返回On the Letter of Saint Paul to the Ephesians.
On the Letter of Saint Paul to the Ephesians.
On the Letter of Saint Paul to the Ephesians.
Latin Text from public domain Migne Editors, Patrologiae Cursus Completus.Translated into English using ChatGPT.
Prologue
The Apostle Paul did not establish in faith, but rather confirmed, suffering many evils for this from the faithless, as he says: 'If I have fought with beasts at Ephesus, what profit is it to me, if the dead are not raised? (1 Corinthians 15:32)' And since he foresees his struggle not without the effect of their perfection, rejoicing in them, he encourages them in his writings to better things concerning the custody of the city of Rome; for when he came from Jerusalem he is understood to have conducted himself under custody with a surety, staying outside the camp in his own lodging. (Acts 28:16)Chapter I.
(Vers. 1.)
(Verse 1) Paul, an apostle of Christ Jesus by the will of God, to the saints who are in Ephesus and faithful in Christ Jesus. He writes in his usual way, testifying 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, for they truly become faithful if they are holy in Christ Jesus. A good life is then beneficial and regarded as holy, as long as it is held under the name of Christ; otherwise, it will be defiled, since it promotes dishonor to the creator.(Vers. 2.)
(Verse 2.) Grace and peace to you from God our Father and the Lord Jesus Christ. He says that the grace of God is with the saints and the faithful, whom he calls our Father, because all things are from him and created and restored by him: our Lord Jesus Christ, who redeemed us by offering himself for us.(Vers. 3.)
(Verse 3) Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places. This blessing is not worldly, but heavenly; not corruptible, but eternal. For 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 if anyone, rejecting Christ, seeks to be blessed by God, let him know that he is mistaken. However, God blesses differently than men. Certainly, the name of blessing is one, but it must be understood according to the merit of the person; for both God is said to do, and humans do: but God does so by His mere will impassibly; whereas humans do so by hand, effort, labor, and sweat. Therefore, God is blessed when He is praised with worthy praises; but humans bless God in such a way that He bestows the gift of His grace upon them, not according to their merits, but according to His mercy. And therefore he said: He who blessed us with a spiritual blessing; to show that a perfect blessing is given to those believing in Christ from heaven, that they may be filled with heavenly glory, lifted up above the powers of heaven. For where I am, he says, there also will my minister be (John 12:26).(Vers. 4.)
(Verse 4) Just as He chose us in Him before the foundation of the world, that we should be holy and blameless before Him in love. For God, who knows all things, knew those who would believe in Christ, as He says to the Romans: Those whom He foreknew, He also called (Romans 8:29): not only from the Jews, but also from the Gentiles. Therefore, those whom God is said to call, persevere in faith: they are the ones whom He chose before the world in Christ, that they may be blameless before God in love, that is, so that the love of God may make their conduct holy. No one obeys anyone better than the person who obeys out of charity.(Vers. 5.)
(Verse 5) Predestining us for adoption as sons through Jesus Christ to himself. This is what God has determined, that believers in Christ would be adopted as sons by God, with Christ, the true Son of God, as their head.(Vers. 6.)
(Verse 6) According to the pleasure of his will, for the praise of his glory. This pleasure God is said to have had: that by the grace given to men, he might promote the praise of his glory, so that our salvation may be the glory of God. With this he has graced us in his beloved Son. God has given us grace, for this reason we have believed in his Son Jesus Christ; for God, who loves his only-begotten Son, bestows divine gifts on his lovers.(Vers. 7.)
(Verse 7) In whom we have redemption through his blood, the forgiveness of sins. He demands a twofold grace; because he both redeemed us by his blood, and did not impute sins to us, that is, he redeemed and set us free.(Vers. 8.)
(Verse 8) According to the riches of his grace, which he has lavished upon us, in all wisdom and prudence. It adds to grace because after the aforementioned benefits, the gift of wisdom and prudence in spiritual matters is added.(Vers. 9, 10.)
(Ver. 9, 10.) To make known to us the mystery of His will, according to His good pleasure, which He purposed in Himself, for the administration of the fullness of times, to restore all things in Christ, which are in heaven and on earth. It pleased God, whose counsel cannot be revoked, to show forth in Christ the mystery of His will, in the time when He willed to reveal it to the acknowledgment of all creatures. And His will was this, that at that time all those who were in error, whether in heaven or on earth, might be reconciled to Him by Christ, when He made known that this is the gift of belief in Christ, so that their sins might not be imputed to them who receive the faith of Christ. Therefore, every creature in heaven and on earth, while learning of the knowledge of Christ, is restored to what it was created for. For when it is imbued with faith in the one God, having known the mystery of the Savior, it is restored from the error it had fallen into, knowing for certain that its Creator is the one God and Lord. Hence, it is from this that John says in the Apocalypse: 'I saw Michael and his angels fighting against the dragon and his army in heaven' (Rev. 12:7). This contradiction is partly due to error, partly due to the presumption of usurped tyranny.(Vers. 11, 12.)
(Verse 11, 12.) In Him also we have obtained an inheritance, being predestined according to the purpose of Him who works all things according to the counsel of His will, that we who first trusted in Christ should be to the praise of His glory. This is what he says, that the dispensation of the gospel was decreed by God; those from the Jews who believed in Christ. Therefore, none of the Gentiles were chosen for the apostleship; it was fitting that those who first hoped for the salvation promised to them in Christ should be chosen as preachers.(Vers. 13, 14.)
(Vers. 13, 14.) In which also you, when you heard the word of truth of 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 the acquired possession, to the praise of his glory. The glory of God is when many are acquired to the faith, as the glory of a physician is if he heals many. Therefore, it pertains to the glory of God because he has called the Gentiles so that they may obtain the remedy of salvation through the promised faith of the Jews, having the sign of future redemption and inheritance, namely the Holy Spirit given after baptism. For indeed, the redeemed heirs have been designated, if they endure in regeneration; so that the first faith may obtain forgiveness, but the holy conversation, enduring with faith, may merit the crown.(Vers. 15, 16.)
(Verse 15, 16.) Therefore, I also, having heard of your faith in the Lord Jesus and your love for all the saints, do not cease to give thanks for you, making mention of you in my prayers. For according to the decree of God, He determined to make the Gentiles partakers of the promise made to the Jews, upon hearing the word of God at Ephesus, they received the faith in Christ, loving all the saints as the Lord commanded. For this reason, God gives thanks for their conversion and love, as He has deemed it worthy to unite the Gentiles with the Jews.(Vers. 17, 18, 19.)
(Verse 17, 18, 19.) That the God of our Lord Jesus Christ, the Father of glory, may give you the spirit of wisdom and revelation in the knowledge of him, having the eyes of your hearts enlightened; that you may know what is the hope of his calling, and what are the riches of the glory of his inheritance in the saints. It is clear that for this reason he says he prays for them, that they may know the hope of his faith in heavenly reward; for when they fully know what is the fruit of believers, they will be more inclined to cultivate religion. For now he seems to be making progress in this way, because if they are so devoted before they know the glory of the promise, they will necessarily become more inclined when they know it. However, he calls the Father the God of clarity, and the God of Christ, since the true Father of Christ is God, and God of creation. But the Lord himself says the same: I go to my Father and your Father, my God and your God (John 20:17). Therefore, he is the Father of all clarity, because all clarity, power, and dignity come from him. He is both the Father of Christ, but differently; because here (in Christ) He (God) is the true Son, and the God of all, but not so is He the God of Christ. For thus God is the God of Christ; because God is from God (the Father): but the God of the others is the cause of terror, as He (God) Himself says in the prophet Malachi: 'If I am God, where is my fear?' (Malachi 1:6).(Vers. 20, 21.)
(Verse 20, 21.) And what is the surpassing greatness of His power toward us who believe, according to the operation of His mighty strength, which He worked in Christ, raising Him from the dead and seating Him at His right hand in the heavenly places, above all principality and power and might and dominion, and every name that is named, not only in this age but also in the one to come. He declares that the example of the salvation of the believers and the glory in the resurrection of the Savior is based on this, so that the faithful may know what is promised to them. For in a similar way, they will be exalted above the heavens in the future with Christ; as he himself says: Father, I want those who are with me to be where I am, and to see my glory (John 17:24). This is because of the incarnation of the Son of God, so that being made man, he may also be said to be above all the heavens, and sitting at the right hand of God above all creation, having the name of God by nature, not by adoption; so that those who crucified him may know that he is the Son of God. For indeed the honor that the Father gave to Him through generation, He was revealed when He was born as a suffering man, and having conquered death He rose again, ascending to where He had descended, above all the heavens. Therefore it is said, 'Truth sprung up from the earth' (Psalm 84:12). For because the Father has given all judgment to the Son (John 5:22), He is said to sit at the right hand of God, as a judge. Finally, He Himself says to the disciples: 'Up until now you have asked for nothing in My name; ask, and I will do' (John 16:24). Where it says to the Jews: From now on you will see the Son of Man sitting at the right hand of the power of God and coming on the clouds of heaven (Matthew 26:64). For from the moment it became known, he began to be approached and requested, as if a judge.(Vers. 22, 23.)
(Verse 22, 23.) And he subjected all things under his feet, and gave him as head over all the Church, which is his body and the fullness of him, who fills all in all. He says that the Father has subjected all creation to the Son, because through him all things were made (John 1:3), so that he may be the head and Lord of all. He subjected all things to him when he begot him before all things, so that through him he would make things that did not exist. By saying the whole Church, he comprehends everything that is in heaven and on earth, so that all its members may be made into a new man by confessing that he is the one through whom they were made by God. For they are joined together as members to the head, from which they draw their origin, so that all things in all may be filled. When they have returned to the confession of one God, bending their knee to Christ, it is fulfilled in all that all things may be in Him; for they are from Him and through Him they exist; departing from God, they seem to empty themselves. Hence, in another place, it is said: That all may grow unto the increase of God (Colossians 2:19).Chapter II.
(Vers. 1, 2.)
(Vers. 1, 2.) And you, when you were dead in your trespasses and sins, in which you once walked according to the course of this world. He calls them dead because they follow the errors of the world; for whatever departs from the profession of the one true God is considered dead; because it does not remain in the root from which it derives its origin. According to the prince of the power of the air, the spirit that now operates in the sons of disobedience. The prince of power, that is, the devil, signifies that he has corrupted the understanding of the world; so that they would depart from the one God, embracing the opinion of many gods, in order to make them partners of his conspiracy, since they are found in the same impiety, denying one God. Therefore, this error of air calls itself a prince, in order to show that it has usurped this part for exercising domination. For air is one thing, and a prince is another: but because it rules in the world or in the air, it is called the spirit of the air.(Vers. 3.)
(Verse 3.) In these things also we were once conversant, fulfilling the desires of the flesh and of the mind, and we were by nature children of wrath, even as the rest. It signifies unfaithfulness, when it mentions the desires of the flesh. For the will of the flesh is to indulge in visible pleasures, so as to call the elements which God has appointed to be the rulers of the world, gods; when this name is due to the one God, from whom are all things; so that as He has no partaker in power, so He should have no sharer in His name. However, Christ is not denied this name, because just as their nature is common, so will be the name. However, there is a difference between the Father and the Son, because the Father did not receive this name from anyone: but the Son received everything of the Father through generation, so that in power, substance, and name, the Son does not differ from the Father. Therefore, he says: Everything that the Father has is mine; and mine is the Father's (John 16:15). Therefore, it is neither unworthy nor contrary for Christ to be called God, but it is about God the Father, so that the authority of one God is preserved. For if anyone thinks it means something else when the desires of the flesh demand it, let them know that the Apostle lived a clean life because he followed the righteousness of the Law without complaint. But because he persecuted the faith of Christ, therefore he says that we have turned to the desires of our flesh. For every sin is called flesh, especially perfidy, which is the mother of all wickedness. No amount of good works and chastity will benefit anyone if they are faithless; for this perfidy stains all these things. Hence it is, that he added: And we were by nature children of wrath, as others also. For when a bad will is assumed in nature, it becomes a nature of wrath, that is, one that is to be subjected to vengeance, not by a change in substance, but by a bad will. For this is attributed to nature, that which follows; wherefore it is said in Isaiah: A wicked seed (Isaiah 1:4). And in order to show that it is a wicked seed, he added: For you have forsaken the Lord, he says, and have provoked the Holy One of Israel to anger; so that nature which forsakes God may be called a wicked seed. For to deviate is to degenerate from the author: and when it presents a bad example to others, it is a bad seed; for it produces very bad fruits. But if it returns to the Author, its nature will be good, according to the Apostle, who, when changed, is called a vessel of election, as he acknowledges his Creator (Acts 9:15).(Vers. 4.)
(Verse 4.) But God, who is rich in mercy because of His great love with which He loved us. These are the true riches of mercy, that it is bestowed even on those who do not seek it, as Isaiah says: 'I am sought by those who did not ask for Me' (Isaiah 65:1); for it is an abundance of mercy to be given even to those who do not ask. This is the love of God towards us, that because He created us, He does not want us to perish; for He loves His work. For he did it because he loved what he did; for no one hates his own work.(Vers. 5.)
(Verse 5) And when we were dead in our sins, he made us alive in Christ. We were alienated from God and dead, but by his grace he called us back, that is, he made us alive in Christ. For it is through him that he created us, and it is through him that he has transformed us in him, that is, to be his members. He is indeed our head; we have him as the author of our life, as the apostle Peter says: 'You killed the Author of life' (Acts 3:15).(Vers. 6.)
(Verse 6.) By whose grace you have been saved. To this gift, he also adds the Gentiles, signifying that we are saved by the grace of Christ.(Vers. 7.)
(Verse 7) And raised us up with him, and seated us with him in the heavenly places in Christ Jesus. This is saying that, as I mentioned before, there will also be holy people from the Gentiles, where Christ is their head.(Vers. 8.)
(Verse 8) In order to show in the coming ages the surpassing riches of His grace in kindness towards us in Christ Jesus. This signifies that in the future age, the immortal gift of God will appear as a reward for the faithful; which 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 (I Cor. II, 9). These are the surpassing riches, so that believers are given as much as the mind cannot comprehend.(Vers. 9, 10.)
(Verse 9, 10.) For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast. For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them. It is true that every act of thanksgiving for our salvation must be referred to God, who gives us his mercy, to call back those who wander and do not seek the true path. Therefore, there is no reason for us to boast in ourselves; but in God, who has regenerated us through the heavenly birth by the faith of Christ, so that, being exercise in good works, we may merit to receive the promises which God has already destined for us, the newly born.(Vers. 11, 12.)
(Verse 11, 12.) Remembering that you were at that time separated from Christ, alienated from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world. But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. Therefore remember that at one time you Gentiles in the flesh, called "the uncircumcision" by what is called the circumcision, which is made in the flesh by hands— remember that you were at that time separated from Christ, alienated from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world.(Vers. 13.)
(Verse 13.) But now in Christ Jesus you who once were far away have been brought near by the blood of Christ. He continues to commend the gift and grace of God, desiring to always give thanks for it as if we are indebted to him. For this reason, he reminds us that through the blood of Christ, we have been made close to God, in order to show how much affection God has for us, who allowed his Son to die for us. And so, we should endure all hardships for his sake, knowing that he deserves more from us than anything our enemies can inflict upon us. For he is the Lord and is in need of nothing, yet he offered himself for us so that he may benefit us, not himself. For even if it did not benefit us, we might perhaps be compelled to die for our master: how much more, when not only does his death, but also our own, bring about an effect for us!(Vers. 14.)
(Verse 14.) For he himself is our peace, who has made both one and has broken down the middle wall of partition, the enmity in his flesh. He has made peace between circumcision and uncircumcision through the suffering of our Savior. The enmity, which was like a middle wall and separated circumcision from uncircumcision, and uncircumcision from circumcision, this Savior has broken, giving the law that neither a Jew presuming of circumcision should reject a Gentile, nor a faithful Gentile should despise a Jew, that is, reject his paganism: but that both, having been renewed, should follow the faith of one God in Christ. For everything that the Savior taught, he confirmed when he rose from the dead. However, the wall that was in the middle, dividing between the law of deeds and gentleness, signified a wall or fence, that is, not a stable or robust wall; because neither gentleness was a strong thing, as if invented by man, nor circumcision, and new moon, and food, and sacrifices or sabbaths a stable and fixed observance; for they were given so that they would cease when Christ came. Although God has given these things, it is only for a time; however, the preaching of faith remains firm without a successor.(Vers. 15.)
(Verse 15.) Abolishing the law of commandments in decrees, in order to create in himself one new man, making peace. This is what I mentioned briefly above; that he abolished the law that was given to the Jews in circumcision, and in the new moons, and in food, and in sacrifices, and in the Sabbath, that is, he commanded them to cease; because they were burdensome, and so he made peace. Hence, the apostle Peter says in the Acts of the Apostles: Why do you impose a yoke upon the necks of the brothers, which neither our fathers nor we have been able to bear? (Acts 15:10)(Vers. 16.)
(Ver. 16.) In order to present and reconcile both in one body to God through the cross. By removing the enmity, Christ reconciled the peoples to one another first, and then made them peaceful to God the Father; so that men, who were made different through error, could become members of one new body of the same nature, of which Christ is the head.(Vers. 17, 18.)
(Verses 17, 18.) He killed the enmity within himself, and came and preached peace to you who were far away, and peace to those who were near; for through him we both have access in one Spirit to the Father. This is the meaning: he killed the enmity within himself by dying for both Jews and Gentiles. The death of the Savior benefits everyone; for by rising from the dead, having conquered death which held everyone captive, he showed what hope believers have in him. From here, he commanded the preaching by which all were summoned to God the Father in the unity of the Spirit, with discord being broken, so that whether they were Jews (who are so called because the promise was made to their fathers) or Gentiles (who are so called because they did not receive the law given through Moses), with the previous custom being removed, they might accept the faith of Christ, through which they would become one.(Vers. 19.)
(Verse 19.) Therefore, you are no longer strangers and foreigners, but you are citizens of the saints and members of God's household. He reminds them to remember God's blessings, because when they were far from the knowledge and fear of God, they were included in His mercy so that they could become partakers of those who were near to God, becoming fellow citizens and members of God's family. Just as any nation of the Romans desired peace and accepted gifts, they became Roman citizens, just like the people of Tarsus and Cilicia, from where the Apostle claims to be a Roman citizen (Acts 22:26). In the same way, anyone who joins themselves to the Christian faith becomes a citizen of the saints and a member of God's household.(Vers. 20.)
(Verse 20) Built upon the foundation of the apostles and prophets, the chief cornerstone being Christ Jesus himself. This is the fulfillment of both the new and old Testaments. For what the apostles preached, the prophets foretold. Although it is said to the Corinthians, 'God has appointed first apostles, second prophets' (1 Corinthians 12:28). But these are other prophets; in that place, he discusses the ordination of the Church, but here, he discusses the foundation of the Church. For the prophets arranged it; for the apostles laid the foundations. Where the Lord says to Peter: Upon this rock I will build my Church (Matt. XVI, 18), that is, in this confession of the Catholic faith I will establish faithful believers for life; for even David prepared the house of God, and marked the place where it would be built: but Solomon actually founded it.(Vers. 21, 22.)
(Verse 21, 22.) In which every structure, compacted, grows into a holy temple in the Lord, in which you also are being built together into a dwelling place of God in the Spirit. This is the meaning, from which the Lord said: upon this rock I will build my Church. For the Savior has received two peoples in himself, and has made them one in the Lord, just as the cornerstone holds together two walls, firmly established in the unity of the house; for the faithful are the surface of the temple of God, living in the Spirit, so that they may become heirs of the heavenly dwelling.Chapter III.
(Vers. 1.)
(Verse 1.) For the sake of this matter, I, Paul, a prisoner of Christ Jesus for you brothers. Because he shows the disposition of divine mercy, which was before the world towards the salvation of the Gentiles; now, by the provision of God, Christ sending, he declares himself to fulfill the mission of this gift. For after his resurrection, the Lord sent his apostles in his place to preach (Matthew 28:19), directing them to the conversion of the Gentiles; for he said to him: Go, for I will send you far away to the Gentiles (Acts 22:21). Therefore, the word "usus" is used by Dominic when he says: Peace to those who are far away, and to those who are near.(Vers. 2, 3, 4.)
(Verse 2, 3, 4.) But if you have heard of the dispensation of the grace of God which is given to me for you: How that by revelation the mystery was made known to me, as I have written above in a few words, as you reading may understand my knowledge in the mystery of Christ. Which in other generations was not known to the sons of men, as it is now revealed to his holy apostles and prophets in the Spirit. That the Gentiles should be fellow heirs and of the same body: and copartners of his promise in Christ Jesus, by the gospel: Whereof I am made a minister, according to the gift of the grace of God, which is given to me according to the operation of his power.(Vers. 5, 6.)
(Vers. 5, 6.) What was not known to the sons of men in other generations, as it has now been revealed to His holy apostles and prophets by the Spirit: that the Gentiles are fellow heirs, members of the same body, and partakers of the promise in Christ Jesus through the gospel. This mystery is that the Gentiles are fellow heirs, members of the same body, and partakers of the promise in Christ Jesus through the gospel. For even though the Gentiles were allowed to become part of the Law earlier, they were required to be circumcised. And the prophets knew that the Gentiles would be fellow heirs with the people of Israel in God's covenant (for they also foretold this in many places). But it was hidden that they could be partakers of God's grace without circumcision, Sabbaths, new moons, and other such things, and that they could embrace faith in Christ and be saved. This is what it means to be in the Spirit: that the Gentiles are fellow heirs, fellow members of the body, and fellow partakers of God's promise in Christ. For indeed he who worships God in spirit does not have need of the work of the Law.(Vers. 7.)
(Verse 7.) By the Gospel, I have become a minister according to the gift of the grace of God, which was given to me according to the working of His power. To preach the mystery of His ministry, he made it known, which God has planned for the Gentiles according to the working of His power. For His power works through the resurrection of Christ from the dead, conquering death, in which He saved all. However, this is the dispensation of His Gospel, as far as the will of God is concerned, because He has decreed to save the Gentiles without the works of the Law.(Vers. 8.)
(V. 8.) I have been given the least grace of all the saints. He humbles himself when he says he is the least, knowing that it is progress in humility. For he says that such great grace has been given to him, that this gift that was unknown in past ages, he claims has been granted to him in order to make it known to the Gentiles. For from where can he appear as the least of all the saints, who before being baptized was called a vessel of election? That I may preach the unsearchable riches of Christ to the nations (Acts 9:15). He proves himself chosen to preach the gift of God in the incomprehensible riches of Christ, which he has deigned to bestow on the desperate nations, so that they may be saved by faith without works. And it is evident that no one sends an excellent and great gift through an unworthy person. Therefore, showing how much he deserves from God, he humbles himself, so that his merit may increase.(Vers. 9.)
(Verse 9.) And to enlighten all men, what is the dispensation of the hidden mystery from ages, in God who created all things. He says that he was sent to teach the nations the mystery that was in God, from whom all things are; so that through him they may learn and understand that Christ is always in God, and with God, and that he has ordained to save the nations without the circumcision and other commandments of the Law. For the Jews were found unworthy to have such a teacher, for the Jews believed in Christ, yet they still observed the Law; which is abominable to God. Finally, the apostles say to their fellow apostle Paul: You see, brother, how many thousands of believers there are among the Jews, and all of these are zealous for the Law (Acts 21:20). Therefore, it happened that a vessel of election was sent to teach the Gentiles, so that they too would have full hope in their faith, not in the Law, but only in Christ. For when the sacrament was revealed, such a gift of Christ was given, which would have the effect of complete salvation; just as in great vows, the greatest gifts are given; so also, in the magnificent revelation of the mystery, for the sake of joy and delight, men were bestowed with such an exceptional gift, that it is sufficient for them in abundance of salvation.(Vers. 10.)
(Verse 10.) So that the manifold wisdom of God may be made known to the rulers and authorities in the heavenly realms through the church. God understood this so well, that He not only gave this message to the Gentiles; but also that through it the truth of Christ may be made known to the spirits in the heavenly realms, who are the rulers and authorities. Authorities, because they are more powerful among the other spirits: Rulers, on the other hand, because they are subject to the Authorities; so that, recognizing through the church, which has been drawn in various ways to life, the mystery of remaining in Christ, the one God, they may cease from error. For it is intended that ecclesiastical preaching should also benefit these people, and that they should abandon the sense of the tyranny of the devil, with which he armed himself against the faith of the one God through impious presumption. This sense is prescribed in the twenty-third Psalm, where the Lord God of the universe is demonstrated, saying through the Spirit of God by David: The earth is the Lord's, and the fullness thereof; the world, and they that dwell therein (Psalm 24:1). And in the following lines: Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in. Who is this King of glory? The Lord of hosts, He is the King of glory. Therefore it is said to these Princes, who are in error in the heavens, or rather to His ministers on earth, that they may take away the gates of their prince, that is, of the devil, from their minds, through which the error of asserting many gods has entered. For they are temporal; because all deceit is enclosed in time: The way of the wicked shall perish. But in order to elevate the eternal gates, justice urges and reminds them; for truth perseveres in everlasting ages. Therefore, it is said in the 117th psalm: This is the gate of the Lord, the righteous shall enter through it (Ps. CXVII, 20). For it is evident that the righteous enter the heavens, the kingdom of God, through faith, which is never corrupted, as the prophet Daniel testifies, saying among other things: Another incorruptible kingdom will arise (Dan. II, 44); but the wicked enter the infernal Tartarus because of their incredulity. Therefore, this is the King of glory, Christ, who, by rising after death was conquered, appears to be the Lord and King of glory. For by the power of His might, He subdued hell, because He is the Son of God, who proclaimed Himself to be the King of the entire universe, both in heaven and on earth, to condemn the tyranny of the devil.(Vers. 11, 12.)
(Vv. 11, 12.) According to the eternal purpose in Christ Jesus our Lord, in whom we have boldness and access with confidence through faith in Him. Christ has been revealed to the world, in which God intended to show His mystery for the salvation of humanity, so that the knowledge of God's mystery may bring salvation to mortals; as if the dedication of Christ's kingdom would bestow this grace as a reward to believers. Although it has already been done long ago, it still appears new to ignorant creatures.(Vers. 13.)
(Verse 13.) Therefore I ask that you do not lose heart in my tribulations for you, which are for your glory. May the hope revealed in the mystery of Christ remind you not to be scandalized by the tribulations inflicted on the saints by the faithless. For it is to their glory, if the disciples are not scandalized by the tribulations of their Master, but remain steadfast in this hope; for it is through the trials of the faithful that they will be raised to the glory of the future age. This is the testing of the faithful, if they turn their hope to their faith.(Vers. 14, 15, 16.)
(Verse 14, 15, 16) For this reason, I kneel before the Father of our Lord Jesus Christ, from whom every family in heaven and on earth is named, that he may grant you, according to the riches of his glory, to be strengthened with power through his Spirit. This is my prayer with bent knees, that since he has been pleased to call the Gentiles to the knowledge of his mystery, he would also grant them, because he is rich, to be strengthened by his Spirit, that is, so that they are not disturbed by the carnal dangers inflicted by the faithless: but that they may be steadfast, awaiting the reward of this matter in the future.(Vers. 17.)
(Ver. 17.) To let Christ dwell in the interior man by faith in your hearts. In this, He seeks to strengthen them so that they do not doubt, but rather believe that Christ dwells in them, whom they do not see with their eyes. So that the Spirit, given to them through the gift of God, may infuse this in them, that they may be certain that Christ is alive and is the Son of God, and that He dwells by faith in our hearts, so that when we have faith in our hearts, we may seem to possess Him. This is what profiting from it entails: that we may be secure in his help; for he does not abandon us, but is always present on account of his faith, which he sees in us. Indeed, for this reason the Spirit of him, who is also the Spirit of God the Father, is given to us, so that in his place he may keep us safe if we agree to him, and also reveal hidden things; through whom certainly we must not doubt that he dwells in us. For there is another advocate here, who differs in person but not in nature; for he receives from him, and proceeds from God (John 15:26). For in those things where the unity of nature is, they are one to another; whence the Lord says: All things that the Father hath are mine, and all things that are mine are the Father’s. (John 16:15).(Vers. 18.)
(Verse 18.) That you may be rooted and grounded in love, that you may be able to comprehend with all the saints what is the breadth, and length, and height, and depth. This is what Christ or the Spirit dwelling in us accomplishes, that we may be rooted in the love of God, bound by His blessings, and able to know God, surpassing in His majesty the immeasurable and incomprehensible, with the saints who are apostles and prophets. For when he says: Length, and width, and height, and depth; he certainly means that just as in a sphere the length is as great as the width, and the height as great as the depth; so too in God all things are equal in the immensity of infinity. For a sphere is bounded in a definite way: but God not only fills all things, but also exceeds them; for he is not enclosed, but contains all things within himself, so that he alone may be considered ineffable and infinite: and insufficient thanks are given to this grace, because although he is so great, he deigned to visit man, subject to sin and death, through Christ.(Vers. 19.)
(Verse 19.) Also, to know the surpassing love of Christ's knowledge. After the infinite and incomprehensible knowledge of God the Father and the indescribable mercy, Christ also wants us to recognize his love; because it surpasses human knowledge, and it is implied to be human; so that the love of Christ may be held above human knowledge. For who can comprehend the reason for this mystery of love, that God, for the sake of man, would be born as a man, and then die for men, the Lord for his servants, the Creator for his creatures, the righteous for the wicked? For what reason did He love us so? Or what did He lack that He needed anything? Is this love not above the knowledge of men? Or who among men can exhibit such love to someone; even though he may be unequal, and thus surpasses human understanding? Therefore, He wants us to know that our senses cannot attain, nor perceive, the depth of Christ's goodness towards us; so that we may always be supplicants and devoted to Him, and that we may persevere in His faith until death, even though we are unable to satisfy our debts in any way. For he acted on our behalf with actions that are beneath him due to the greatness of his majesty, so that we may serve him as much as we are able. That you may be filled with the fullness of God. For faith is not complete in the Father alone, nor is it perfect in the Son alone, therefore he added: That you may be filled with the fullness of God; so that honor may be reserved for both the Father and the Son through confession and thanksgiving: and that all things which are from God the Father, made and restored through the Son, may be believed; so that the fullness of divinity may be complete in the profession of the believers. For nothing will be lacking for a Christian, when he knows that God the Father is immense in all things: he also professes the ineffable and surpassing charity of Christ, and superior to human knowledge.(Vers. 20, 21.)
(Verse 20, 21.) But to Him who is able to do all things, and more abundantly than we ask or understand, according to the power that works within us: to Him be glory in Christ Jesus, and in the Church, and in all ages, forever and ever. Amen. This applies to the person of the Father, so that because He knows better what is useful, and what is not to be asked for, and when to give, and what and how much is needed; He Himself may govern those who trust in His providence and power. To whom therefore be glory in Christ Jesus, because through him he bestows all things upon us: and because the honor of the Father is in the Son, and in the Church, that is, in the people, whom he has deemed worthy to adopt. For in the glory of the children, the glory of the father is manifested, as the Lord says (Matt. 5:16): Let your light so shine before men, that they may see your good works, and glorify your Father who is in heaven. Forever and ever. Amen, that is, in eternal truth.Chapter IV.
(Vers. 1.)
(Verse 1) Therefore, I beseech you, brothers, that you walk worthy of the vocation by which you are called, as I, being bound in the Lord, urge you to do. Exhorting them to walk rightly in the commandments of the Lord, that they may be able to attain the promised glory. For just as a skilled physician urges the sick to conduct themselves well so that they may receive a healing remedy, so too the teacher of the Gentiles encourages them to perform worthy works of faith, that they may receive the promised rewards, knowing that the progress of this matter is for their own glory.(Vers. 2, 3.)
(Verse 2, 3.) With all humility of mind and modesty, with magnanimity, bearing with one another in charity, eagerly preserving the spirit of unity in the bond of peace. Now, we should avoid discord and strive for charity, so that we do not lose the spirit of unity and peace: and through this, we endure with patience. For modesty brings progress; because when they tolerate one another, gently admonishing with understanding, they are corrected for the better, and peace will remain with them, by which they rightfully are called children of God; for the Lord said: Blessed are the peacemakers, for they shall be called children of God (Matthew 5:9). Perturbation or restlessness causes strife, which often leads one to defend even those things that are known to be bad, so as not to appear weak. Hence arises discord, which destroys the bonds of peace.(Vers. 4.)
(Verse 4.) One body and one spirit, just as you were called in one hope of your calling. For the sake of peace and harmony, he has subjected these things, so that because there is one body, there may be one people who share the same belief.(Vers. 5, 6.)
(Verses 5, 6.) One Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in all of us. He commends unity so that we do not disagree in anything, because unity is what we are called to. For if there is one Lord, that is, Christ, as he himself says in the Gospel: 'For one is your Master, Christ' (Matthew 23:10); one faith, one baptism, one God and Father of all, who is above all, and through all, and in all believers, there must be one mind and one heart of the people; for these things that he enumerates are elements of unity, as they agree in all. However, He said that the Father is God because He owes nothing to anyone, and that He is above all things and through all things. Therefore, through all things because all things are from Him, and it is necessary for Him to be above all these things which are from Him. And in all of us, that is, the faithful. For He is in us through confession; because we confess Him, and because He has given us His Spirit, through whom without a doubt He is in us: He is not in the pagans; because the Father of Christ is denied by them.(Vers. 7.)
(Verse 7.) But to each one of us grace has been given as Christ apportioned it. Now, in order to prevent the different gifts given to individuals from being thought to hinder unity, it purifies that this is not contradictory; because there is diversity in the gifts of offices, not in nature. But it only says that each one is given grace according to how much the Lord has deemed worthy to give; not, however, without the measure of equity, because He gives to each according to his abilities; so that he may draw as much as he thirsts.(Vers. 8.)
(Verse 8) Therefore he says (Psalm 67:19): He ascended on high, he led captivity captive; he gave gifts to men. This is written in the sixty-seventh psalm. However, he began to give these gifts after his triumphs; for by conquering death, he was exalted on the cross, as he himself had said: And I, when I am lifted up from the earth, will draw all men to myself (John 12:32). He plundered hell when he took away those captives who were held in bondage by the transgression of Adam, or were being held captive by their own sins, and ascending from there, he brought them into heaven (Matthew 27:52). From these, some rising up in bodies, appeared to many as evidence of conquered death; so that those who were perhaps not going to believe in the resurrection of Christ, were convinced by the resurrection of these, whom they knew to be dead; for they saw them, whom they recognized as having lived for a long time. Although captives, they are led unwillingly and as strangers; yet the Savior led both his own and the willing. For it is said that he provoked them to desire liberation by his appearances.(Vers. 9.)
(Verse 9) But what is it that ascends except that it first descended into the lower regions of the earth? It is true that it descended in order to ascend, and not like humans who descended in order to remain there. For they were held captive in the underworld, a captivity that the Savior could not hold; for he conquered sin. Therefore, having triumphed over the devil, he descended to the heart of the earth, so that his preaching would be a manifestation to the dead, and so that all those who desired him would be freed. He could not help but ascend, because He had descended for this purpose; so that, by the power of His own authority, having trampled death and having allowed Himself to suffer for the sake of those who were captive, He might rise again.(Vers. 10.)
(Verse 10) The one who descended is the same one who ascended above all the heavens, in order to 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 mentioned in the psalm; it says: His going forth is from the end of heaven, and his circuit is to the ends of it. (Psalm 19:6) Therefore, the one who descended from heaven to earth was born as a human. After dying, he descended to the depths, and on the third day, he rose again and ascended above all the heavens, showing the mockery of death to all creation.(Vers. 11, 12.)
(Verse 11, 12.) And he himself gave some as apostles, and some as prophets, and others as evangelists, and some as pastors and teachers, for the equipping of the saints for the work of ministry. The apostles are bishops (Acts 11:26); the prophets are interpreters of the Scriptures; although there were prophets in the early days, such as Agabus and the four prophetesses (Acts 21:9), as recorded in the Acts of the Apostles for the sake of promoting the basics of faith (Acts 7:2ff): but now interpreters are called prophets. The deacons are evangelists, as was Philip; although they are not priests, they can still evangelize without a pulpit, as did the blessed Stephen and the aforementioned Philip (Acts 8:5). Shepherds can be readers, who nourish the listening people with their reading; for man does not live by bread alone, but by every word that comes from the mouth of God (Matthew 4:4). The masters, on the other hand, are exorcists, because in the Church they restrain and discipline the restless; they are also those who used to teach infants through letters and readings, as is the custom of the Jews, whose tradition has passed down to us, but has become obsolete due to neglect. Among these, it is understood that there is a greater one after the bishop, who is said to prophesy because he has access to the hidden meaning of the Scriptures; especially because he reveals words of future hope, which order can now be called the presbyterate. For in the bishop there are all orders: because he is the first priest, that is, the chief among priests, and a prophet, and an evangelist, and the other duties of the Church to be fulfilled in the ministry of the faithful. However, once the Church is established in all places and the duties are ordered, the situation is different from what it had started as. For in the first place, they all taught and baptized on whatever days or times there was opportunity; for Philip did not seek a specific time or day to baptize the eunuch, nor did he impose a fast. Neither did Paul and Silas delay in baptizing the jailer and all his household, nor did Peter have deacons or seek a specific day when he baptized Cornelius and all his household: nor did he himself baptize, but he commanded the brothers who were with him to baptize, who had accompanied him to Cornelius from Joppa; for no one had yet been ordained except the seven deacons. So in order for the people to grow and multiply, it was allowed for everyone at the beginning to preach, and baptize, and explain the Scriptures in the Church; but when the Church encompassed all places, assemblies were established, and leaders, and other offices were ordained in the Churches; so that no cleric would dare to undertake an office that he knew was not entrusted or granted to him. And the Church began to be governed by another order and providence; for if all were able to do the same things, it would be irrational and common, and would seem very cheap. Therefore, from this it is clear that currently neither deacons preach among the people, nor do either clerics or laypeople baptize, nor are believers immersed on just any day, except when they are sick. Therefore, the writings of the Apostle do not entirely agree with the ordination that now exists in the Church, because these writings are from the very beginnings. For he also calls Timothy, whom he made a presbyter, a bishop, because the first presbyters were called bishops, so that when he left, the one following him would succeed him. In fact, in Egypt, presbyters sign if the bishop is not present. But because unworthy presbyters began to be found to hold the primacy, the practice was changed, under the observation of the Council, so that it was not the order but the merit that created a bishop, determined by the judgment of many priests, so that no unworthy person would wrongfully take office and scandalize many. In the Law, priests were born from the lineage of Aaron the Levite (Exod. XXVIII, 43): but now all are from the priestly lineage, as the Apostle Peter says: \"For you are a royal priesthood\" (I Petr. II, 9). For the building up of the body of Christ, the Church's ordination is said to be composed in the unity of profession, like the joining together of the human body. So that in Christ, although different in rank, all may be one, having one head, Christ, that is, the author of life.(Vers. 13)
(Verse 13). Until we all come to the unity of faith and the knowledge of the Son of God. He says that this ordination should last as long as all are destined to the life of one faith in the knowledge of Christ. To a perfect man, to the measure of the stature of the fullness of Christ. He encourages us to work in such a way that the perfection of faith is achieved: the essence of which is that faith holds Christ as perfect and fully God, not measured by human standards, but held as a perfect God in the fullness of divinity. For it does not mean perfect in terms of age and measurement: but by this saying it wants us to become perfect in the fullness of the understanding of the divinity of the Son of God.(Vers. 14.)
(Verse 14) So that we may no longer be infants, tossed about by waves and blown here and there by every wind of teaching and by the cunning and craftiness of people in their deceitful scheming. He wants us to be rooted and established in the discipline of the Catholic faith, which Peter the apostle, with divine revelation, professed (Matthew 16:16), and not to be carried away by the various and harmful assertions of different heresies, which are created by the wickedness of humans. This way, the enemy can bring about error under the guise of truth through these deceptive means. For this is the remedy of falsehood, that under the pretext of truth it introduces error: and not only under the name of truth, but also that, just as before we, who were humble in mind, wandered through various errors, now that we have become faithful, we may run to and fro, fragile and doubtful of the promised hope; for now that we have become Christians, we ought to be founded, because there is no ambiguity in our faith; for the power of miracles is commended.(Vers. 15.)
(Verse 15.) But speaking the truth in love, we are to grow up in all aspects into Him who is the head, even Christ. He declares this to be the truth, that by looking at the love of Christ, with which He loved us and gave Himself up for us, we should submit ourselves to Him in all things, knowing that He is the source of all life, so that the members may be subject to the head, as if others do not acknowledge Christ as the head in error or with ill will, because all things were created by Him according to the will of the Father; however, we who hold to the Catholic faith must act with all devotion and care in order to bring not harm but gain to this faith, persevering in this affirmation, so that the false conversations of a depraved mind may be silenced by the armed truth.(Vers. 16.)
(Verse 16.) From which the whole body, being compacted and knit together by every joint of supply, according to the working in the measure of each single part, makes increase of the body, unto the edifying of itself in charity. By which reason he says, that Christ is the head of all; for from him, he says, the whole body, that is, the whole chorus of Archangels and Powers, of Principalities and Authorities, subsists. Although these have their own proper numbers, and are legions, as the Lord himself said (Matt. XXVI, 53); yet because they are from one and through one, he calls all of them one body together. For just as the members, though they are of one body, are different in actuality and dignity, so the creature is formed by God through Christ in such a way that it is, as it were, a certain chain of being, descending in an ordered manner to the firmament, from the powers which are under God's authority, namely the Cherubim and Seraphim, and the Angels whom the Lord himself calls holy, so that the whole is both united and yet distinguished by merits, I mean merits not only of duties, but also of natures. For not because it says all things together, will they be of one nature: but what separate parts do in bodies, not nature; so also in all these things, the distinctions are made by the natures themselves, not the parts. This, therefore, is what is labored for, that the creature may be reduced to one sense, and in that sense may be one body, while the profession of all is one, that it may agree in the love of the Creator for its own progress; for it rebuilds itself in the temple of the Lord, for it had been destroyed by the madness and fury of the devil.(Vers. 17, 18.)
(Verse 17, 18.) Therefore, I say and testify in the Lord, that you should no longer walk as the Gentiles walk, in the futility of their minds, having their understanding darkened, being alienated from the life of God, because of the ignorance that is in them. Due to the hardening of their hearts, they have become callous and have given themselves over to sensuality, practicing every kind of impurity with a continual lust for more. However, that is not how you came to know Christ, assuming that you have heard about him and were taught in him, as the truth is in Jesus, to take off your former way of life, the old self, which is corrupted by deceitful desires, to be renewed in the spirit of your minds, and to put on the new self, created after the likeness of God in true righteousness and holiness. For those who follow in vain, the things that are idolatry are restrained by the devil, so that they do not walk in the path of the one God and thus become companions in their own destruction.(Vers. 19.)
(Verse 19.) And the blindness of their heart, who despairing, have given themselves up to impurities, unto the working of all uncleanness, unto avarice. The despair of the future resurrection of the Gentiles signifies the blindness of their heart. For they defile their own lives with the most shameful actions, not wanting to subject themselves to the law of faith; because it prohibits pleasure on account of the hope of future life, which they therefore consider laughable, in order to disgrace themselves by right and seem to desire the possessions of others with greedy desire, as if after this life there is no life.(Vers. 20, 21.)
(Verse 20, 21.) But you have not learned Christ in this way, if indeed you have heard Him and have been taught in Him, just as truth is in Jesus. It is clear that Christians have not learned despair after this death, but hope for both; for to the faithful there is life, but to the unbelievers there is promised death, which is eternal punishment; so that whether in death or in life, one may learn in Christ; for whoever follows Him, through Him will rise to life: but whoever separates themselves from Him, will be handed over to Gehenna; for He Himself is the judge, and they will be condemned. And since there are some in the Church who do not follow the truth of Christ under the name of Christ, and therefore, just as there is truth in Jesus, if they are so well taught that there is truth in Jesus, then they seem to have learned from Christ and listened to him and been taught in him: for Christ himself teaches what he is and how great he is to be believed, and what hope there is in him and what kind of believers they should be. For whoever has learned Christ knows that he has risen from the dead, so that he may be a model for the faithful, and therefore there is great hope for those who love God in this death.(Vers. 22.)
(Verse 22.) So that you may cast off, according to your former manner of life, the old man, who is corrupted according to the desires of error. Whoever has heard Christ, has learned this: that they should withdraw from their former behavior, which is called the old man because of the time of ignorance that has passed. Therefore, a person is one and the same, who, if they follow their former vices, is called old; but if they walk in the newness of life, alienated from the secular error, which is either in action or in sense, they are called inexperienced; not in the substance of the flesh or the soul, but in intellect and behavior of life. However, an old man is said to be corrupt because of his adulterated mind and shameful life.(Vers. 23, 24.)
(Vrs. 23, 24.) But be renewed in the spirit of your mind, and put on the new man, who according to God is created in truth and righteousness. It is right and true to follow the straight path: he who walks in the will of his Creator is devoted to Him, which the Gentiles do not know. For he is called a new man, who is clothed with the renewed spirit of the mind, which is Christ; for he puts on Christ, who is born again in Christ through faith and is eager for the life that Christ has given. So that he may appear as having been created according to God; for in him anyone who has understanding is created; and therefore the truth and righteousness of God are unknown to the Gentiles. For when believers acknowledge God as the creator, keeping his commandments, they are created in righteousness and truth.(Vers. 25.)
(Verse 25) Therefore, putting away lying, speak truth each one with his neighbor, for we are members one of another (Zech. 8:16). For we were created in truth and justice, reborn in baptism; therefore, we are commanded to put away falsehood and to act with truth, not deceiving our brother. And since we are members of one body, let us support each other in truth for our causes.(Vers. 26.)
(Verse 26) Be angry and do not sin. For who can be prevented from becoming angry (since anger is a natural emotion, arising from causes, which usually relates to the benefit of the offender), therefore it is said that one must be angry (Psalm 4:5), but it warns not to sin in one's anger. For we often exceed the limit while being angry and find ourselves sinning, accusing the one who is sinning while being more angry and burdening the sinner more than they deserve. Therefore, this teaches that anger itself should be accompanied by moderation and one should not present oneself as excessively just to the wrongdoer, because some people tend to sin in such a way that they seem to be afflicted with wounds that they cannot bear. And he who could possibly be corrected is removed from life, not without the sin of the one who is angry. Hence is where Solomon says, 'Do not be excessively righteous, because there are those who perish in their righteousness' (Ecclesiastes 7:17). But we should be imitators of God, who has temperate justice; for when it was just to punish the wicked, he endures them with his patience so that some of them may be corrected. He allows us to suffer as our own sinful slaves and does not quickly punish anyone.(Vers. 27.)
(Verse 27.) Let not the sun go down upon your anger: do not give place to the devil. Anger seeks to pass away, and not to be retained in the heart, so that, when the day arises, it may fall with the day; for if it remains in the mind, it gives occasion to the devil to glory. For it is necessary that an angry mind should think of evil, which the devil desires; for he finds a mind prepared for evil, into which he enters and deceives the man made for life with his own passion; because to think is the function of man, and to fill is the work of the devil.(Vers. 28.)
(Verse 28) Whoever used to steal, should steal no longer; instead, they should labor with their hands doing what is good, so that they may have something to share with those in need. Let the conduct of the new person remain, and let them be encouraged not to return to past vices and sins; for it is of no use to be called new when the old self is proven by evil deeds. Therefore, not only is a Christian commanded not to steal from others, but they are also instructed to provide for those in need through their own labor, so that being dedicated to good deeds, they may repay what they had previously taken away, and henceforth store up treasures for their future. For whoever ceases from stealing, may receive forgiveness, but not glory. For what is great, or of what merit is it to restrain oneself from others? For one profits by merit, when one bestows from one's own wealth on the needy.(Vers. 29.)
(Verse 29) Let no evil talk come out of your mouths, but only what is useful for building up, as there is need, so that your words may give grace to those who hear. In the servant of God, everything should appear good, and his purity should not be tarnished in any way. For what good is it to lead a clean life, but have a filthy mouth? The Lord says that everyone will be justified or condemned by their words (Matthew 12:37). It is not believable that someone who speaks badly can live a good life, for speaking badly leads to many vices. For one can speak evilly, who speaks shamefully, and who detracts from the good, and who speaks deceitfully, and who lies. These things inspire horror; for good and sober stories give grace and example to those who hear them; in order that they may honor God in His words, being edified in the faith of Christ.(Vers. 30.)
(Verse 30) And do not grieve the Holy Spirit of God, in whom you were sealed for the day of redemption. When we do good, the Holy Spirit rejoices in us, given to us, seeing his instructions benefiting our well-being, as it was said by the Lord: There will be such joy in heaven over one sinner who repents (Luke 15:10). Therefore, the Holy Spirit rejoices in our salvation, not for himself, who does not need joy; on the contrary, if we do not obey him, he is saddened because he does not make progress in us; for he desires us to belong to life. However, he is not saddened in such a way that he suffers, since he is impassible: but when he says he is saddened, he signifies this for our sake; because he abandons us insofar as we have offended him by disregarding his teachings. Therefore, his sadness is our unworthiness, which prevents us from being called children of God; for he himself is the Holy Spirit, who sanctifies the children of God, remaining within us.(Vers. 31.)
(Verse 31.) Let all bitterness, and wrath, and anger, and clamor, and blasphemy be taken away from you, along with all malice. He mentions that all these things, which can cause destruction to the soul, should be removed; for anger leads to indignation, and indignation leads to clamor, like the voice of a mad person, which is foreign to a servant of God. Through clamor, blasphemy sneaks in, which cannot be anything but evil. These things make life bitter, leading to death. Therefore, one must beware of them all; the fear of God should temper and control the effects of accidental causes. But because some people, when under pressure, prefer to hold on to their malice until they find an opportunity for revenge, therefore she added that all malice should be taken away; for it is not only evil to blaspheme, but also to pretend peace on the outside while meditating discord in the mind.(Vers. 32.)
(Verse 32.) Be kind to one another, compassionate, forgiving one another, just as God in Christ also forgave you. By the example of God the Father, he urges us to be kind and compassionate to one another, just as the Lord said: Be merciful, so that you may be like your Father who is in heaven (Luke 6:36). For if the Lord has shown mercy to his servants through his Son, how much more should the servants themselves show mercy to one another and forgive, if one sins against another? These are his instructions, who has shown mercy: that if anyone disdains these, without a doubt he will revoke the sentence through which he had shown mercy; and it will happen just as the Lord said in the Gospel about the one who, having received mercy from the Lord, was found to be unmerciful to his fellow servant (Matthew XVIII, 33).Chapter V.
(Vers. 1.)
(Verse 1.) Therefore be imitators of God, as beloved children. This is what was said above, that we are commanded to be imitators of God the Father with this exhortation, so that if we obey, we may be considered beloved children of God. For indeed, the beloved son is the imitator of his father's good deeds.(Vers. 2.)
(Verse 2.) And walk in love, just as Christ loved us and gave himself up for us as a fragrant offering and sacrifice to God. As God's imitators, he desires us to be kind and merciful, just as Christ, his beloved Son, loved us. Just as he loved us and gave himself for us, we also ought to lay down our lives for one another. This is what the Apostle John also said, following the example of the Lord, that we should lay down our lives for our brothers (1 John 3:16). Therefore, if Christ's death is a sweet-smelling odor to God, then God willingly accepted his death. If this is true, then 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 while being killed, enduring in the will of his Father God. For he who is justly killed by offering himself to the devil is doing his will, so that he deserves to be killed. Similarly, Christ, while adhering to God's will, displeased the devil, and therefore the devil killed him because he offered himself to God, executing justice. For in the offering, justice and truth are signified; for God regards this, and this is his acceptable sacrifice. Therefore, the undeserving one who is killed pleases God; not because he is killed, but because he preserved justice even unto death. For Christ accepted this death unto life; hence it is called the odor of sweetness to God. But to the Romans he says that God delivered him up for us all. (Rom. VIII, 32). Now, it must be investigated how God delivered him up or how he offered himself to God; for this, as far as the words go, seems contradictory. It is said that God handed him over when he allowed him to be killed, as the Lord said to Pilate: You would have no power over me unless it were given to you from above (John 19:11). It was indeed given to him, but to a willing power, that is, it was permitted for him to do what he desired, and that is to hand him over. For while he pretends, he hands over; for if he had not wished to permit, he would not have been killed. Therefore, he allowed him to be killed, but not forcibly by those who wanted to kill him, but willingly. Therefore, they are not immune from punishment because they were allowed to do what they wanted; for their condemnation lies in the fact that they desired it. And God allowed this for a reason, because He knew that this would be a future trial for many. It was fitting that He would allow their adversary, who believed he was acting on his own behalf, to carry out his plan; so that, attributing his own lack of foresight to himself, he would be tormented by remorse for his actions. Whether Christ offered Himself or God handed Him over, it is one and the same; for the will of both is united.(Vers. 3.)
(Verse 3.) But fornication and all uncleanness or covetousness, let it not even be named among you, as is fitting for saints. It is clear what he says. However, how serious a matter covetousness is, from which we turn a blind eye, when it is compared to fornication and uncleanness, and thus it seems to us as if it is a fault of no importance, even though it is a grave sin. Therefore, they cannot be saints in whom any of these things that he forbids are found.(Vers. 4.)
(Verse 4) Either immorality, or foolish talk, or indecent joking, which are unrelated to the matter; but rather giving thanks. Since some people tend to do something shameful, or provoke laughter with foolish talk, as if it were not a sin, this is prohibited, because the servants of God should always appear sober and modest; for it is through foolish talk that sin is committed. Hence Solomon says: The fool, he says, brings about evil through laughter (Prov. 10:23). And the Lord says in the Gospel: for every idle word that men speak, they will give an account for it on the day of judgment (Matt. 12:36). And those things cannot be discerned without injury, which are said for the purpose of someone's insult; therefore, these things do not pertain to our salvation. Therefore, she advises that these things should be done and spoken, which promote our usefulness and the praise of God, in whose law we should meditate day and night; as it is written in the psalm (Ps. 1:2). For from the conversation and manners of the servants of God, even when they are silent, they are to be understood; so that as much as the truth differs from falsehood, so much do the servants of God differ from the servants of the devil.(Vers. 5.)
(Verse 5) For know this, that every fornicator, or unclean person, or covetous one, who is an idolater, has no inheritance in the kingdom of God and Christ. The reason why these things must be avoided is shown; because whoever is such, will not have a part in the kingdom of heaven, which is the Father and the Son's. However, in order to teach that greed is a dangerous thing, it is called idolatry, by which no sin is greater. Let us therefore see why greed is called idolatry. Idolatry appropriates and claims the honor due to God, and attributes it to a created being, asserting that it was responsible for its creation, which belongs solely to the Creator. Greed is equated with this because it also appropriates and hoards what belongs to God, denying it to others, even though it was intended for the common use of all. This results in the selling of goods for profit instead of providing for the needs of the poor. If these goods were not hoarded, they would be beneficial to everyone. In ancient times, there was no greed, only charity. Therefore, idolatry is rightly compared, because it harms many. It is also hostile to the Creator; for God wants and commands support to be given to the poor, which avarice contradicts. See if it can exist without the devil.(Vers. 6, 7.)
(Verse 6, 7.) Let no one deceive you with empty words; for because of these things the wrath of God comes upon the sons of disobedience. Therefore do not become partakers with them. Empty and vain words they are; vanity indeed is the worship of idols, which certainly does not have its origin from God, but from error. Therefore, be aware and do not give assent to their words; for they always make noise and, by a certain seduction of deception, present the customs of antiquity against faith, judging that the reasoning of present things, not the hope of future things, should be affirmed. Therefore, vengeance from the heavens came upon them, so that they may know the truth which they did not want to believe. From this vanity, it teaches that the servants of God should be far from being entangled, lest they become partakers of their punishment.(Vers. 8.)
(Verse 8.) For you were once darkness, but now you are light in the Lord. Darkness is ignorance; because no one sees in darkness: but ignorance is the gentile state, or the perfidy from which they are led by the grace of God to faith, being made light, that is, truth; because the things that are manifest are made manifest in the light. Finally, the pagans celebrate their mystical rites in darkness, deceiving themselves with veiled eyes in caves. From these, the Christians, having become sons of light by knowing the truth, are said to be so, because God is light, and they receive His faith in truth.(Vers. 9.)
(Verse 9) Walk as children of light, for the fruit of light is found in all that is good and right and true. This is said so that they may conduct themselves accordingly and be rightly called children of light. The works of light are done openly without fear, but the works of darkness are done in secret because they are illegal; for every sin is afraid to be openly committed.(Vers. 10.)
(Verse 10.) Let us examine what is pleasing to God. From the greatness of holiness and goodness, it can be understood by which works God delights; for He Himself said: Be holy, as I am holy, your Lord God (Leviticus 19:2). And the Lord said: Be merciful, as your Father is merciful (Luke 6:36). These things are pleasing to God; for in holiness is purification, but in mercilessness there is full and perfect justice.(Vers. 11.)
(Verse 11.) And do not participate in the unfruitful works of darkness. It warns us not to be contaminated by the actions of evil through agreement, because they are unfruitful towards goodness, and profitable towards evil.(Vers. 12)
(Verse 12) But rather reprove them; for it is shameful to even speak of the things that are done in secret by them. He not only wants them to be separate from evil deeds, but also to expose the evil deeds of those who operate shamefully in secret. For then their sins are proven, if they are exposed; so that the sons of light, when they are justly accused by them, cannot contradict, but rather they will revere them. But when all things are reproved, they are made manifest by the light. It is true, because sins are seen when they are being rebuked; because the one who sins, as long as they are not corrected, does not seem to themselves to be sinning at all. For everything that is made manifest is light. In what is manifest, there is no ambiguity, nor can it be excused that the fault is open. Just as with the sun visible, it can no longer be denied that it is daytime; so too with manifest sin, rebuke is seen as false.(Vers. 14.)
(V. 14) For this reason, it says: 'Arise, sleeper, and rise from the dead, and Christ will shine on you.' This sleep signifies a stupor of the mind, which is estranged from the true path. This estrangement is indeed a form of death, from which one is encouraged to rise again; so that, repenting, one may recognize the truth, who is Christ. Therefore, the unfaithful and wicked, sunk in the mire under the despair of life, are reminded to rise or emerge and have a share with Christ; so that they may pass from darkness to light and from death to life.(Vers. 15, 16.)
(Vers. 15, 16.) Therefore, see how cautiously you walk, not as fools but as wise, redeeming the time, because the days are evil. For above, He commanded that faithlessness and vices of life should be argued against by His servants, now in order to prudently argue against them for the sake of scandal, He has added; so that one must interact with the faithless cautiously, especially when the faithless reign, presuming about the profane king; so that if a Christian sees a restless and angry opponent, he should conceal it from him, and not even incite him to blasphemy and disturbance; but there, let him speak his words, where there is opportunity. For when interrogated among treacherous powerful people about what is, one should not remain silent nor deny; and if there is fear among them to argue, it should be dissimulated; for it is a disadvantage to sow seeds upon thorns. For it is prudent to know how to respond to each person; for there is someone who, although treacherous, is not completely obstinate, so as to not allow themselves to hear words of faith. There is again a situation in which the zeal of treachery boils so fervently, that not only is one not discussed with him but also when he is present, the matter of faith is not discussed; for during his uproar and blasphemy, many are scandalized. Wherefore Paul and Barnabas, when they heard blasphemies uttered against themselves, shaking off their clothing, departed from them (Acts 13:46).(Vers. 17.)
(Verse 17) Therefore, do not be foolish, but understand what the will of the Lord is. The Lord Jesus urges us to pursue peace. And the vessel of election: If it is possible, he says, let peace be made among all, having peace with everyone (Rom. XII, 18). And to Timothy: The servant of the Lord should not engage in disputes, but be kind to everyone (II Tim. II, 24). This is the will of the Lord, that the tasks of his servants be done with humility; for disturbance and contention, or quarreling with hostility, breed enmity. Therefore, he added these things on account of the previous ones, in which he wants to reprove the sins of men, the servants of God, so that because of this dissension and strife usually arise, they may reprove sinners with temperance and gentleness, lest, provoked to anger, they may leap into a dispute. Therefore, he wisely advises that this should be taken care of, so that there may be progress.(Vers. 18.)
(Verse 18.) And do not be drunk with wine, in which there is debauchery. The sober can have confidence in rebuking; for good conduct instills fear in the offender: and he who is rebuked will not bear it harshly, knowing that he is being advised towards the best conduct. For where there is drunkenness, there is also debauchery: and debauchery leads to indecency. Therefore, it is fitting for them to be sober, so that the laws of good conduct may be kept.(Vers. 19.)
(Verse 19) But be filled with the Holy Spirit, speaking to one another in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord. The Holy Spirit loves a virtuous life; for if we live well, we will be filled with Him, as it is written, to give thanks and praise to God with a diverse harmony of voices; so that praise to God may be sung in every language. For where the Spirit is, He always meditates on spiritual things; so that it may not be only on the lips, but may burst forth from the heart, as the ancient saying of the Lord through the prophet. For they honor me with their lips, but their heart is far from me. (Isaiah 29:13).(Vers. 20, 21.)
(Verse 20, 21) Giving thanks always for all things in the name of our Lord Jesus Christ to God and the Father; subjecting yourselves one to another in the fear of Christ. Giving thanks to God in all His gifts, who has also chosen to adopt us through His own Son Christ, through whom we have known Him and learned to worship God in the Spirit (for God is Spirit), subjecting ourselves one to another out of fear of Christ, who has commanded us to practice humility (John IV, 24).(Vers. 22, 23, 24.)
(Vers. 22, 23, 24.) Women should be subject to their own husbands, as to the Lord; for the husband is the head of the wife, as Christ is the head of the Church, he himself being the savior of its body. But as the Church is subject to Christ, so also should women be subject to their husbands in everything. Women are commanded to be subject to their husbands by natural law, because the man is the authority of the woman; therefore, just as to the Lord, they should be subject to their husbands. From there Sara called her husband Abraham (Gen. XVIII, 12); just as Christ is the head of the Church, so too is the man the head of the woman. For from Christ the Church takes its beginning, and is subject to him; so too is the woman to the man, that she may be subject. However, there is a distinction, because the woman is consubstantial with the man; but the Church can participate in Christ's name, not in his nature.(Vers. 25-28.)
(Verse 25-28.) Husbands, love your wives, just as Christ loved the Church and gave himself up for her; in order to sanctify her, cleansing her by the washing of water with the word; so that he might present the Church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish. In the same way, husbands should love their wives. Women are commanded to be subject to their husbands and to have reverence for them; husbands, on the other hand, are encouraged to love their wives in such a way that they even sacrifice their own lives for them, having zeal for their affection and discipline, so that they may be religious and holy. He who loves his own body, loves his wife. By natural reason, woman is a part of man's body, and therefore man loves himself in woman; but if he commits adultery, he sins against himself, because they are two in one flesh. Therefore, they do not divide the substance of persons, so that the number may become the nature of persons: but they are in the unity of nature.(Vers. 29.)
(Verse 29.) For no one ever hates his own flesh, but nourishes and cherishes it, just as Christ does the Church. By the example of the Savior, he encourages men to love their wives: just as Christ nourishes and cherishes his own body; so too, the husband should love his wife, because she is his flesh.(Vers. 30.)
(Verse 30) 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 through him, our head is said to be from whom the whole body subsists; so that every spiritual creature may be a member of his: if, however, it bends the knee in his name.(Vers. 31, 32.)
(Verse 31, 32.) For this reason a man will leave his father and mother and be joined to his wife, and the two will become one flesh (Gen. II, 24). He gave an example to commend unity, so that just as a man and a woman are one by nature, Christ and the Church may be understood to be one through faith. This is a great mystery, but I am speaking about Christ and the Church. The sacrament of this mystery signifies the great unity of man and woman. And this does not betray, but demands another cause, which does not disagree with the mentioned mystery, but pertains to the progress of the human race, that is, the Church and the Savior; so that just as a man leaves his parents and clings to his wife, so also the Church, leaving behind all error, clings to and submits to its head, which is Christ.However, each of you should love his own wife as himself, and the wife should respect her husband. Because there is one nature in both man and woman, therefore man is instructed to love his wife as himself, as if loving himself. On the other hand, woman, due to her inferior status, not due to her nature, is commanded to respect and fear her husband.
Chapter VI.
(Vers. 1, 2.)
Children, obey your parents in the Lord, for this is right: Honor your father and mother. The law is given to children so that, since they depend on their parents, they should obey them; for it is right to show them reverence, through whom they came into existence.(Vers. 3.)
(Vers. 3.) The first commandment of the promise is that it may go well with you and that you may live long on the earth. This promise is contained in Exodus (Exod. XX, 12) , that parents may be honored; that they may be well and of advanced age. However, how did he say this first commandment; when it is clear that the first commandment is contained as follows: You shall have no other gods before me. Then: You shall not make for yourself a graven image or any likeness of anything that is in heaven above, or that is in the earth beneath. Thirdly: You shall not take the name of the Lord your God in vain. Fourthly: You shall observe my sabbaths, he says. Fifthly: Honor your father and mother, etc. (Exodus XX, 3 et seq.). But because the first four commandments pertain to God, it is understood that they are contained in the first tablet, while the others pertain to humans, such as honoring parents, not killing, not committing adultery, not stealing, not bearing false witness, and not coveting anything of one's neighbor. These six commandments are seen written on the second tablet, of which the first is: Honor your father and mother. For this reason, he said: This is the first commandment in importance, so as to distinguish between the commandments that pertain to God, and those that pertain to man.(Vers. 14.)
(Verse 14.) And you, fathers, do not provoke your children to anger, but bring them up in the discipline and instruction of the Lord. So that the Law may be observed, which is provided, that children may honor their parents: to parents also another Law is given by the Apostle, that they may thus instruct their children, lest they despise the commandments of the Law; for if they are brought up in the fear of the Lord, they will be able to observe what is 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, so that they may be found transgressors. For in anger, no one recognizes what is beneficial; therefore, they should learn temperance from the example of their parents, so that they may follow what is beneficial. For parents should remember that they themselves were once children and certainly did not want to be provoked by their own fathers. Children should also understand that they will become parents in the future and would not want to be dishonored by their own children. Therefore, both should show to each other what they seek from each other.(Vers. 5.)
(Verse 5.) Slaves, obey your earthly masters with fear and trembling, in the sincerity of your heart, as unto Christ. For our religion is higher than all and is the only powerful one, and it promises the kingdoms of heaven to those who believe. Therefore, in order that pride does not arise among men on account of this, all are commanded to fulfill the duties and obligations of their present condition, so that they may more strongly incite the hearts of the unfaithful to the worship of God, which they see as both just and humble. For when the servants see that their masters have improved and made progress in faithfully rendering their duties, they liberally reward them with all freedom. Likewise, the servants, when they perceive the kindness of their masters, eagerly desire the loyalty with which human affairs are governed by such gentle restraints. For even a person who is in a position, if he has a servant, does not want to be despised by him; therefore, he should not despise his own master. And just as he wants to interact with his master, so he should also interact with his servant, and in this way he will be pleasing to God.(Vers. 6, 7, 8.)
(Verse 6, 7, 8.) Not serving as eye-pleasers or people-pleasers, but as servants of Christ, doing the will of God from the heart, serving with kindness as to the Lord and not to men, knowing that whatever good thing each one does, he will receive this back from the Lord, whether he is a slave or free. For the sake of the fear of God, one should strive to show just and faithful services to men; for he serves God, whose rights he preserves in the service of a human master, whom he will repay on the day of judgment for just acts, and he attests this to all others. This thing can also benefit the salvation of the masters; for seeing that it is difficult for slaves who have been made faithful ministers by the grace of God, they were able to praise the glory of God.(Vers. 9.)
(Verse 9.) And you, masters, do the same to them, giving up threats, knowing that both their Master and yours is in heaven, and there is no partiality with him. Not ignorant, surely, are the carnal masters that God, the Lord of all, is common, demanding such services as they themselves would not willingly endure. For with what measure a man measures, it shall be measured to him again (Matthew 7:1); for the Lord is a just judge who discerns the cases, not the persons.(Vers. 10.)
(Verse 10) Finally, brethren, be strengthened in the Lord and in the power of His might. After all the warnings and exhortations, and the religiously transmitted order of discipline, and the manifestation of the disposition of the mystery, He desires them to be strong in the confidence of God's power, so that knowing the sure hope of the promise, they may be ready for the obedience of God, steering against the waves raised by the enemy's folly. For God stirs up a tempest for His servants, but He Himself causes the shipwreck.(Vers. 11, 12.)
(Vers. 11, 12.) Put on the armor of God, so that you may be able to stand against the nations. The armor of God is steadfast faith, through which Satan has always been defeated. For your struggle is not against flesh and blood, but against the Principalities and Powers of this world, against the rulers of darkness, against spiritual wickedness in high places. The Apostle warns that the destruction inflicted by the treacherous servants of God, instigated by the devil, is great and impossible for humans to overcome; therefore, he advises to take up the armor of God, by the power of which all the devices of the devil are defeated and destroyed. For he is the one whose companions are, whom he calls the rulers of these darknesses, wicked spirits, who live in the heavenly realms, in the firmament of the world. These are leaders of error, rulers of darkness, that is, supervisors of ignorance and treachery. For the rulers of darkness are capable of governing in a perverse way, like masters of disbelief.(Vers. 13-17.)
(Vers. 13-17.) Therefore, take up the whole armor of God, so that you may be able to resist in the evil day, and having done all, to stand firm. Stand therefore, having fastened on the belt of truth, and having put on the breastplate of righteousness, and, as shoes for your feet, having put on the readiness given by the gospel of peace. In all circumstances take up the shield of faith, with which you can extinguish all the flaming darts of the evil one; and take the helmet of salvation, and the sword of the Spirit, which is the word of God. Since we wage war against the most atrocious enemies and are clever in every kind of trickery, we must watch diligently and with great care, so that whatever they attempt, they may find us fortified and prepared. For it is necessary that God assist those whom he sees keeping watch in prayers and awaiting victory from his arms. In this kind of war, a sober mind and a pure conscience are necessary, because we do not fight against carnal wickedness, but against spiritual forces. For against earthly enemies, the body is strengthened by nourishment, and the mind is kindled by drinks, so that it may take on the boldness of resistance. But against spiritual wickedness, one must fight spiritually, and the weapons of sobriety and abstinence must be taken up; so that, infused with the Holy Spirit, we may conquer unclean and wandering spirits. Therefore, let us gird our loins with truth, if we are prepared to resist error. For everyone who wants to work, girds oneself; so that, with hindrances removed, one may work more diligently.(Vers. 18, 19, 20.)
(Verse 18, 19, 20.) Praying at all times with all prayer and supplication in the Spirit, and watching in it with all perseverance and supplication for all saints, and for me; that speech may be given to me in the opening of my mouth to make known with boldness the mystery of the Gospel, for which I am an ambassador in chains; that in it I may speak boldly, as I ought to speak. If we conduct ourselves rightly, the Holy Spirit remains in us, and we can obtain what we ask for. Therefore, it is necessary to pray at all times in the Spirit, with a clean conscience and sincere faith, directing one's prayer to God. For one who prays with a polluted mind prays in the flesh, preparing to sin again, not by accident or deceit, but intentionally. However, it is possible not to sin unto death if one perseveres in prayer; in this way, the soul, diligently focused, is always meditating on God's Law, day and night, contemplating the things that God loves. Then, it is also possible to pray for the saints; for it is not unworthy for the members to care for one another, and it will not be considered presumptuous if suitable disciples intercede for their master, assisting him so that, having set aside obstacles, he may freely preach, as it has been handed down by the author; lest, weighed down by the force of tribulations, fear itself dull the sharpness of his teaching, having lost its severity. Therefore, he exhorts us to pray in two ways: so that his understanding may be filled with the spirit for speaking the full mystery, and so that boldness in asserting may be given to him, which God certainly willingly hears in prayer; for he sees his own mission despised in his Apostle, wherefore he will certainly not deny the effect in his cause, being indignant. For if it is customary and lawful for human ambassadors not to bring about destructions: with what presumption and boldness not only destructions, but even death are inflicted on God's ambassadors! And he says: For what purpose do I serve as a messenger in chains? For I was not allowed to speak freely, but in subjection and necessity, proclaiming the word of God in chains, blows, and deaths: for he was stoned and fought with wild beasts at Ephesus (1 Corinthians XV, 32).(Vers. 21, 22.)
(Vers. 21, 22.) But in order that you may also know what is happening with me, Tychicus, the beloved brother and faithful minister in the Lord, will make everything known to you. I have sent him to you for this very purpose, so that you may know what is happening with me and he may comfort your hearts. Through Tychicus, the Ephesians learn what the Apostle is doing, and he also learns what the Ephesians are doing. There was no doubt about the Apostle, because what he was doing was divine, but it was necessary to know what he was doing among the unfaithful and their plots. But concerning the Ephesians, it must be known whether they were making progress or not. Therefore, in order for them to obey and gladly listen to the words of Tychicus, he recommends him, calling him a beloved brother and a suitable minister of God.Peace to the brothers, and love with faith from God our Father, and the Lord Jesus Christ. May peace, which is the gateway of love, desire to be with the brothers, and love with faith; so that those who enter through peace may be able to remain in love, which is from faith. For this is from God the Father and from His Son, our Lord Jesus Christ.
Grace be with all who love our Lord Jesus Christ in incorruptibility. Amen. Foreseeing, the Apostle, having many who will lose hope in their faith, speaks of the eternal grace that will remain with those who love Christ, rightly speaking about Him and being in accordance with the will of God the Father. For those who speak ill of Him will have the grace taken away from them.
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