, and human beings make; but God makes impassibly by his will alone, while human beings accomplish things with hand, effort, labour, and sweat. God, then, is blessed when he is extolled with worthy praises; but God blesses human beings by imparting to them the gift of his grace, not according to their merits but according to his mercy. And therefore he said, “who has blessed us with spiritual blessing,” to show that the perfect blessing of heavenly things is given to those who believe in Christ, so that they may be full of heavenly glory, raised above the powers of the heavens. For “where I am,” he says, “there my servant will be also” (John 12:26).

“As he chose us in him before the foundation of the world, so that we might be holy and spotless before him in love.” God, foreknowing all things, knows who would believe in Christ, as he says to the Romans: “Those whom he foreknew he also called” (Rom 8:29–30): not only from the Jews but also from the gentiles. Those, then, whom God is said to call persevere in faith; these are those whom he chose before the world in Christ, so that they may be undefiled before God in love, that is, so that the love of God may make their conduct holy. For no one obeys someone better than one who serves out of love.

“Predestining us to adoption as sons through Jesus Christ unto himself.” He says that God decreed that those who believe in Christ should be adopted as sons by God, so that their head might be Christ, the true Son of God.

“According to the good pleasure of his will, to the praise of the glory of his brightness.” He says God had such good pleasure that the grace given to human beings would serve to the praise of his brightness, so that our salvation may be God's glory. “With which he has graced us in his beloved Son.” God gave us grace because we believed in his Son Christ; for, loving his only-begotten, he bestows divine gifts on those who love him.

“In whom we have redemption through his blood, the remission of sins.” He makes known a twofold grace: that he both redeemed us by his blood and did not count our sins against us; that is, he redeemed and set free.

“According to the riches of his grace, which he has made to abound in us in all wisdom and prudence.” He adds to the grace: that after the benefits mentioned above, the gift of wisdom and prudence in spiritual things is added.

“So as to make known to us the mystery of his will, according to his good pleasure, which he purposed in him, for the dispensation of the fulness of times, to restore all things in Christ, the things in heaven and the things on earth.” This pleased God, whose counsel cannot be revoked: to show in Christ the mystery of his will at the time when he willed to reveal it for the knowledge of the creation. And his will was this: that he would then become gracious to all who were in error, whether in heaven or on earth, when he made manifest that this gift is Christ, for believers, so that sins would not be counted against those who accepted the faith of Christ. Every creature, then, in heaven and on earth, when it learns the knowledge of Christ, is restored to that for which it was founded. For when it is instructed in faith in the one God, the mystery of the Saviour being known, it is restored from the error into which it had fallen, holding as certain that its Creator is the one God and Lord. This is why John too says in the Apocalypse: “I saw Michael and his angels fighting in heaven with the dragon and with his army” (Rev 12:7). This conflict comes partly from error, partly from presumption in a usurped tyranny.

“In whom we too have obtained our lot, predestined according to the purpose of God, who created all things according to the counsel of his will, so that we, who first hoped in Christ, may be to the praise of his glory.” This is what he says: that the stewardship of preaching was decreed by God for those from the Jews who believed in Christ. Hence no one from the gentiles was chosen for the apostolate; for it was fitting that preachers be chosen from those who had first hoped for the salvation that had been promised them in Christ. “In whom you also, when you had heard the word of truth, the gospel of your salvation, believing, were sealed with the Holy Spirit of promise, who is the pledge of our inheritance, for the redemption of possession, to the praise of his glory.” The praise of God's glory is when many are won to faith, as it is a physician's glory if he cures many. And therefore it pertains to God's glory that he called the gentiles, so that they might obtain the remedy of their salvation through the faith promised to the Jews, having as the sign of redemption and of the future inheritance the Holy Spirit given after baptism. For the redeemed are designated heirs if they persevere in regeneration; so that faith first merits pardon, but holy conduct persevering with faith merits the crown.

“Therefore I too, having heard of your faith in the Lord Jesus and your love toward all the saints, do not cease giving thanks for you, making mention of you in my prayers.” Since, according to God's decree by which he determined that the gentiles should become sharers in the promise of the Jews, the Ephesians, having heard the word of God, received the faith of Christ, loving all the saints, as the Lord commanded, for this reason he gives thanks to God for their conversion and love, who deigned to incorporate the gentiles with the Jews.

“That the God of our Lord Jesus Christ, the Father of brightness, may give you the spirit of wisdom and revelation in the knowledge of him, having the eyes of your heart enlightened, so that you may know what is the hope of his calling and what are the riches of the glory of his inheritance in the saints.” It is plain that he says he prays for them so that they may know the hope of their faith in the heavenly reward; because when they fully know what the fruit of believers is, they will become more eager in cultivating religion. For they seem already to be in such progress that, if they are so devoted before they know the glory of the promise, they will necessarily become more eager when they have come to know it. Yet he calls God the Father of brightness and the God of Christ, since God is the true Father of Christ, and God of the creation. But the Lord himself says the same: “I go to my Father and your Father, to my God and your God” (John 20:17). He is the Father, then, of all brightness, because from him is all brightness and power and dignity. He is also the Father of Christ, but differently; because this one is the true Son, and he is God of all, but not in the same way the God of Christ. For he is the God of Christ in this way, that Christ is God from God; but of the others he is God as the cause of fear, as he himself says in the prophet Malachi: “If I am God, where is my fear?” (Mal 1:6).

“And what is the surpassing greatness of his power toward you who believe, according to the working of the might of his strength, which he worked in Christ, raising him from the dead and setting him at his right hand in the heavenly places, above every Principality and Power and Virtue and Dominion, and every name that is named not only in this age but also in the one to come.” He declares that the pattern of the salvation and glory of believers consists in the Saviour's resurrection, so that from it the faithful may know what has been promised them. For in a similar way they will be raised above the heavens to be with Christ, as he himself says: “Father, I wish that where I am, they too may be with me and see my glory” (John 17:24). This is because of the incarnation of the Son of God, so that even having become man he is said to be above all the heavens and above the whole creation, sitting at the right hand of God, having the name of God by nature, not by adoption; so that those who crucified him might know that he is the Son of God. For the honour that the Father gave him by generation was made manifest when, born a man, he suffered and, having conquered death, rose again, ascending above all the heavens whence he had descended. Hence it was said that “truth has sprung from the earth” (Ps 85:11). For since the Father has given all judgment to the Son (John 5:22), he is therefore said to sit at the right hand of God, as judge. Indeed, he himself says to the disciples: “Until now you have asked nothing in my name; ask, and I will do it” (John 16:24). Hence he says to the Jews: “From now on you will see the Son of Man seated at the right hand of the power of God and coming with the clouds of heaven” (Matt 26:64). For from the time he became known, he began to be approached and petitioned as judge. “And he has subjected all things under his feet, and gave him as head over every church, which is his body and fulness, who is filled all in all.” He says that the Father subjected every creature to the Son, so that, since he made all things through him (John 1:3), he might be head and Lord of all. He subjected all things to him then, when he begot him before all things, so as to make through him the things that were not. By saying “every church,” he comprehends in sum all that is in heaven and on earth, so that they may be made his members into the new man when they confess that he is the one through whom they were made by God. For they are subject to him as members to the head from which they draw their origin, so that all things may be filled in all. For when they have returned to the confession of the one God, bending the knee to Christ, it is fulfilled in all that he is all things, because they are from him; and therefore he is in them, because they subsist by his power; for those who withdraw from God seem to empty him. Hence he says in another place: “So that all things may grow with the growth of God” (Col 2:19).

“And you, when you were dead in your offences and sins, in which you once walked according to the age of this world.” He calls them dead because they follow the errors of the age; for whatever withdraws from the profession of the one God is held to be dead, because it does not remain in the root from which it draws its origin. “According to the prince of the power of this air, the spirit who now works in the sons of distrust.” By the prince of power, that is, the devil, he indicates that he corrupted the understanding of the age, so that they withdrew from the one God, taking up the opinion of many gods, so that he might make them partners in his conspiracy, being found in the same impiety, denying the one God. He calls this prince of error the spirit of the air to show that he has usurped this region for himself to exercise dominion. For the air is one thing and the prince another; but because he rules in the world or in the air, he is called the spirit of the air.

“Among whom we too once lived in the desires of our flesh, doing the will of the flesh and of its counsels; and we were by nature children of wrath, like the rest.” He means unbelief when he mentions the desires of the flesh. For the will of the flesh is to delight in visible things, so as to call gods the elements that God appointed as the helm of the world; whereas this name is owed to the one God, from whom are all things; so that, as he has no partner among them in power, so he may have none sharing the name. But this name is not denied to Christ, because, as the nature is common to them, so will the name be. Yet there is this difference between the Father and the Son, that the Father received it from no one, but the Son by generation received all that is the Father's, so that in power and substance and name the Son differs in nothing from the Father. Hence he says: “All that the Father has is mine, and mine is the Father's” (John 16:15). It is not unworthy or contrary, then, if Christ too is called God, but from God the Father, so that the authority of the one God is preserved. For if anyone thinks that he means something else when he names the will of the flesh, let him know that the Apostle too had a clean life, for he lived blameless according to the righteousness of the Law. But because he persecuted the faith of Christ, therefore he says, “we lived in the desires of our flesh.” For every sin is called flesh, above all unbelief, which is the mother of all wickedness. Good works and chastity will profit no one if he is faithless; for unbelief stains all these. Hence he added: “And we were by nature children of wrath, like the rest.” For when an evil will is set under nature, it becomes a nature of wrath, that is, one to be subjected to punishment, changed not in substance but by an evil will. For what follows is reckoned to nature; hence he says in Isaiah: “Most evil seed” (Isa 1:4). And why it is most evil seed he added: “For you have forsaken the Lord,” he says, “and provoked the Holy One of Israel to anger”; so that a nature that deserts God is called most evil seed. For to degenerate is to withdraw from the author; and when it gives a bad example to others it is evil seed, for it produces the worst fruits. But if it returns to the Author, the nature will be good, according to the Apostle, who, changed when he acknowledged his Creator, is called a vessel of election (Acts 9:15).

“But God, who is rich in mercy, because of his great love with which he had mercy on us.” These are the true riches of mercies: that mercy was granted of his own accord to those who did not seek it, as Isaiah says: “I have been made manifest to those who did not seek me” (Isa 65:1); for this is to abound in mercy, that one gives even to those who do not ask. Yet this is God's love toward us: that because he made us, he does not wish us to perish; for he loves his work. For he made us so as to love what he made; for no one hates his own labour.

“And when we were dead in sins, he made us alive together in Christ.” Estranged from God we were dead; but by his grace he called us back, that is, made us alive in Christ. For because he made us through him, again through him he re-formed us in him, that is, so that we may be his members; and he is our head; for we have him, by God's gift, as the author of our life, as the apostle Peter says: “But you killed the author of life” (Acts 3:15).

“By whose grace you have been saved.” To this gift he adds the gentiles too, signifying that we have been saved by the grace of Christ.

“And he raised us up together, and made us sit together in the heavenly places in Christ Jesus.” He says what I mentioned above: that the saints, even those from the gentiles, will be there where Christ, their head, is.

“So that in the ages to come he might show the overflowing riches of his grace in kindness toward us in Christ Jesus.” He signifies that in the age to come the immortal gift of God will appear in the reward of the faithful, “what eye has not seen, nor ear heard, nor has it entered into the heart of man, what God has prepared for those who love him” (1 Cor 2:9). These are the overflowing riches: that so much is given to believers as the mind cannot search out.

“For by grace you have been saved through faith.” The grace of faith was given so that believers might be saved. “And this not of yourselves, for it is the gift of God; not of works, lest anyone boast. For we are his workmanship, created in Christ Jesus for good works, which God prepared that we should walk in them.” It is true that all thanksgiving for our salvation is to be referred to God, who grants us his mercy, so as to call back to life those who were wandering and not seeking the true way. And therefore we must not boast in ourselves, but in God, who regenerated us by a heavenly birth through faith in Christ, so that, exercised in the good works that God decreed for us once reborn, we may merit to receive the promises.

“Remembering that you once were gentiles in the flesh, who are called uncircumcision by what is called the circumcision in the flesh, made by hand; that you were at that time without Christ, estranged from the way of life of Israel, and strangers to the covenants, and not having the hope of their promise, and without God in this world.” He admonishes the gentiles to remember what they were (for they were fleshly and without hope, having no share in the promise of the Jews in Christ; for Christ had been promised to the Jews, not to the gentiles), so that they may more readily give thanks to God through Christ, who in his mercy made them sharers in spiritual things when they were fleshly. Yet he says “circumcision in the flesh, made by hand,” to signify another, spiritual circumcision not made by hand.

“But now in Christ Jesus you who once were far off have been made near through the blood of Christ.” He still commends the gift and grace of God, to whom he wants us always to give thanks as those under obligation; for this is why he mentions that we have been made near to God in the blood of Christ: to show how great an affection God has toward us, who allowed his Son to die for us; so that we too, enduring in faith in him, may not give way to all the deaths inflicted on us for him, knowing that he deserves more from us than whatever can be inflicted by enemies. For he, though he is Lord and needs nothing, offered himself for us, so that it might profit not him but us. For we, even if it did not profit us, would perhaps be compelled as servants to die for our very Lord; how much more when not only his death but our own brings us its effect!

“For he himself is our peace, who has made both one and broke down the middle wall of the partition, the enmities, in his flesh.” The Saviour's passion made peace between circumcision and uncircumcision. For the enmity that was like a wall in the middle, dividing circumcision from uncircumcision and uncircumcision from circumcision, the Saviour dissolved, giving a law that neither the Jew, presuming on circumcision, should reject the gentile, nor the gentile, relying on uncircumcision, that is, on paganism, should abhor the Jew; but that both, made new, should follow faith in the one God in Christ. For all that the Saviour taught he confirmed when he rose from the dead. Yet the wall that was in the middle, dividing between the law of deeds and gentile ways, he called a partition or hedge, that is, not a stable or strong wall; because neither was gentile religion a firm thing, being invented by man, nor were circumcision and new moons, and the observance of foods and sacrifices or sabbaths, stable and fixed; for they were given so as to cease when Christ came. For although God gave them, it was for a time; but the preaching of faith is firm and without successor.

“Making void the law of commandments in decrees, so as to create the two in himself into one new man, making peace.” This is what I mentioned above in summary: that the law that had been given to the Jews in circumcision, new moons, foods, sacrifices, and the sabbath he made void, that is, ordered to cease now, because they were a burden; and so he made peace. Hence the apostle Peter says in the Acts of the Apostles: “Why do you place a yoke on the neck of the brothers that neither our fathers nor we have been able to bear?” (Acts 15:10).

“So as to present and reconcile both in one body to God through the cross.” Having removed the enmity, Christ by his death first reconciled the peoples to one another, then made them at peace with God the Father; so that human beings of one nature, because they had become divided through error, might be made members of one new body, whose head is Christ.

“Killing the enmities in himself; and coming, he preached peace to you who were far off, and peace to those who were near; because through him we both have access in one Spirit to the Father.” The sense is the same; for he killed the enmity in himself when he died for all, Jews as well as gentiles. For the Saviour's death profits all; for, rising from the dead, death that held all being condemned, he showed what hope those who believe in him would have. Hence he commanded the preaching by which all would be called together to God the Father in the unity of the Spirit, discord being cut away; so that whether Jews (who are called near because the promise was made to their fathers) or gentiles (who are called far off because they did not receive the law of God given through Moses), the former rite being removed, should receive the faith of Christ, through which they would become one. “So then you are no longer strangers and sojourners, but you are fellow citizens of the saints and members of God's household.” He admonishes them to be mindful of God's benefits; because, though they were far from the knowledge and fear of God, by his mercy they were joined, so as to become sharers with those who were near God, made fellow citizens of the sons of God. For just as any nation that wished to follow peace with the Romans was received with gifts of citizenship, so as to be Roman citizens, as were the people of Tarsus in Cilicia, whence the Apostle says he is a Roman citizen (Acts 22:28), so too whoever joins himself to the Christian faith becomes a fellow citizen of the saints and a member of God's household.

“Built upon the foundation of the apostles and prophets, Christ Jesus himself being the chief cornerstone.” That is, placed upon the New and Old Testaments. For what the apostles preached, the prophets said would come; although he says to the Corinthians: “God has placed in the church first apostles, second prophets” (1 Cor 12:28). But those are other prophets; for in that place he discusses the ordering of the church, but here the foundation of the church: for the prophets arranged, but the apostles laid the foundations. Hence the Lord says to Peter: “On this rock I will build my church” (Matt 16:18); that is, on this confession of the catholic faith I will establish the faithful for life. For David too arranged the house of God and marked the place where it should be, but Solomon founded it.

“In whom the whole structure, fitted together, grows into a holy temple in the Lord; in whom you too are built together into a dwelling place of God in the Spirit.” This is the sense of the Lord's words: “On this rock I will build my church.” For the Saviour took the two peoples into himself and made them one in the Lord, as the cornerstone holds two walls, made firm in the unity of the house; for the faithful are the surface of God's temple, living in the Spirit, so that they may become heirs of the heavenly dwelling.

“For this reason I, Paul, the prisoner of Christ Jesus for you, brothers.” Since he has shown the disposition of the divine clemency for the salvation of the gentiles, which existed before the world, he now declares that he carries out the embassy of this gift by God's providence, Christ sending him. For after the resurrection the Lord sent his apostles in his stead to preach to the gentiles (Matt 28:19), directing this one to the conversion of the gentiles; for so he said to him: “Go, I will send you far away to the gentiles” (Acts 22:21). He used the Lord's word, then, when he says: “Peace to you who were far off, and to those who were near.”

“If indeed you have heard of the dispensation of God's grace that was given to me for you.” He wants them to know that by God's judgment he was sent by Christ to preach to the gentiles the mystery of God's grace. “According to revelation the mystery was made known to me, as I wrote before briefly, so that, reading, you can understand my insight into the mystery of Christ.” He indicates that the revelation of God's mystery was shown to him, about which he recalls that he wrote briefly before, that is, with restraint, as far as they could grasp the Apostle's insight into the sacrament of Christ.

“Which in other ages was not made known to the sons of men as it has now been revealed to his holy ones and prophets in the Spirit: that the gentiles are fellow heirs and fellow members of the body and sharers of his promise in Christ Jesus.” He asserts that what was hidden was shown by God in Christ's time: that the gentiles would be sharers in the grace promised in the Law. He says that this was shown to holy preachers and prophets, that is, to apostles and expounders of the Law, not to the prophets of old. For although gentiles were admitted to the Law before, they were ordered to be circumcised; and the prophets knew that the gentiles would be sharers in God's gift (for they indicated this in many places); but this was hidden: that without circumcision and sabbaths and new moons and other such things they would be sharers in God's grace, and would receive the faith of Christ apart from the Law and be saved. This is what he says: that “in the Spirit the gentiles are fellow heirs and fellow members and sharers of his promise in Christ.” For one who worships God in spirit has no need of the work of the Law.

“Of which I have been made a minister through his gospel, according to the gift of God's grace that was given me according to the working of his power.” He asserts that through the preaching of his ministry the gift was made known that God appointed for the gentiles according to the working of his power. For the working of his power is that he raised Christ from the dead, death being conquered, in which he saved all. Yet this is the dispensation of his gospel, by which God's will was recognized: that he decreed to save the gentiles without the work of the Law.

“To me, the least of all the saints, this grace was given.” He humbles himself when he calls himself least, knowing that humility brings progress. For he says that so great a grace was given him that he asserts that this gift, unknown to past ages, was granted to him, to make it known to the gentiles. For how can he seem the least of all the saints who before he was baptized was called a vessel of election (Acts 9:15)? “To preach among the nations the inestimable riches of Christ.” He proves that he was chosen to preach the gift of God in the incomprehensible riches of Christ, which he deigned to bestow on the gentiles, now despaired of, so that they might be saved by faith without works. And it is plain that no one sends an outstanding and very great gift through an unworthy person. Showing, then, how much he merits from God, he yet humbles himself, so that his merit may grow.

“And to enlighten all as to what is the dispensation of the mystery hidden from the ages in God, who created all things.” He says he was sent to teach the gentiles in a twofold way the mystery that was in God, from whom are all things: so that through him they might learn and understand that Christ was always in God and with God, and that he determined to save the gentiles without circumcision and the other commandments of the Law. For the Jews alone were found unworthy to have such a teacher; for the Jews believed in Christ in such a way as still to keep the Law, which is hateful to God. Indeed, the apostles say to their fellow apostle Paul: “You see, brother, how many thousands of believers there are among the Jews, and all these are zealous for the Law” (Acts 21:20). Hence it came about that the vessel of election was sent to teach the gentiles, so that they at least might have full hope of their faith, hoping nothing from the Law but in Christ alone. For when the sacrament of Christ was made manifest, such a gift was given as had the effect of perfect salvation; for as at great festivals the greatest gifts are given, so too, the magnificent mystery being made manifest, for the sake of joy and gladness people were presented with so outstanding a gift that it is enough for them for the fulness of salvation.

“So that the manifold wisdom of God might be made known to the Principalities and Powers in the heavenly places through the church.” God thought so well of this that he gave this teacher not only to the gentiles, but also so that through him the truth of Christ might become known to the spirits in the heavenly places, who are Principalities and Powers. They are Powers because they are more powerful among the other spirits; and Principalities because they rule over the Powers; so that, recognizing through the church, which has been drawn to life in many ways, that the mystery of the one God abides in Christ, they may cease from error. For the aim is that the church's preaching may profit them too, and that they may abandon their assent to the devil's tyranny, by which he has armed himself with impious presumption against faith in the one God. This sense is prefigured in the twenty-third psalm, where God is shown to be Lord of the universe, the Spirit of God saying through David: “The earth is the Lord's and its fulness, the world and all who dwell in it” (Ps 24:1). And in what follows: “Lift up your gates, O princes, and be lifted up, eternal gates, and the King of glory shall enter. Who is this King of glory? The Lord of powers, he is the King of glory” (Ps 24:7–10). It is said, then, to these Principalities who are in error in the heavenly places, or to their ministers on earth, that they should remove the gates of their prince, that is, the devil, from their minds, through which the error of asserting many gods entered. For they are temporal, because all deceit is closed in by time: “For the way of the impious will perish” (Ps 1:6). But they are admonished, at the urging of righteousness, to lift up the eternal gates, because truth endures for everlasting ages. Hence he says in the hundred and seventeenth psalm: “This is the gate of the Lord; the righteous shall enter by it” (Ps 118:20). For it is plain that the righteous enter heaven through faith, into the kingdom of God, which is never corrupted, as the prophet Daniel testifies, saying among other things: “Another kingdom shall arise, incorruptible” (Dan 2:44); but the impious, because of unbelief, enter the infernal Tartarus. This King of glory, then, is Christ, who, rising after conquering death, appears to be the Lord and King of glory. For by the strength of his power, with which he subdued the underworld, it is made manifest that he is the Son of God, who preached the kingdom of the one God in heaven and on earth to the condemnation of the devil's tyranny.

“According to the purpose of the ages in Christ Jesus our Lord, in whom we have freedom in confidence through faith in him.” He says that Christ was made manifest in the age in which God purposed to show his mystery for human salvation, so that the knowledge of God's mystery might bring salvation to mortals; so that, as at the dedication of Christ's kingdom, he might bestow this grace on believers as festival gifts. For although it was done long ago, it yet seems new to the ignorant creation.

“Therefore I ask that you not lose heart in my tribulations for you, which are your glory.” Having made manifest the hope that is in the mystery of Christ, he admonishes them not to take offence because of the tribulations inflicted on the saints by the faithless. For it pertains to their glory if the disciples are not made to stumble by their teacher's tribulation, strengthened by this hope: that the afflictions of the faithful will be raised up by the glory of the age to come; for this is the proving of the faithful, if they attend to the hope of their faith. “For this reason I bend my knees to the Father of our Lord Jesus Christ, from whom all fatherhood in heaven and on earth is named, that he may grant you, according to the riches of his majesty, to be strengthened with power through his Spirit.” He says he prays on bended knees that, since God deigned to call the gentiles to know the mystery of his will, he would also grant this, because he is rich: that by his will they may be strengthened in the Spirit, that is, that the fleshly deaths inflicted by the faithless may not disturb them, but that they may be steadfast, awaiting in the future the reward of this.

“That Christ may dwell in the inner man through faith in your hearts.” In this he asks that they be strengthened more, so that they may not doubt but rather believe that Christ, whom they do not see with these eyes, dwells in them; so that the Spirit who has been given may pour this into them by God's gift, so that they may be certain about Christ, that he lives and is the Son of God and dwells through faith in our hearts; so that when we have faith in him in our hearts, we may be seen to have him himself. This serves to make us secure of his help, because he does not desert us but is always present because of the faith in him that he sees in us; since for this reason his Spirit, who is also God the Father's, is given to us, so that in his stead he may keep us safe, if we assent to him, and may also reveal hidden things; through whom we certainly ought not to doubt that Christ himself dwells in us. For this is the other Paraclete, between whom there is a distinction of persons, not of nature; because he both receives from him and proceeds from God (John 15:26). For those in whom there is unity of nature are each other's; hence the Lord says: “All things of the Father are mine, and all mine are the Father's” (John 16:15).

“So that, rooted and founded in love, you may be able to comprehend with all the saints what is the breadth and length and height and depth.” He says that Christ, or the Spirit, dwelling in us brings this about: that we are founded in the love of God, bound by his benefits, and can with the saints, who are the apostles and prophets, know God to be immense and inestimable, exceeding all things by the majesty of his power. For when he says “breadth and length and height and depth,” he certainly signifies this: that as in a sphere the length is as great as the breadth, and the height as great as the depth, so too in God all things are equal in the immensity of his infinity. For a sphere is enclosed within a defined measure; but God not only fills all things but also exceeds them; for he is not enclosed, but has all things within himself, so that he alone is held ineffable and infinite; and thanks are rendered to him inadequately, because, though he is so great, he deigned through Christ to visit man, subject to sins and death.

“To know also the love of Christ, which surpasses knowledge.” After the infinite and incomprehensible knowledge of God the Father and his unspeakable clemency, he wants us to recognize the love of Christ too, because it surpasses knowledge, and human knowledge is understood; so that the love of Christ is held to be above the knowledge of human beings. For who can gather the reason of the mystery of this love: that God should be born man for man's sake, then die for men, the Lord for slaves, the Creator for the creature, the holy one for the impious? Why did he so love us? Or what could he have of ours, who needs nothing? Is not this love above human knowledge? Or what human being could show this love to anyone, even an unequal one? And therefore it surpasses human imaginings. He wants us to know this, then: that our mind cannot attain nor see into the depth of Christ's benefits toward us; so that accordingly we may always be suppliant and devoted to him, and, since we can in no way pay our debts, may at least persevere in faith in him until death. For he, in the magnificence of his majesty, did for us things unworthy of himself, so that we too, as far as we can, may serve him. “That you may be filled unto all the fulness of God.” Because faith is not complete in the Father alone, nor perfect in the Son alone, he therefore added, “that you may be filled unto all the fulness of God”; so that in confession and thanksgiving honour may be kept for the Son as for the Father, and that all things that are from God the Father may be believed made and restored through the Son, so that there may be the full perfection of divinity in the profession of believers. For nothing will be lacking to a Christian when he knows God the Father to be in all things immense, and professes the love of Christ to be unspeakable and surpassing human knowledge.

“Now to him who is able to do all things, and more abundantly than we ask or understand, according to the power that works in us, to him be glory in Christ Jesus and in the church, for all ages of ages. Amen.” He refers these things to the person of the Father, so that, since he knows better what is to be asked and what is not, and when to give, and of what kind and how much is needed, he himself may govern by his providence and power those who trust in him. To him, therefore, is glory in Christ Jesus, because through him he grants all things to us; and because the Father's honour is in the Son and in the church, that is, in the people whom he deigned to adopt for himself. For in the brightness of the children is the father's glory, as the Lord says (Matt 5:16): “So let your light shine before men, that they may see your good works and glorify your Father who is in heaven.” “For ages of ages. Amen,” that is, truly for ever.

“I beseech you, therefore, brothers, I, a prisoner in the Lord, to walk worthily of the calling with which you were called.” He exhorts them so that, walking rightly in the Lord's precepts, they may be able to attain the promised glory. For as a skilled physician beseeches the sick that, behaving well, they may recover healthy strength, so too the teacher of the gentiles exhorts them that, doing works worthy of their faith, they may obtain what has been promised to the saints, knowing that their progress in this is his glory.

“With all humility of mind and gentleness, with magnanimity, bearing with one another in love, carefully keeping the unity of the spirit in the bond of peace.” Now he forbids dissension and admonishes them to pursue love, so that they may not lose the spirit of unity and peace; and therefore that they bear with one another with patience. For gentleness produces progress; because when they bear with one another, admonishing with gentleness of mind, they are corrected to good effect, and peace will remain among them, through which they will rightly be called sons of God; for the Lord said: “Blessed are the peacemakers, for they will be called sons of God” (Matt 5:9). For agitation or restlessness produces contention, which is accustomed to wish to defend even what it knows to be evil, so as not to seem to yield. From this arises discord, which corrupts the bonds of peace.

“One body and one spirit, as you were called in the one hope of your calling.” He added these things for the sake of peace and concord: that since the church is one body, the people should be of one mind, because what is believed is one.

“One Lord, one faith, one baptism, one God and Father of all, who is above all and through all and in us all.” He still commends unity, so that, since it is a unity to which we are called, we may disagree in nothing. For if there is one Lord, that is, Christ, as he himself says in the gospel, “For your teacher is one, Christ” (Matt 23:10), one faith, one baptism, one God and Father of all, who is above all and through all and in all believers, there ought to be one mind and heart of the people; because these things that he lists belong to unity, for they agree in all things. Yet he said that God the Father is above all and through all, because he owes to no one what he is. Through all, because all are from him; and he must be above all these things which are from him. “And in us all,” that is, the faithful. For he is in us by confession, because we confess him, and because he has given us his Spirit, through whom he is undoubtedly in us; in pagans he is not, because they deny that he is the Father of Christ.

“But to each one of us grace has been given according to the measure of the gift of our Lord Jesus Christ.” Now, lest the diversity of gifts in people be thought to harm unity, he clears this as not contrary; because the diversity is in the gifts of offices, not of nature. He says that to each is given as much grace as the Lord has deigned to give; yet not without a measure of equity, for he gives to each according to his strength, so that each draws as much as he thirsts for.

“Therefore it says: Ascending on high, he led captivity captive; he gave gifts to men.” This is written in the sixty-seventh psalm (Ps 68:18). Yet he began to bestow these gifts after his triumphs; for, conquering death, he was exalted on the cross, as he himself had said. For he says: “When I am lifted up from the earth, I will draw all things to myself” (John 12:32). He despoiled the underworld when he took away the captives whom it held in its power, captured through Adam's transgression or by their own sins, those who consented to him, and, ascending from there, he brought them into heaven (Matt 27:52). Of these some, rising in their bodies, appeared to many, as testimony that death had been overcome; so that those who perhaps would not believe in Christ's resurrection might be made guilty by the resurrection of these whom they knew to be dead; for they saw these, whom they recognized as having lived not long before. Although captives are led away unwilling and as strangers, the Saviour led both his own and willing ones. For by his appearance, as he stirred those who desired to be set free, he is said to have captured them.

“Now that he ascended, what is it but that he also first descended into the lower parts of the earth?” It is true that he descended in order to ascend, and not like human beings, who descended so as to remain there. For they were held in the underworld by a sentence, which sentence could not hold the Saviour, because he conquered sin. Having triumphed, then, over the devil, he descended into the heart of the earth, so that his appearing might be a preaching to the dead, and as many as longed for him might be set free. Nor could he fail to ascend, because he had descended for this purpose: that by the force of his power, death trampled down, he might rise again with the captives for whose sake he allowed himself to suffer.

“He who descended is the same who also ascended above all the heavens, that he might fill all things.” This is what the Lord says: “No one has ascended into heaven except the one who descended from heaven, the Son of Man, who is in heaven” (John 3:13). This is also contained in the psalm; for it says: “His going forth is from the highest heaven, and his return to its highest point” (Ps 19:6). Descending, then, from heaven to earth, he was born a man; afterwards, having died, he descended to the underworld, from which, rising on the third day, he ascended before all mortals above all the heavens, to show creation that death had been mocked.

“And he himself gave some as apostles, some as prophets, others as evangelists, and some as pastors and teachers, for the perfecting of the saints, for the work of ministry.” The apostles are bishops; the prophets are expounders of the Scriptures; although in the very beginnings there were prophets, such as Agabus and the four virgins who prophesied (Acts 21:9–10), as is contained in the Acts of the Apostles, for the sake of commending the rudiments of the faith; but now interpreters are called prophets. The evangelists are deacons, as Philip was; although they are not priests, they can yet preach the gospel without a chair, as blessed Stephen and the Philip mentioned did (Acts 8:5). The pastors can be readers, who feed the listening people with reading; because “man does not live by bread alone, but by every word that proceeds from the mouth of God” (Matt 4:4). The teachers are exorcists, because in the church they restrain and strike the unruly; or those who used to instruct the children to be taught in letters and readings, as is the custom of the Jews, whose tradition passed to us and has fallen out of use through negligence. Among these, after the bishop, the one is understood to be greater who is said to prophesy because he opens the hidden sense of the Scriptures, especially since he brings forth words of future hope; which order can now be that of the presbyterate. For in the bishop are all orders, because he is the first priest, that is, he is the chief of the priests, and prophet and evangelist, and fulfils the other offices of the church in the ministry of the faithful. Yet after churches were established in all places and offices ordered, the matter was arranged otherwise than it had begun. For at first all taught and all baptized, on whatever days or times there was occasion; for Philip did not look for a time or a day on which to baptize the eunuch (Acts 8:38), nor did he put a fast in between; nor did Paul and Silas put off the time to baptize the officer of the prison with all his household (Acts 16:33); nor did Peter have deacons or look for a day when he baptized Cornelius with all his house (Acts 10:48); nor did he baptize himself, but ordered the brothers who had come with him from Joppa to Cornelius to baptize; for as yet, besides the seven deacons, no one had been ordained. So, in order that the people might grow and multiply, at the beginnings it was granted to all both to preach the gospel and to baptize and to explain the Scriptures in the church; but when the church embraced all places, congregations were established, and rectors, and the other offices in the churches were ordered, so that none of the clergy who had not been ordained would dare to presume upon an office that he knew had not been entrusted or granted to him. And the church began to be governed by another order and providence; because if all could do the same things, it would be irrational, and would seem a common and very cheap thing. Hence it is that now neither do deacons preach among the people, nor do clerics or laypeople baptize, nor are believers dipped on any day whatever, except the sick. Therefore the Apostle's writings do not agree in all points with the ordering that is now in the church, because these were written in the very beginnings. For he also calls Timothy, a presbyter created by himself, a bishop; because the first presbyters were called bishops, so that when one withdrew, the next would succeed him. Indeed, in Egypt the presbyters seal, if the bishop is not present. But because the presbyters who followed began to be found unworthy to hold the first places, the system was changed, a council providing for it, so that not order but merit would create a bishop, established by the judgment of many priests, lest an unworthy man rashly usurp it and be a scandal to many. In the Law priests were born from the race of Aaron the Levite (Exod 28:43); but now all are of priestly race, as the apostle Peter says: “For you are a royal and priestly race” (1 Pet 2:9); and therefore a priest can be made from the people. “For the building up of the body of Christ.” He says that the ordering of the church has been arranged like the joining together of the human body in the unity of profession; so that, differing in dignity, all may be one in Christ, having one head, Christ, that is, the author of life.

“Until we all attain to the unity of faith and the knowledge of the Son of God.” He says that the ordering remains as long as all who are destined for life are of one faith in the knowledge of Christ. “To a perfect man, to the measure of the age of the fulness of Christ.” He exhorts them to labour so that the perfection of faith may be grasped; whose rule is this: that faith hold Christ to be perfect and full God, and not measure him by a human measure, but hold him as perfect God in the fulness of divinity. For in saying “perfect man” he does not signify a man of temporal age and measure, but by this saying he wants us to become perfect in the fulness of understanding of the divinity of the Son of God.

“So that we may no longer be children, tossed and carried about by every wind of doctrine, in the wickedness of men, in craftiness, for the remedy of error.” He wants us to be founded and steadfast in the discipline of the catholic faith, which the apostle Peter professed by God's revelation (Matt 16:16), and not to be blown about, wandering through the pestilential assertions of various heresies invented by human wickedness, so that through them the error of the deceiving enemy might be brought in under the name of truth. For this is the remedy of falsehood: that it introduces error under the pretext of truth. And not only under the name of truth; he also warns lest, as before receiving the faith we wandered, lowly in understanding, through various errors, so, made faithful, we should run about frail and doubtful of the promised hope; because, having now become Christians, they ought to be founded, for there is no ambiguity in our faith, for it is commended by the power of wonders.

“But doing the truth in love, let us grow in all things into him who is the head, Christ.” He says that this is the truth: that, looking to the love of Christ with which he loved us and gave himself up for us, we subject all things to him, knowing that he is the author of the life of all, so that they are subject to him as members to a head; so that, if others, through error or malice, do not confess that all things have Christ as head, because they were made by him at the Father's will, we who adhere to the catholic faith ought nevertheless with all devotion and care to see to it that we bring not loss but gain to this faith, persevering in this assertion, so that the talk of a crooked mind armed against the truth may be suppressed.

“From whom the whole body, fitted and joined together through every joint of supply, according to the working in the measure of each part, makes the increase of the body for its own building up in love.” He teaches in what sense he has said that Christ is the head of all; for from him, he says, the whole body, that is, the whole choir of Archangels and Virtues, Principalities and Powers, subsists. For although each of these has its own numbers, and they are legions, as the Lord himself said (Matt 26:53), yet because they are from one and through one, all together are called one body. For as members, though they belong to one body, are yet different in office and dignity, so too the creation was founded by God through Christ in such a way that, from the Cherubim and Seraphim powers who are beneath God's throne, and the angels whom the Lord himself calls holy (Mark 8:38), there is a kind of chain, ordered descending to the firmament; so that the whole is joined, and yet distinguished by merits: I say by merits not only of offices but also of natures. For because he says all things are joined, they will not be of one nature; but what members in the body do, distinguished by offices, not by nature, in all these not members but the natures themselves make the distinctions. This, then, is what is laboured for: that the creation be brought back to one mind, and in mind be one body, while the profession of all is one, so that it may agree in love of the Creator for its own progress; for it rebuilds itself into a temple of the Lord, for it had been destroyed by the madness and fury of the devil.

“This, then, I say and testify in the Lord, that you no longer walk as the gentiles walk, in the vanity of their mind, darkened in understanding, estranged from the faith of God because of the ignorance that is in them.” Having made the Creator manifest and shown the rule that the creation ought to follow, in faith in its God alone, he charges them before God not to walk or think otherwise than they are taught, lest they be found like the gentiles, who receive neither the faith nor the way of life that the Law commands, having a darkened mind, so as not to behold the truth of the divine name. For, following vain things, which are idolatry, they are bridled by the devil, so that they do not walk the way of the one God, and he makes them partners in his perdition.

“And the blindness of their heart; who, despairing, have given themselves up to impurity, for the working of all uncleanness and greed.” He indicates that the gentiles have blindness of heart through despair of the future resurrection. For, as if they will exist no more, they defile their life with the most shameful conduct, unwilling to subject themselves to the law of faith; because it forbids pleasure for the hope of the future life, which they therefore think should be laughed at, so that we may seem rightly to dishonour ourselves and to desire others' goods with greedy desire, as if after this passing there were no life.

“But you did not so learn Christ, if indeed you have heard him and been taught in him, as the truth is in Jesus.” It is plain that Christians have not learned despair after this death, but hope for both outcomes; for to the faithful life is promised, to the faithless death, which is eternal punishment; so that whether death or life, it is learned in Christ; because whoever follows him will rise through him to life, but whoever separates himself from him will be handed over through him to Gehenna; for he will be condemned with Christ as judge. And since there are some in the church who under the name of Christ do not follow the truth of Christ, therefore he says, “as the truth is in Jesus”; so that if they have been taught as the truth is in Jesus, then they may be seen to have learned Christ and heard him and been taught in him: for Christ teaches about himself what he is, and how great he is to be believed, and what hope is in him, and what believers ought to be. For one who has learned Christ knows that he rose from the dead to be a pattern for the faithful; and therefore those who love God have great hope in place of this death.

“That you put off, according to your former way of life, the old man, who is corrupted according to the desires of error.” Whoever has heard Christ has learned this: to withdraw from his former way of life, which he calls the old man because of the past time of ignorance. So one and the same person, if he follows his former vices, is called old; but if he walks in newness of life, estranged from worldly error, which is either in action or in understanding, he is called new; certainly not in the substance of flesh or soul, but in understanding and way of life. Yet the old man is said to be corrupted because of his adulterated understanding and shameful life.

“But be renewed in the spirit of your mind, and put on the new man, who has been created according to God in truth and righteousness.” It is righteous and true to follow the right way; and he follows the right way who, devoted to his Creator, walks in his will, which the gentiles do not know. For one renewed in the spirit of his mind is said to have put on the new man, who is Christ; for he puts on Christ who, reborn in Christ through faith, emulates the life that Christ handed on, so that he may be seen to have been created according to God; for one is created in that in which one is wise; and therefore the truth and righteousness of God is unknown to the gentiles. For when believers acknowledge God as Creator, keeping his commandments, they are created in righteousness and truth.

“Therefore, putting away lying, speak the truth each one with his neighbour (Zech 8:16), for we are members of one another.” Because we have been created in truth and righteousness, reborn in baptism, therefore, so that we may remain in it, we are commanded to put away lying and take up truth, and not to deal deceitfully with a brother; so that, since we are members of one body, we may support one another's causes in truth.

“Be angry and do not sin.” Since one cannot be forbidden to be angry (since anger is a natural movement, conceived from causes, and is accustomed to serve the amendment of the offender), he therefore says one may be angry (Ps 4:4), but admonishes that one not sin through anger. For we are accustomed to go beyond measure when we are angry, and we who reprove sinners are found sinning ourselves, when we are angrier and burden the sinner more than he deserves. He teaches this, then: that anger itself should be with moderation, and that no one should show himself too just toward the offender; because some sin in such a way that they seem to deserve as many blows as they cannot bear; and one who could perhaps have been corrected is taken from life, not without sin on the part of the one who is angry. Hence Solomon says: “Do not be very righteous; for there is one who perishes in his righteousness” (Eccl 7:16). But we ought to be imitators of God, who has a tempered justice; for although it would be just for the wicked to be punished, he bears with them in his patience, so that some of them may be corrected. He bears with us, his servants, when we sin, and does not quickly strike anyone. “Let not the sun go down on your anger; do not give place to the devil.” He wants anger to pass and not be kept in the breast, so that, risen with the day, it may fall with the day; because if it remains in the mind, it gives the devil occasion to glory. For an angry mind necessarily thinks evil things, which the devil desires; for he finds a mind ready for evil, and, inserting himself into it, deceives by his influence the man who was made for life; for it is man's part to think, the devil's to fulfil.

“Let the one who stole steal no longer, but rather let him labour, working with his hands what is good, so that he may have something to give to those suffering need.” So that the way of life of the new man may remain, he exhorts them not to return again to former vices and sins; for it will profit nothing to be called new when one is shown by evil works to be the old man. So the Christian is commanded not only not to take others' goods, but also to supply from his own labour those suffering want; so that, devoted to good works, he may repay what he had previously taken, and for the rest lay up treasure for himself for the future; for one who ceases from theft can have pardon, not glory. For what is great, or of what merit, in refraining from others' property? For it is meritorious when one gives from one's own to the needy.

“Let no evil speech come out of your mouth, but only such as is good for the building up of faith, that it may give grace to the hearers.” In a servant of God all things ought to appear good, nor should his purity be stained in any part. For what does it profit to have a clean life and a dirty mouth, since the Lord says that each will be justified or condemned by his words (Matt 12:37)? Nor can it seem credible that one lives well who speaks evil; for evil speaking draws many vices after it. For one can speak evil by speaking basely, by detracting from the good, by talking with guile, and by lying. These things cause horror; but good and sober talk gives grace and an example to the hearers, so that they may honour God in his words, built up in the faith of Christ.

“And do not sadden the Holy Spirit of God, in whom you were sealed for the day of redemption.” When we act well, the Holy Spirit given to us rejoices in us, seeing that his admonitions profit our interests, as the Lord said: “So there will be joy in heaven over one sinner who repents” (Luke 15:7, 10). The Holy Spirit, then, rejoices at our salvation, not for himself, since he has no need of gladness; so, on the contrary, if we are not obedient to him, he is saddened, because he has no success in us; for he wants us to belong to life. Yet he is not saddened in such a way as to suffer, since he is impassible; but when he says he is saddened, he signifies this for our sake: that he deserts us because we have offended him by despising his admonitions. His sadness, then, is our unworthiness, which forbids us to be called sons of God; for he is the Holy Spirit, who sanctifies the sons of God, remaining in us.

“Let all bitterness and anger and indignation and clamour and blasphemy be taken away from you, with all malice.” He mentions that all these things, which can bring ruin to souls, must be removed; for through anger comes indignation, through indignation clamour, like the voice of a madman, which is foreign to a servant of God; through clamour creeps in blasphemy, which cannot but be evil. This makes life bitter, drawing it to death; and therefore one must guard against all these; for the fear of God ought to temper and set a measure on causes that arise. But because some, having suppressed anger and clamour in the mind, can retain malice for revenge when the occasion is found, he therefore added that these be taken away with all malice; because not only blaspheming is malice, but also feigning peace in the face while planning discord in the mind.

“But be kind to one another, merciful, forgiving one another, as God in Christ has forgiven you.” By the example of God the Father he exhorts them to be kind and merciful to one another, as the Lord also does: “Be merciful,” he says, “so that you may be like your Father who is in heaven” (Luke 6:36). For if the Lord through his Son has had mercy on his servants, how much more ought the servants themselves to have mercy on one another and forgive if one sins against another? These are the precepts of the one who had mercy; and if he is despised in them, he will without doubt revoke the sentence by which he had given mercy; and it will happen as the Lord says in the gospel about the one who, having received mercy from the Lord, was found pitiless toward his fellow servant (Matt 18:33).

“Be, then, imitators of God, as dearest children.” This is what he said above: that by this exhortation we are commanded to be imitators of God the Father, so that, if we obey, we may be held dearest children of God. For that son is dearest to his father who imitates his good qualities.

“And walk in love, as Christ loved us and gave himself up for us, an offering and sacrifice to God for a sweet fragrance.” As he wants us to be imitators of God the Father in kindness and mercy, so also of Christ his Son in love; so that, as he loved us, handing himself over for us, so we too ought to lay down even our lives for one another. This the apostle John also said: that by the Lord's example lives are to be laid down for the brothers (1 John 3:16). If, then, Christ's death is a sweet fragrance to God, God gladly accepted his death. If that is true, those who crucified him according to God's will did not sin. But it is not so; because Christ is said to have offered himself to God when he allowed himself to be killed, persevering in the will of God his Father; because one who is unjustly killed, offering himself to the devil, does his will so as to deserve to be killed. So too Christ, while he clung to God's will, displeased the devil, and he killed him for this reason, because he offered himself to God by carrying out righteousness. For in the offering righteousness and truth are signified; for God looks upon this, and this is his acceptable sacrifice: not that the one who is killed pleases God because he is killed, but because he kept righteousness until death. For Christ undertook this death for life; hence it is also called a sweet fragrance to God. Yet to the Romans he says that God handed him over for us all (Rom 8:32). Now it must be asked how God handed him over, or how he offered himself to God; for as far as the words go this seems contradictory. God is said to have handed him over when he allowed him to be killed, as the Lord says to Pilate: “You would have no power against me unless it had been given you from above” (John 19:11). For it was given to him, but as one who wished; that is, he was allowed to do what he wished, and this is to hand over: for when he looks the other way, he hands over; for if he had not wished to allow it, he would not have been killed. He allowed him, then, to be killed, but by those who wished to kill him not under compulsion but willingly. They are not, then, free from punishment, because what they wished was permitted them; for condemnation is fitting in that they willed it. Yet God permitted this because he knew that this would be against the devil, for the sake of many. For it was fitting that what the enemy, not foreseeing what was to come against himself, thought he was doing for himself should be permitted to him, so that, blaming his own lack of foresight, he might be tormented with regret for his deed. That Christ offered himself, or that God handed him over, is one thing; because the will of both is one.

“But sexual immorality and all uncleanness or greed, let it not even be named among you, as befits saints.” What he says is plain. Yet how grave a thing greed is, which we overlook, when it is compared to sexual immorality and uncleanness, and is regarded by us as a fault of no importance, though it is a grave sin! Those, then, in whom any of the things he forbids is found cannot be saints.

“Or baseness, or foolish talk, or scurrility, which are not fitting; but rather thanksgiving.” Since some are accustomed to do something base, or to raise a laugh with foolish talk, as though it were not a sin, he forbids this, because the servants of God ought always to appear sober and modest; for one sins through foolish talk. Hence Solomon says: “A fool does evil through laughter” (Prov 10:23). And the Lord says in the gospel that for every idle word that people have spoken they will give account in the day of judgment (Matt 12:36). Nor can many things be distinguished that are said for the purpose of insulting someone; therefore these things do not pertain to anything salutary. Wherefore he admonishes that those things be done and spoken that serve our benefit and the praise of God, in whose law one must meditate day and night, as it is written in the psalm (Ps 1:2). For even when they are silent, the servants of God are to be recognized by their conduct and manners, so that as far as the true is from the false, so far are the servants of God from the servants of the devil.

“For know this, that no one who is sexually immoral or unclean or greedy, which is idolatry, has an inheritance in the kingdom of God and of Christ.” He shows why these things must be removed: because one who is such will not have a part in the kingdom of heaven, which is the Father's and the Son's. Yet to teach that greed is a dangerous thing, he calls it idolatry, than which no sin is greater. Let us see, then, why greed is called idolatry. Idolatry usurps the honour of God and claims it for the creature, when in the name of deity, which belongs to the Creator alone, it asserts that his handiwork is his partner. Greed is made equal to it for this reason: that likewise the greedy man usurps and hoards for himself the things that are God's; so that what God granted in common for the use of all, greed denies, when it gathers these things to itself so that others may not use them; and it hoards them so that they may be sold dear, so that the poor may not live; for if they were not hoarded, the abundance of all things would produce benefit; indeed, among the ancients, because there was no greed, there was no dearth either. Rightly, then, it is compared to idolatry, because it harms many. It is likewise hostile to the Creator; for God wills and commands that the poor be helped from what he has created, and greed opposes it. See whether it can exist without the devil. “Let no one deceive you with empty words; for because of these the wrath of God comes upon the sons of distrust. Do not, then, become partners with them.” Empty words are vain; and vanity is the worship of idols, which certainly does not have its beginning from God but from error. He teaches, then, that assent should not be given to their words; for they are always making a noise, and by a certain seduction of deceit they put forward against the faith the custom of antiquity, judging that the reason of present things is to be asserted, not the hope of things to come. Therefore vengeance comes upon these from heaven, so that they may know that what they refused to believe is true. He teaches that the servants of God ought to be kept far apart from this vanity, so as not to be sharers in their punishment.

“For you were once darkness, but now light in the Lord.” Darkness is ignorance, because no one sees in darkness; and ignorance is paganism, or unbelief, from which they have been drawn to faith by the grace of God, made light, that is, truth; because in the light things are shown as they are. Indeed, the pagans, celebrating their mysteries in darkness in a cave, are deluded with their eyes veiled. Those of them who have become Christians, having known the truth, are called sons of light, because God is light, whose faith they receive in truth.

“Walk as sons of light; for the fruit of light is in all goodness and righteousness and truth.” He says this so that they may live in such a way as rightly to be called sons of light. For the works of light are done openly, without fear; but the works of darkness in secret, because they are unlawful; for every sin fears to be made public.

“Prove what is pleasing to God.” From the magnificence of holiness and goodness one can weigh the works in which God delights; for he himself said: “Be holy, as I also am holy, the Lord your God” (Lev 19:2). And the Lord: “Be merciful,” he says, “as your Father also is” (Luke 6:36). These things please God; for in holiness is purification, but in mercy full and perfect righteousness.

“And do not share in the unfruitful works of darkness.” He warns that we not be polluted by consenting to the deeds of the wicked, because they are unfruitful for good and profitable for evil.

“But rather reprove them; for the things done by them in secret it is shameful even to speak of.” He wants them not only to be strangers to evil deeds but also to reprove the evil deeds of those who work basely in secret. For sins are then proved when they are reproved; so that they may admire the sons of light, whom, when justly reproved by them, they will not be able to contradict, but will rather revere them. “But all things, when they are reproved, are made manifest by the light.” It is true that sins are seen when they are reproved; because one who sins, as long as he is not rebuked, does not think he is sinning. “For everything that is made manifest is light.” In what is manifest there is no ambiguity, nor can what is openly an offence be excused. For as when the sun appears it can no longer be denied that it is day, so too when sin is made manifest, reproof will not seem false.

“Therefore it says: Rise, you who sleep, and arise from the dead, and you will touch Christ.” By this sleep he means the stupor of a mind estranged from the true way. And this estrangement is a kind of death, from which he is admonished to rise, so that, coming to his senses, he may recognize the truth, which is Christ. The faithless and the vicious, then, sunk in the mire in despair of life, are admonished to rise or emerge and to have a share with Christ, so as to pass from darkness to light and from death to life.

“See, then, how you walk carefully, not as unwise but as wise, redeeming the time, because the days are evil.” Since above he commanded that unbelief and the vices of life be reproved by the servants of God, he now adds that these very things be reproved prudently, because of scandal; so that one must live among the faithless with prudence, especially at a time when the faithless reign, presuming on a profane king; so that if a Christian sees a restless and angry opponent, he should keep his distance from him and not even provoke him to blasphemy and to stirring up a storm; but he should speak where the opportunity is given. For as among open unbelievers, when asked what he is, he ought not to keep silent nor deny what he is, so too if there is fear in disputing among them, he must keep quiet; since it is a loss to sow upon thorns. For this is the part of the prudent: to know how to answer each one; for there is one who, though he is faithless, is yet not wholly intractable, so as not to allow himself to hear the words of faith. Again, there is one in whom the zeal of unbelief so burns that one should treat of the faith not only not with him, but not even in his presence; for as he makes a noise and blasphemes, scandal is caused to many. Hence Paul and Barnabas, when they heard people blaspheming against them, shook out their garments and withdrew from them (Acts 13:46, 51).

“Therefore do not become imprudent, but understanding what the will of the Lord is.” The Lord Jesus admonishes that peace must be pursued. And the vessel of election says: “If it is possible, so far as it depends on you, be at peace with all” (Rom 12:18). And to Timothy: “The servant of the Lord must not quarrel, but be gentle toward all” (2 Tim 2:24). This is the Lord's will: that what is to be done by his servants be done with modesty; for agitation and uproar, or contention with animosity, breed enmity. He added these things, then, because of the preceding, in which he wants the servants of God to rebuke the offences of sinful people; so that, since dissension and quarrelling usually arise from this, they may reprove sinners with temperance and gentleness, lest, provoked to anger, they leap into strife. And therefore he warns that this be attended to prudently, so that there may be progress.

“And do not be drunk with wine, in which is debauchery.” The sober can have confidence in reproving; for a good way of life strikes fear into the offender; nor will the one reproved be able to take it harshly that he is rebuked, when he knows the excellent life of the one who admonishes him. For where there is drunkenness, there is also debauchery; and debauchery provokes baseness. Therefore it is fitting that they be sober, so that the rights of a good way of life may be kept.

“But be filled with the Holy Spirit, speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your hearts to God.” The Holy Spirit loves a reasonable life; for if we live well, we shall be filled with him, as he says, to confess and extol God's gift with various melody of voice, so that praise may be sung to God in every tongue. For one in whom the Spirit is always meditates on spiritual things, so that it may not be on the lips only, but may burst forth from the heart, because of the Lord's old saying through the prophet. For he says: “This people honours me with their lips, but their heart is far from me” (Isa 29:13).

“Giving thanks always for all things in the name of our Lord Jesus Christ to God and the Father, being subject to one another in the fear of Christ.” We are commanded to give thanks to God in all his gifts, who also deigned to adopt us through Christ his own Son, through whom we have known him and have learned that God is to be worshipped in the Spirit (for God is Spirit, John 4:24), each subjecting himself to the other because of the fear of Christ, who commanded that humility be practised.

“Wives, be subject to your husbands as to the Lord; for the husband is the head of the wife, as Christ also is the head of the church, he himself the saviour of his body. But as the church is subject to Christ, so also let wives be subject to their husbands in all things.” Wives are commanded by natural law to be subject to their husbands, because the husband is the woman's source; hence, as to the Lord, he says, so ought they to be subject to their husbands. Hence Sarah called Abraham lord (Gen 18:12); for as Christ is the head of the church, so is the husband of the wife. For the church took its beginning from Christ, and so is subject to him; so too the woman to the man, so as to be subject. Yet there is this difference: that the woman is consubstantial with the man; but the church can share with Christ in name, not in nature.

“Husbands, love your wives, as Christ also loved the church and gave himself up for her, to sanctify her, cleansing her by the washing of water in the word, so as to present the church to himself glorious, having no spot or wrinkle or any such thing, but that she might be holy and spotless. So also husbands ought to love their wives.” Wives are commanded to be subject and to have reverence for their husbands; but husbands are admonished to love their wives so much that they would even lay down their lives for them, having zeal, out of love, for their affection and discipline, so that they may be religious and holy. “He who loves his wife loves his own body.” By natural reason the woman is a portion of the man's body, and therefore the man loves himself in the woman; just as, if he commits sexual immorality, he sins against himself, because the two are in one flesh. So the persons do not divide the substance, so that through the persons a number of natures arises; but they are in unity of nature.

“For no one ever hated his own flesh, but nourishes and cherishes it, as Christ also does the church.” By the Saviour's example he exhorts husbands to love their wives: as Christ nourishes and cherishes his body, so too the husband his wife, because she is his flesh.

“For we are members of his body, of his flesh and of his bones.” This is to be understood spiritually; for he said that we are his members because he himself is the head of the whole church; so that, since we began to exist through him, he is called our head, as the one from whom the whole body subsists; so that every spiritual creature is his member, provided it bends the knee in his name.

“For this reason a man will leave father and mother and cling to his wife, and the two will be in one flesh” (Gen 2:24). To commend unity he gave an example of unity: that as man and woman are one by nature, so Christ and the church may be understood to be one by faith. “This mystery is great; but I speak with reference to Christ and the church.” He signifies that the sacrament of the mystery is great in the unity of man and woman. Nor does he disclose this, but points to another matter, not at variance with the mystery mentioned, which he knows pertains to the progress of the human race, that is, of the church and the Saviour: that as, leaving his parents, a man clings to his wife, so too, leaving all error, the church should cling and be subject to its head, which is Christ. “Nevertheless let each one of you also love his wife as himself, and let the wife fear her husband.” Since there is one nature in man and woman, the husband is admonished to love his wife as himself; but the wife, because she is a person inferior by reason of condition, not of nature, is commanded, as subject to her husband, to fear him.

“Children, obey your parents in the Lord, for this is right: Honour your father and mother.” A law is given to children, that since they owe their existence to their parents as authors, they should obey them; for it is right that they show reverence to those through whom they exist.

“Which is the first commandment of promise: that it may be well with you, and that you may be long-lived on the earth.” This promise is contained in Exodus (Exod 20:12): that parents should be honoured, so that it may be well with them and they may come to a more advanced age. How, though, did he call this the first commandment, when it is agreed that the first commandment is contained thus: “You shall have no other gods besides me”? Then: “You shall not make for yourself any likeness of the things that are in heaven above and on earth below.” Third: “You shall not take the name of the Lord your God in vain.” Fourth: “You shall keep,” he says, “my sabbaths.” And fifth: “Honour father and mother,” and so on (Exod 20:3–12). But because the first four commandments pertain to God, they are understood to be contained in the first tablet; the rest pertain to man: that he honour his parents, not kill, not commit sexual immorality, not steal, not bear false witness, nor covet anything of his neighbour's. These six commandments seem to have been written on the second tablet, of which the first is: “Honour father and mother.” For this reason, then, he said, “which is the first commandment with a promise”: to distinguish between the commandments that pertain to God and those that pertain to man.

“And you, fathers, do not provoke your children to anger, but bring them up in the discipline and correction of the Lord.” So that the Law may be kept, by which it is laid down that children should honour their parents, another law is also given by the Apostle to parents, that they so instruct their children that they do not despise the commandments of the Law; because if they are brought up in the fear of the Lord, they will be able to observe what has been commanded. For if they provoke their children to anger, they themselves do not keep the measure of the Law; for they seem to compel them to be found transgressors. For in anger no one recognizes what is useful; therefore they ought to learn temperance by their parents' example, so as to pursue what is useful. For fathers ought to remember that they too were sons, and certainly did not want to be exasperated by their fathers. Sons too ought to recognize that they will be fathers, and would not want to be dishonoured by their sons. Therefore let both show to each other what they seek from each other.

“Slaves, obey your fleshly masters with fear and trembling, in the simplicity of your heart, as to Christ.” Since our religion is loftier than all and alone powerful, and promises the kingdom of heaven to believers, lest pride should arise in people for this reason, all are commanded to pay what is owed by their present conditions or offices; so that they may rather stir the minds of the faithless to the worship of God, which they see to be both just and humble. For masters, seeing that their slaves have become better and have made faithful progress in rendering service, pay with all generosity what they deserve. Slaves too, when they see the gentleness of their masters, desire with all eagerness the faith by whose so peaceable reins human duties are governed. For one who is in a servile condition, if he has a servant, does not want to be despised by him; and therefore he himself ought not to despise his master; and as he wants his master to deal with him, so he too ought to deal with his servant, and so he will be able to please God.

“Not with eye-service, as men-pleasers, but as servants of Christ, doing the will of God from the heart, serving with good will as to the Lord and not to men; knowing that whatever good each one does, he will receive this from the Lord, whether slave or free.” Because of the fear of God he wants just and faithful service shown to people; for he serves God whose rights he keeps in obeying his fleshly master, who, he hears testified, will repay him and all others for just deeds in the day of judgment. This can also profit the salvation of the masters; for seeing what is difficult, slaves made faithful servants by God's grace, they could praise God's glory.

“And you, masters, do the same things to them, giving up threats, knowing that both their Lord and yours is in heaven, and with him there is no partiality.” Fleshly masters, not ignorant that God is the common Lord of all, should demand such services as they would not take ill to have demanded of themselves. For with whatever measure anyone measures, it will be measured back to him (Matt 7:2); for the Lord, a just judge, discerns cases, not persons.

“Finally, brothers, be strengthened in the Lord and in the might of his power.” After all the admonitions and exhortations, and the order of discipline handed on religiously, and the dispensation of the mystery made manifest, he wants them to be robust in faith, through confidence in God's power; so that, knowing that the hope of the promise is firm, they may be ready for God's service, steering the helm against the waves stirred up by the enemy's folly. For he stirs up a storm against God's servants, but himself suffers shipwreck.

“Put on the armour of God, so that you may be able to stand against the nations.” The armour of God is steadfast faith, through which alone Satan has always been conquered. “For our wrestling is not against flesh and blood, but against the Principalities and Powers of this world, against the rulers of this darkness, against the spiritual forces of wickedness, which are in the heavenly places.” The Apostle is certain that the deaths inflicted by the faithless on God's servants are administered at the devil's instigation, whose height is great and impossible for human beings; he admonishes that against these the armour of God must be taken up, by whose power alone all the devil's devices are overcome and destroyed. For it is he whose satellites are those he calls the rulers of this darkness, the most wicked spirits, who live in the heavenly places, in the firmament of the world. These are the leaders of error, rulers of darkness, that is, set over ignorance and unbelief. For “rulers of darkness” are to be understood as governing toward perversity, as masters of unbelief.

“Therefore take up the whole armour, so that you may be able to resist in the evil day, and, perfect in all things, to stand, your loins girded in love, and having put on the breastplate of righteousness, and your feet shod with the preparation of the gospel of peace; above all these, taking up the shield of faith, with which you will be able to quench all the fiery darts of the wicked one; and receive the helmet of salvation and the sword of the Spirit, which is the word of God.” Since we wage war against most savage enemies, cunning in every evasion, we ought therefore to keep watch with every caution and care, so that, whatever they attempt, they may find us fortified and prepared. For it must be that God helps those whom he sees watching in prayer and expecting victory from his weapons. In such a war there is need of a sober mind and a pure conscience, because the fight is not against fleshly wickedness but against spiritual. For against earthborn enemies the body is strengthened with food and the mind fired with drink, to take up boldness for fighting; but against spiritual forces of wickedness one must fight spiritually, and the weapons of sobriety and abstinence must be taken up, so that, filled with the Holy Spirit, we may defeat the unclean and wandering spirits. So we shall gird our loins in truth if we are ready to resist error. For everyone who wishes to work girds himself, so that, the hindrance removed, he may work more diligently.

“Through every prayer and supplication, praying at all times in the spirit, and watching in it with all perseverance and supplication for all the saints, and for me, that utterance may be given me in the opening of my mouth to make known boldly the mystery of the gospel, for which I am an ambassador in a chain, so that in it I may use bold freedom, as I ought to speak.” If we live rightly, the Holy Spirit remains in us, and we can obtain what we ask. This, then, is to pray in the spirit at all times: to direct prayer to God with a clean conscience and sound faith. For one prays in the flesh who prays with a polluted mind, intending to sin again, not by accident or surprise but by purpose. But one can avoid sinning unto death if one prays perseveringly, so that the mind, with diligent attention, is always intent on God's Law, meditating day and night on the things that God loves. Then they can also pray for the saints; for it is not unfitting that members should be anxious for one another; nor can it seem rash if worthy disciples intercede for their teacher, helping him, so that, hindrances set aside, he may use freedom to preach as it was handed down by the Author; lest, pressed by the force of tribulations, he blunt the edge of his teaching by fear itself, its severity lost. He exhorts them, then, to pray for him in two ways: that his mind may be filled with the spirit to speak out the mystery fully, and that he may be given the opportunity of boldness in asserting it; which prayer God certainly hears gladly, for he sees his embassy despised in his Apostle, and so, indignant in his own cause, he will not deny it effect. For if it is the custom and law of nations not to inflict harm on envoys, with what presumption and audacity are not only harms but even death inflicted on the envoys of God! Wherefore he also says: “for which I am an ambassador in a chain.” For he was not allowed to speak freely, but, bringing God's words under subjection and constraint, he was subjected to chains, blows, and deaths; for he was stoned and fought with beasts at Ephesus (1 Cor 15:32).

“But so that you too may know my affairs, what I am doing, Tychicus, the beloved brother and faithful minister in the Lord, will make all things known to you; whom I have sent to you for this very purpose, that he may know your affairs and console your hearts.” Through Tychicus the Ephesians learn what the Apostle is doing, and he likewise learns what the Ephesians were doing. As for the Apostle, there was no doubt, because what he was doing was divine; but this had to be known about him: what he was doing among the faithless and their plots. As for the Ephesians, it had to be learned whether they were making progress or not. So that they would obey and gladly hear the words of Tychicus, he commends him, calling him a most beloved brother and a fit minister of God. “Peace to the brothers, and love with faith from God our Father and the Lord Jesus Christ.” He wishes that peace, which is the door of love, may be with the brothers, and love with faith, so that, having entered through peace, they may remain in love, which is from faith. For this is of God the Father and of his Son our Lord Jesus Christ. “Grace be with all who love our Lord Jesus Christ in incorruption. Amen.” The Apostle, foreknowing that there would be many who would have the sense of a corrupted faith about our Lord Jesus Christ, says that grace will remain for ever with those who love Christ, thinking rightly about him and in accord with the will of God the Father; for from those who hold him degenerate, the grace given them will be taken away.