Three Books of Commentaries on the Epistle to the Ephesians by Saint Jerome of Stridon, Priest

Latin Text from public domain Migne Editors, Patrologiae Cursus Completus.

Translated into English using ChatGPT.

Table of Contents Chapter 1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15-17 1:18-20 1:21 1:22-23 Chapter 2 2:1-5 2:6 2:7 2:8-9 2:10 2:12 2:13-14 2:14-18 2:19-21 Chapter 3 3:1-4 3:5-7 3:8-9 3:10-11 3:12 3:13 3:14 3:16-19 3:20-21 Chapter 4 4:1 4:2 4:3, 4 4:5, 6 4:7 4:8 4:9 4:10 4:11-12 4:13-15 4:16 4:17-24 4:20-24 4:21 4:22 4:23-24 4:25 4:26 4:27 4:28 4:29 4:30 4:31 Chapter 5 5:1 5:2 5:3-4 5:5 5:6 5:7 5:8 5:9 5:10 5:11 5:12 5:13 5:14 5:15 5:16 5:17 5:18 5:19 5:20 5:21 5:22-23 5:24 5:25-27 5:28 5:29 5:30 5:31 5:32 5:33 Chapter 6 6:1 6:4 6:5-8 6:9 6:10 6:11 6:13 6:14 6:15 6:16 6:17 6:18-19 6:20 6:21-22 6:23 6:24

The First Book: Prologue

If there is anything, Paula and Eustochium, which holds the wise man in this life, and persuades him to remain with an equal mind amid the pressures and whirlpools of the world, I consider it to be first and foremost, meditation and knowledge of the Scriptures. For whereas we differ from other animals chiefly in that we are rational and able to speak, all reason and speech is contained in the divine books, by which we learn both God and the reason for our creation. I am amazed that some have arisen who either, giving themselves over to idleness and sleep, do not wish to learn those things which are excellent, or who think that those who have this desire for knowledge should be censured. Although I could respond more severely to them and dismiss them briefly either as offended or as placated, I will say that it is much better to read the Scriptures than to strive after the increase and accumulation of wealth. I would assert, even before an unjust judge, that my leisure pleases me and that solitude seems more delightful than any social interaction. And just as I do not criticize or condemn what they do, so they ought to grant me my foolishness. I am not very eloquent, what do you say? Read someone more skilled. I do not translate Greek into Latin as I ought, but if you have knowledge of the same language, read the Greeks; or if you are only a Latinist, do not judge this free gift, and, as the common proverb has it: 'Don't look a gift horse in the mouth.' Do I drag you into court with a writ of summons because you do not write to me (perhaps you may have read)? Let the less learned read me: perhaps if you write what you say, Tullius will admire it. Did Tertullian stop the blessed martyr Cyprian, or did Cyprian deter Lactantius, or did Lactantius stop Hilary from writing? I am silent about other triflers who chatter with me in their books. Even if they are small, they cannot stand out if they are not preceded by the second and third. We do not climb to the top unless we step on the bottom. Therefore, I beg you, who are present now, as well as holy Marcella, the unique example of widowhood, not to easily hand over my work to slanderers and enviers: neither give what is holy to dogs, nor throw pearls before swine (Matthew 7). They envy what they cannot imitate well, and consider themselves learned and educated if they speak ill of others. I beg you to answer them, so that they themselves may fix their style, connect three words as they say, sweat a little, test themselves, and learn from their own labor to forgive those who labor. You yourselves know that you have forced me, unwilling and reluctant, to this work of explanations. Not that I have ever stopped reading or asking learned men what I did not know since my youth, and only considered myself a teacher like many others. Finally, I recently went to Alexandria for this very reason, to see Didymus and to inquire of him about all the Scriptures that I had doubts about. But while it is one thing to compose one's own books, for example, on greed, faith, virginity, widows, and to join secular eloquence with testimonies from the Scriptures sought here and there, and to display pompous language in common places, it is another thing to enter into the sense of the prophet and apostle, to understand why they wrote, how they established their own opinions, what is peculiar to the Edomites, Moabites, Ammonites, Tyrians, Philistines, Egyptians, and Assyrians in the Old Law, and what we have in our hands now in the New Testament to the Romans, Corinthians, Galatians, Philippians, Thessalonians, Hebrews, Colossians, and the letter we now have to the Ephesians. For it is necessary that according to the diversities of places and times, and of the people to whom they were written, they should have different causes, arguments, and origins. And just as blessed John in his Apocalypse writes to the seven churches and in each one of them reproves specific vices or approves virtues, so too does the holy apostle Paul, through each church, heal the wounds inflicted, and does not, like an unskilled doctor, want to cure all eyes with one ointment. And because we have already expressed our thoughts on the Galatians a few days ago, as you requested, now it is necessary to move on to the Ephesians, both in terms of order and meaning. And by "middle" I do not mean that it is greater than the first and last, but just as the heart is in the middle of the body, so you may understand how many difficulties and profound questions are involved in this. Paul was writing to the Ephesians, who worshipped not the huntress Diana who holds a bow and is dressed for the chase, but the many-breasted one whom the Greeks call "Polymastia", so that even from her image they lied and said that she was the nurse of all animals and living beings. But it was written to the metropolis city of Asia, in which idolatry and, as always follows idolatry, the tricks of magical arts flourished so much that Demetrius said, 'and the great temple of the goddess Diana will be regarded as nothing, and its magnificence will be destroyed, which all Asia and the whole world worships' (Acts 19:27). Finally, the Apostle stayed there for three years, preaching the Gospel of God day and night, so that with the destruction of the stronghold of idolatry, it would be easy to capture the temples of smaller cities. Scripture itself confirms this, as Paul speaks to the Ephesians, saying: "Therefore, watch, remembering that for three years I did not cease, night or day, to admonish each one of you with tears. And now I commend you to God and to the word of His grace, which is able to build you up and to give you the inheritance among all those who are sanctified" (Acts 20:31-32). For they needed the Apostle's recommendation to God, whom the error of demons had held for so long, and they knew that there were some spiritual powers, and in entrails, and in auspices, and in divinations they recognized a certain likeness of divinity. Therefore, he speaks to them again: "Therefore, I testify to you this day that I am innocent of the blood of all. For I have not failed to proclaim to you the whole will of God." And in another place: "How I did not shrink from declaring to you anything that was profitable, and teaching you in public and from house to house" (Acts 20:20). He had read in Ezekiel (Ibid., 26, 27) that the watchman who did not announce the coming of the enemy to the people would have the blood of the citizens required from his hands. Therefore, he recalled having announced to them all the will of God and everything that would be useful to them, so that he would be free from their blood. And in order for you to know that those who had believed in Ephesus had been bound by the deceptive tricks of the demons and the arts of magic, it is repeated in the same Acts of the Apostles and it is said: "Moreover, many of those who had practiced magic collected their books and burned them in front of everyone. They calculated the value of them and found it to be fifty thousand pieces of silver. So the word of the Lord continued to spread and prevail mightily" (Acts 19:19-20). We have repeated all this to show why the Apostle in this letter, or rather in this particular Epistle, has piled up obscure meanings and mysteries unknown to ages, and has taught about the power of holy and opposing virtues, about who the demons are, what they are capable of, what they were before, and how they were destroyed after the coming of Christ. Concerning whom he says: "For our wrestling is not against flesh and blood; but against principalities and powers, against the rulers of the world of this darkness, against the spirits of wickedness in the high places" (Ephesians 6:12). And in another place: "But I will tarry at Ephesus until Pentecost. For a great door and effectual is opened unto me, and there are many adversaries" (1 Corinthians 16:8-9). He stayed at Ephesus until Pentecost, a time of joy and victory, where we do not bend our knees or bow to the ground, but rising up with the Lord we are lifted up to the heights of heaven. And he remained: because the door was open to him, and not a small door, but a great one, so that having bound the strong one and overcome him, he could invade his house, plunder it, overturn it, and lead captive captivity (Matth. 12): who, gathering together the ranks of his companions, fought against the Apostle with all his might, and was defeated. And who the Ephesians were is proven especially by this, that just as John, about to relate the mystery of the ancient nativity of the Lord, reclined on His breast and drank from the purest fountain a stream of teachings (John 13 and 21), so these [Ephesians], falling upon Paul's neck as he was departing, indicated with their kisses and embraces that they possessed one treasury of knowledge with him, and bore witness to their longing for their teacher with tears. I also remind you in the preface that Origen wrote three volumes on this Epistle, whom we have followed in part. Apollinaris and Didymus also wrote some commentaries, from which we have gleaned a few things and added or subtracted some that seemed to us appropriate, so that the reader may immediately recognize at the beginning whether this work is ours or someone else's.

1:1

"Paul the Apostle of Jesus Christ, by the will of God." If the preposition "by" indicates the ministry of the one through whom things are done, it seems to me that this meaning is in agreement with the statement: "No one can come to me unless the Father who sent me draws them" (John 6:44). And so it will be that the statement in John's Gospel: "All things were made through him" (John 1:3) does not diminish our Lord Jesus Christ, as if he were inferior to the Father because he obeys the Father's will. Similarly, it does not diminish the Father that Paul the Apostle of Jesus Christ is so by the will of God. Others, however, understand this passage to mean that Paul is an apostle of Jesus Christ by the will of God who is Christ, so that just as wisdom and the Word, and the power of God, and truth and resurrection, and the way are referred to as Christ, so too is the will. Some believe it makes no difference whether it is "by the will of God" or "according to the will of God" because the Apostle uses these prepositions interchangeably, and "by the will of God" means the same thing as "according to the will of God" would mean.

"To all the saints who are at Ephesus." Some, more curious than necessary, think that because it was said to Moses, "Say this to the children of Israel: 'I Am has sent me to you'" (Exod. 3:14), even those who are saints and faithful in Ephesus were called by the term of essence. Just as from the holy come the holy, from the just come the just, and from the wise come the wise, so from Him who is come those who are, and according to the same Apostle, God chose things that were not in order to destroy things that are. They also explained the Scripture that was brought up as testimony in this way: that we should understand the destruction of things that are from the consequents, "so that no flesh may boast in the presence of God" (1 Cor. 1:29). For if someone, they say, by progressing from what was not to what is, does not give grace to the giver but thinks that what exists is due to their own merit and virtue, then as soon as it exists, it is destroyed and begins to be what it was not. Others, however, simply believe that the writing refers not to those who exist but to those who are holy and faithful in Ephesus.

"And to the faithful in Christ Jesus." For the unbelieving husband has been sanctified through his wife, and the unbelieving wife has been sanctified through her believing husband (1 Corinthians 7:14). And there are also holy vessels, and dumb beasts that are sacrificed to God in the temple (Numbers 4 and 31): therefore, those whom he called holy, he also called faithful, because faith comes from our own mental choice, but sanctification is sometimes received by us as a gift from the one who sanctifies, without our will. And when he says "faithful in Christ Jesus," this is emphasized as a careful distinction. For there are many who are faithful, but not in Christ Jesus. If someone returns a deposit, or does not deny something entrusted to them, they should show themselves to be a faithful friend: they should be ready to sacrifice their life rather than their faith, as we read of some philosophers (and not to give them too much credit, a prostitute in Athens also did so). This person is faithful, but not in Christ Jesus.

1:2

"Grace to you and peace from God our Father and the Lord Jesus Christ." Whether both grace and peace are meant for both, that is, both to God the Father and to our Lord Jesus Christ, or whether each one is to be referred to individually, so that grace is for God the Father and peace is for Christ. For immediately following this, it says: "To the praise of the glory of His grace, in which He has made us accepted in the Beloved," so that it is by the grace of the Father that He deigned to send His Son for our salvation, and by the peace of the Son that we have been reconciled to the Father through Him, and by breaking down the middle wall of partition in His flesh, making both one.

1:3

Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ. According to his substance and nature, God, who is good, has made us good by sharing in his communion and speaks to Israel, saying, 'Be holy, for I am holy' (Leviticus 20:7); and so may he, who is blessed, make us blessed. For the lawgiver gives blessings, and the Lord's blessing is upon the head of the righteous (Proverbs 10), whose name 'Baruch' in our language means 'blessed'. And he has blessed us, not with a single blessing, but with all blessings. Not that we all attain all things, but that while we individually possess one or some or many of all things, we all possess all things through them individually. And not with earthly blessings, but with spiritual ones. For earthly blessings include having children, being wealthy, enjoying honor and health, which are earthly blessings that extend even to irrational beasts. For it is said of them: 'And God blessed them, saying, "Be fruitful and multiply" (Genesis 1:22).' But spiritual blessings are in the heavenly realm, because the earthly realm cannot contain spiritual blessings. For example, the blessings that are promised to those who keep God's commandments in Leviticus 26, such as lending to foreign nations, having full storehouses of grain, being blessed in cities and in the fields, and other similar blessings, we will not see fulfilled in the prophets, as we see fulfilled in people who wandered in sheepskins and goatskins, in poverty, in distress, in desolate mountains, in caves and in rocky crevices, avoiding the attacks of persecutors (Hebrews 11). Therefore, all things must be understood spiritually, and spiritual blessings must be expected not in earthly places but in heavenly ones. However, it is questioned how He has blessed us with heavenly blessings while we are still on earth, as it is written, "who has blessed us with every spiritual blessing in the heavenly places." (Ephesians 1:3) It seems that it has already been done in the past, not promised for the future, i.e., He has blessed, not He will bless. Either because our conversation is in heaven, and we are not of this world; but having put off the image of the earthly, we bear the image of the heavenly; and we do not live in the flesh but in the spirit, and we treasure up for ourselves in heaven where our heart is, we are now said to be blessed with heavenly blessings; or certainly because all spiritual blessings are counted as heavenly in Christ, even if they are on earth. He says, "He has blessed us with every spiritual blessing in the heavenly places in Christ." This refers to God's word, wisdom, truth, and other virtues. It can be read in two ways: "Blessed be God, the Father of our Lord Jesus Christ," so that God, the creator of all things, is blessed and distinguished in this way, and then it follows: "who is also the Father of our Lord Jesus Christ," or it can be read as "God and Father," referring to our Lord in a common way. God is blessed, who took on human form, and His Father is blessed, who was the Word of God in the beginning. This is not to say that one man was assumed and another was the word that was assumed, but that one and the same person is proclaimed in different ways, sometimes exalted and sometimes humble, depending on the circumstances.

1:4

"As he chose us in him before the foundation of the world, that we should be holy and blameless before him." In Greek, it is written for the foundation of the world, πρὸ καταβολῆς κόσμου; not the same as καταβολή, which means "constitution". Therefore, because of the poverty of language and the novelty of the matter, and as some say that the Greek language is broader and more felicitous, we will try not so much to translate the word for word, which is impossible, as to explain the force of the word by a certain circumlocution. Καταβολὴ is properly said when someone is thrown down and put into a lower place from a high one, or when something takes its beginning. Hence those who first lay the foundations of future buildings are said to have καταβεβληκέναι, that is, to have laid the beginnings of the foundations downward. Therefore, Paul, wishing to show that God had devised everything out of nothing, referred to him not as "condition," "creature," or "work," but as καταβολὴ, that is, "the beginning of the foundation," so that nothing, as according to Manichaeus and other heresies (which posit a creator and matter), preceded creatures from which creatures were made, but all things existed from nothing. That we are chosen, to be holy and blameless before him, that is, before God, before the creation of the world, belongs to God's foreknowledge; for whom all things future have already been made, and all things are known before they are made. Just as Paul himself is predestined in his mother's womb, and Jeremiah is sanctified in the womb (Jeremiah 1), he is chosen, strengthened, and sent as a prophet to the Gentiles in the type of Christ. But another who tries to show that God is just, that he does not choose each one from his own preconceived knowledge but from the merit of the elect, says that there were once invisible creatures before visible creatures, heaven, earth, seas, and everything within them, in which even souls, which for some reasons known only to God, were cast down into this valley of tears, into a place of affliction and pilgrimage, in which the holy man prayed to be returned to his former abode, saying: "Woe is me, that my sojourning is prolonged! I have dwelt with the inhabitants" (Ps. 120:5). And in another place: "Wretched man that I am! Who will deliver me from this body of death?" And: "It is better to return and be with Christ." And elsewhere: "Before I was humbled I sinned" (Ps. 118:67), and so on. Therefore, before the souls, they say, were cast down into the world, and the world was made from the souls with their inhabitants, God chose Paul and others like him before him who were holy and blameless. But no one is chosen from among many: and where there are some who are of lower status, that is where the choice is made. However, just as in the captivity of Babylon, when the people were taken by Nebuchadnezzar to Chaldea, the prophets Ezekiel, Daniel, three boys, Haggai, and Zechariah were sent, not because they deserved captivity, but to be a consolation to the captives, so too in this world's downfall, those who were chosen by God before the world was made were sent to instruct and teach the souls of sinners, so that they would return to the place from which they had fallen. And this is what is said by Moses in the eighty-ninth Psalm: "Lord, you have been our refuge from generation to generation: before the mountains were formed, before the earth and the world were made" (Psalm 89:1). That is, that before the world was made and the whole generation had its beginning, God was a refuge to his saints. And what he says, "that we might be holy and immaculate before him," between holy and immaculate there is this difference, that holy and immaculate can also be understood as immaculate but not immediately holy. "For young children are indeed immaculate, because they have not committed any sin with their whole body; and yet they are not holy, because holiness is compared to will and effort. And he who can be called immaculate is one who has not committed any sins, but he who is holy is one who is full of virtues, according to what is written in a certain psalm: 'He who walks without blemish and works justice' (Ps. 14:2). And in the Song of Songs: 'You are all beautiful, my love, and there is no blemish in you' (Song 4:7). It is asked how someone can be holy and immaculate before God, when the prophet testifies, saying: 'All the living will not be justified in your sight' (Ps. 143:2). Either the saints and the immaculate are before God in Ephesus, and what is said, 'All the living will not be justified in your sight' is false, or if no one is justified in the sight of God, it is false that the saints and the immaculate are before God, to which there are two possible answers. For Paul does not say, 'He chose us before the constitution of the world, when we were holy and immaculate,' but he chose us so that we might be holy and immaculate, that is, we were not holy and immaculate before, but we would be afterwards." That can also be said of sinners who have turned to better things, and that statement will stand: 'In your sight, no living being will be justified,' that is, throughout their entire life, during all the time they have lived in this world. Indeed, it is understood in this way, and it is opposed to those who claim that before the world was made, souls were chosen for their holiness and had no sin. For, as we have already said, Paul and those like him were not chosen because they were holy and immaculate, but they were chosen and predestined to become holy and immaculate through their actions and virtues in subsequent life. Furthermore, it should be understood in this way because he did not say, 'No one living in your sight will be justified,' but rather, 'every living being,' that is, not all will be justified, but some will be justified.

1:5

"In love predestining us to the adoption of sons through Jesus Christ in himself." It can be read in two ways: either with love connected to the preceding or succeeding clauses. With the preceding it is read as follows: "that we might be holy and without blemish before him in love," and after that follows: "predestining us to the adoption of sons through Jesus Christ in himself." With the succeeding, however, it is read thus: "in love predestining us to the adoption of sons through Jesus Christ in himself." Latin does not explain the difference between the Greek terms προορίσας and ὁρισθέντος. The former expression refers to those who did not exist before and upon whom thought was first cast and who thereafter existed. The latter expression refers to that which neither thought nor will preceeded but which always was and which never had a beginning. Accordingly, the term "predestined" is correctly used in speaking of those who, though they were not, later existed. Concerning the Son, that is, concerning our Lord Jesus Christ, it is written elsewhere "determined" because he always existed with the Father and because no parental will preceded him before he existed. From this it is deduced that the Father always was the Son and that in those in whom eternity is coeternal, there is the same nature. It must also be inferred that although God predestines or defines us to be his sons through Jesus Christ, we cannot become sons until we have received faith in and understanding of his son Jesus Christ. He is a Son by nature; we, by adoption. He never was not a Son; we were predestined before we came into being and then received the spirit of adoption when we believed in the Son of God.

"According to the pleasure of his will." The word "euodokian," which is translated in Latin as "placitum," is composed of two parts in Greek, derived from "eu" meaning "well" and "dokein" meaning "to think" or "to please." Together, they form the term "beneplacitum" or "well-pleased." This term is used only when what has pleased is commendable. The Septuagint translators rendered the Hebrew term "Reson" in this passage into Greek, creating a new word. Some use this passage to suggest that before the creation of the world, souls were present in heavenly Jerusalem among the angels and other heavenly powers. This idea cannot be consistent with the well-pleased will of God, or with God's praise, glory, and grace, if some souls were born poor, barbaric, servile, or weak, while others were born wealthy, Roman, free, healthy, and of different social status. Thus, it must be understood that each soul is born with different merits. The same sense may be found in the passage from Romans, "Does not the potter have power over the clay, to make from the same lump one vessel for honor and another for dishonor?" (Romans 9:21). If we do not believe in God's future judgment, then our actions, whether they be good or bad, hard or easy, in this world, are done in vain. Likewise, the diversity of those born into this world should indicate God's righteousness, unless the souls' merits have come first. If we do not accept this, it will not be in line with God's well-pleased will, nor with God's praise, glory, and grace. God predestined some to be holy and blameless, and to receive adoption through Jesus Christ before the creation of the world, while others were destined for eternal punishment.

1:6

To the praise of the glory of His grace, in which He has made us acceptable in His beloved Son. This, they say, is the praise of the glory of God's grace—to make some people pleasing to Him in Christ, and to prepare others for eternal punishment: to love Jacob before he was even born, and to hate Esau before he had done anything worthy of hate, unless there were causes preceding that prove the justice of God? Therefore, all grace that we receive in glory, and His praise who has justified us ("Al." gratified) in His beloved, that is, in our Lord and Savior, is completed: because without wisdom, truth, justice, peace, redemption, and other virtues, no good can be understood. Nor is it to be believed that what is written in the Latin codices is "in His beloved Son," but simply "in the beloved"; and if anything had been added, such as "the beloved of God," or "the beloved of the Father", it would have been a simple understanding, and it is widely held that our Lord Jesus Christ was loved by the Father; but we would not grant anything great to the property of the Son if He were loved so much as the others. For it is said to God ("Al." Him): "For You love all things that are, and hate none of the things which You have made; for You did not appoint or make anything that, hating it, You would reject it" (Wisdom 11:24). Or if the opposite were said, "in which He made us acceptable in His beloved above all," all doubt would be removed, because we know that the patriarchs, prophets, and all of the holy men were beloved by God. But as He has spoken absolutely, saying "in the beloved," it seems to me to be understood by implication, "by all." For if Christ, as we have often said, is wisdom, justice, peace, joy, self-control, and the rest, these names of virtues are also loved by those who cannot follow them, and no one is so openly wicked that he does not say he loves wisdom and justice. Therefore, just as there is a consensus that the substance of God is divine and can hardly be understood by anyone's faculties, but each individual errs when they think it is such and such, so also with Christ, according to what he signifies by different virtues, all people love him, although not everyone can prove with their deeds that they love him. This is the beloved whom I believe is also signified in Isaiah: "I will sing a song to my beloved concerning His vineyard" (Isaiah 5:1); and "the vineyard has been made the beloved;" and in Psalm 28: "The Lord will break the cedars of Lebanon, and will break them like a calf of Lebanon; and He beloved as the son of the unicorns" (Psalm 28:6).

1:7

"In whom we have redemption through his blood, the remission of sins." He who is captive is redeemed and, coming into enemy territory, has ceased to be under their power: so also some say that we are captives in this world and are held in the yoke of slavery by princes and powers, nor can we lift up our hands or eyes until the redeemer comes and frees us from our shackles. But who is this great and mighty person who can redeem the whole world with his own price? Jesus Christ, the Son of God, gave His own blood, and by freeing us from servitude, gave us liberty. And truly, if we believe the stories of the Gentiles, that Codrus, and Curtius, and Decii restrained the plagues of cities, famine, and war by their deaths, how much more possible is it to be judged in the Son of God that he cleansed the whole world with his blood and not just one city! But the blood of Christ is understood in two ways, either as spiritual and divine, about which He himself said: "My flesh is food indeed, and my blood is drink indeed" (John 6:56); and: "Unless you eat the flesh of the Son of man and drink his blood, you have no life in you" (Ibid., 54); or flesh and blood, which was crucified, and which was shed by the soldier's spear. According to this division, there is also diversity in the saints of his blood and flesh, so that there is one flesh that will see the salvation of God, and another flesh and blood that cannot possess the kingdom of God. Consequently, after the redemption of Christ's blood, we are said to have received the remission of sins because if we were not redeemed, our sins would be forgiven us in vain. Nor can we receive forgiveness of sins and cease to be slaves until the bloody conqueror has received the price for us.

1:8

"According to the riches of His grace which He has abundantly bestowed upon us." Whoever understands what is said: "For by grace are ye saved through faith and that not of yourselves" (Ephesians 2), and the debtor of fifty and five hundred pence in the Gospel (Luke 7) who loves more, the more he is forgiven, he can know that according to His riches the grace of God has abounded towards us: especially in the Church gathered from among the Gentiles, which was alienated from the covenant and the promises of Israel, for whose offense we have obtained salvation. Is not the greatness of grace remarkable in Paul, and in the other saints, of whom it is said: "Do ye not know that we shall judge angels" (1 Corinthians 5)? and in another place: "Into which things the angels desire to look" (1 Peter 1:12): and again: "Father, I pray, that they may be one in us, as Thou, Father, art in me and I in Thee" (John 17:21). He does not render these riches of grace void in himself, who, as far as human weakness will allow, strives, labors, and contends, and with the Apostle may say: "His grace in me has not been void" (1 Corinthians 15). But he who does not remember the magnitude of the benefit, slips into worse things; in him the grace of God is rich, and yet His munificence is contracted by poverty.

1:9

"Making known to us the mystery of his will in all wisdom and insight." The Stoics believed that wisdom and insight were different, stating that "wisdom is knowledge of divine and human things; insight is only of mortal things." According to this division, we can accept wisdom of the invisible and visible things, and insight only of visible things. We ask, therefore, how God made the mystery of his will known to us in all wisdom and insight. First, it should be simply understood that the mystery of his will is our redemption through the blood of his Son and the forgiveness of sins, according to the riches of his grace that abound in us. That is, that we, believing in the Lord's passion (which is foolishness to unbelievers), possess wisdom and insight. Secondly, that he has made known to us through his scriptures all the mysteries: how he first devised and created the heavens, the earth, and all that is in them, how he ordered and distinguished them, so that man, created as a divine being, was filled with the world up to the time of Christ's passion, and how visible things can be understood as invisible. Finally, that even those things that are on the earth need wisdom and insight, for how many of us know what it is that causes birds to hang in the air, fish to swim in the sea, and what incites the frenzy of beasts? But the diligent reader immediately opposes us: if Paul knows in part, and prophesies in part, and now sees through a mirror in an enigma (1 Cor. 13), how was the mystery of God revealed to him or to the Ephesians in all wisdom and insight? We are therefore compelled by this necessity to change the order of reading, and to say: "According to the purpose of his will, to the praise of the glory of his grace, with which he has favored us in his beloved Son; in whom we have redemption through his blood, and the forgiveness of sins, according to the riches of his grace, which abounds in us in all wisdom and insight," so that having made this distinction thus far, namely "in all wisdom and insight," they are joined to the preceding, and henceforth we infer: "making known to us the mystery of his will according to his purpose." However, in this continuing view, it can be said that they have been revealed to them in all wisdom and insight, not that they have learned the mystery in all wisdom and insight, but that God, in all his wisdom and insight, revealed the mystery to them according to what they could comprehend.

"According to his plan, which he proposed in him during the dispensation of the fullness of time." As previously stated, "according to the plan of his will"; now, "according to his own plan," with the will being subtracted. There, he placed a predestination, which is "the adoption of children through Jesus Christ": here, he places a proposition. Between predestination and proposition, those who are in the habit of discussing words assert that there is a difference, in that predestination foreshadows something long before in the mind of the one who plans what will happen, while a proposition, when the scheme is already close and the effect almost follows the thought. What he says, "proposed in him," refers to the mystery: for he had previously said, "to make known to us the mystery of his will," which mystery is the plan of the fullness of time, so that everything will be completed at the appointed time. Just as an heir, as long as he is a minor, even though the property belongs to him, is not yet entitled to the inheritance (Gal. 4): so also the mystery that was predestined by God for the adoption of his children could not be dispensed before the appropriate time arrived. On which, in the singular number, Paul says elsewhere: "But when the time had fully come, God sent his Son" (Ibid., 4:4): who could not come before the mystery of the time was fulfilled.

1:10

"Recapitulate all things in Christ, both that are in heaven and that are on earth" (Al. adds "are"), in Him. In Latin manuscripts, "recapitulate" is written as "instaurate" (Al. "restore"). And I wonder why the translators used the Greek word since such licenses, dialectics, and philosophies as exist in Greek were adopted. For even orators, in epilogues or before ( "Al." among) epilogues, at the end of cases, for the memory of judges and those who heard the cases, usually make a "recapitulation," that is, an ἀνακεφαλαίωσις, so that what they had previously discussed at length, they could comprehend in a brief speech afterwards, and each person begins to remember what they heard. The sense of the current passage is this: Every dispensation, which began before the world and afterward in the world, of invisible as well as visible creatures, promised the coming of the Son of God. This is what Adam, who was ejected from paradise, was supposed to be recalled through the Savior (Gen. 3). This is what was signified in the building of the tower, where unity of languages was shattered (Gen. 11), and in the Acts of the Apostles, the gift of languages was anticipated (Act. 2). This is what Isaac carried his own cross as an image of the Lord (Gen. 3). This is what Samson, nourishing his holy hair, embraced the poor of Delilah and confessed all the secrets of his heart (Judges 16), and signified the mystery of the Savior and the Church from the Gentiles, truly poor and needy (John 19). Therefore, in the Lord's cross, and in His passion, all things were recapitulated, that is, all were counted in this ἀνακεφαλαιώσει. To make this clearer, let us take an example of daily customs. For instance: I spent twenty denarii, then five more, and thus another fifteen; and also thirty and three times ten, I gave at different times. If I want to add them all up, the sum of hundreds of numbers will accumulate for me, and I will have everything I described in one number. Thus, all the mysteries and dispensations of antiquity, not only those that have taken place on earth, but also those that have taken place in heaven, are fulfilled in Christ's passion. For since Christ has suffered, been buried, risen, and ascended to the Father as a victor once, I do not need an old number, for I hold everything in one. Carefully note that not only all the historical Scriptures that the Holy Spirit enumerates that have taken place on earth but also those hidden from us in the heavens are contained in Christ's recapitulated passion.

1:11

In which also we have been called by lot, being predestinated according to the purpose of him who worketh all things according to the counsel of his will. The word of inheritance and lot, by which we have come into the part of Christ, shows that we have migrated from one power to another, and according to that which is written in Deuteronomy: 'When the Most High divided the nations, when he separated the sons of Adam' (Deut. 32:8), that we have been transferred from the dominion of angels to the part of the Lord. And they indeed held what belonged to others, either committed or usurped. But this one received his own and, ascending on high, he led captivity captive (Ps. 68:19), that is, he himself brought those who had been captured before into life in order to return them to the highest, and in a certain manner captive captivity was seized while, through a second captivity, those who had previously been taken captive were freed. It should be noted that both predestination and purpose, that is, "predestinatio" and "propositum," are put together in a way so that God works everything according to the counsel of his own will. Not that everything that happens in the world is done by God's will and counsel; otherwise, evil could be attributed to God. But that everything he does is done by his counsel and will, in a way that is both fully rational and by the power of the one who does it. We humans often want to do things by our own counsel, but the outcome does not always follow our will. But no one can resist Him, so that He may do everything that He wills. He wants all that is full of reason and counsel, that all may be saved and come to the knowledge of the truth (I Tim. 2). But since no one is saved without his own will (for we are free-willed), He wants us to want what is good, so that when we want it, he himself may fulfill his own counsel in us.

1:12

So that we may be to the praise of his glory, we who previously hoped in Christ. If he had only said 'in Christ' and not added 'previously hoped' which in Greek is προηλπικότες, the sense would be more obvious, that those who have hoped in Christ are called according to his plan and predestined, and that he works all things according to the counsel of his will. Now the addition of the preposition brings us to the understanding we have previously discussed, explaining what is written: 'He blessed us with every spiritual blessing in the heavenly places in Christ, just as he chose us in him before the foundation of the world, that we should be holy and blameless before him.' This means that just as he has already blessed us with every spiritual blessing in the heavenly places and chose us before the foundation of the world, so also we are said to have hoped in Christ before, from the time we were chosen and predestined, and blessed in the heavenly places. However, those who do not support this doctrine, that we hoped in Christ before we lived in this body, will transfer this understanding, saying: In the coming of the Lord and Savior, when every knee shall bow in heaven, on earth, and under the earth, and every tongue confess that Jesus Christ is Lord (Phil 3), with all things subject to him, some by choice and others by necessity, those who previously hoped in him will be for the praise of his glory, and will be called ἀπηλπικότας, but those who found themselves believing out of necessity, hoping at a time when even the devil and his angels cannot deny that he reigns, will not be to the praise of his glory. And we can see that this is partly fulfilled now because the reward is different for those who follow God voluntarily and those who do so out of necessity. Nevertheless, whether by opportunity or by truth, as long as Christ is announced, as long as it is understood, hoped for, and previously hoped for, it is known that different rewards are received according to the diversity of hope.

1:13

In which you also, having heard the word of truth of the gospel of your salvation, in which also believing, you were signed with the Holy Spirit of promise. In whom: undoubtedly in Christ. Among others who have heard, you also, Ephesians, have heard the word of truth, the gospel of your salvation, in which believing, you were signed with the Holy Spirit of promise. But the sentence does not seem to stand according to the order of the reading, nor is there anything following what is given first: "In which you also, having heard the word of truth" "of the gospel of your salvation," because immediately it is put second, "in which." And because this is superfluous, it can be removed from the text for the sake of clarity of reading. However, Paul allowed this because of his excessive love for Christ, so that he always named him whom he loved, even unnecessarily and excessively. This can be found without difficulty by any attentive reader in all of his letters. Therefore, now it is seen that the position of "in which" has disturbed the order of the sentence and left the previous proposition hanging. Nor is it a small praise for the Ephesians to hear the word of truth, not preaching. For there is a great distance between preaching and the word of truth, and in another letter it is written: "And my word and my preaching were not in the persuasive words of wisdom, but in the showing of the spirit and power" (1 Cor. 11:14). Let us therefore diligently seek where else it is written that someone has heard the word of truth, so that from the collection of these writings, Paul's meaning can be clearly revealed, and where the gospel has also been mentioned, either with an addition or absolutely. For example, with an addition, "my gospel" (Rom. 16:25) and "the gospel of Jesus Christ" (2 Cor. 2:11) and "the eternal gospel" (Apoc. 14, 6); or as it is now said to the Ephesians, "the gospel of your salvation". Absolutely, as when he speaks of Luke, "Whose praise in the gospel is through all the churches" (2 Cor. 8:18). And whoever hears the word of truth and believes in it is signed with the Holy Spirit of promise, for many have heard but have remained unbelievers and have not obtained the seal of the Holy Spirit. And to the prince of Tyre, it is said, "You are a seal of the likeness of God" (Ezec. 28:12). But the seal of God is this: as the first man was created in the image and likeness of God, so in the second regeneration, whoever has obtained the Holy Spirit will be signed by him and receive the likeness of the Creator. Furthermore, we must also inquire where else it is written, "the Holy Spirit of promise", or what it means. For I think that just as the Holy Spirit makes holy the one in whom it is infused, and the spirit of wisdom makes one wise, and the spirit of understanding makes one understanding, and the spirit of counsel makes one careful and prudent, and the spirit of fortitude makes one strong, and the spirit of knowledge makes one knowledgeable, and the spirit of piety makes one pious, and the spirit of fear makes one fearful and trembling in the fear of God; in the same way, the spirit of promise, or the spirit of God, makes the one in whom it resides a sponsor and a God. Conversely, an unclean spirit makes one unclean and a filthy inhabitant of a filthy house, and the spirit of fornication makes fornicators, of whom the prophet speaks: "They are seduced by the spirit of fornication" (Osee 4, 12), and an evil spirit makes people evil and perverse, and the possessed becomes a demon, and the quality of the liquid that is poured into a new vessel determines what flavor and odor it will hold for a long time.

1:14

Who is the pledge of our inheritance for the redemption of adoption, to the praise of His glory. The Latin interpreter has put 'arrhabone' for 'pledge.' However, 'arrhabo' does not mean the same thing as 'pledge.' For 'arrhabo' is a kind of testimony and obligation given for a future purchase. But 'pledge,' that is ἐνέχυρον, is put up as security for a loan, so that when the loan is paid back, the pledge is returned to the creditor. Similarly, where it says 'for the redemption of adoption,' there is no Greek word for 'adoption,' but there is 'possession,' which we can translate as 'acquisition' or 'possession,' although we have not expressed the full meaning of the word. For there are many words which cannot be translated from Greek into Latin, or from Hebrew to Greek, and vice versa. Whoever, therefore, receives not only the Holy Spirit but also the Spirit of promise, will also receive the pledge of the inheritance, which is eternal life. And just as the value and possession of a future purchase can be estimated from the amount of its down payment, for example, a villa worth a hundred solidi from a down payment of ten solidi, and possession worth a thousand solidi from a down payment of a hundred, so the size of the inheritance to come can be known from the variety of the pledge. Although someone may be holy and perfect and considered worthy of happiness by everyone's judgment, they have now received only the down payment of the future inheritance in the Spirit. But if the down payment is so great, how great will be the very possession itself? But just as the down payment that is given to us is not outside us but within us, so the inheritance itself, which is the kingdom of God within us, dwells within us internally. For what greater inheritance can there be than to contemplate and see with our senses the beauty of Wisdom, and of the Word, and of Truth, and of Light, and to look at the ineffable and magnificent nature of God and of all things that are created in the image of God? This Holy Spirit of promise, who is the pledge of our inheritance, is given to the saints now, so that they may be redeemed and united to God, to the praise of His glory. Not that God needs anyone's praise, but so that the praise of God may be of use to those who praise Him, and they may burst out with wonder and praise Him for His majesty and greatness in every work.

1:15-17

"Therefore, I also, upon hearing of your faith in the Lord Jesus and in all the saints, do not cease giving thanks for you, making mention of you in my prayers: that the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of Him, the eyes of your understanding being illuminated." Although a word-for-word translation may make the Apostle appear awkward to the reader, and full of faulty construction, yet in the original Greek the error lies more in the style than in the sense. Therefore we seek rather to vary the order of the words thus: "upon hearing of your faith in the Lord Jesus and in all His saints; seeing also the difference of your faith in the Lord and in His saints, I cease not to give thanks for you and to make mention of you in my prayers; that the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation." That which follows, "the eyes of your understanding being illuminated," may thus be rendered by a figure of speech called hyperbaton: "Therefore, I also hearing of your faith in the Lord Jesus, in the knowledge of Him, the eyes of your understanding being illuminated, and in all His saints, do not cease, giving thanks for you and making mention of you in my prayers, that the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of Him; that ye may know what is the hope of His calling," etc. Again, the expression "the God of our Lord Jesus Christ, the Father of glory," is meant to imply that as our Lord Jesus Christ is Himself the Word, the Wisdom, the Truth, the Life, the Righteousness, and the Power, so He is also the Glory of God; thus it is said in Scripture: "And the glory of the Lord appeared" (Lev. 9:23); and in almost every passage of the Old Testament it is written that the glory of God was seen over the ark of the testimony (Num. 9); and the Psalmist also says: "Awake, my glory; awake, psaltery and harp" (Ps. 57:8). And when the Glory, by the brightness of its shining, had enlightened the world, it built for itself a temple, fashioned out of the virgin's womb. And in this temple the Father of Glory is the God worshipped. And where Christ is the Glory, there the Father is spoken of only as He is in Christ; where Jesus is, God, His Father, is named without any addition. Therefore this God, the Father of our Lord, Who is full of glory, wisdom, truth, gives to those who believe in His Son the spirit of wisdom and revelation, that they may be wise and may contemplate the glory of the Lord which is revealed to them. And this wisdom and revelation, when it has made them wise, and has revealed to them the mysteries which were hidden from them, will immediately cause the eyes of their understanding to be enlightened. These words, taken literally, show that the interior members of man are referred to, as well as the exterior. For he has clearly spoken of the eyes of the heart, which we cannot see or understand without the mind. And the expression of the Psalmist, "Enlighten my eyes, that I may never sleep the sleep of death" (Ps. 13:3), is in harmony with this idea. And elsewhere it is said: "For in much wisdom is much grief" (Eccl. 1:18) and "the eyes of a wise man are in his head" (Eccl. 2:14). For if we take the expression, "the eyes of his head," to refer simply to the eyes of the body, then surely the eyes of both the wise man and the fool are in his head. Therefore, the head is taken to mean the understanding, for by another name it is called the mind and the soul and the chief seat of the heart. And when the Apostle says, "in the knowledge of Him," some understand it to mean that there is a difference between γνῶσις and ἐπίγνωσις, that is, between "knowledge" and "full knowledge," the former being what we did not know before and the latter what we remember after having known it, and that we now believe in a former life in heavenly things, having been cast down into these bodies and having forgotten God the Father, but that now we know Him by revelation, in accordance with the following verse: "All the ends of the earth will remember and turn to the Lord" (Ps. 22:27), and similar passages.

1:18-20

"So that you may know what is the hope of his calling, and what are the riches of the glory of his inheritance among the saints, and what is the immeasurable greatness of his power toward us who believe, according to the working of his great might which he worked in Christ when he raised him from the dead." He who has once been given the spirit of wisdom and revelation, according to the prayer of Paul, so that he may perceive with his heart's eyes what things are reserved for the called, and what are the things that the saints of God hope for, and what is the abundance that he will give to those who endure his inheritance. The greatness of God's power is necessary to know this, in those who, according to the likeness of Paul, are called believers, through which God worked in Christ Jesus, whom he raised from the dead. However, the inheritance must be understood in two ways: either as the firstborn of every creature, the inheritance of the soul of our Lord Jesus Christ and of him who has assumed the body and soul of man, and we inherit God the Word with the inheritance of the soul; or as our inheritance in Christ, Father, Son, and Holy Spirit, one divinity, so that just as the inheritance of houses and estates is called that which is possessed by heirs, so God himself may be the inheritance of believers and saints. In the Old Testament, it is written: "But you shall not give an inheritance to the children of Levi among their brethren: for I am their portion." (Num. 18:20); and elsewhere: "The Lord is their inheritance" (Deut. 18:2); and the holy one who knows he has nothing outside of God speaks boldly: "My portion is the Lord" (Ps. 72:26); and: "You are my portion and my cup" (Psalm. 15:5). It is not of small importance, therefore, that we know the hope of his calling and the riches of the glory of God's inheritance among the saints. For we need the same power to know these things, which God also used in raising his Son from the dead, who he raised not once, but constantly, and made him free from the defilement of death. Christ rises from the dead daily, and is resurrected in those who repent. Not that he did not also have the power to lay down his soul and take it up again according to the flesh (for no one takes it except he who lays it down of himself), but according to the dispensation of the flesh and Son of God, he is said to have been raised as both man and Son by God the Father.

1:21

And seating him at his right hand in the heavens, above every principality, and power, and virtue, and domination, and every name that is named, not only in this world, but also in that which is to come. He demonstrated the power of God through human likeness, not as if a throne were being placed and God the Father were sitting on it, with the Son sitting alongside him. Instead, it is so that we may understand and judge in a way that is different from ours. This is related to what is written in Psalm 109: 'The Lord said to my Lord: sit at my right hand, till I make thy enemies thy footstool.' (Ps 109:1). For if the Son sits at the right hand of the Father in a manner of reign, it is necessary that he who sits on the left must be lower, according to the same similarity. So that we may know that it is to be understood differently than the letter sounds, the same Psalm teaches in the following verses, saying: 'Thou art a priest forever according to the order of Melchizedek: the Lord at thy right hand.' For if the Son sits at the right hand of the Father, how then is the Father said to be at his right hand? Or how can earth be the footstool of Jesus and heaven his throne, when according to Isaiah, 'He measured the earth with his palm; he held the heavens in the hollow of his hand' (Isaiah 40:12)? For that which is contained in a thing cannot be within it at the same time; nor can one who is encircled by the Son who sits be enclosed in his hand. Therefore, to be near to God, or to be far away from him, is not to be understood according to spatial location but according to one's merits. The saints are near to God; sinners, about whom the prophet says: 'Lo, they that are far from thee shall perish' (Psalm 73:27), should be removed from his presence. Thus, to be at the right or left of God is to be understood in this way: the saints are at his right hand, and sinners at his left, as our Lord himself confirms in the Gospel, when he recounts that the sheep will be at his right hand and the goats at his left (Matthew 25). The very word 'to sit' signifies the power of the Kingdom by which God grants them a benefit over those whom he deems worthy of sitting; that is, he governs them, has them in his own chariot, and turns their restless and free necks according to his own will. After this, it is asked how what follows can be understood: 'above every principality, and power, and virtue, and domination, and every name that is named, not only in this world, but also in that which is to come.' As for the right and left sides and the sitting, we have already explained. Now we must search for where the Apostle finds these four names, "principalities," I speak of, and "powers, virtues," and "dominations," are written, and from where he brought them forth. For it is not right to think that he who was instructed by divine reading spoke something not found in the holy books. Therefore I suppose that he brought to light either the secret traditions of the Hebrews or those things that, as if written near history, he understood, when he knew the law to be spiritual, more sublime, and that what is related about kings and princes, leaders also, judges and centurions in Numbers and in the Books of Kings, he learned to be a representation of other princes and kingdoms: that is to say, that in the heavenly realms there are principalities, powers, dominions, and virtues, and other titles of ministries; which neither we nor Paul, I think, being weighted down by a heavy burden, are able to enumerate. But if there are principalities and powers, virtues and dominions, it is necessary for them to have subjects, and those who fear them, and those who serve them, and those who are strengthened by their power. These divisions of duties will exist not only in the present, but also in the future age: so through each progress, honor, ascent, and even descent, one may increase or decrease, and become subject to different powers, virtues, principalities, and dominions. We little humans, soon to be turned to ashes and dust, if we are lifted up by the agreement of people to be kings, have as many differences and multitudes of ministers as we can more easily feel than say: for instance, that the Prefect has his own judges, provinces, and order in the civil realm; again, militarily, the army is divided into so many counts, leaders, and tribunes, and do we think that God, Lord of Lords and King of Kings, is content with such a simple ministry?

1:22-23

"And He subjected all things under His feet, and gave Him to be head over all the Church, which is His body: the fullness of Him who fills all things in all." This seems to be contradictory to what is written elsewhere: "For we do not yet see all things subjected to Him." But also this: "For He must reign, until He has put all enemies under His feet" (1 Cor. 15:25). For if all things are not yet subject to Him, and He must reign until all things are subject to Him, how is it that God has already subjected all things under His feet? Especially since in another place Paul himself testifies: "But when all things are subjected to Him, then the Son Himself will also be subjected to Him who subjected all things to Him, that God may be all in all" (1 Cor. 15:28). Therefore, either he mentions what is to come as if it were already done, according to the sense we explained above, where he says: "Blessed us in every spiritual blessing in heaven in Christ." Or certainly if it is to be understood as past, we must take it that even those things which are not subject to His will serve Him by the condition of their nature. For example, demons, Jews and Gentiles. For they do not serve Christ, nor are they subject to His feet, yet because they were created by Him, they are subject to His power against their will, even though they resist Him by their free will. In this sense, it also fits that which follows: "And gave Him to be head over all the Church, which is His body." For just as the head has many members subject to it, some of which are faulty and weak, so too our Lord Jesus Christ, who is the head of the Church, has all members of the Church subject to Him, both the saints by their will and the sinners by necessity. And so it happens that even enemies are subject to His feet. Therefore, when he says "all things," it seems to raise a question. For that which was said: "Sit at my right hand until I make Your enemies Your footstool" (Ps. 109:1). And elsewhere: "For He must reign until He has put all enemies under His feet" (1 Cor. 15:25): it does not greatly concern the interpreter that those things which are enemies, when they have been overcome, are subjected to His feet, and pass into the power of the Victorious One. But why all things, that is, the angels, thrones, dominions, powers, and other virtues, which have never been against God, should be subjected to His feet, seems obscure. Therefore, it can be answered that without sin no one is clean, and even the stars are not clean before God, and every creature fears the coming of the Creator (Job 15). Hence it is said that the cross of the Savior purged not only those things that are on earth, but also those that are in heaven. Another, "all things," does not refer to the universality, but only to those things about which there was dispute, or in this way, all the city cried out, not that there was anyone silent in the city, but even the smaller things are called by the name of the greater. And Paul the Apostle himself says: "All seek their own, not those things that are of Christ" (Philippians 2:21): and "All have left me." Not that Timothy and the other disciples, who were with him at the time when the Epistles were written, abandoned him; but rather, because he was deserted by many, he complains of being deserted by all, that is, by the greatest part. Something similar to this is also found in the psalm: "All have turned away, all have become corrupt" (Ps. 13:3). For if everyone has turned away, then the speaker himself must have turned away. And elsewhere it is written: "I said in my haste, all men are liars" (Ps. 115:2). Either what he said is true or false. If all men are liars, then the one who speaks is also a liar. But if the one who speaks is a liar, then what he is saying is not true: not all men are liars. Furthermore, if the statement is true, it must be understood in the way we have already said, that the majority of men lie. The apostle also writes elsewhere: "Teaching every man" (Coloss. 3:16). And again, "admonishing every man": not that he has taught all men, for how many are there who have never heard the doctrine of the apostles, nor even their name to this day? But rather, he instructs and reminds all those who are in the Church and who desire to know the things of God. It continues: "And He Himself fills all things in all." This should be understood in the same way as this passage: "Then shall the Son also Himself be subject unto Him that put all things under Him, that God may be all in all" (1 Cor. 15:28). For now God is present in each part of the creation, in one place as justice, in another as chastity, in another as temperance, in another as wisdom, in another as fortitude. And even in holy and perfect men it is difficult to find all these virtues together. But in the end, when all things have come to their completion and the world has ended, all things will be subject to Him, and all things will be filled with Him, so that, being full of all virtues, they will possess all things which, before, individuals possessed singly. Moreover, when it is said, "And He Himself is the head of the body, the Church: who is the beginning, the firstborn from the dead; that in all things He may have the pre-eminence," not only men are included, but also angels and all the powers and rational creatures. And again, this phrase "who fills all things in all" is not to be taken in the sense it seems to have, for it does not say "who fills all things," but rather "who fills all things in all." For the meaning of "to fill" is different from that of "to be filled"; the former is an action of the agent, the latter of the patient. Therefore, just as an emperor is said to be filled, when his army increases every day, and new provinces are added, and the people multiply; so our Lord Jesus Christ is said to be filled in all, because those who believe in Him are filled with all virtues, and according to the Gospel make progress in age, wisdom, and grace, not only before God, but also before men (Luke 2).

2:1-5

"And you, when you were dead in your sins and offenses, in which you once walked according to the course of this world, according to the prince of the power of the air, of the spirit that now operates on the children of unbelief, among whom we all conversed in times past in the desires of our flesh, fulfilling the will of the flesh and of our thoughts, and were by nature children of wrath, even as the rest. But God, who is rich in mercy, for his exceeding charity wherewith he loved us, even when we were dead in sins, hath quickened us together in Christ." Before we delve into the meaning of each word, it seems that the order of the passage should be as follows: "And you, when you were dead in your sins and offenses, he hath quickened you together in Christ, who is rich in mercy for his exceeding charity wherewith he loved us." And when we were dead in sins, in which we once walked according to the course of this world, according to the prince of the power of the air, of the spirit that now operates on the children of unbelief, among whom we all conversed in times past in the desires of our flesh, fulfilling the will of the flesh and of our thoughts, and were by nature children of wrath, he hath quickened us together in Christ. The conjunction "but" in the place where it says "But God who is rich in mercy" seems to have either been added by uneducated writers and gradually become a mistake, or been unnecessarily used by Paul himself who was inexperienced in speech rather than knowledge (2 Cor. 11). Clearly, the death of the soul is said to be sin, as it is written, "And you, when you were dead in your sins and offenses," as also in Ezekiel where it is written, "The soul that sins shall die" (Eze. 58:4). And because "sins" which are called παραπτώματα in Greek, properly translated as offenses (although delicta is a more accurate translation), are a word used in the Scriptures, we inquire as to what they signify and how they differ from sins, that is, what is the difference between παραπτώματα and ἁμαρτίας. For they say that παραπτώματα, as if the beginnings of sins, occur when silent thoughts sneak in and, partly holding us back ("Al." restraining us), still have not yet impelled us to downfall. Therefore, in the 18th Psalm (verse 13) it is written: "Delicta," that is παραπτώματα, "who can understand it?" because, of course, it is difficult to understand the roots and beginnings of sins. Indeed, it is a sin when something accomplished by action reaches its conclusion. We also ask what is meant by "in which at some time you walked according to the course of this world," whether it is another world that does not belong to this world, but to other worlds, of which Clement also writes in his letter: "Ocean," "and the worlds that are beyond it"? Is it one world that from the beginning of the time when Adam was created until its end is rolled up and passed away, or is certainly the world called by another name, the prince of the air, who now operates in the children of disobedience? It is written to the Galatians: "Who gave himself for our sins, that he might deliver us from this present evil world" (Galatians 1:4). And in this same letter: "Redeeming the time, because the days are evil" (Below, v. 16). And the days of Jacob are called few and wicked (Genesis 47), either because the time of this life by which we are closed in the world is heavy and laborious, or because Satan of this world, as we have said above, is called the course of the world. Immediately afterwards, he writes: "According to the prince," he says, "of the power of the air, of the spirit who now operates in the children of disobedience." For the prince of the air and the spirit of power, which is in this air, is understood as the devil, who now operates in the children of disobedience. For he cannot work in those who believe in the Lord. About this he also says later: "For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms" (Ephesians 6:12). Not that the devil and his satellites, who wander through this world, can exist in heaven, from which they fell because of their merits; but heaven is called this air that is above us, according to the words of the Savior: "Consider the birds of the air" (Matthew 6:26), and so on. For it is clear that birds do not fly through heaven, but through the air. It follows: "In which we all once conversed among the desires of our flesh, doing the wills of our flesh and of our thoughts." Which means, it refers to sins. For indeed, because he placed two things together: "And you, when you were dead in your trespasses and sins," and had referred to sins saying: "in which you once walked," but nothing analogous had seemed to follow for transgressions that could give meaning. Now he says: "in which transgressions we all too have lived," so that he would not seem to be exempting himself from sin through pride in what he had said earlier, "and in your sins in which you once walked." Whoever says that he has lived in it, confesses about past transgressions, not the present ones. "For we once lived," he says, "not in a single desire, but in multiple desires of our flesh. For the flesh desires against the spirit, and the spirit against the flesh" (Gal. 5:17). Making not one desire of the flesh, but many; not only desires of the flesh, but also of the mind, for which it is known in the Latin codices, "thoughts." But I think that there is a difference between the sin of the flesh and that of the mind: the sin of the flesh is immodesty and lust and the things that serve it in lustful desires. But the transgression of the mind relates to dogmas contrary to truth and heretical wickedness, so that we might say that most heretics (even though this is rare) make the desires of the mind, and not those of the flesh; and many act in opposition to ecclesiastics, making the desires of the flesh, and not of the mind, and there are many who make the desires of both flesh and mind at the same time. But we said this not because heretics do not make desires of the flesh (indeed many vices of the body are present among them as well as among us), but so that with an example given, what we wanted to say can be understood more easily. "And we were," he says, "by nature children of wrath, like the rest of mankind." Let the heretics who claim that there are different natures respond, in what way Paul, who is undoubtedly of a spiritual nature, was by nature a child of wrath, like the others who are still in error. But we say that all men are first by nature children of wrath, either because of the body of humiliation and the body of death, or because the minds of men are inclined toward evil from their youth (Gen. 8), from the time when we can have knowledge of God and come to puberty, all of us either by deed, word, or thought, sin. Therefore, we were by nature children of wrath, like the others, and all the Saints who were redeemed by the blood of Christ. Behold Paul, who lived a blameless life in accordance with the righteousness that was in the Law, says that he was naturally a son of wrath. Why should we fear when even the ancient holy men testify that they were also sons of wrath? Concerning all of whom it is truly said: "But when the commandment came, sin became alive and they themselves died." The son of wrath is to be accepted as meaning the son of perdition, the son of iniquity, and the son of death. Not that any anger, death, iniquity or perdition subsists in its own nature, having sons; but that they are called its sons on account of its operations in individuals: just as those who are to be consumed by the fires of hell are called sons of gehenna. Some think that those called sons of wrath are also sons of the devil. For the devil is perdition, and anger, and death. "Powerful death has devoured" (Isaiah 52), and "the last enemy to be destroyed is death" (1 Corinthians 15:26), and of the devil himself: "You have been made perdition" (Ezekiel 28). He was made so by his own will, not thus created from the beginning. How then is death called so, because through the envy of the devil death entered into the world (Wisdom 2), and through him are those who were previously living dead, and perdition destroys whatever it deceives. So anger is also called thus because of the cruelty it shows towards man. Some believe that in the Books of Kings, when David numbered the people of Israel, provoking the anger of the Lord against himself, and the Scripture says, "And the anger of God was set on fire against Israel, and he stirred up David saying" (2 Samuel 24:1), that it signifies the devil's anger: for according to the propriety of the Greek language, it did not say "the anger of God saying," which is λέγουσα in the feminine gender, but "the anger of God saying," which is λέγων in the masculine gender; for indeed the Lord sends his anger and fury through most wicked angels. Therefore God, who is rich in mercy and rich because of his love for mankind, and not a simple love, but rather much love, when we were dead in our trespasses, made us alive, and not only made us alive (for this was not enough for his goodness and greatness), but he made us alive with Christ Jesus, granting us to have the same life as Christ. Some, because of what we have just explained, have translated "And we were by nature children of wrath" to mean "truly by nature," or "altogether by nature," because the word φύσει is ambiguous. But even though it sounds like this, it should be explained according to the things we have said.

"You have been saved by grace. For the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us (Rom. 8). Therefore, we are saved more by grace than by works; for we are not able to repay the Lord for all that He has given us."

2:6

"And he raised us up and made us sit in the heavenly places in Christ Jesus, as he had said before that God raised Christ from the dead and made him sit at his right hand in the heavenly places, above all principality, and power, and virtue, and domination, and every name that is named, not only in this world, but also in that which is to come. And now he adds that God has also raised us up with him and made us sit in the heavenly places at his right hand. Therefore, the question is, how did God, who made us alive and raised us up, also make us sit with Christ? The straightforward answer is that according to the foreknowledge of God, what will happen in the future has already been said to be as good as done. And because this is the way of the Scriptures, that sometimes future events are spoken of as if they were past, for example, about the Lord's crucifixion: 'They have pierced my hands and feet' (Psalm 22:16), and elsewhere about his passion: 'Like a sheep he was led to the slaughter, and as a lamb before its shearer is dumb, so he opens not his mouth' (Isaiah 53:7), and still elsewhere about the wounds inflicted by the scourging: 'By his stripes we are healed' (Isaiah 53:5), and again: 'For the transgression of my people was he led to death' (Isaiah 53:8, according to the Septuagint). This is done so that because the future is always uncertain, people's hope might not be uncertain and waver, but what God knows about the future (about which there is nothing ambiguous) might be spoken of as if it were already done, so that those who hear may actually have experienced what is to come. Another answer is this: if someone understands the resurrection and Christ's kingdom in a spiritual sense, they might say that the saints are already sitting and reigning with Christ, for there is no saint who is not in the flesh, living and moving about in the world, while at the same time having their conversation in heaven. But when they lay aside the flesh and all becomes spirit, then they will sit with Christ in heaven. Wherefore it is said, 'The Kingdom of God is within you' (Luke 17:21) and 'Where your treasure is, there will your heart be also' (Matthew 6:21), and 'With Christ we sit in the heavenly places, in wisdom, in the Word, in justice, in truth.' However, it can also be said that just as we have received the down payment of the Holy Spirit, but have not yet attained its fullness, so too we are sitting with Christ and reigning, but have not yet obtained the perfect session in the heavenly places."

2:7

"That he might show in the coming ages the exceeding riches of his grace in kindness toward us in Christ Jesus. How great is the magnitude of the benefit, and how manifold the grace by which the Lord has made us sit and reign with Christ, having been delivered from the troubles of this world! This is especially proven by the fact that in future ages, he will display his glory and riches to all rational creatures above us. We who were once held captive by the law of sin and destined for punishment because of our vices and sins; we were destined for condemnation, bound by the flesh. Now we reign and sit with Christ. However, we do not sit in any lowly place, but above all principality, power, might, dominion, and every name that is named, not only in this world, but also in the future. For if Christ, who was raised from the dead, sits at the right hand of God in heaven above all principality, power, might, dominion, and every name that is named, and we sit and reign with him, it is necessary that we sit above those above whom he sits. However, the diligent reader will immediately ask, "What, then, is man greater than the angels and all the powers in heaven?" Since it is dangerous to answer this question, we refer all principality, power, might, dominion, and every name that is named, not only in this world, but also in the future (especially since all things are subject to Christ's feet) not to the good, but to the contrary: that he affirms that they are rebellious angels and the prince of this world, and Lucifer who once rose in the morning, over whom the saints will sit with Christ in the end, also giving them a benefit, who now wander and fall by their own free will. But since such people have seated themselves, they will begin to be governed according to the will of those who sit. The other part of this that says, "that he might show in the coming ages the exceeding riches of his grace in kindness toward us in Christ Jesus," can be understood that we are saved not by our own merit, but by his grace, and that it is a greater sign of goodness for sinners than for the righteous to die. For 'who willingly dies for a good man?' and he will give us what no eye has seen, nor ear heard, nor has entered into the heart of man (1 Corinthians 2). All of which he has already given us in part in Christ Jesus because nothing good can be said apart from Christ."

2:8-9

"For by grace you have been saved through faith, and this is not from yourselves; it is the gift of God, not of works, so that no one may boast. For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them." Therefore, he said, in showing in the ages to come the surpassing wealth of His grace in kindness toward us in Christ Jesus. For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as 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 so that we would walk in them. And even this faith is not of ourselves, but is the gift of God, so that no one may think that they are saved by their own works. It is not that free will is taken away from man, as the Apostle says in Romans, "it is not of him who wills or of him who runs, but of God who shows mercy" (Romans 9); rather, the very freedom of the will is given by God, and all things are referred to His benefits, even though He permits us to want what is good. And all of this is done so that no one may boast in themselves, but only in God as their Savior.

2:10

"For we are His workmanship, created in Christ Jesus for good deeds, which God prepared beforehand so that we would walk in them." He has given reasons why we are saved by grace through faith, and that this is not of ourselves, but from the gift of God, saying: "For we are His workmanship," that is, what we live, breathe, understand, and believe is all His, because He is our Creator. And observe carefully that He did not say, "we are His figure and form," but "we are His workmanship." Form and figure originate from the earth's clay, but workmanship took its beginning after the likeness and image of God. This is also shown in the 118th Psalm, where it says: "Your hands made me and fashioned me" (Psalm 118:73). Workmanship comes before fashioning. And because the name of creation and condition is always associated with great works, for example, that city was founded, and the world was created from the beginning, and every saint through various doctrines and virtues is a whole world unto himself, we are now created in Christ and created for good works, which we have done, or will do, in other creatures to which our conversation is transferred, so that we may walk in them, which God has prepared and given us great hope. And since we have come to the name of creation, and Wisdom in the Proverbs of Solomon says she was created as the beginning of God's ways (Proverbs 8), and many fear being compelled to call Christ a creature, they deny the whole mystery of Christ and say that this wisdom signifies not Christ, but the wisdom of the world. We proclaim freely that there is no danger in calling Him a creature, whom we confess as worm, man, crucified, and cursed, and in whom all our hope rests, especially since the wisdom herself promises, in the two verses preceding, that she will speak of those things which are to come after numerous ages. And since Christ made the ages, and what follows is what he promised to speak after the ages, those things which follow should not be referred to the mystery of His incarnation, but to the nature of God, even though it may not be present in the Hebrew codices: "The Lord created me at the beginning of His ways" but "The Lord possessed Me." However, there is a great distance between possession and creation, because the one who is possessed surely exists and is one's own. The Creator, on the other hand, did not exist before he was created, or certainly was transferred into another, just as we are now known as created in Christ Jesus. Created indeed, not because we did not exist before, but created for good works. This is what David also prayed for in the fiftieth Psalm, saying: "Create in me a clean heart, O God" (Psalm 50:11). And certainly, the heart was clean before sin, when the Lord spoke about it: "I have found David son of Jesse to be a man after My own heart" (Acts 13:22). But just as in us and in Christ, with each work and progress, creation and condition can be understood, so in believers, Christ created, born and established the mountains, valleys, hills, and plains, according to each one's merits.

2:12

"Therefore, remember that you, once Gentiles in the flesh, who were called uncircumcised by those who are called the circumcision in the flesh made by hands, that at that time you were without Christ, being aliens from the commonwealth of Israel and strangers from the covenants of promise, having no hope and without God in the world. Calling the Ephesians Gentiles in the flesh, it is shown in the Spirit that they are not Gentiles. Conversely, the Jews are Gentiles in the Spirit, and Israelites in the flesh. Thus, the Jews are divided into four parts: some are circumcised in the flesh and in the Spirit, such as Moses and Aaron, the Apostles, and Nathanael, whose hidden Judaism the Lord saw and said, “Behold, an Israelite indeed, in whom there is no deceit” (John 1:47). Others are uncircumcised in both the flesh and the Spirit, such as Nebuchadnezzar and Pharaoh, as well as the multitudes of Gentiles of today, who do not believe in God. The third group are those who are circumcised only in the flesh and have an uncircumcised spirit, to whom the prophet says, “Circumcise yourselves to the Lord, and take away the foreskins of your hearts” (Jeremiah 4:4). And elsewhere, “All the uncircumcised shall be uncircumcised in heart” (Jeremiah 9:25). The final group is referred to in the following words: “Therefore, remember that you, once Gentiles in the flesh, who were called uncircumcised by those who are called the circumcision in the flesh made by hands,” which represents the crowd of believers today, and the whole world is filled with Gentiles. To differentiate the spiritual Gentiles from the Jews, the Ephesians are called Gentiles in the flesh because they are Israelites in the Spirit. For in another place, the Scripture mentions Israel according to the flesh saying, “Behold Israel according to the flesh” (1 Corinthians 10), because Israel was not in the Spirit. The words “who were called uncircumcised” are also used in a proper way. He says, “You were called uncircumcised, and were not so, by that which is called circumcision in the flesh made by hands,” not because circumcision itself is wrong, but because it gives itself this name and is truly circumcision made by hands, not by the Spirit. It should also be noted that we who were once alienated from Christ, and from the commonwealth of Israel and strangers from the covenants of promise, and without hope and without God in the world, are now, since we have believed in Christ, said to have the conversation of Israel in accordance with his promises and covenants. How, indeed, the whole legal conversation is fulfilled in us, because the law is spiritual, and we are circumcised and keep the Sabbath in the Spirit, offering spiritual sacrifices, while their temple and altar are destroyed. We offer God a tenth of the fruit of our labors, and we offer an immaculate lamb and, bound with girdles, we celebrate the Passover. For just as circumcision is called in the flesh, made by hands, so another circumcision is understood, which is not made by hands, but by the Spirit. As for “having no hope and without God in the world,” this doesn't mean that the Ephesians, before they came to Christ, didn't have more than one god and didn't worship them; rather, it means that anyone without the true God has no god at all. It is significant that it says “without God in the world.” For they did have a God, whom God knew they would have before, and at that time, they were not without God in God’s foreknowledge, they were in the world without God."

2:13-14

"But now in Christ Jesus you who once were far away have been brought near by the blood of Christ; for he himself is our peace." Is God not everywhere and whole, from which anyone can be separated when all things are in Him? And He Himself speaks through the prophet: "Am I only a God nearby, declares the Lord, and not a God far away?" (Jer. 23:23). And the Psalmist testifies: "If I go up to the heavens, you are there; if I make my bed in the depths, you are there." (Ps. 139:8). Therefore, even though all things are in Him, it is said that He is far from the ungodly, as it is written: "The Lord is far from the wicked" (Prov. 15:29). He whom the wicked are far from is near to the saints. Finally, even though he was far away from the Ephesians, he became near to them through the blood of Jesus. And we should note carefully that without the blood of the Lord Jesus, no one can come near to God, for he himself is our peace, saying: "Peace I leave with you; my peace I give you. I do not give to you as the world gives. Do not let your hearts be troubled and do not be afraid." (John 14:27). For just as wisdom makes the wise wise, and righteousness makes the righteous righteous, and sanctification makes the holy holy, and life makes the living alive, so also peace makes us peaceful, so that we may say: "I am for peace; but when I speak, they are for war." (Ps. 120:7). Therefore, if Christ is the peace of believers, whoever is without peace does not have Christ.

2:14-18

"He made both one, and broke down the dividing wall of the enclosure, the enmity, in His flesh, nullifying the law of commandments in dogmas, that He might create the two in Himself into one new man, making peace, and might reconcile both in one body to God through the cross, thereby killing the enmity in it, and coming, He preached peace to you who were far off and peace to those who were near; for through Him we both have access in one spirit to the Father." He is the middle wall and the enclosure, which divided the two peoples from each other. Even in Genesis, at the birth of twin sons, the midwife speaks of it, saying: 'Why has the hedge been broken down because of you?' (Gen. 38:29). Therefore, when in His own flesh, the Savior destroyed the wisdom of the flesh, which is hostile to God (Romans 8), and changed the legal commandments into evangelical doctrines, in order to make one Christian people from Jews and Gentiles, and preached peace and harmony to us who were far off and to the remnants of the Jews who believed in Israel through the apostles, then we approached God through Him, and we came to know that we have one Father in spirit; and what the Lord said in the Gospel was fulfilled, when He said: 'And there shall be one shepherd, and one flock' (John 10:16); and again: 'And I have other sheep that are not of this fold,' indicating that we are to be gathered from the Gentiles. However, the enmity that was destroyed in the Savior's flesh was also killed by the cross. For it is written: 'To reconcile both to God in one body through the cross, killing the enmity in it.' Not as it is written in the Latin codices, 'in Himself,' because of the ambiguity of the Greek pronoun ἐν αὐτῷ, which can be understood as 'in Himself' or 'in it,' that is, in the cross, because the cross, that is, σταυρὸς, is masculine in Greek. The law of commandments was also overthrown in the doctrines, after circumcision and the Sabbath, which was left to the people of God, and Passover, and Pentecost, and not appearing empty in God's sight, were understood more deeply than they sounded, and departing from the dead letter, we began to follow the life-giving Spirit. And when he says, 'He came and preached peace to you who were far,' this means the Gentiles, 'and peace to those who were near,' that is, the Jews. It seems to me that he brought forward a testimony from Isaiah and others in support of this. For it is written of Him, 'I saw his ways, and I healed him, and I brought him consolation, and I gave him true consolation: peace upon peace to those who were far off, and to those who were near' (Isaiah 57:18). And these things, according to the Vulgate interpretation, were said. However, when the Apostle reads that about Christ, 'making peace through the blood of his cross, to those who were on earth and those who were in Heaven,' and the other things that are said in the same passage, he will not think that we, who are called far off according to the spirit of Israel, were far off, or that the Jews, who are only called Israel according to the flesh, were near. And this whole knowledge will be directed to the angels and heavenly powers, and will restrain human souls: which Christ, in His blood, united earthly and heavenly things that had been previously in discord, and the good shepherd, carrying the sick sheep to the mountains, made it to be with the rest; and He joined the lost drachma with the ones that were saved. And He brought back the legal commandments to those dogmas whose type and image Moses saw to be fabricated in the tabernacle. So the Lord's cross helped not only the earth, but also the heavens; not only humans, but also angels; and every creature of His was purified by His blood. And when He says, "That He might make of the two one new man in Himself," and this is more meaningful for the previous disunity between Jews and Gentiles: in the same way, His intelligence adapted, so that He might say that man was made in the image and likeness of God; after reconciliation, he will take upon himself the same form as the angels have now, and he himself had lost. And He says that the new man is one that is daily renewed, and will dwell in the new world when there is a new heaven and new earth, and he will drink the new cup of Jesus in the kingdom of God, and he will sing a new song, and he will rejoice in the reading of the Old and New Testament. Moreover, that which is written elsewhere: "Behold, I do a new thing; now it shall spring forth" - he will feel it as if he considers the beginning of the innovation to be in the present world. However, he thinks that the perfect and complete newness cannot be fulfilled in this age. And as we see now through a glass in a dark manner, but then face to face: so the full and perfect renewal of the new man will be accomplished when the heavenly and earthly things will be united, and in one spirit, and same sense and sentiment, we will approach the Father. I do not know if such a proposal is in another Epistle (if someone accepts it), but Paul suggests to the wise readers, saying: "These all receiving testimony of faith, did not achieve the promise, God providing something better for us, that they might not be made perfect without us." Therefore, the whole creation groans with us who groan in this tabernacle, and who suffer, and who wait for the revelation of the sons of God: that it may be freed from the vanity of its servitude, to which it is now subject, and that there may be one shepherd and one flock: and that the Lord's Prayer may be completed, saying: "Thy will be done on earth as it is in heaven" (Matt. 6:10).

2:19-21

"So then you are no longer strangers and sojourners, but you are fellow citizens with the holy ones and members of the household of God, built upon the foundation of the apostles and prophets, with Christ Jesus himself as the capstone. Through him the whole structure is held together and grows into a temple sacred in the Lord; in him you also are being built together into a dwelling place of God in the Spirit." To what he had said before, "foreigners and strangers with respect to the covenants and the promises," he now replies, "So then you are no longer strangers and sojourners." And to that which he had previously claimed, "separated from the company of Israel," he now retorts, "You are fellow citizens with the holy ones and members of the household of God." This passage is particularly directed against those who try to introduce different kinds of nature. For how have strangers become fellow citizens with the holy ones and members of the household of God once upon a time being alienated with respect to the company of Israel if one cannot change nature for better or for worse? But what follows, "Built upon the foundation of the apostles and prophets," is more in keeping with the first than the second interpretation, in which we have stated previously that before the passion of Christ, Israel was near and the Gentiles were far off. This testimony is used against Marcion and other ancient heretics, who preach one God of the Law and another of the Gospel, as we can call to mind. For since they are no longer strangers and sojourners, but fellow citizens with the holy ones and members of the household of God built upon the foundation of the apostles and prophets, with Christ Jesus himself as the capstone, through whom the entire structure is held together and grows into a temple sacred in the Lord, in whom also the Ephesians are built together into a dwelling place of God in the Spirit, there is one God, one temple and edifice built upon the foundation of the apostles and prophets. And if the entire building, being joined together, grows into a holy temple in the Lord, it is necessary to strive with all labor to become those stones of which it is written: "And the holy stones shall be rolling in the wide places" (Zechariah 9:16). And when we are living stones, polished on every side, smooth (or polished) and with no roughness, let us be built up into a temple, and become a dwelling place for God. And let there be established within us the ark of the covenant, the keeper of the Law of the Lord, and Cherubim, the "multitude of knowledge," and let the innermost parts of our hearts pass into a new name: let us be called Dabir (), which we can call "oracle" or "response," and to express the word more literally, let us say "speaker" in Greek, that is, "locutorium" in Latin: so that we may break out with the Apostle in voice: "Do you seek a proof of Christ speaking in me?" (1 Cor. 13:3). For every building built on the foundation of the apostles and prophets, not only us, but also the heavenly virtues, may be made a dwelling of God in the spirit: for it is said that it is incongruous for an edification compacted and in harmony to increase in a holy temple in the Lord, and for the angelic and blessed virtues that serve God in heaven to be considered alien to this happiness. But the highest cornerstone, which contains both peoples (or according to the second interpretation, joins the heavenly and earthly), is Christ our Lord, the stone cut out of the mountain without hands, of whom even the Psalmist testifies, saying: "The stone which the builders rejected, the same is become the head of the corner. This is the Lord's doing" (Ps. 117:22). For he was rejected by the Pharisees, who seemed to have knowledge of the Law and to build the temple of God by legal commands: and taken up by God as a cornerstone, in order that he himself might hold together the two walls: and through him both peoples might have access to God. This cornerstone is a stumbling block to unbelievers, and a rock of offense: upon which whoever falls will be shattered; and upon whomsoever it falls, it shall crush him (Luke 20).

The Second Book.

According to your speeches, O Paula and Eustochium, we tackle the book of Ephesians: we are also going to send small gifts to the new Rome. Not because this gift is worthy of being read by learned senators, and to be written in old libraries, but because Saint Marcella herself demands it through letters. Whenever I remember her studies, talents, and hard work, I feel ashamed of my own laziness, as I cannot do what a noblewoman did to serve her busy household. For I stand in the solitude of the monastery, seeing the very manger where the shepherds hastened to adore the newborn baby (Luke 2), yet I cannot perform the valuable tasks accomplished by a noble lady. Therefore, I ask both her and you and anyone else who might read this, to know that I am not trying to give a fancy and long-winded speech, but rather to reveal the mysteries of the Scriptures, so that we can explain the writings of the Apostle Paul, whose Epistles we are attempting to analyze, by means of prayers nearly from the crossroads, and sometimes we even reach a thousand verses in a single day, that this exposition, begun on the apostle, may be completed by our prayers.

3:1-4

"For the sake of this matter, I Paul, a prisoner of Jesus Christ for you Gentiles - if indeed you have heard of the dispensation of the grace of God which was given to me for you, that by revelation He made known to me the mystery (as I have briefly written already, by which, when you read, you may understand my knowledge in the mystery of Christ)" - concerning the context and content of the discourse, in reference to what he said before: "For this reason, I, Paul, the prisoner of Christ Jesus for you Gentiles," searching diligently, we could not find anything that he had rendered to it. For he did not say, "For this reason, I, Paul, did this or that," but holding a suspended sentence, he moved on to other things. Unless perhaps, granting him what he himself confessed when he said, "And if I am unskilled in speech, yet not in knowledge" (1 Cor. 11:6), we seek more for the order of his ideas than of his words. It can be translated as: for the sake of this matter, I Paul, a prisoner of Christ Jesus, and a prisoner for you who are of the Gentiles, came to know the mystery so that I may impart it to you, as I have briefly written in this same letter. But you must hear of the dispensation of the grace of God which was given to me for you who are of the Gentiles, for whom I am also a prisoner of Jesus Christ. However, Paul being a prisoner of Jesus Christ for the Gentiles, can also be understood as referring to his martyrdom, when he was imprisoned in Rome and sent this Epistle at that time when we showed that he wrote to Philemon, the Colossians, and the Philippians from another place. Or certainly because it has been read in many places that the bond of the soul is called the prison of the body, as if it were held in a prison. Therefore, we say that Paul is being confined by the bonds of his body, unable to return and be with Christ, so that the preaching of the Gentiles may be completed through him. Although some may introduce another meaning to this, that Paul was predestined and sanctified from his mother's womb to preach to the Gentiles, and later received the bonds of the flesh. But I think that this interpretation is faulty. For what he should have said was: "For this reason, I, Paul, a prisoner of Christ Jesus for you Gentiles, came to know the mystery, as I have briefly written already, that by reading you may understand," instead he says, "For this reason, I, Paul, a prisoner according to revelation, came to know the mystery," and so on. But if someone can teach, according to the context of speech and eloquence, that the Apostle was perfect and did not fall into the faults of grammar, he is the one who ought to be listened to. Whenever we have noted a solecism or something of the sort, we do not attack the Apostle, as malicious people claim, but rather we are supporters of the Apostle, since no Hebraic person could have brought the whole world to the faith of Christ without evangelizing it not in the wisdom of words, but in the power of God, without the rhetorical splendor of speech, the arrangement of words, or the charm of eloquence. For he himself says to the Corinthians: "And when I came to you, brethren, I did not come with lofty speech or wisdom, announcing to you the testimony of God" (1 Cor. 2:1). And again: "My message and my preaching were not in persuasive words of wisdom, but in demonstration of the spirit and power, so that your faith might not be in the wisdom of men, but in the power of God" (Ibid., 4 and 5). Therefore, he who makes solecisms in his words, who cannot understand hyperbaton, and who cannot conclude a sentence, boldly claims wisdom for himself and says: "For according to revelation, I have known the mystery as I have briefly written" (Eph. 3:3). Truly, if someone looks at the previous part of this epistle, he will see revealed mysteries, of which he has painted a certain small aspect in his speech, not expressing everything he knew, but showing from the small part what he should keep silent about. "As ye may understand my knowledge in the mystery of Christ" (Ibid., 4). This is what we said in the preface: none of Paul's epistles contain such mysteries wrapped in such deeply hidden meanings that the Apostle himself boasts of knowing, and he briefly shows us these mysteries so that we may more attentively read what is written.

3:5-7

"And that which in other generations was not made known to the sons of men, as it is now revealed to his holy apostles and prophets in the Spirit, that the Gentiles should be fellow heirs, and of the same body, and partakers of his promise in Christ by the gospel, whereof I was made a minister, according to the gift of the grace of God, which is given to me according to the effectual working of his power." The mystery of Christ, which in part the Apostle has set forth above, seems to require fuller explanation. Whether or not Abraham, Jacob, Moses, Isaiah, and the other prophets were ignorant of it, the Scripture records that the coming of Christ and the calling of the Gentiles were prophesied by them. For Abraham saw His day and was glad (John 8:56) and he was told, "In your seed all nations shall be blessed" (Genesis 22:18). And Jacob prophetically spoke of Him who would come from Judah, saying, "And to Him shall be the expectation of nations" (Genesis 49:10). Moses also considered the reproach of Christ to be greater riches than the treasures of Egypt. And Isaiah said, "Behold, a virgin shall conceive, and bear a son" (Isaiah 7:14). And elsewhere, "There shall come forth a shoot from the stump of Jesse, and a branch from his roots shall bear fruit. And the Spirit of the Lord shall rest upon him" (Isaiah 11:1-2). And to avoid being too lengthy, it suffices to say a few things from the Psalms: "All the families of the nations shall worship before Him" (Psalm 22:27). And again, "All nations will serve Him" (Psalm 18:44). And more distinctly about Israel and the Lord the Savior: "Visit this vineyard and restore it, the vineyard which your right hand has planted. And upon the Son of Man you have strengthened for yourself" (Psalm 80:15-16). The dispensation of the body of Christ is also indicated in subsequent verses: "Let your hand be upon the man of your right hand, upon the Son of man whom you have strengthened for yourself" (Psalm 80:17). Therefore, either, as Montanus says, the patriarchs and prophets spoke in ecstasy, and did not know what they said, or, if this is impious (for the spirit of the prophets is subject to the prophets), they certainly understood what they said. And if they understood, it must be asked how Paul can now say that what was not known to other generations was revealed to the apostles of Christ. Either it must be answered that Paul cautiously and pointedly testified that the mystery was not known to the sons of men, not to the sons of God, to whom he speaks: "I said, you are gods, and you are all sons of the Most High" (Psalm 81:6). That is, those who have received the spirit of adoption, whom the patriarchs and prophets knew, knew the sacrament of God. Or, if this is not accepted and seems too forced and strained, the conversation will go there, saying that Paul did not definitely and generally say that the sacrament of the Lord was completely unknown to other generations: but in the way it is now revealed to his saints and apostles, the ancient patriarchs and prophets did not know it. For it is one thing to know what will come in the Spirit, and another to see it accomplished by deeds. Therefore, John is called greater than all the prophets (Luke 7), because He saw the One whom the others prophesied, and pointed Him out with his finger, saying, "Behold, the Lamb of God, who takes away the sin of the world" (John 1:29). According to which sense, that saying may also be explained: "Many prophets and righteous men have desired to see what you see, and have not seen, and to hear what you hear, and have not heard" (Luke 10:24). They certainly desired to see and hear those things which they had foreknown would come to pass. And, if they did not know what was coming, how could they desire something they completely ignored? We read in the Books of the Kings, the Lord promising and saying to Solomon in a dream: "Because thou hast asked this thing, and hast not asked for thyself long life nor riches, nor the lives of thy enemies, but hast asked for thyself wisdom and knowledge, that thou mightest know the judgment, behold I have done according to thy words, and have given thee a wise and understanding heart." (2 Kings 3:11-12) Nor should it be thought that the mystery revealed to the apostles of Christ was unknown to Solomon, since all the apostles were wiser than Solomon, and the divine voice was promised even to the patriarchs. He speaks confidently about himself: "God has taught me wisdom, and I have come to know the holy things" (Wisdom 7:21). Also, David boasts about possessing the knowledge of a hidden mystery, saying: "You have revealed to me the uncertain and hidden things of your wisdom" (Psalm 50:8). And to him who applauds himself for having wisdom, God speaks through the prophet: "Are you wiser than Daniel?" (Ezekiel 28:3). Therefore, the idea should not be held, as discussed before, that the patriarchs and prophets were ignorant of the mysteries of Christ that were revealed to the apostles, since it is one thing to hold something in one's hands and another to foresee it in spirit. Or, it should be said that just as faces are not similar to each other, not all hearts are similar to each other; and, according to the Apostle, there are diverse gifts, one having prophecy, another different kinds of tongues, another the gift of healing, another helping and governing, one being wise, another faithful, one possessing the knowledge of secrets, while another is content with simple faith only (1 Corinthians 12). For not all have spoken about the nature of animals, birds, and plants in the manner of Solomon; from the cedar of Lebanon to the hyssop that issues from the wall. On the contrary, Solomon may not have seen it the way Moses saw all the species of animals and plants and the worship of God. Nor did the Lord speak to him face to face, nor did he have as much knowledge of or understanding of vessels and furnishings, whose type the Lord showed him on the mountain (1 Kings 4; Exodus 33, 25). And just as the patriarchs and prophets had some things which the apostles did not have, it must be believed that, conversely, for the opportunity of the time and for the preaching of the Gospel, the apostles had more knowledge of the mystery of Christ. Indeed, the holy men of ancient times also knew it, but not in the way that the apostles did, upon whom the necessity of preaching lay. But what is this mystery, which as it is now, was not revealed to other generations? Surely that which follows, "that the Gentiles should be fellow heirs, and of the same body, and partakers of his promise in Christ by the gospel," of which I am made a minister, according to the gift of the grace of God, which is given to me according to the effectual working of his power. I know that the apposition of the conjunction by which it is said, "fellow heirs, and of the same body, and partakers," makes the sentence inelegant in Latin speech. But as it is in Greek, and each word, syllable, accent, and punctuation in the divine Scriptures is full of meaning, we would rather risk the composition and structure of the words than the understanding of their sense. Therefore, the Gentiles are fellow heirs with Israel, or rather, they are fellow heirs with Christ, so that our inheritance may be God's, and we may be co-heirs with Christ, as it is also written elsewhere, "And if children, then heirs; heirs of God, and joint-heirs with Christ" (Romans 8:17). Not that any possession is divided among us, but that the Lord Himself may be our inheritance and possession. "For the Lord Himself is my portion and inheritance" (Deuteronomy 18:2), and elsewhere, "The Lord is the portion of mine inheritance and of my cup" (Psalm 16:5). And "of the same body" indicates that just as in one body there are many members, such as the eyes, hands, ears, feet, belly, and knees, and though they have their differences, they rejoice and suffer for one another, so those who have believed in Christ, though they have various graces, are nevertheless united in the body of the Church. And in the two above-mentioned words, that is, in what he says, "fellow heirs and of the same body," there could be a suspicion of some difference in one body. But from what he added, "and partakers of the promise in Christ Jesus," all difference is entirely removed. For where there is one participation, there is a universal communion. He also added beautifully, "by the gospel, of which I am made a minister according to the gift of the grace of God, which is given to me according to the effectual working of his power," to show that it was not his own merit, but the grace of God that he was presenting. For he knew that he had been a persecutor and had devastated the church of Christ, from which humility, the very crime of arrogance, is completely excluded. Some criticize him for saying that a mystery has been revealed to him that was unknown to the patriarchs and prophets. For he was never a disciple of humility who swelled with arrogant words, saying that the gospel in which he is a minister was not his own merit, but the grace of God. Those who believe that the prophets did not understand what they said, and that they spoke as if in ecstasy, draw even the passage found in many codices of Romans to confirm their own doctrine, reading, "Now to Him who is able to establish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, but now is made manifest by the Scriptures of the prophets, and that He might make known the riches of His glory" and so on. However, we must briefly respond that the mystery of Christ was hidden in past times, not among those who promised its advent, but among all the nations to whom it was later revealed. And it should also be noted that the sacrament of our faith cannot be revealed except through the Scriptures of the prophets and the coming of Christ. Let those who do not understand the prophets, and do not wish to know, know that by asserting that they are satisfied only with the gospel, they do not know the mystery of Christ, which was unknown to all nations in past times.

3:8-9

"This grace has been given to me, the least of all the saints, to proclaim among the Gentiles the unsearchable riches of Christ, and to shed light on the whole of the dispensation of the mystery which from all ages lay concealed in God, the Creator of all things. I do not believe that the Apostle Paul genuinely considered himself the least of all the saints. For example, among those who believed in Ephesus, in Corinth, in Thessalonica, or throughout the world. To say that one is the least among all the saints is a sign of humility. However, it is simply an act of falsehood to have something sealed in one's heart and to express something different with one's tongue. Therefore, it is necessary to find an argument that truly makes Paul the least of all the saints and yet does not diminish his apostolic dignity. The Lord spoke to His disciples in the Gospel: "Whoever desires to be great among you, let him be your servant. And whoever desires to be first shall be your slave" (Matthew 20:26-27). This is exactly what Paul did when he said: "For, I think, God has exhibited us apostles to be last of all, as men sentenced to death" (1 Corinthians 4:9). Therefore, among all those who wished to become weak for Christ's sake, the Apostle Paul was the weakest, and for this reason, the greatest. "To all of them," he says, "I have labored more than anyone else; yet not I, but the grace of God that was with me" (1 Corinthians 15:10). Because of his humility, though he was the least among all the saints, this grace was given to him to proclaim among the Gentiles the unsearchable riches of Christ, and to teach the dispensation of the mystery which from all ages lay concealed in God, the Creator of all things. If the riches of Christ are unsearchable, why are they proclaimed among the people? If the mystery has been hidden in God for ages, how is it being proclaimed to the Gentiles through Paul? But the word unsearchable can be understood in two senses. One is that the riches were unsearchable, but after the passion of the Lord they were revealed. Or those things which were naturally unsearchable for humans, have been revealed by God. It is one thing to come to a secret through one's own curiosity, which ceases to be unsearchable once it is discovered. It is quite another thing to know through the grace of God what one cannot comprehend by one's own diligence, and this, even though it has been shown to others, remains unsearchable as long as it was hidden from you before it was revealed. The infinite riches of Christ are declared in the psalms, where it says: "How great is the goodness you have stored up for those who fear you, that you bestow in the sight of all, for those who take refuge in you" (Psalms 31:19). These riches of His goodness were hidden in God from all ages past, who is the Creator of all things. Where are Marcion and Valentinus, and all the other heretics, who assert that there are two worlds, one visible and the other invisible, and who proclaim the just one, some unknown being as the father of Christ? Behold, God, in whom the mystery of Christ has been concealed from all ages, is proclaimed as the Creator of all things. From this, it can be seen that the God of the new and old testaments is the same. However, the mystery that has been concealed for ages may be understood in another way, that is, all these ages, meaning all the spiritual and rational creatures that have existed in the ages, have been ignorant of it. The word "saeculum," or age, is often used in this way to describe that which exists in the present. As Paul says to the Galatians: "who gave himself for our sins to deliver us from the present evil age" (Galatians 1:4). And in another place: "so that in the ages to come He might show the surpassing riches of His grace" (Ephesians 2:7), meaning all those things that were to happen in the future ages.

3:10-11

"So that now might be made known to the principalities and powers in heaven through the church the manifold wisdom of God according to the eternal plan, which He established in Christ Jesus our Lord. In accordance with the gift of the grace of God given to me, like a wise master builder I laid a foundation, and another is building upon it. But each one must be careful how he builds upon it, for no one can lay a foundation other than the one that is there, namely, Jesus Christ. If the work that anyone has built upon the foundation survives, he will receive a reward. If anyone’s work is burned up, he will suffer loss; he himself will be saved, but only as through fire. Do you not know that you are the temple of God, and that the Spirit of God dwells in you? If anyone destroys God’s temple, God will destroy that person; for the temple of God, which you are, is holy." (1 Corinthians 3:10-17) And in another place: "Who is this King of Glory? The Lord of Hosts, He is the King of Glory" (Psalm 24:10). Therefore, we cannot believe in a simple faith in the Church, but wisdom should be manifold and varied, so that not only should it be diverse, but also distinguished by much variety. You look at the cradle of Christ: see also heaven. You gaze upon the infant crying in the manger: but listen also to the angels praising. Herod persecuted but the Magi adored (Matthew 2). The Pharisees were ignorant, but the star indicated the way. He was baptized by a servant, but the voice of God thundering from above was heard (Matthew 3). He was immersed in the water, but the dove descended, or rather the Spirit in the dove (Luke 3:22). He came to his passion and feared to suffer, wished to pass the cup, and accused Peter because he feared the cup. What could be more foolishly wise, more distinctly varied or more obscurely wise than what God did in Jesus Christ our Lord? For although the Church can understand it as being made by most people according to the order and connection of words, and by the word πρόθεσις, which we have expressed in Latin as a neutral gender noun "propositum": wisdom can resonate more in Christ than in other things. "For the foolishness of God is wiser than men" (1 Corinthians 1:25). However, if in Christ according to mystical understanding, wisdom is said to have been made (Sirach 24), let the Arians understand that they are boasting in vain in that testimony in which Wisdom speaks of herself as created and begotten at the beginning of the ways of God and founded. And surely, according to them, she was created, she could not have been born. And if she was born, how can she be said to be founded and created?

3:12

"In Him we have confidence and access with confidence by His faith. Nothing can give us so much confidence and purity of conscience toward God, of which it is said, 'If our heart does not condemn us, we have confidence before God' (1 John 3:21), except for the word, truth, wisdom, and justice, which are all understood in Christ. Therefore, just as these things give us confidence toward God, they also give us access, so that our senses may approach Him, more diligently contemplate Him, and assume and claim something of His majesty, and as it were, borrow some heat and splendor of light from the rays of the sun and say 'The light of Your face has been engraved upon us, Lord' (Ps. 4:7). Therefore, it is great to not only have confidence but also to have it with confidence. And not only to have access, but that the access itself be firmer, and to have it with confidence, whose foundation and origin is faith in Christ. Therefore, whoever does all things in reason and order, believes in Christ as speech and reason. Whoever is able to comprehend wisdom, believes in Christ as wisdom. Whoever understands the truth, believes in Christ as the truth. Whoever lives justly, believes in Him as justice. And there is no need to say more, since the need has often arisen for me to speak similarly of Christ."

3:13

"For this reason I ask that you do not fail in my tribulations for you, which is your glory." What the Latin translator has now expressed as "ne deficiatis" can, according to the ambiguity of the Greek language, be read as "ne deficiam" [I do not fail]. So the meaning would be: "For this reason I ask that I do not fail in my tribulations for you," etc. This is, therefore, what the apostle asks for and earnestly prays for from the Lord, that he will not fail in his trials. For he saw himself preaching the Gospel from Jerusalem to Illyricum, going to Rome, to Spain, either having gone or preparing to go (Rom. 15). The whole world was being lifted up by his teaching about the power of the prince: idols were being deserted, and the temples of worshippers were being filled with neglect and filth. For this reason, every army of demons, every band of hostile powers, fought against him in a tight formation, so that through trials and tribulations, he would stop preaching the Gospel of Christ and would rest himself eventually. This is why he says, "I ask that I do not fail in my tribulations for you." For everything that I suffer, that I am afflicted, that I am harassed is for the cause of your salvation, as I desire to preach the Gospel to you: my tribulations are your glory. Furthermore, he speaks as an ignorant person, adding the singular "glory" to the plural "tribulations," and said: "In my tribulations for you, which is your glory," because it is still the case that "these tribulations are your glory." Unless one considers this to be a reference to something deeper and more extraordinary, either with reference to trust, or to approach, or to faith, and says that trust, approach, and faith are your glory. But the former interpretation is more accurate. According to what the Latin translation has expressed, one can also interpret it as what he asks for the Ephesians, that they not weaken or fail in the apostle's pressures. For what follows also suits this interpretation better: "For this reason I bow my knees to the Father of our Lord Jesus Christ, so that according to the riches of his glory he may strengthen you with power through his Spirit in your inner being." For they had necessary fortitude, so that they may not be conquered in tribulations. Let someone say: If the Ephesians were placed in difficulties, then Paul could rightly pray for them so that they may not faint or become weary. But now it is ridiculous, that Paul, being placed in tribulations, should ask that the Ephesians not fail in their own labor. And to resolve this question, this example will be taken: "You did not despise or reject your temptation in my flesh." For indeed, in this passage it is shown that in Paul's flesh, trial is born for others. Let us consider all the people of the world (and I speak in common of all, let us discuss those who are believed to believe in Christ), and we will see that they are troubled especially by this question: why do many adversities happen to holy men and those serving God, while the wicked, the impious and the parricides flourish, are powerful and rich? Speaking in his own person, he expressed the words of David: "Truly God is good to Israel, even to such as are of a clean heart. But as for me, my feet were almost gone; my steps had well nigh slipped. For I was envious at the foolish, when I saw the prosperity of the wicked." (Ps. 73:1-3), and so on. And he brings out of this: "But I said perhaps in vain: For I have justified my heart in vain, and washed my hands among the innocent, and have been scourged all the day long." Therefore, it is not surprising that, with Paul being afflicted by many trials in Ephesus and in Asia, the Ephesians were tested and needed his prayers so that they would not falter in his pressures. What Paul suffered in Ephesus and in Asia is indeed written in the Acts of the Apostles, but we learn more from Paul's own Epistles, where he says: "If, according to man, I have fought with beasts at Ephesus, what doth it profit me?" "If the dead rise not again, neither is Christ risen again." (1 Cor. 15:32). And in his second Epistle to the Corinthians: "For we would not have you ignorant, brethren, of our trouble which came to us in Asia, that we were pressed out of measure above our strength, so that we despaired even of life; but we had in ourselves the answer of death, that we should not trust in ourselves, but in God who raiseth the dead, who hath delivered and doth deliver us out of so great dangers; in whom we trust that He will yet also deliver us" (2 Cor. 1:8-10). How much weight do you think he bore from so many and such deaths, that he would say: "who has delivered us from such great and such deaths?" Therefore, he rightly asks that the faith of the Ephesians does not fail in their own pressures and difficulties, which he himself underwent because he was preaching the Gospel to the Ephesians. Indeed, these pressures are punishment for the unbelievers, but among the faithful, they mean glory and victory, because to have conquered is to not have ceased in tribulations.

3:14

"Therefore, I bend my knees before the Father of our Lord Jesus Christ, from whom all fatherhood in heaven and on earth is named." Just as it was shown in what preceded that spiritual eyes are like the bodily eyes: so now it must be understood that there are exterior knees of the body, and interior knees of the soul. For what is said in Isaiah: "Strengthen the weak hands, and make firm the feeble knees" (Isaiah 35:3), and the Apostle himself in another place: "that at the name of Jesus every knee should bow, in heaven and on earth and under the earth" (Philippians 2:10), relate not to the knees of the body, but to the subjection of the mind and the inclination of the soul, and the submission of the heart, which is equal to the earth, as the Psalmist also says: "My soul cleaves to the dust" (Psalm 119:25). For the spiritual and incorporeal soul, how could it adhere to the material earth? For in the name of Jesus do earthly knees bend; but can we affirm that angels and other powers which persevere in the heavens, have a bodily form, in order that they should bend the knee in his name? Or are the souls liberated from the bonds of the body in the underworld, which do not have knees, to be considered to have bent them? Therefore, just as whoever is subject to the Savior is said to bow the knee, so whoever is a slave to sin and has the spirit of bondage again in fear is said to have bent the knee to sin. "But I have left for myself seven thousand men who have not bowed the knee to Baal" (1 Kings 19:18), to the idol and to sin. He who is a fornicator and runs after brothels and harlots bends his knee to lust. He who is furious, worships wrath with a bent knee. He who looks upon Mammon and his god is his belly bends his knees to avarice and luxury. And why must I go through them all? We bend our knees to the devil as many times as we sin. But interpreting these things spiritually, we do not immediately observe the customary manner of prayer according to the letter, by which we humbly worship God with our knee placed on the ground and our knee fixed on the ground, so that we obtain more of what we ask for from him. For we read that Paul also prayed in this way on the beach, and knee-bending was prescribed in prayer (Acts 27). But just as that builds up the simple, so we teach that true knee-bending is in the mind; for many who bend the knee bodily, never bend the knee of the soul. On the contrary, others, praying with an upright body to God, have bent their minds even more. Moreover, what follows, "to the Father from whom all fatherhood in heaven and on earth is named," not as added in Latin codices, "to the Father of our Lord Jesus Christ," but simply "to the Father," should be read so that the name of God the Father is attributed, not to our Lord Jesus Christ, but to all rational creatures. Therefore, it is necessary to ask how all fatherhood in heaven and on earth is named from God the Father. And, before anything is retracted, it should be noted that it does not say, "from whom all fatherhood in heaven and on earth is born" or "created," but rather, "from whom all fatherhood in heaven and on earth is named." For it is one thing to merit the appellation of fatherhood, and another to have a share in nature, which in Greek is called πατριὰ (paternity), and in Hebrew מִשְׁפַּחַת (family), as we read in Numbers: "Take the sum of all the congregation of the children of Israel, by their families, and by the houses of their fathers, according to the number of names, every male by their polls" (Num. 1:2) and shortly after (v. 16): "These are the princes of the tribes: the princes of them being called to the assembly, were seventy and two." Again, speaking of the tribe of Levi, the Lord said to Moses in the desert of Sinai: "Number the sons of Levi by the houses of their fathers, by their families, and by their fathers' houses, every male from a month old and upward shalt thou number them" (Num. 3:15). These things are concerning the people of Israel and the priestly and Levitical tribe. But considering with myself where I have read the word "paternity" in relation to the Gentiles, I cannot recall any source other than the testimony of the twenty-first psalm, in which it is written: "All the ends of the earth shall remember, and shall be converted to the Lord: And all the kindreds of the nations shall adore in his sight" (Ps. 21:28), and of the twenty-eighth psalm: "Bring to the Lord, O ye families of the nations: bring to the Lord glory and honor" (Ps. 28:1). Therefore, just as God with his goodness has granted that his name and substance be attributed to other elements as well, so that they are also called God, not that they are so by nature (for there was a time when all things did not exist, and if he so wills, they will return to nothing), but so they may exist, He has also bestowed the name of fatherhood from Himself upon all. And in order to make this more manifest, I shall produce testimonies from the Scriptures: "He said: I am who am" (Ex. 3:14), and "Thus shalt thou say to the children of Israel: He who is hath sent me to you." Was God alone, and were the rest of the things not in existence? Surely angels, heaven, earth, and the seas existed, as did Moses himself, to whom the Lord was speaking, and Israel, and the Egyptians to whom the prince and adversary was sent and against whom he was contending. And how can God claim a common name for His substance that is proper to Himself? The reason is the one stated above: for all other things took being from God's beneficence. But God Himself, who always is and has no beginning elsewhere, and who is the cause of His own substance, cannot be understood as having His standing from elsewhere. For it is as absurd to think of fire without heat as of heat without fire. The other things that are heated by fire acquire the heat from it, and when gradually the fire dies down, the heat diminishes, they return to their natural state and are no longer called hot. According to this sense, in the Gospel it is said to him who regarded the Savior not as the Son of God but as a good teacher: "Why do you call me good? No one is good except God alone" (Luke 18:19). Certainly, we read of good soil (Luke 8), a good man (Matthew 12), and a good shepherd (John 10); but no one is by nature good except God alone. All other things are called good by virtue of His goodness. In the same way that He alone is good, He makes others good; He alone is immortal, and grants immortality; He alone is truth, and imparts the name of truth. Likewise, the Father alone, as the creator of all things and the cause of the substance of the universe, empowers others to be called fathers. Let us contemplate heavenly things from earthly things: Adam, whom God first formed and created, was his father, and certainly he knew that he owed his existence to God the Father. Likewise, those who were born of Adam recognize him as their father. Thus, in the Gospel according to Luke, when the generation was reckoned backwards from Christ to David and Abraham, at the end of the scripture it says, "The son of Seth, the son of Adam, the son of God" (Luke 3:38), so that it shows that the name of paternity on earth first originated from God. But the question arises as to why all paternity in heaven is called from Him. In the same way that we who are not of Abraham's race, if we have his faith, are called children of Abraham; likewise, we call our forefathers the patriarchs and prophets (if we are not separated from them by sin). So, I think the angels and other virtues in the heavens have the princes of their own order, whom they enjoy calling their fathers. The archangel, unless he can be called an angel, and dominions, and principalities, and powers, unless they have lower subjects, are not called such. Therefore, it can be said that just as God the Father of our Lord Jesus Christ is a father according to substance, and the only begotten Son is not a son by adoption but by nature, so also the other creatures merit the name of paternity by adoption. Nevertheless, whatever we say about the Father and the Son, we know that it applies to the Holy Spirit as well. For our Savior also knows that He is the Father, saying: "Son, your sins are forgiven" (Mark 2:5); "Daughter, your faith has made you well" (Matthew 9:22); "Little children, I am with you only a little longer" (John 13:33); and through the Holy Spirit, the just are adopted as sons. Valentinus thinks that his teachings and marriages, from that locus or maxim above all others, should be confirmed as those of the generations of his time; he does not understand that, as we have said, both in heaven and on earth, paternity is not made but called according to the likeness of God the Father.

3:16-19

"So that he may grant you, according to the riches of his glory, to be strengthened with power through his Spirit in the inner person, and that Christ may dwell in your hearts through faith, being rooted and founded in love, so that you may be able to comprehend with all the saints what is the breadth and length and height and depth, and to know the love of Christ which surpasses knowledge, that you may be filled up to all the fullness of God." For this reason, I kneel before the Father, from whom every family in heaven and on earth is named, that he may grant you, according to the riches of his glory, to be strengthened with power through his Spirit in the inner person, that Christ may dwell in your hearts through faith, being rooted and founded in love; for there is no strength apart from the Holy Spirit. And he may strengthen and confirm [you] in the inner person. For we seek not the strength of the body, but of the soul, nor do we desire strength for the outer person, but for the inner person to be strengthened, so that after Christ dwells within the inner person he may dwell in the principal one - that is, our hearts - not running through all of his members, but dwelling in the rational one and establishing his home and seat within it. All of this, however, is accomplished through faith if we believe in him. Therefore he says, 'Dwell Christ through faith in your hearts.' This dwelling, which is constructed through the beginning of faith, has its roots and foundation in charity, so that since we are God's own farming and God's own building (1 Corinthians 3), all things may grow and build up in charity. But when we are rooted and founded in love (Ephesians 3), we know how to dwell with Christ in the inner person with total confidence of the mind; then we begin to strive for those things even with other saints, so that we may comprehend with a wise mind what is the breadth and length, depth and height, and not only this, but also to know the surpassing knowledge of the love of Christ, so that when all of these things have been completed in order and reason within us, then we should be filled with all the fullness of God. Let us learn about the breadth and length, depth and height of the physical world beforehand so that we may move forward from them to spiritual matters. For example: let the breadth be this heaven and this earth, that is, the whole world, from East to West; the length from South to North; the depth in the abyss and in hell; and the height, which is lifted up above the heavens. But since, according to Ecclesiastes (Chap. 1), the heavens are affirmed to be round and to revolve like a sphere, this roundness however does not have length, width or depth, but is equal in all its parts; we are forced to understand by necessity that the height contains angels and higher virtues, and the depth contains the underworld and what is below it, while the length and width consist of the middle parts between the higher and lower. And since it follows that something is either near to the higher or near to the lower, all things that begin to progress towards the better and to ascend towards heavenly things and high things are called length, but those that are close to the lower part and fall into vices have the name of width, for wide and spacious is the gate that leads to death (Matt. 7:13). All of these things can be understood in the cross of our Lord Jesus Christ. For He that ascended up on high, he led captivity captive, He descended first into the lower parts of the earth. And after height and depth, the preaching of the cross went forth into all the earth. And so it contains height and depth, length and width. It is not surprising if the cross of Christ possesses everything, since one who is crucified with Christ possesses the same power. For he who first knows width, beginning with the lower parts, and understanding smaller things, then knows length, hastening towards sublime and high things. After this, he knows depth, the adversaries and opposing virtues that fight against us in this world. And finally, he knows height, for once we have knowledge of them and have placed them under our feet, we shall deserve to ascend to high and lofty things. And it should not be thought that the end of our work is to be rooted and grounded in love, so that we may comprehend with all the saints what is the breadth and length and depth and height, unless we also desire to know with all diligence the eminent knowledge of the charity of Christ, so that it may be known to us not as simple charity, but as supereminent. And this is not the limit of having knowledge of the supereminent charity of Christ, unless we add another thing, that we attain the supereminent charity of knowledge. Hence it should be observed that Christ has a great and immense knowledge of charity, that is, of those who desire to know, who meditate on his law day and night, who turn words into actions and meditate with the mind and act with the hands. But he who is such that he is worthy through his knowledge of having the supereminent charity of Christ, should think of nothing else but of knowledge. And thus he will be filled with the fullness of God, not only in this present age but also in the future, so that he who has already begun to be full in study by reading, will afterwards be perfectly filled with God, who is the fullness of all things, filling Himself.

3:20-21

"But to him who is able to do superabundantly beyond all that we ask or think, according to the power that works within us, to Him be the glory in the church and in Christ Jesus to all generations forever and ever. Amen." In reference to what he had just said: "For this reason I bow my knees before the Father, from whom every family in heaven and on earth derives its name, that He would grant you, according to the riches of His glory, to be strengthened with power through His Spirit in the inner man," and so on, he now adds: "But to him who is able to do superabundantly beyond all that we ask or think," showing that he had indeed asked according to human weakness what seemed beneficial to them, but as far as the truth of the matter is concerned, he attributes more power to God than is asked for and acknowledges that our hopes may be surpassed by His actions because we don't always know what is appropriate to ask for and often ask for things that we think are good for us that, in fact, are not. For what is better than for a fornicator to be sick and tormented than to make the Temple of Christ a member of a harlot? Therefore, God is powerful not only in granting what we ask for but also what we understand. Sometimes, we are unable to express in words what we feel or think, and with silent thoughts and indescribable groans, as the Apostle says, we pray for things we cannot put into words. Therefore, He will provide beyond what we ask or think, according to the power that works within us, so that just as He gives us something now that we did not dare to ask for nor did we think we deserved, so will He grant us other things beyond what we can think or express. Thus, to God alone be the glory, first in the Church, which is pure, having no blemish or wrinkle, and which therefore can receive the glory of God because it is the body of Christ. Secondly, in Christ Jesus, because in the body of the assumed man, all members of believers (are) to whom all divinity dwells corporally. And this glory is not only for the present time and the future generations, but it remains and grows with ineffable eternity in all generations and the world of the worlds.

4:1

Therefore I urge you, a prisoner for the Lord, to walk in a manner worthy of the calling to which you have been called. It is possible for one to write this even in the chains of Christ, and in prison for martyrdom - it is better to say that we are prisoners of the Lord in the love of Christ. As Clement testifies in writing to the Corinthians, 'The bond of God's love, who can describe it?' (1 Corinthians 13) And in the first book of Kings we read, 'After these things, the soul of Jonathan was bound to the soul of David' (1 Kings 18:1). And the prophet said of the apostles, 'After you, they will follow, carrying chains in their hands' (Psalm 106). For those who love Christ, they follow him bound by the bonds of love. There is also another explanation which may or may not be accepted, depending on the reader's interpretation: This bond is said to be the body of the soul, and because Paul accepted this ministry of the Gospel, he was consequently known as the prisoner of Christ. This body is said to be the bond, and those who are bound in the body are called the prisoners of the earth; Jeremiah attests to this in the second alphabet, saying, 'To humble under his feet all the prisoners of the earth' (Lamentations 3:34). And elsewhere we read this very same thing spoken by Christ: 'Go out to those who are imprisoned, and those who are in darkness, reveal yourselves' (Isaiah 49:9). Indeed, this bond may indicate the chains of sin, and the darkness of ignorance, which the prophet shows being broken by the coming and preaching of Christ. But the higher meaning also has its place: that the bond is the body, and the darkness is this earthly habitation, where there are rulers of darkness, and dark mountains, to whose feet we are forbidden to stumble. But when he says, 'to walk in a manner worthy of the calling to which you have been called,' he is to be believed who enters through him who says, 'I am the way' (John 14:6 and Isaiah 30), and does not turn aside to the right or to the left, but turns his foot from every evil way (Proverbs 4), and in him is completed: 'The steps of a man are established by the Lord' (Psalm 37:23).

4:2

With all humility and meekness, with patience, he who knows he is but earth and ashes, soon to be dissolved into dust, will never be lifted up by pride. And he who, having contemplated the eternity of God, has considered the short and almost infinitesimal span of human life, will always have in his mind the idea of death, and will be humble and meek. 'For the corruptible body is a load upon the soul, and the earthly habitation oppresseth the mind that museth upon many things.' (Wisdom 9:15) Therefore, let us say with all humility: 'Lord, my heart is not exalted: nor are my eyes lifted up.' (Psalm 130:1) True humility consists not so much in speaking humble words as in having a humble mind, so that we may be conscious of our own lowliness, and never esteem ourselves greater than we are or presume to know or understand anything. Meekness is that virtue which is never disturbed by passion, and especially not by anger or fury. He who possesses it will achieve the happiness promised by the Lord, so that he may possess the earth, that is, have power over his own body and be its master, and this will be his first inheritance, to live in the flesh but not according to the flesh. Some, with wrinkled brows, lowered eyebrows, and pompous words, assume themselves to be the authorities of the learned and the judges. Not because they know themselves to be worthy of arrogance, but so that they may appear to be above those they see as simple among their brethren.

"Suffering with one another in charity." Anyone who understands what "suffering with one another in charity" means will not think that this commandment applies to holy men, but rather to those who are at the beginning of virtue. Indeed, the saints do not have (or have) anything to suffer with each other, but those who are still overcome by some passion, like ordinary humans. It is not surprising if the people of Ephesus hear these things, as there are some among the multitude of believers who still have to suffer with each other. It seems to me that this also means what is written to the Galatians: "Bear one another's burdens" (Galatians 6:2). Therefore, we can interpret both testimonies differently: either to bear each other's burdens or to suffer with each other in charity, and to say that those who are rich support the poverty of the poor. If someone helps a sick brother, he suffers him in charity. If someone living a blessed life in celibacy helps someone else who has a wife and children, and can barely support himself, and comforts him in any way he can, he will be praised for carrying a stranger's burden. If someone sees a sick mother or sister wasting away in poverty and cannot help, but someone reaches out a hand to help, he is sustained in charity. Whether we follow the higher sense or the lower sense: he who does not have charity and disregards the words of the Apostle, who reminds us that "we who are strong ought to bear with the failings of the weak and not to please ourselves" (Romans 15:1), does not comfort a sinning brother or a poor one.

4:3, 4

"Anxious to preserve the unity of the Spirit in the bond of peace. One body and one spirit, just as you were called to one hope of your calling." This is correctly said to those in Ephesus who had already attained the unity of the Holy Spirit: "Anxious to preserve the unity of the Spirit in the bond of peace." For those who have something, there must be concern to keep it. But those who do not have it must strive to obtain it. This passage is especially challenging for heretics who think they maintain the unity of the spirit when the bond of peace is destroyed and corrupted: for the unity of the Spirit is preserved through the bond of peace. When we do not all speak the same thing, and one says, "I am of Paul, and another, "I am of Apollos," or "I am of Cephas" (1 Cor. 1:12), we divide the unity of the Spirit and tear it into parts and members. But someone may object: "How then are there different gifts and different graces, when the unity of the Spirit must be maintained?" There are certainly different gifts, but they are from the same Spirit, and different ministries, but the same Lord, and diverse operations, but the same God who performs all things in all (1 Cor. 12:4ff.). What is meant by "One body and one spirit" is either simply understood as the body of Christ, which is the Church, or at least what he deigned to assume from the Virgin, so that he would not appear forever incarnate, as he did in the Old Testament. And there is one Holy Spirit, the one who gives and sanctifies all. Or certainly, one body refers to practical life and works, which are called praxis, in Greek; and one spirit refers to knowledge and contemplation, which properly dwell in the heart and are called theoria by some. Thus, if someone is a member of the Church and not separated from its spirit, then he will consequently be in one hope of his calling. But it is asked how there can be only one hope of the calling when there are many mansions in the Father's house. To this we answer that we say the one hope of the calling to be the kingdom of heaven, like the one house of God the Father, and that in one house there are many mansions. "For the glory of the sun is one, and the glory of the moon another, and the glory of the stars another" (1 Cor. 15:41). Or certainly it is more subtly indicated that at the end and consummation of things, everything will be restored to its original state, when we all become one body and are reformed into a perfect man, and the prayer of our Savior for us will be fulfilled: "Father, grant that as I and you are one, so they may be one in us" (John 17:21). I understand that in what I have explained thus far, "anxious to preserve the unity of the Spirit in the bond of peace," the Spirit is understood by many to mean not the Holy Spirit, but the emotion of the mind and feeling, according to which the soul and heart of all believers were one (Acts 4). And to the virgin, the Apostle commands: "That she be holy in body and spirit" (1 Cor. 7:34), that is, in the work of the flesh and in the emotion of the mind. But a general explanation can be applied to a specific interpretation, that one preserves the unity of the Spirit in the bond of peace by not being carried away by every wind of doctrine, nor being foolish like the moon, sometimes serving the devil, sometimes serving God. Rather, one should have one body of good works and always present his flesh as a temple to God. And one spirit: always feeling the same thing, in one hope of his calling, so as not to be unsure of the promises and to have solid confidence in the resurrection and restoration of all things.

4:5, 6

"One Lord, one faith, one baptism, one God and Father of all, who is over all and through all and in all." Just as faith and baptism are different from God and Lord, so also baptism, Lord, and God are distinct from one another even though they are all named together. I mention this because of Sabellius, who thinks that the same God is both Father and Son and confuses the persons by recognizing the same divinity in each. But it is clear that one Lord, the Son and one God, the Father are called upon. This is also more fully expressed to the Corinthians: "Yet for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist" (1 Cor. 8:6). Just as by the Father not taking away the Son, he is still Lord since only He alone is referred to as Lord, so also the Father does not remove from the Son that He is God, since only the Father is referred to as God. We also read elsewhere: "And know that the Lord Himself is God" (Ps. 99:2); and elsewhere: "The Lord your God, the God alone is" (Deut. 6:4). If, as the Arians believe, the Father alone is God, then by the same reasoning, Jesus Christ will be the only Lord, and neither the Father nor the Son will be God. But it should not be that dominion is not in deity or that deity is not in dominion. There is one Lord, and there is one God, since the dominion of the Father and the Son is one divinity. Therefore, the faith is called one because we believe in the Father, Son, and Holy Spirit in the same way, and the baptism is one because we are baptized in the name of the Father, Son, and Holy Spirit. We are also immersed three times to show the oneness of the sacrament of the Trinity. We are not baptized in the names of the Father, Son, and Holy Spirit but in one name, which is understood to be God. It is surprising how Arius, Macedonius, and Eunomius, though holding different beliefs, suspect diversity of nature in one word, one work, and one sacrament, and holding the Son and the Holy Spirit to be a common source of creation, have led different streams of heresies. "One baptism" is also against Valentinus, who claims that there are two baptisms, and against all heretics, so that they know they do not have baptisms, but there is a vital font in the Church of Christ. One baptism can also be said to be threefold because even though we are baptized three times because of the mystery of the Trinity, we still consider it to be one baptism. Baptism is also in water, spirit, and fire, as the Lord spoke of it: "I have a baptism to be baptized with" (Luke 12:50) , and elsewhere: "You will be baptized with my baptism" (Mark 10:39). The difference in prepositions used in "One God and Father of all, who is over all and through all and in all" implies different meanings. God the Father is over all because He is the author of all. The Son is through all because He passes through and goes through all. The Holy Spirit is in all because nothing is without Him. It should not be thought that one God and Father of all is commonly shared to the point that even irrational animals can be named as a Father, but just as if we were to say of ten people, five sons and five servants, all of them have one Lord and one Father: we would not call them all fathers or lords, but in the same way, when it says "One God and Father of all," it must be understood that some have another Father, and some have another God. This is something that Zeno and his Stoics also suspect about creatures and also about God, whom Virgil follows when he says in Aeneid. VI:

"Deum namque ire per omnes Terrasque tractusque maris, etc." translates to "For indeed God goes through all lands and the regions of the sea, etc."

In the beginning, the heavens and the earth, and the liquid plains, and the shining orb of the moon, and the stars of Titania, are all nourished by a spirit within, and the mind, infused through all the limbs, agitates the entire mass and mingles with the great body. Some interpret this that is written: "above all, and through all, and in all" as referring to the Father, Son, and Holy Spirit, that the Father is "above all" because he is the author of all things; the Son is "through all" because all things were created through the Son; the Holy Spirit is "in all" because he is given to believers and we are the temple of the Holy Spirit; both the Father and the Son dwell within us.

4:7

"To each one of us, however, grace has been given according to the measure of Christ's gift." Although God the Father is above all, and through all, and in all, nevertheless grace is given to those who believe according to the measure. It is not that God gives the Spirit and grace according to measure (for there is no limit to His magnificence), but that He pours out the liquid according to the measure of the vessels, giving as much of the gift as the receiver can take. For God does not give the Spirit according to measure, nor can that which is equally diffused everywhere have measure. To make this clearer, let us take an imperfect comparison: the sea is certainly immense, and its capacity is known only to God; hence, if one wishes to give it to many people according to what they can carry, it is necessary to give to each according to measure, and they receive a portion of it, whose solid quantity is immeasurable. Similarly, the Holy Spirit is immense and has no end, yet is given to each according to what is expedient. And at the same time, it must be noted that the same grace which is now attributed to us was given to us according to the measure of Christ's gift.

4:8

Therefore, he says: 'Ascending on high, he led captivity captive, he gave gifts to men.' For he had said above, 'To each one of us grace has been given according to the measure of the gift of Christ,' so that he might confirm these very gifts, which he also enumerates a little later, saying: 'And he gave some to be apostles, others to be prophets, others to be evangelists, others to be pastors and teachers,' and the rest. From the Savior, who gave them, he took testimony from the sixty-seventh Psalm, that we might know that the spoils that Christ the conqueror purchased are distributed to men. For ascending on high, he led captivity captive. We believers in Christ, gathered out of the Gentiles, when we were God's creatures, were captured by the devil and distributed among his followers. Then our Lord Jesus Christ came, bearing with him the vessels of captivity spoken of by Ezekiel (Ch. 9 and 12), and with his head veiled so as not to be recognized by his adversaries, he preached remission to the captives and release to them who were held in chains. And he freed us from the chains of the enemy and the fetters of the old captivity, and led us with himself into heaven. And to those whom he delivered from the hand of the enemy as the victor, he gave different gifts of grace. And elegantly, he placed here, 'he gave gifts to men,' whereas in the Psalter it is written, 'he received gifts from men' (Ps. 67:19). But there, because it had not yet happened, but was promised for the future, it is said, 'he received.' Here, however, since the Apostle writes that he had already given, and the Church was established throughout the world, he does not write 'received,' but 'gave.' Some have explained this passage such that our Lord Jesus Christ ascended victoriously to heaven so that he might send from there angels and other powers to guard his churches. And while this place on earth is unworthy to have the presence of sublime powers, in a certain way they endured captivity. For he ascended on high, that he might captive captivity and give gifts to men. And the Apostle repeats this whole thing to teach that since he had already said, 'bearing with one another in love, eager to keep the unity of the Spirit in the bond of peace,' he might show that in the various gifts of the Church, there might be harmony, and that there might not be immediately given occasion for schisms and dissensions, because according to the measure of the gift of Christ, each one of us received gifts, not the same but in one body and in one spirit, all of us called, that is, so that just as there is one Lord, one faith, one baptism, and one God the Father, so also we might be one in charity, keeping the unity of the spirit in the bond of peace.

4:9

But what is it that ascends except that which also descends into the lower parts of the earth? He who is said to have ascended, ascended because he had descended before. This means: 'But what is it that ascends except that which has also descended.' Therefore, we must look into that which is written elsewhere: 'No one has ascended into heaven except he who descended from heaven, the Son of Man' (John 3:13), how did he ascend before descending? For when he spoke these words, he had already descended from heaven and was showing how he had once ascended to heaven. Similarly, we must consider how the descent and ascent are to be understood. Whether it was a physical descent and ascent or a spiritual one, or perhaps both. The lower parts of the earth refer to hell, into which our Lord and Savior descended in order to bring with him the souls of the saints who were held captive there, triumphantly leading them to heaven. This is why, after his resurrection, many bodies of the righteous were seen in the holy city (Matthew 27:52-53). That hell is located in the lower part of the earth is confirmed by the Psalmist who says: 'The earth opened and swallowed up Dathan, and covered the company of Abiram' (Psalm 106:17). This is further explained in the Book of Numbers (Chapter 16). We also read elsewhere: 'Let death come deceitfully upon them; and let them go down alive into Hell' (Psalm 55:15).

4:10

"He who descended is himself also he who ascended above all the heavens, that he might fill all things." Did he bodily pass through all the heavens and the highest places and circles of the heavens, which philosophers call spheres, standing at the summit of the vault of heaven and, to use the word itself, the apse? Or rather, is he to be believed to have transcended and despised all bodily things and contemplated eternal things, standing above the heavens, that is, the invisible ones - which I prefer to think - for he descended into the lower parts of the earth and ascended above all the heavens, the Son of God, not only to fulfill the law and the prophets, but also certain other hidden dispensations which he alone knows with the Father. For we cannot know how the blood of Christ was profitable to the angels and to those who were in hell, but we cannot deny that it was profitable. He also descended into hell and ascended into heaven, to fill those who were in those regions according to what they could receive. From this it is to be understood that before Christ descended and ascended, all things were empty and needed his fullness. This passage is especially relevant against the Ebionites and Photinians, or those who fabricate two sons with insane error: namely, the Son of God and the son of man. Behold, it is clearly said here that he himself is both ascending and descending. And yet, as we say these things, we do not give a place to another heresy which asserts a divided dispensation of Christ; rather, we confess one Son of God and man, lest we in part cut off the dispensation of the assumed man by believing it in part.

4:11-12

And he, (Christ), gave some apostles, and some prophets, and other some evangelists, and other some pastors and doctors, for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ. And from this place it is most clearly proved, the unity of divinity of the Father and Son. For, what Christ is now said to have given, is narrated to have been given by God the Father in the first Epistle to the Corinthians: “And God indeed hath set some in the church; first Apostles, secondly prophets, thirdly doctors; after that miracles, then the graces of healings, helps, governments, kinds of tongues [1 Cor. 12:28].” Which Sabellius not understanding, confounded the Father and the Son, while he believed that the same operation was not diverse. And at the same time, it should be noted that Christ is said to have given apostles, prophets, evangelists, pastors and teachers, while the Father is remembered to have placed the same. Therefore, both the Father and the Son put or gave, first Apostles, secondly prophets, not those who prophesied the future as we read in the Old Testament, but those who rebuke and judge unbelievers and the unwise. Those are defined as new testament prophets in another epistle [2 Cor. 11]. Thirdly, evangelists, whose feet are beautiful in announcing peace [Rom. 10]. Nor should it be thought that just as in the first three, some were said to be apostles, some prophets, and some evangelists, in the same way, different duties were assigned to pastors and teachers. For it does not say, "And some pastors, and some teachers," but, "And other some pastors and teachers" so that whoever is a pastor should also be a teacher, nor should he assume the name of a pastor in the Churches, although he may be holy, unless he can teach those whom he feeds. Or, certainly, that the same presiding officer of the Church be both a pastor and a teacher; a pastor of sheep, a teacher of men. For "Thou will save both men and beasts, O Lord" [Psalm 35:7]. I believe that even today in churches, just as there are prophets and evangelists, there can also be found pastors and teachers, in whom the signs and indications of apostleship are fulfilled. Conversely, there are many both among those outside and those within the Church, as well as those among heresies, who are pseudo-apostles, pseudo-prophets, pseudo-evangelists, pseudo-pastors, and pseudo-teachers. There is no doubt that amongst the heretics they completely possess all things according to false faith. But even in the churches, do not false pastors seem to you to exist, who do not feed the sheep with discipline, but like hirelings, do not think at all about the salvation of the flock, not converting that which has erred and not seeking that which has perished; but solely seeking milk and wool from the sheep, that is to say, capturing food and clothing? Nor indeed do we think that the Apostle suddenly broke forth without order into these matters, but because he had already asserted that God is above all and through all and in all, and that to each of the saints has been given grace according to the measure of Christ's gift, he now adds that there are other apostles, other prophets, other evangelists, other pastors and teachers, distributed in the church, who are necessary for the perfection and instruction of the saints in the work of the ministry, for the edification of the body of Christ. For since the body of the Lord is the Church, and the Church is built from living stones, those whom we mentioned above, when placed in the Church, have this work: that, according to the dispensation and duties entrusted to them, they build up the Church of Christ, that is, His body. So, if anyone does not build up the Church of Christ and does not instruct the people subject to him (so that Christ's Church is built up from the subject people), such a one cannot be called an Apostle, a Prophet, an Evangelist, a Pastor, or a Teacher.

4:13-15

"Until we all come to the unity of faith and knowledge of the Son of God, to a mature man, to the measure of the stature of the fullness of Christ. So that we may no longer be children tossed to and fro by the waves and carried about by every wind of doctrine, by cunning and craftiness of people who are deceitful, leading to the error. But, speaking the truth in love, we are to grow up in all aspects into Him who is the head, that is, Christ." It is asked, who are all those that are said to come together in the unity of faith? Are they all people, or all saints, or certainly those who are capable of reason? It seems to me that it refers to all people, because there are many winds of doctrine. People who are agitated by the blast of these winds are carried here and there, uncertainly, and being tossed about by the variances of error. Therefore, we must strive with every effort, first to come together in the unity of faith, then to have a knowledge of the Son of God in the same unity. When we have secure possession of these, we will cease to be like children and receive the measure of the inner man, which is the measure of the fullness of Christ, and we will attain the status of perfect men. But we should do this so that the whole multitude of believers, too, may reach the perfect age of the fullness of Christ and not be carried about the waves of teaching like children. They may be shipwrecked or threatened when the winds, namely, those of heretics or worldly wise men, blow here and there with differing and opposing arguments. Some preach false things without any intention to deceive while others, employing all the cunning of error, hurry to deceive and overcome us by setting traps. When, therefore, the saints meet and reach the measure of the aforesaid man, then, understanding the love of Christ, they will increase in all things which they have received, the seeds of truth, having the Lord Jesus as the head of the body of the Church. However, since he says, "So that we may no longer be children tossed to and fro," it appears that he himself is also one who is tossed about and little, and he may retract it, whether this was said humbly, or whether he knew partially and recognized partially how far he was from perfect knowledge and spoke in the true words of his conscience. Therefore, if anyone wants to use his example of humility, he will say, "When I was a child, I spoke as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things" (1 Corinthians 13:11). Let someone else respond to this by comparing many things, that the Apostle reached the age of a perfect man, but is still referred to as a child in regards to what is reserved for the saints. For indeed, the prophet spoke of all the apostles who believe in Christ as being children, saying, "Behold, I and the children whom God has given me" (Isaiah 8:18). After this, it must be more carefully discussed, lest the Apostle may have said not only that he was a child out of humility, but also that he was wavering and being blown in every direction of doctrine, deluded by men's tricks and wickedness to fall into error. However, those who say that he pronounced these things from conscience rather than humility declare, "Paul the apostle was a man of sharp and keen intelligence, who foresaw with a penetrating mind all that was going to be argued by those who disputed with him from the beginning. Therefore, he often heard from both sides assertions of such verisimilitude in regard to contradictory matters that they caused the hearer to waver. For this reason, though blown about by the winds of doctrine, yet he was not crushed upon the rocks nor was his ship filled with the waves. For he stood at the helm on the deck and broke the raging waves of heresies with the security of his faith. However, he was not fearless and secure nor tranquil and placid, but watched for the winds from every quarter, caught them with an anxious ear, and conquered the opposing storms, but not without effort. Therefore, since he saw that the arguments and reasonings of his adversaries by which they were striving to overturn the truth could not easily be overcome and were full of every kind of shrewdness, even of dialectic and, in fact, of diabolical artifice, he hoped for the help of God to drive away from his mind all deliberation and believe the truth with certainty and fixedly, without any trouble, and in the love of Christ, whom he knew to be both the head of himself and of the whole body of the Church. It should be noted that this passage is more evident in Greek, but when it is translated word for word into Latin, the sense, enveloped in language, makes obscure what is said.

4:16

From whom the whole body, being compacted and fitly joined together through every joint of the supplies, according to the operation in the measure of every part, makes increase of the body unto the edifying of itself in charity. In the end of things, when we shall begin to see God face to face, and shall have come to the measure of the age of the fullness of Christ (of whose fullness we have all received, John 1), so that Christ may not be partly in us, but may be wholly in us, and having left behind the elements of little children, we shall have grown unto the man in Him, of whom the prophet says, 'Behold, a man, the Orient is His name' (Zech. 6:12), and John the Baptist says (John 1:30), 'He that shall come after me, who is preferred before me' (or 'shall come'), then in the meeting of one faith and one knowledge of the Son of God, whom now, because of diversity of minds, we do not know by one and the same faith and knowledge, the whole body, which formerly was dispersed and torn into different pieces, will be brought together into its coherence and joint, so that one and the same supply and operation, and the consummated perfection of one age, may make the whole body grow equally, and all the members may receive an increase of age according to their own measure. And this whole edifice, by which the body of the Church is increased piecemeal, will be completed in mutual charity. Let us understand all reasonable creatures under the example of one reasonable animal, and let us know that whatever we say of its members and parts, it is to be referred to every reasonable creature. Let us suppose that this animal has been lacerated by its limbs, veins, and flesh, so that no bone sticks to another, and no nerve is connected to another: let the eyes be separated, the nostrils apart, the one hand in one location, and the other in another, let the feet be apart, and let the remaining members be dispersed and separated from each other in this manner. Imagine a doctor of such great knowledge, who, according to the stories of the ethnic people, can imitate Aesculapius and revive a new figure and a new name of plants. He must necessarily restore each member to its proper place, join together the joints, and with a certain glue, restore the parts and make one body. Until now, we have proceeded with only one likeness. Now, another example should be drawn to what we want to understand. The child should grow and, in secret age, grow into perfect adolescence. His hand will have its own growth, his feet will feel their own increase. While we don't know it, the stomach fills up, and while our eyes deceive us, the shoulders expand. And all the members grow in proportion to their own measure so that they do not seem to increase in themselves, but to the body. Therefore, in the restoration of all things, when the true physician Christ Jesus comes to heal the entire body of the church, now dispersed and torn, each person according to the measure of faith and knowledge of the Son of God (whom he is said to recognize because he had known him before and then ceased to know him) will regain his place and start to be what he was. But in such a way that they are not in the same heresy, that all are placed at the same age, that is, all are transformed into angels, but each member is perfect according to its measure and function. For example, that the fallen angel will begin to revert to what he was created for, and that man, who was ejected from paradise, will be restored to the cultivation of paradise again. All these things will be done in such a way that they are joined together in love, and as each member rejoices with the other, and is happy with the progress of the other, the body of Christ, the early church, will dwell in heavenly Jerusalem, which elsewhere the apostle calls the mother of the saints (Gal. 4). Therefore (as we said before), these things are obscure among us because they are said metaphorically in Greek. And every metaphor, if transferred from one language to another, suffocates the sense and germs of speech with certain brambles.

4:17-24

"Therefore, I say this and I testify in the Lord that you should no longer walk as the Gentiles do, in the futility of their minds, darkened in understanding, alienated from the life of God because of the ignorance that is in them, due to their hardness of heart. They have become callous and have given themselves up to sensuality, greedy to practice every kind of impurity. But that is not the way you learned Christ! — assuming that you have heard about him and were taught in him, as the truth is in Jesus, to put off your old self, which belongs to your former manner of life and is corrupt through deceitful desires, and 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." Therefore, I urge you, as one who is a prisoner because of the Lord, to live a life worthy of the calling you have received. Do not walk in the way of the Gentiles, who are depraved and who abandon themselves to sensuality, in their lust for impurity, and in their greed for more. This is not the way of Christ, whom we have learned to follow. Let us not be like those who have given themselves over to their own passions, who have become hardened in their hearts, who no longer know the way of truth. They have become lost in their own desires, giving themselves over to every kind of impurity, until they are never satisfied. They have even gone beyond the bounds of nature, committing the most vile and disgusting acts with one another, and receiving the just reward of their error. The vanity of their minds and the darkness of their understanding are manifested in two ways: in their worldly pursuits, which are fleeting and of no value, and in their pursuit of worldly wisdom, which is ultimately useless. Do you not see that those who spend their days and nights in the pursuit of dialectical arguments, who gaze into the heavens and delve into the depths of the earth, who construct poems and compose works of literature, are in vain? And what of those who seek wealth through any means necessary, who flatter kings and princes, who seize the property of others and gather riches, not knowing who will inherit them? When he says, "those who have given themselves over to despair," that is, ἀπηλγηκότες ἑαυτοὺς, it means something different in Greek than it does in Latin. "Despair" in Latin means to have lost hope, whereas in Greek, ἀπηλγηκότες refers to those who, having sinned, feel no pain or remorse. They do not sense their own downfall, but are like beasts who see the sword and run towards it. Consider two people who have fallen into sin: one who understands the gravity of his actions and mourns them, and one who takes pleasure in his wickedness and not only does not mourn, but even boasts and believes he has achieved some kind of victory. Does it not seem to you that one of them feels pain, while the other does not? Let us use the word-for-word translation and say "ἀπηλγηκότες," which means "indolent" or "pain-free." For some of the philosophers have taught "indolence," that is, freedom from pain. Those who introduce different concepts of nature should know that because of ignorance and blindness, people are walking in vanity with obscured minds, since they have given themselves over to ignorance and blindness. For no one is called unlearned and blind unless he can neither know nor see. Nor do we say that a stone is blind or a stupid animal ignorant, because they are not asked to know or see, nor is it in their nature to do so. But if it was the nature of the nations to understand and see the life of God, this was not because of varied natures of spirits and of the spiritual, but of their will. As we said above about all uncleanness, it does not necessarily imply avarice in a simple sense, but lust and excess. We must confirm this sense with the testimony of another passage. In the first Epistle to the Thessalonians, it is written: "For this is the will of God, your sanctification; that you abstain from sexual immorality; that each one of you know how to control his own body in holiness and honor, not in the passion of lust like the Gentiles who do not know God; that no one transgress and wrong his brother in this matter, because the Lord is an avenger in all these things, as we told you beforehand and solemnly warned you. For God has not called us for impurity, but in holiness" (1 Thess. 4:3 and following). Pay attention, for when he is urging us to chastity and willing us to be content only with our wives, he says, "that no one transgress and wrong his brother in this matter," that is, not to abandon his own wife and seek to defile another man's wife. Where we have "transgress and wrong his brother in this matter," in Greek it reads, "and take advantage of his brother in the matter." πλεονεξία is called "avarice," which we can express in this context, taking the force of the word, as follows: "that no one transgress and cheat his brother in this matter." What is the consequent sense or reason that in this chapter we have now exemplified, or in this one that we are primarily trying to explain to the Ephesians, avarice is suddenly named among sexual immorality, impurity, chastity, and conjugal love? Do not let it bother you if we dwell on this obscure subject for a long time, for we took it up from the beginning, and among all of Paul's Epistles, it is especially involved in words and meanings.

4:20-24

"But you have not learned Christ that way; if indeed you have heard Him and have been taught by Him, as the truth is in Jesus: That you put off, concerning your former conduct, the old man which grows corrupt according to the deceitful lusts, and be renewed in the spirit of your mind, and that you put on the new man which was created according to God, in true righteousness and holiness." Therefore, if all who appear to hear Christ, heard Him, this statement would never be made to the Ephesians, and certainly not to those to whom the Apostle revealed the sacraments of Christ: "if indeed you have heard Him." To learn Christ is to grasp His virtues, and to hear Him is no different than to hear wisdom, justice, fortitude and temperance, and other qualities by which Christ is called. Therefore, if anyone has heard and learned Christ, he will not walk in vanity of his own mind, nor be darkened in understanding, nor alienated from the life of God. He will also have knowledge, with ignorance removed and the darkness cast aside, all the blindness of his heart will be taken away. Having this, he will not give himself over to impurity, nor will he work every uncleanness in covetousness, passing the confines of marriage. But if, at any point, he is overtaken by some passion, he will grieve over his wound and suffer the torments of his conscience, because he has lost his free face and the purity of an immaculate mind. Let us therefore learn Christ and hear Him; if anyone can say: "Do you seek a proof of Christ speaking in me?" (1 Cor. 13:3) Let us run to Him day and night, and hang upon His lips and His words. Christ speaks to us, the words He promises are of the Holy Spirit. For God established in the church, first apostles, second prophets, third teachers. But neither is it despair, that perhaps Christ may speak in our minds and teach us through Himself, and not require the instrument of another's mouth, provided only that we are not subject to sin and that our body does not possess wickedness, and wisdom enters into it.

4:21

"As there is truth in Jesus." The word "Jesus" sometimes refers to the man who was assumed by the Word of God from the Virgin, according to the saying, "You shall call his name Jesus, for he will save his people from their sins" (Luke 1:31), and elsewhere, "Jesus, therefore, being wearied with his journey" (John 4:6) and so on. At other times, it refers to the Word of God himself. For we have one Lord Jesus Christ through whom all things are. Therefore, when Jesus says, "I am the way, and the truth" (John 14:6), it means that he is the Son of God. But when Paul writes, "As there is truth in Jesus," he speaks of the temple of the body, in which the Word of God dwells. For the "Word was made flesh and dwelt among us" (John 1:14). Unless both are understood of the Word of God, how he dwells in him as life, and himself is life, "For as the Father has life in himself; so has he given the Son also to have life in himself" (John 5:26). So the truth is called the Son, and it is shown to dwell in him. However, we say this without separating Jesus from Christ, nor again saying that God the Word, whom he assumed, is another man. But according to the understanding of the effects or places, we believe that he whom we believe to be the Son of man and the Son of God is one and the same, before and after the Virgin, and at different times bearing different names. "As there is truth in Jesus" can also be understood differently. Truth was in none of the patriarchs, prophets, or apostles, except in Jesus alone. For others knew in part, prophesied in part, and saw as in a mirror dimly (1 Corinthians 13). In Jesus alone, the truth of God appeared, which speaks confidently, "I am the truth" (John 14:6), which grants liberty to those who believe in him according to the analogy of faith. For whoever knows the truth is given freedom by the truth. Therefore, the truth itself took on the form of a servant, and humbled itself, became obedient to the Father even unto death (Philippians 2), in order to make the servant free. For where the spirit of God is, there is liberty. If we want to see the form of freedom in Jesus and the face of truth, let us ascend with him to the mountain, let us see him transfigured, where even his garments, that is, the Scriptures that announce him, are changed, and Moses and Elijah, that is, the Law and the Prophets, appear in glory (Matthew 17). As long as the Lord does not change the form of the servant or ascend the mountain, the Law is in rags, the Prophets in emaciation. But when he has ascended to higher things and wants to change his garments and his understanding of the servant is clear and free, then Moses and Elijah and their faces and garments are changed.

4:22

"Put off the old man according to your former conversation, who is corrupted according to the desire of error." Because it seems to follow an order and the text is full of thought, it should be read as follows: "But you have not learned Christ in this way, if indeed you have heard Him and have been taught in Him, putting off your former way of life, the old man who is corrupted according to the desire of error, as truth is in Jesus, so that the meaning is: Just as truth is in Jesus, it will also be in you who have learned Christ, heard Him, and have been taught to put off your former way of life, the old man who is corrupted according to the desire of error. However, I believe that the old man commanded to be put off is called inveterate from evil. For he wanders always according to his former way of life and the desire for error, and lurking in the act of corruption, he is corrupted and violated. And since he constantly revolves in the desire of error and never ceases from vice, he is not said to be corrupted, but to be corrupting, which is corrupted, intercepted, violated at every day, hour, moment, and point. But the word of God, which kills in order to give life to the dead and makes the revived seek the Lord, whom they did not know before death, does not corrupt, but kills the old man. "For I kill," he says, "and I give life" (Deut. 32:39); and "When he killed them, then they sought him" (Ps. 77:34). And let us not think that what is said now, "Who is corrupted according to the desire of error"is contradictory to what is written elsewhere: "And though our outward man is corrupted, yet the inward man is renewed day by day" (2 Cor. 4:16). For the corruption of the outward man is the renovation of the inward man and the corruption of the inward man is the restoration of the outward man. Someone may think that Paul is speaking simply: If anyone corrupts the temple of God, God will corrupt him, for you are the temple of God. But perhaps there is something hidden there that seems hidden to us. If we are the temple of God according to what is written, "For the temple of God is holy, which temple you are" (1 Cor. 3:17), then someone else corrupting the temple of God is different from what is being corrupted. It should be asked who corrupts the temple of God. If you find enemies of Jerusalem, corrupting and violating the temple built of stones, you will equally see anyone corrupting and violating the temple of God, whom God will corrupt and violate, avenging the corruption of His temple. However, even the temple that presents itself (although it is alive and sensible) will pay the penalty for its own corruption and violation, in that, corrupted and violated, it lost the spirit of incorruption.

4:23-24

But be renewed in the spirit of your mind, and put on the new man, who according to God is created in justice and holiness of truth. For we are not renewed in sense without the spirit, nor in spirit without sense, but we are renewed together in the spirit of our mind, so that just as we sing with the spirit, we also sing with understanding, pray with the spirit, and pray with understanding, therefore, in the spirit of our mind we are renewed, so that when our sense has been purified and cleansed from every stain of impure accumulation and has turned away from all that is unclean, then the spirit can be joined to it in such a way that they become one. It is no longer simply a spirit, but it is called a spirit of understanding. When we are renewed in the spirit of our mind, which is our spirit, then we put on the new man who is created according to God. This, in other words, is what is said in another place: 'Put on Christ Jesus' (Romans 13:14). He is the new man, whom all believers must put on and be clothed with. For what was not new in the man who was assumed by our Savior? From conception, birth, infancy, teaching, life, virtues, and finally his cross and passion, he stripped himself of his princely status and demonstrated oppositional strength. His resurrection also and ascension into heaven truly made him created in justice and holiness of truth, because he was the true God, and the Son of God, in whom all religion and justice are completed in truth. Therefore, whoever can imitate his way of life and express all the virtues within himself, and be meek, as he was meek, and humble in heart, and lay down his life for his friends, as Christ laid down his life for his sheep, and when struck does not retaliate, and when cursed does not curse back, but overcomes pride with humility, he is clothed with the new man, and can say with the Apostle: 'Yet not I, but Christ liveth in me' (Galatians 2:20), and 'Be ye followers of me, even as I also am of Christ' (1 Corinthians 11:1). He may also take on the words of John: 'He that saith he abideth in him ought himself also so to walk, even as he walked' (1 John 2:6). When it is said, 'who is created according to God,' it does not mean the same thing in Latin as in Greek. For in Latin, creation is called 'generation,' or 'nativity,' but in Greek, the word 'creation' is used to mean 'making' and 'condition.' And what is called 'condition' in Latin, means 'creation' in Greek. Therefore, when heretics attack the birth of Christ, they use the example of Solomon: 'The Lord possessed me in the beginning of his ways, before he made any thing from the beginning' (Proverbs 8:22). Therefore, it must be understood that creation and condition are never mentioned except in great works. So, for example, the world was created, the city was founded, and although a house may be large, it is said to be built rather than created or founded. For in great works and creations, the word 'creation' is used. From this, it is evident that this new man, who is created in Christ according to God, is a great work of God and stands out above all other creatures, since he is so made that he was created in the world and at the beginning of God's ways, and in the beginning of all elements.

4:25

"Therefore, putting away lying, let each one speak truth with his neighbor, for we are members of one another." The Apostle did not command simply or solely a moral duty of speaking truth with one's neighbor while abandoning lying. Otherwise, if we only speak truth with our neighbors, whoever is not a neighbor should hear lies. Indeed, this is also commanded in the Law: "Thou shalt not commit adultery" (Exodus 20:17). If "neighbor" were taken to mean only a nearby or friendly person, then it would be permitted to commit adultery with strangers. But "neighbor" includes every human who has been born of the same parent as us. This is also signified by the parable of the man who went down from Jerusalem to Jericho and fell among robbers: both the priest and the Levite passed by, but a Samaritan took care of him and brought him to an inn (Luke 10). The Lord then affirms that the one who showed mercy to the man is his neighbor, wishing to show that all people are neighbors to one another. In fact, what follows, "for we are members of one another," seems to me to refer more to the mystery and to speak of those who are close to us in faith and virtue. Indeed, we are only members of one another if we are faithful to the faithful, Christians to Christians, and the perfect to those who are of full and perfect virtue. This is why the perfect Paul himself speaks of wisdom among the perfect in another Epistle (1 Corinthians 2:6). Therefore, each one is commanded to speak about mystical and secret things, and those things which are full of God's truth, with his neighbor, and to day by day pour forth words like these, and night by night to declare his knowledge (Psalm 19), that is to say, to make clear and shining things known to those who deserve to hear. "You are the light of the world" (Matthew 5:14). Likewise, he should inform the ambiguous and the unclear, and reveal to all those who are as if night, darkness, or obscurity, of whom it is said: "And darkness under his feet" (Psalm 18:9), and without doubt, this is about God. For Moses himself went into a cloud and darkness on Mount Sinai, where God was (Exodus 19), and it is written about God: "He made darkness his secret place" (Psalm 18:11). Therefore, let each one speak the truth and the mystery with his neighbor, and not give what is holy to dogs, nor cast pearls before swine (Matthew 7), but let him lead those who have the oil of truth into the bridal chamber of the Bridegroom and the storehouse of the King. Furthermore, what is said, "Let each one speak truth with his neighbor," we should know is taken from the prophet Zechariah (Zechariah 8:16).

4:26

"Be angry, but do not sin." This is taken from the fourth psalm, without doubt, and it seems to contradict what is said elsewhere: "But now you must also rid yourselves of all such things as these: anger, rage, malice, slander, and filthy language from your lips" (Colossians 3:8). However, it is harmful to interpret it simply as an indication of unrestrained anger. In fact, there are two types of anger not only recognized among us but also among philosophers. We may become aroused by natural impulses when provoked by an insult, or we may have a judgment when the impulse has subsided and the anger has been extinguished, yet still desire revenge upon the one who is said to have injured us. Therefore, I believe that what has been said about the former type of anger is now to be applied to us, so that we may be moved to indignation at the sight of something unworthy and disturbance of the mind may arise like a gentle breeze, but we must not be driven by the impetus of the swelling waves of rage. Our Firmian wrote a book about the anger of God in both learned and eloquent language, and I think that whoever reads it will be sufficient and abundant enough to understand anger.

"Let not the sun go down on your anger." If we understand this simply to refer to the physical sun that we see with our eyes, we err, for when we become angry and the sun sets, our anger remains. But we do not sin if, for example, from the first hour until the eleventh hour, we do what our indignation, rage, and anger suggest. In this sense, nothing seems more absurd than to think that someone cannot indulge in such depravity from sunrise to sunset as can be atoned for in a lifetime of tears. Or should anger not have a place during the day, since the night is a time of rest from fury, and with sleep, even if we are angry, we can delay our anger until the next day. Since the true sun, like that which set on the false prophets, according to what is written, "The sun shall go down over the prophets" (Amos 8:9), so it sets also over all sinners, denying them the light of its rising. The Apostle now forbids us to allow our anger to lead us to such things as would cause the sun to set on us and the principal light of our hearts to be covered in darkness. Some think that this should be understood simply as with the fourth psalm, from which it seems to be borrowed: "Be ye angry, and sin not: the things you say in your hearts, be sorry for them upon your beds" (Psal. 4:5), that is, whatever sins we may commit during the day, whether in action, speech, or thought, may they be cleansed with repentance at night, and let anger be brief and not deferred until the next day.

4:27

"Neque locum detis diabolo" translates to "Do not give a place to the devil". The devil is a Greek word which in Latin is called "accuser": in the Hebrew language it is called "Satan", which means "adversary" or "opponent". In the Apostle's words, it is referred to as "Belial" (2 Cor. 6), which means "without a yoke", which rejected servitude to God from his neck: which Aquila translated as "apostate". And it should be noted that wherever "sons of perdition" are written in the old law, such as there: "But the sons of Heli were sons of perdition" (I Reg. 2), in the Hebrew volumes, instead of "perdition", they are called "Belial", which means "devil": although many corruptly read "Beliar" for "Belial" in the Apostle's words. "Do not give a place to the devil," it says, who seeks a way to burst in like a roaring lion. Just as the Father and the Son stand before the door and knock to enter and dine with those who receive them (Rev. 3): so does the adversary always stand ready to burst in on us, and when we give him a place, he enters. Moreover, before he comes, he usually sends some spears and makes a thought that precedes his coming: if we have received and nurtured this in our hearts, and caused it to grow within us, when he sees his offspring growing within us, he himself will dare to enter. Finally, in the heart of Judas Iscariot, he fired the first arrow, to betray the Savior, which if the wretched man had not taken in, he would never have entered him after dipping his bread in the dish, Satan. And at the same time, pay close attention to this, that the devil did not find a place to enter Judas, whose chest he had already struck, except at the Savior's dinner party (John 13). Because it is then, or at the most, that we give him power when we are not overcome by his humanity, clemency, and gentleness, whom we hate unjustly. This what he now commanded, "do not give a place to the devil," is compared to what is in Ecclesiasticus: "If the spirit of the ruler rises up against you, do not give him a place" (Eccli. 10:4). He, being proud and reckless, wants to rise, wants to ascend: but even if he thinks he has oppressed you and raised himself up, do not give him a place. The power of the devil is in your will, not in his recklessness and boastfulness.

4:28

He who stole, should no longer steal. Rather, he should work with his own hands at what is good, so that he may have something to share with those in need. Those who are engaged in the affairs of this life must buy or sell for necessary sustenance and use, and they seek profit from their dealings. Even those who are free from other temptations, such as fornication, idolatry, adultery, and murder, may find it difficult to resist the temptation of theft. Therefore, the Ephesians are warned not to engage in theft for the sake of profit. Theft refers to any action that harms another person. Instead, each person should work with their own hands to earn a living and be able to give to those in need. The goal is not simply to avoid personal need and indebtedness, but to work toward having something to share with those who are in need. Those who work only to avoid personal need and withhold from others, though they may congratulate themselves, do not follow the Apostle's instructions. The statement "He who stole, should no longer steal" and the rest of the passage may also be understood in a deeper sense, as it is written about false prophets: "They steal each other's words" (Jeremiah 23:30), and in the Gospel of John: "All who came before me were thieves and robbers" (John 10:8), and in Romans: "You who preach against stealing, do you steal?" (Romans 2:21). This means that we should avoid spiritual theft as well. The phrase "Rather, he should work with his own hands at what is good" cannot be properly applied to the necessities of this life if "good" is understood to mean anything that is perishable and pertains to unjust wealth. Although hard work can bring wealth, wealth that is not gained honestly cannot be called good. Therefore, the one who avoids evil and does good, and works in the field of their soul to be filled with spiritual bread, is the one who does good. They can provide food to the hungry and sustain those in need, and give rations to their servants when necessary. But if there is someone who continues to steal, they live by the doctrine of theft and sew pillows for themselves, gathering scraps from the Scriptures so that they can make a patched garment that is torn below, but not above. The garment of the Church, that is, the body of Christ, is woven from above and is not sewn together in any way along its length or breadth, so that not even enemies can tear it apart.

4:29

Let no evil talk come out of your mouths, but if there is any good talk for edification, only what is useful for building up, then you should speak, so that it may give grace to those who hear. Good talk is for the purpose of edification, giving grace to the hearers, teaching them to follow virtues and flee vices. Evil talk provokes to sin and leads more readily to ruin. Now, that which we have put, 'for edification,' that is what is said in Greek as τῆς χρείας, which the interpreter for the sake of euphony changed in Latin manuscripts and put 'for edification of faith.' Whenever our speech benefits someone and according to the opportunity of place, time, and person builds up the listeners, good talk has come forth from our mouth. But whenever we speak, not in the appropriate time, or in an improper place, or not in a way suitable for the listeners, as many times evil talk comes out of our mouth, leading to the destruction of those who hear. Let us therefore consider what we say, for we will be called to account for every idle word on the day of judgment (Matth. 12). And even if we do not harm, if we do not edify, the penalty for our evil speech will still be required.

4:30

"And do not grieve the Holy Spirit of God, in whom you were sealed for the day of redemption." The grief of the Holy Spirit should be understood in the same way as the anger of God and sleep, and other passions that are likened to human emotions. It is not that the Spirit is distressed, nor does divinity experience any disturbance, but rather through our own words we learn of the emotions of God, that He grieves whenever we sin, and He mourns sinners. Even the Savior, when in a human form, wept for Jerusalem (Luke 19), and all of mankind is mourned by the prophet, who lamented: "O my soul, that the one who turns back has perished" (alternatively translated as "reverting" from the earth). And the one who corrects is not among men, for all are judged by blood (Micah 7). And in Ezekiel, when he enumerates the works of the old and holy city, he says: "In all of these things, you caused me grief." (Ezekiel 20). However, we are sealed by the Holy Spirit of God, so that our spirit and soul may be imprinted with the seal of God and receive that image and likeness that was created in us in the beginning. This seal of the Holy Spirit is marked by God, according to the discourse of the Savior. "For he said, 'This seal, the Father God has placed on Him'" (John 6:27). Therefore, anyone who has been sealed by God because of their faith in Him is also sealed by the Holy Spirit, because God is true. They are marked so that they may retain the seal and reveal it on the day of redemption - pure, unadulterated, and unmutilated - and therefore can be counted among those who are redeemed.

The Third Book.

Sufficiently and abundantly, O Paula and Eustochium, I have discussed concerning the subject of the Epistle of Paul to the Ephesians in the preface of the first book. And wherever the opportunity has presented itself, I have briefly shown that the blessed Apostle wrote to no church in a mystical way and revealed the secrets of the sacraments, which had been hidden for centuries. Now, therefore, relying on your prayers and the holy Marcella's assistance, it seems just to me to dictate a third, that is, the last, book on the same epistle, in which I explain the etymology of its name in accordance with the meaning I have already given. "Ephesus" in the Latin language means "will" or "my counsel in it," or certainly "my soul in it." The will and counsel and the soul of God are in Him who can say, "For He has given me knowledge of all things" (Eccl. I and I John 5), and when certain hidden things of the wisdom of God have been revealed to Him, the one who speaks will bear witness: "I have found David son of Jesse a man after my own heart; he will do everything I want him to do" (Acts 13:22). The prophet Hosea also means such a man, saying: "Who is wise? Let them realize these things. Who is discerning? Let them understand. The ways of the Lord are right; the righteous walk in them, but the rebellious stumble in them" (Hosea 14:9). Furthermore, so that you may know that there is a great difference between the glory that the righteous and the wise will attain in the resurrection of the dead, pay attention to this: "Multitudes who sleep in the dust of the earth will awake: some to everlasting life, others to shame and everlasting contempt. Those who are wise will shine like the brightness of the heavens, and those who lead many to righteousness, like the stars for ever and ever" (Daniel 12:2-3). The righteous will shine like stars forever, he says, and those who are wise, that is, those who have knowledge of the Scriptures, like the brightness of the sky. Not that a learned man should not also be just, but that he who is just, if he is not educated, may be as far from a wise and just person as the splendor of stars is from the light of the firmament. But if anyone, instructed only by meditation on the law, neglects his life and does not dare to say: "I have understood your commandments, therefore I was directed to all your commandments" (Ps. 118:10), he is like sounding brass and a tinkling cymbal, and worthless salt to be trampled underfoot (1 Cor. 13, Mark 9, and Luke 14). However, if the choice is given to individuals (setting aside those who have wisdom and justice), I would rather have just simplicity than educated malice. Because in the former, though lesser, there is still glory in being equal to the stars in brightness; in the latter, there are greater punishments depending on the progress of knowledge. "Powerful people suffer torments" (Wis. 6:7); and: "The servant who knew the will of his lord and did not do it, will be beaten with many blows" (Luke 12:47). These things I have said to teach why the soul and plan and will of God are called the Ephesians: they, forsaking the tricks of magical arts, turned the zeal of error to the study of truth. For their salvation, Paul fought with so much sweat that he wrote to the Corinthians: "If, according to human standards, I fought with beasts at Ephesus: what advantage is it to me if the dead do not rise?" (1 Cor. 15:32). What are these beasts? Surely those whom the Psalmist prays about, saying: "Do not deliver the soul of those who confess to you to beasts" (Ps. 73:13). And in another place: "Rebuke the wild beasts of the reeds" (Ps. 67:31). For our adversary, the devil, goes about like a roaring lion, seeking whom he may devour (I Peter 5:8). When he saw that the leader of the Asian city had been taken from him by the teaching of Paul, gathering all the troops of his attendants, he struggled to oppress him and arrogantly wanted to place his nest over him, like an eagle (Isaiah 14, Prov. 4). The Apostle, sensing this and guarding his heart with all diligence (for he knew his cunning), spoke after the victory, but not a bloodless victory: "For we want you to know, brothers, about the affliction we experienced in Asia. For we were so utterly burdened beyond our strength that we despaired of life itself" (2 Cor. 1:8). This sending of the Epistle through Tychicus is very consistent with the mysteries of the same Epistle (1 Thess. 4). Concerning these, the title of the ninth Psalm is noted, "Concerning the mysteries of the Son. For Tychicus" for "silent" is interpreted as not casting pearls before swine, nor giving what is holy to dogs, and speaking freely to God. "I have hidden your word in my heart, so that I might not sin against you" (Ps. 118:11).

4:31

"Let all bitterness, and anger, and wrath, and clamor, and blasphemy be removed from you, along with all malice." Bitterness is the opposite of sweetness, hence people are commonly called "sweet". This is what Jeremiah refers to when he says: "And your bitterness has gone up over me" (Jer. 15:17). Anger begins with wrath, and indignation that boils in the mind. Anger is (which is a form of bitterness and wrath) that desires revenge once the fury has subsided, and wants to hurt the one who is thought to have caused harm. Although these things are often attributed to God, as in: "Lord, do not reprove me in your anger, nor chasten me in your wrath" (Ps. 6:1), they are not emotional disturbances as they are with us; in Him all things are moderate and ordered, and the punishment by which sinners are corrected is called by our voices. Whereas if we become angry, we are disturbed and, carried away by fury, we stop being ourselves. Hence, all bitterness, anger, and wrath must be completely removed from us. In regard to the statement in the Gospel, "Whoever is angry with his brother without cause, shall be liable to judgment" (Matt. 5:12), it is superfluous to add, "without cause," because it is not even allowed for us to be angry with cause, as the Apostle clearly says: "Let all bitterness, and anger, and wrath be removed from you" (Eph. 4:31); and in the thirty-sixth psalm, he removes all agitation of the soul in general: "Restrain from anger and abandon wrath". If anger desires revenge, but every revenge seeks to repay the harm caused by the offender and Christians should not return evil for evil, but to overcome evil with good (I Peter III, and Rom. 12:19). And: "Vengeance is mine, and I will repay them in due time, says the Lord" (Deut. 32:35): everyone who is angry, sins: "For the anger of man does not work the justice of God" (James 1:20). After bitterness, rage and anger, it is also right that shouting and blasphemy are prohibited in us. For he who has once been overcome by rage must necessarily burst into shouting and, raging turbulently, be tossed back and forth like a leaf and say: Oh, the injustice of things! Oh, the unjust judgments of God! and other things that those who have lost their judgment of mind through the fury of indignation usually say. Furthermore, blasphemy is not only open and born of anger: but it is also uttered with a calm mind, if someone complains about the government of this world and says: That should not have been, but this should have been so: or if he is established in the Church, believing in God, and he falls in dogmas that it is not allowed to be ignorant of: otherwise, feeling differently about the Father, Son, and Holy Spirit than the truth of the matter has; not believing in the resurrection of the dead as the Scriptures teach; or certainly envying the wisdom of others, he recalls him who is of the Catholic faith as feeling badly, and again claims him to be a heretic for the flattery by which he obeys him, saying that sweet is bitter and bitter sweet. Therefore, Scripture must be read by us with all diligence, and we must meditate on the law of the Lord day and night, so that as approved money changers we may know which coin is good and which is false. Furthermore, let us remove bitterness, rage, anger, shouting, and blasphemy from ourselves in such a way that they are taken away with all malice. "Malice" is to be understood as being contrary to virtue, which we call "vice" by another name, or "maliciousness," and "wickedness," which is felt in deceit and cunning.

5:1

But be kind to one another, merciful, forgiving one another, even as God has forgiven you in Christ. Above the bitterness we have spoken of the contrary sweetness, which the Apostle now called by another word, kindness or "gentleness" more than "benignity," commanding that in every bitterness, rage, anger, clamor, blasphemy, and troubled emotion, condemned with a certain sternness of the countenance, we should be gentle and pleasant, and we should invite men to our intimacy, so that no one should fear to approach us. This intimacy is most compared to mercy. Nor do we immediately cease to give to others what we ourselves have, for it follows: "Giving yourselves." Because what is done well for another is more credited to him who gave than to him who received. He who has pity on the poor will himself be satisfied, and he who gives to him lends to God. Or certainly, it is to be understood that in being sweet and merciful, and leaving behind the disturbances that troubled us, we passed over to gentleness and self-control, and even these things were given and granted to ourselves, while we were being turned from evil to good, and we give ourselves these things that God the Father gave in Christ. For if, setting aside our vices, we follow virtues, and all virtues, wisdom, truth, justice, meekness, and other things are referred to Christ: when we have these virtues, we also acquire them by our own effort and make ourselves have those that God gave us in Christ. But someone else will simply accept this statement: "giving to yourselves," as it is said above: "But be kind to one another." Therefore, let us also say now, "giving to yourselves," in the sense that we are giving to each other, in the same way that God gave us forgiveness for our sins in Christ; let us also forgive those who have sinned against us. And to prove that in the Scriptures forgiving sins is called "giving," one can take the example written in Luke, where one debtor owed five hundred denarii and another owed fifty. Both were forgiven, and when Jesus asked the one who had been forgiven more, he replied that the one who had been forgiven more had received greater grace. It is also said in the Lord's Prayer: "Forgive us our trespasses, as we forgive those who trespass against us." But God gave us forgiveness in Christ, not in a distant way, but by dwelling in him: for the Father is in the Son and the Son is in the Father. It does not follow that the one who receives the gift is less than the one who gives it: for the Apostle also says: "If I have forgiven anything, I have done it in the person of Christ, for your sakes, in the sight of God."

Therefore, be imitators of God as beloved children. Whoever understands how it is said: 'Be perfect, just as your Heavenly Father is perfect' (Matt. 5:48) , will understand how it is said now: 'Be imitators of God' (1 Cor. 4:16) . And in writing to the Corinthians, he said: 'Be imitators of me, as I am of Christ' (1 Cor. 11:1) . For they could not immediately become imitators of Christ, but it was great for them if they could be imitators of an imitator. But to the Ephesians, as those whom he had already taught great mysteries, he did not say, 'Be imitators of me,' nor 'be imitators of Christ,' but 'be imitators of God.' Not because it is less to imitate Christ than God (for Christ is God), but because it is one thing to imitate according to man and another thing to imitate according to God. For though we once knew Christ according to the flesh, now we no longer know Him that way. The Savior Himself speaks, showing the humility of His incarnation: 'Whatever the Father does, the Son also does.' (John 5:19) Not that the Father made one heaven and one earth, and Christ made other heavens and other earths and elements in likeness to them, but whatever the Father does, the Son also does the same. And in what way we can be like God, he testified above, saying: 'Be imitators of God as dearly beloved children' and 'Giving thanks always for all things to God and the Father in the name of our Lord Jesus Christ' (Eph. 5:1, 20). I do not think that in other things also, whatever God has done, man can imitate God; but, for example, just as He is merciful and sends rain upon the just and the unjust, let us also pour out our goodness upon all men. When we do this, we will be beloved children, whether of Paul himself or, as I believe, of God.

5:2

And walk in love, as Christ also loved us and gave himself up for us, an offering and a sacrifice to God for a fragrant aroma. He who fights against sin up to the point of shedding blood for the salvation of others, so as to even give up his own life for them, walks in love, imitating Christ, who loved us so much that he endured the cross for the salvation of all. For just as he gave himself up for us, so also will this person, willingly laying down his life for others when he is able, imitate him who gave himself up to the Father as an offering and sacrifice for a fragrant aroma, and will himself become an offering and sacrifice to God for a fragrant aroma.

5:3-4

But fornication and all uncleanness or covetousness, let it not even be named among you, as becomes the saints; neither filthiness, nor foolish talking, or jesting, which are not befitting: but rather giving of thanks. For there was never any philosopher of the Cynic sect who taught that all titillation of the flesh or emission of semen resulting from any kind of rubbing and touch is not to be avoided at all times, and some of the wise men of the world have consented to this shameful and embarrassing heresy. Therefore, the holy Apostle, when writing to the Ephesians, would never have coupled fornication with all uncleanness and conjoined covetousness with uncleanness, the covetousness which we desire to amass, but that which we have mentioned above: "Do not go beyond what is right and fair, so that one brother may not take advantage of another and defraud him." That is to say, the insatiable and unquenchable one who wanders recklessly through all kinds of impurities and lewdness. "As befits," he says, "saints." Therefore, whoever is found outside fornication in any kind of uncleanness and covetousness of pleasures that have pleased him, cannot be called a saint. But if anyone thinks that covetousness is not to be taken in the sense that we have mentioned, let him give reasons why he has exceptionally placed covetousness between fornication, uncleanness, filthiness, foolish talking, and jesting. Furthermore, I consider foolish talking to be not only that of those who speak of shameful things to raise laughter and simulate foolishness to please those they desire, but also that of those who are considered wise in the world, and when discussing physical things, say they have understood the amount of sand on the shore, the drops of the ocean, the expanse of the heavens, and the point of the earth in a liquid manner. There is also foolish talk in the Church. If anyone thinks that heaven is bent in the manner of a vault, as Isaiah teaches, but is deceived by his language, which he does not understand, believing that there is a throne situated in heaven and that God sits upon it, and that angels stand around it in the manner of emperors and judges, who obey his commands and are sent out to perform different tasks (Isa. 6). But because what follows is foolish talk and jesting, it is better to apply such foolishness to silly and pointless fables. The difference between foolish talk and jesting is that foolish talk has nothing wise or worthy of the human heart in it. Jesting, on the other hand, comes from a prudent mind and intentionally seeks to use certain words, whether they be urban, rustic, crude, or witty, which we can call humor in another word, so as to move those who hear it to laughter. However, even these things must be completely rejected by holy men, for crying and mourning more suits them, as we read in the Hebrew Gospel where the Lord is speaking to his disciples: "And do not ever be happy, except when you see your brother in love." It seems so far that nothing has been introduced that is extraneous to the purpose or the coherence of the text. But someone might ask why there is a thanksgiving celebration mentioned here in the end, after fornication, impurity, lust, shamefulness, foolish talk, and jesting have been prohibited. For if he was once allowed to mention any virtue, he could have said rather justice, truth, or love. But how inconsistent is that? Thus, they could have had inconsistency as well, and they would not have had any order with the same right. Perhaps, therefore, thanksgiving is not mentioned in this place according to which we give thanks to God, but according to which we are called gracious or pleasing, and false among men. For foolish talk and jesting are not becoming of Christians. However, his speech should be seasoned with salt so that it may have grace with those who hear it. And because it is not customary except among the learned Greeks to say εὐχαριστίαν, distinguished from Eucharist, meaning grace and giving thanks, I believe that the Apostle, as a Hebrew from among the Hebrews, was using a common word and wanted to explain the sense of his own meaning with another meaning of the word, especially since in Hebrew, a gracious man and one who gives thanks are said with one word. Thus, I think it is written in Proverbs with this meaning: "A gracious woman enhances the glory of her husband" (Prov. 11:16), which means "gracious." It would seem that we are doing violence to the Scriptures and boldly accepting a woman who gives thanks for being gracious, except that our other editions agree with this opinion. For Aquila, Theodotio, and Symmachus put it this way, γυνή χαριτός, that is, "a gracious woman," and not εὐχάριστος, which pertains to the action of giving thanks.

5:5

Know this, that every fornicator, or unclean, or covetous person, that serves idols, has no inheritance in the kingdom of Christ and of God. Note that although six vices above are prohibited—fornication, impurity, covetousness, lewdness, foolish talk, and coarse joking—only three are listed here: fornication, impurity, and covetousness. Whoever is guilty of them cannot have an inheritance in the kingdom of Christ and of God. For if those who are foolish talkers and jokers are estranged from the kingdom of God, it would seem cruel to exclude only these three. Rather, we should not excuse the weakness of human fragility, and what we say in jest should also condemn us. "For in many things we offend all. If any man offend not in word, the same is a perfect man" (James 3:2). And yet, we do not give license to foolish talk and coarse joking, nor do we exclude them from the kingdom, but as there are different levels of glory in heaven (John 14, 1 Corinthians 15), so too will the resurrection of the dead vary. Although one may be free from fornication, impurity, and lust, if they are a foolish talker and joker, they will not hold the place they would have possessed if they did not have these vices. One might ask, why did the author not name lewdness along with the three vices? It must be said that lewdness here signifies hidden thoughts, when the senses are inflamed and the soul is ignited with bodily desires, yet still restrained by fear of God and judgment of the mind. Finally, furthermore, above all disgrace, he called three things by the same name, saying: "But let not fornication and every uncleanness or covetousness even be named among you:" and thereafter disgrace was numbered with foolish speech and silliness. And just as foolish speech and silliness do not destroy or permanently exclude one from the kingdom, likewise this disgrace does not either. Since in the previous passage we had read, "That no man overreach or deceive his brother in business:" (1 Thess. 4:6), we had said that covetousness was used in place of adultery. We ask what is now being said, "or covetous, which is serving idols," whether it agrees with that interpretation or with the commonly accepted one. We find in many places in the prophets that idolatry was called fornication. "They committed fornication," it says, "after their idols" (Hos. 4:12). And, "they were seduced by the spirit of fornication." Therefore fornication can be understood as being over idolatry. But if that covetous person is accepted who seeks money in any way, desires to have money by any means necessary, and delights in a full purse, he is an idolater in that he worships the image of that money, and venerates idols chiseled in it. Just as the stomach is the god of the voracious, so money can justly be called the god of the greedy: especially since in another place the apostle calls greed idolatry. In addition, we must see what he meant by saying, "In the kingdom of Christ and God" (1 Cor. 10): whether the kingdom of Christ is different from that of God, or whether it is the same kingdom of the Father and the Son. And if he had said, "In the kingdom of the Son and the Father," we would come to the Father through the Son, and even though there were differences between persons, there would still be one majesty of those who reign. But when he says, "In the kingdom of Christ and God," we understand both God and Christ themselves, since even when He delivers the kingdom to God the Father, the Father will not be everything to everyone, but God will be everything to everyone. And where God is, both Father and Son can be understood. Furthermore, whatever we say about the Father and the Son, let us also think the same about the Holy Spirit.

5:6

"Let no one deceive you with empty words, for because of these things the anger of God comes upon the children of disbelief." Words that deceive and undermine are empty and void. But those that edify the listeners are full, abundant, and compact. Therefore, there are many who say that there will be no future punishment for sins, nor external torments, but that the sin itself and the conscience of the offense will be the punishment, as long as the worm in the heart does not die and the fire is kindled in the soul, like a fever that torments not from outside but consumes the body itself, without the use of external tortures. These deceptive and fraudulent persuasions are called empty and vain words, which seem to have some flowery language and flatter sinners. But while they give confidence, they lead them more to eternal punishment. For there is nothing that makes God so angry as when a sinner is proud, unyielding, and does not bend in grief, nor ask for mercy for their offense. "For because of these things the anger of God comes upon the children of disbelief or stubbornness," which can be understood differently from "faith", for example, by the word ἀπηθεία, meaning more of "incitement" than "trust". Children of disbelief or stubbornness are so called as children of perdition, of fornication, of death, of Gehenna, and other similar terms that can be found in various places in the Scriptures.

5:7

Therefore, do not become sharers with them. A sharer or partner becomes a participant in the mistrust of sons who are found in fornication, uncleanness, and covetousness, for which the wrath of God comes upon the sons of mistrust. And indeed, he is a sharer of their actions, and has communion with their evil deeds; but he is called a partner, who is a sharer with others, and in being a partner is understood to also be a sharer. However, not everyone who participates is immediately considered a partner. Pay close attention to the words "participis" and "comparticipis". For I think that in the Scriptures, "participes" is always taken in a good sense, and "comparticipes" in a bad sense. For example, "Therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows" (Psalm 44:8); and in another place, "For we are made partakers of Christ: yet so, if we hold the beginning of his substance firm unto the end" (Hebrews 3:14). Moreover, I do not remember reading "comparticipem" anywhere else, except in this location, and yet it is evident here that it is used not in a good sense, but in the opposite.

5:8

"For you were once darkness, but now you are light in the Lord." If it is possible for darkness to turn to light, it is not in accordance with the belief of certain heretics that nature is destroyed and incapable of receiving salvation. Let us then ask those who invent these beliefs whether all the wicked are darkness or not. For some, because of their malice, were called darkness, but having converted to better ways, they are now called light in the Lord. Just as the righteous are the light of the world, so the wicked are consequently called darkness; and while the righteous, having become light, will see the light, the wicked, being darkness, are a people sitting in darkness and seeing nothing. We know the difference and distance between them by their fruits. For everyone who does evil hates the light and does not come to the light, but remains in darkness and is a son of the night and darkness. But whoever does the truth and comes to the light is light, and a son of light and day. The shining or dark, then, is known by the heart's light or darkness. Concerning this, you may ask whether those who are light but are not light in the Lord are considered righteous. "But now you are light in the Lord" is said of the righteous. It is fittingly written to the Ephesians, who had attained the highest level of knowledge, that they are light in the Lord. Neither darkness is turned into light nor light into darkness, but those who have earned the name of virtue or vice for themselves from what they are, if they have converted from one to the other, will be given today's either darkness or light, depending on the things they possess.

"Walk as children of light." If God is light, and darkness is not in Him, the children of God are the children of light. Likewise, if Christ is the true light, his children also, to whom he speaks, saying "little children, yet a little while I am with you" (John 13:33), are the children of true light. From which it is deduced that the same children are of God the Father who are the children of Christ Jesus.

5:9

"For the fruit of light is found in all that is good and right and true." Let us testify against Marcion (who separates a just God from a good one and thinks that the Creator is evil, believing that Christ, who came, had a son who is good and divine). The fruit of light is not only found in goodness, but also in justice and truth. So where there is goodness, there is also justice; where there is justice, there is consequently truth. Therefore, in Christ's good Father, as they themselves confess, there is truth and goodness. But where there is goodness and truth, there is justice with Him and not with anyone else, as now the Apostle teaches. Let Marcion also understand that Christ Himself is named goodness, truth, and justice. Goodness in that He gives grace to believers in Himself, not according to their works, but according to His mercy. Justice in that He rewards each person according to what they deserve. Furthermore, truth in that He alone knows the reasons for all creatures and things.

5:10

Proving what is pleasing to God. All things must be done with prudence, that we may be cautious and diligent, and do only those things which we know please God, in the manner of the most wise money-changer, who tests the stamped coin not only by sight, but by weight and sound. However, in this passage the context of the discourse seems to be confused and the whole statement to be lacking, therefore the sentence is to be translated according to order: Therefore, do not become partakers with them, proving what is pleasing to God. For you were once darkness, but now you are light in the Lord; walk as children of light, producing the fruits of light in all that is good, and just, and true.

5:11

"And do not participate in fruitless works of darkness." And he gave the name 'fruit' to the Galatians, but he put it in the flesh, saying: "Now the works of the flesh are manifest, which are fornication" (Galatians 5:19), and so forth. "But the fruit of the Spirit is charity, joy, peace" (Ibid., 22), and so on. But for the present, he called fruitless works of darkness. Those who do such works are associated with communion.

But it is more effective to argue. Among other instructions, the ability to argue with those who sin is the greatest freedom. But this can be done only by those who do not deserve to hear: 'Hypocrite, first remove the beam out of your own eye, and then you can see clearly to remove the speck out of your brother's eye' (Luke 6:42). Therefore, even the prophets who are not polluted by the filth of sins, nor having a cauterized conscience, can accuse others of wrongdoing. From this, it should be noted that one can accuse others only if he himself is not accused.

5:12

For the things which are done secretly by them, it is shameful even to speak of them." It does not seem to me that the context of the discourse is clear, for that which is now said: "For the things which are done secretly by them," depends on what has been said before, and it can be understood to refer to whom it may concern most directly, unless perhaps the construction is more complex and is linked to the sons of distrust, so that it can be understood to mean, "For the things which are done secretly by the sons of distrust, such as fornication, uncleanness, and all covetousness, it is shameful even to speak of them.

5:13

But all things that are cleverly done are made manifest by the light; for everything that is made manifest is light. But undoubtedly all things that are done in secret are done by the sons of distrust; for these things are manifested by the clever light. And light shows what was previously in darkness and later became light in the Lord, so that, being reproved, they may be changed for the better and, being changed, may be made manifest in public, and may be made light, because everything that is made manifest is light.

5:14

"Therefore it says: Rise, you who sleep, and arise from the dead, and Christ will shine on you" (or, "Christ will arise for you"). For the works of darkness are made manifest in the clear light, and what was once darkness is now transformed into light. And so it is said to those who are sleeping and dead, because they have done the works of darkness: "Rise, you who sleep, and arise from the dead." Someone may ask, who is the one saying, "Rise, you who sleep, and arise from the dead?" Or, whose testimony did the Apostle use? Indeed, the one who is satisfied with a simple response will say that the Apostle brought these words to light from the writings of the prophets and those things that are called apocrypha (as is clear in other places where he did the same), not because he approved of the apocrypha, but because he used the verses of Aratus, Epimenides, and Menander to prove what he wanted to in that moment. Nevertheless, the writings of Aratus, Epimenides, and Menander are not all holy just because something true that they said is acknowledged. On the other hand, the Apostle figuratively portrays as the personification of the Holy Spirit, and mentions these words in order to exhort to repentance. For my part, based on my own limited resources, and searching through all the ancient editions of scripture and even the Hebrew volumes themselves, I have never found this writing. Unless we say this: just as the prophets of old used to speak in front of the people saying, "Thus says the Lord," and "For the Lord has spoken," in similar fashion the Apostle, filled with the Holy Spirit, suddenly burst forth with the words that Christ was speaking within him, saying, "Thus says the Lord." Also, it is to be discussed how the same phrase can be said to one who is almost alive, "Awake who sleep," and to one who is dead, "Rise from the dead." Therefore, since the spirit of man, which we always remember as having been written on the good side, and the soul whose infirmities and deaths of sin we read about, what is now said, "Wake up, you who sleep," refers to the spirit; and what follows, "Rise from the dead," refers to the soul. "For the soul that sins, it shall die" (Ezekiel 18:4). However, we never read of the spirit dying. Therefore, true light will rise for him who has awakened from sleep and has been raised from the dead. I recall hearing someone discussing this passage in church, who presented to the people a spectacle never seen before, that it might please them. He said that this was a testimony: "Adam is said to be buried in the place of Calvary, where the Lord was crucified. Calvary is so called, because the head of the first man was buried there. Therefore, at the time when the Lord was crucified, a tomb was hanging over him, and this prophecy was fulfilled saying: 'Awake, Adam, who sleep and rise from the dead.'" And it is not "Christ will appear to you," but "Christ will touch you," because, of course, by the touch of His blood and hanging body, he would be revived and rise again. And then that type was also to be fulfilled in truth, when Elisha raised the dead man who was already dead (2 Kings 13). Whether these things are true or not, I leave it to the reader's judgment. Surely, then, these interpretations pleased the people and were received with applause and jubilation. One thing I know, I am speaking, that this interpretation of this passage does not fit with the context and meaning of the place.

5:15

Therefore take care how you walk carefully: not as fools, but as wise. It is rightly said to the Ephesians, that those who had exercised senses to discern between good and evil, and testing everything, they retain what they have made up their minds as good, walk carefully. But whoever sees how they walk, and how carefully they take each step, lest they trip their own feet on a stone, and says, "Your word is a lamp unto my feet, and a light unto my path" (Psalm 119:105), they are certainly wise. For I do not think that anyone, even if they want to walk carefully, cannot fulfill this commandment, since it has been commanded to the wise, not to the foolish. From this, we understand that moral precepts (which many assume to be obvious, from what is said in Psalm 18:9: "The commandment of the Lord is clear, enlightening the eyes") need prudence and careful exposition. Because that clear precept illuminates the eyes of those who have forsaken folly and become devoted to the study of wisdom.

5:16

"Redeem the time, for the days are evil." He who is wise, and therefore walks cautiously, redeems time. Time is redeemed, because the days are evil. When we spend time on good works, we buy it back, and make our own what had been sold by the malice of men. However, no one seeking the necessities of life, and the riches and anxieties, which the Gospels call thorns (Mark 4 and Luke 8), can think and purchase time for himself. But those who redeem time, which is in evil days, change it in a certain manner: we turn bad days into good, and we make them not of the present time, but of the future. This place may also be explained otherwise: "O Ephesians, to whom the sun of justice Christ has risen, awake from the sleep of this age, walk cautiously and prudently: and, having cast off foolishness, hold onto wisdom, by which you may not be changed with the variety of times, but may make diversity of times one time for yourselves. And because there are many persecutions (indeed, at the beginning of faith the churches were almost daily vexed), hold onto one course, and know that it should be kept, so that you are not changed like foolish people, like the moon; but what you have begun, hold onto firmly, lest when you see the persecutor judge, you also are changed with the judge's will. Again, if another of your doctrine's supporters should come, confess yourselves Christians; but keep what you are at all times. Let us provide an example from the scriptures, so that what we say may become more evident. Joseph had one aim, to please God. This remained unchanged throughout all differences of time: neither his brothers' envy, nor his state of servitude, nor the attractions of youth, nor the promises of his mistress, nor the squalor of his prison, nor afterwards the arrogance of the Egyptian power caused him to waver in his purpose. But he remained always one and, as we have said, adapting himself to changing times he turned bad days into good. This same attitude should apply to Job, who, suffering through various trials, was not changed by wealth, loss, bereavement, injury, reproach of friends, loneliness, nor afterwards by the restoration of all his goods. For he had redeemed his time and made bad days good.

5:17

Therefore do not become foolish, but understand what the will of God is. Because the time is evil, and, as we have said before, must be redeemed, wisdom must be desired before all so that we can understand what the will of God is. For we cannot walk cautiously unless we first understand the will of God. Therefore, in every action, we must first consider what God wants, and having made a judgment, we must do what is proven to please Him.

5:18

"And do not be drunk with wine, in which there is excess, but be filled with the Spirit." As we cannot serve two masters, God and mammon (Matt. 6): similarly, we cannot be filled with the Spirit and with wine. For he who is filled with the Spirit has prudence, gentleness, modesty, and chastity; while he who is filled with wine has foolishness, rage, impudence, and lust. Indeed, I believe that one word sums up all this: luxury. If some understood this, they would never accuse me of rashness and heresy for saying that wine must be avoided by young men who wish to remain virgins, and that oil must not be poured on the fire to inflame the natural passions of the flesh. However, the wine in which there is excess might well be taken as the wine spoken of in the song of Moses: "Their wine is the poison of dragons and the cruel venom of asps" (Deut. 32:33): this is the wine that all those who are intoxicated by the thoughts of this world drink, and they become insane, and vomit, and fall headlong. And according to the story of the Lapiths and Centaurs, they bring destruction upon each other. The opposite of this wine is the wine that the Lord promises to drink with us in his kingdom (Mark 14). We have frequently noted that the word 'spirit,' without any addition, is used in a positive sense; this seems to be worth noting even now.

5:19

Speaking to yourselves in psalms, and hymns, and spiritual canticles, singing and making melody in your hearts to the Lord. Whoever abstains from the drunkenness of wine, in which there is luxury, and is filled with the spirit for this reason, can receive all things spiritually: psalms, hymns, and canticles. However, we learn fully in the Psalter what the difference is between a psalm, a hymn, and a canticle. Now, we must briefly speak of hymns, which proclaim the strength and majesty of God and always marvel at His benefits or deeds. All the Psalms contain this, to which "Alleluia" is either the prefix or the subject. However, the Psalms properly belong to the ethical realm, so that through the medium of the body, we know what we should do and what we should avoid. But whoever debates about higher things, and has explained the order and harmony of the world and all creatures with subtle reasoning, sings a spiritual canticle. Or indeed (so that we may speak more clearly for the simpler folk) the psalm refers to the body, while the canticle refers to the mind. Therefore, we ought to sing, make melody, and praise the Lord more with our hearts than with our voices. For this is what is said: "Singing and making melody in your hearts to the Lord." Let the young hear this, let those whose duty it is to sing in the church hear this, that they should sing to God not with their voice but with their heart. They should not grind their throat and mouth with sweet medicine, as they do in the theater, so that theatrical melodies and songs are heard in the church, but with fear, in work, and in knowledge of the Scriptures. Even if someone is, as they say, "discordant," if he has good works, he is a sweet singer before God. Thus let the servant of Christ sing, so that it is not the voice of the singer, but the words that are pleasing which are read, so that the evil spirit that was in Saul (1 Samuel 16) may be cast out of those who possess it similarly, and not be brought into those who have made a stage of the house of God for the people.

5:20

"Always giving thanks for everything, in the name of our Lord Jesus Christ God and Father." Similar to what is written in the First Epistle to the Thessalonians: "Rejoice always, pray continually, give thanks in all circumstances" (1 Thess. 5:16, 17). This commandment can only be kept by the one who, through the providence of God, even knows that five sparrows, sold for two pennies, are governed, and that not one of them falls to the ground without the Father's will (Luke 12). And when he says, "giving thanks always and for everything," we should understand it in two ways: that we give thanks to God not only for what we think is good, but also for what restricts us and goes against our will, and that in the proclamation of God, our joyful minds should burst forth, saying: "Naked I came from my mother's womb, and naked I will depart. The Lord gave and the Lord has taken away; may the name of the Lord be praised" (Job 1:21). This act of giving thanks is observed by wise men, both generally and specifically. Generally, let us give thanks to God for the sun rising for us, for the day passing, for the night changing into rest, for the darkness being tempered by the brightness of the moon, and for the times being changed and returning by the rising and setting of the stars; for the rains serving us, for the earth giving birth, and for the elements being at our disposal; for the many varieties of animals given to us for transportation, work, food, clothing, for example and for miracles; and finally, for being born, for existing, for governing the administration of this world, like a kind of steward for the most powerful Father, and for understanding that everything in the world, is created for our sake. Specifically, when we rejoice in the benefits that come to us from God. But this is also what the Gentile, Jew, tax collector and the heathen do. The distinctive virtue of Christians is to give thanks to the Creator, even in the midst of adversity. If a house collapses, if a loving wife and children are taken captive or intercepted, either by poison or by shipwreck, if we lose riches by proscription, if countless illnesses and the ever-awaited debilitation of gout afflict the miserable person's health. Those who appear holier than others tend to give thanks to God for having been saved from danger or misery. But according to the Apostle, this virtue is greatest when, even in the midst of danger and misery, we give thanks to God, and always say: Blessed is God, I know I can endure less than what I deserve, these things are small to me in view of my sins, nothing worthy is given to me. This is the spirit of Christians, lifting their crosses, following the Savior, whom neither blindness nor losses weaken. As Horace said in his lyrical poem:

If the world should break and fall, the ruins will strike him fearless. But he who, as we have said, gives thanks to God and the Father, let him do so through the mediator between God and men, Christ Jesus, because without Him we cannot approach the Father.

5:21

"Being subject to one another in the fear of Christ." Let the bishops hear this, let the presbyters hear it, let every order of teacher hear it: that they should be subject to their subjects and imitate the Apostle who said: "For whereas I was free to all, I made myself the servant of all, that I might gain the more" (1 Cor. 9:19). And in another place: "By charity of the spirit serve one another" (Galat. 5:13). Therefore, by this same charity, he also served all the Churches of the Gentiles. The Savior also took the form of a servant to serve his disciples, and washed their feet (John 13). There is a difference between the leaders of the Gentiles and of the Christians, for those dominate their subjects while we serve them, and we are greater in this if we are the least of all. But what is said "in the fear of Christ" must be taken to mean that this submission is not for the glory of man, but for the fear of Christ, as we fear offending Him. Others will interpret "being subject to one another in the fear of Christ" to mean that this general concept should be divided and shared in the rest of the words, "Wives, be subject to your husbands;" and "Children, obey your parents;" and "Servants, obey in all things your masters according to the flesh, not serving to the eye, as pleasing men, but in simplicity of heart fearing God" (Col. III, 20-22), so that not only wives to husbands, children to parents, and servants to masters, but also husbands to wives, fathers to children (not provoking them to anger), and masters to servants (remitting threats and offering what is necessary) should be subject to one another and do so out of the fear of Christ. Thus as he subjected himself to his servants, they too who are considered greater should subject themselves to their inferiors by rendering the duties that are commanded of them. Here the fear can be interpreted as εὐλαβεία, that is, "reverence," which is closer to charity. For it is not at all fitting for the Ephesians to act out of fear and not out of love for Christ.

5:22-23

Women should be subject to their husbands as to the Lord, for the husband is the head of the wife, just as Christ is the head of the Church. This addition, "should be subject," which is in the Latin copies, is not found in Greek manuscripts, since it refers to what was said earlier and is understood as: "Be subject to one another in the fear of Christ," so it is understood that "wives should be subject to their husbands as to the Lord." However, this is better understood in Greek than in Latin. Therefore, just as the Church is subject to Christ, so let the wife be subject to her husband. For just as Christ has authority and submission, so the husband and wife are bound by the same order. But we must see that just as there is a holy union in Christ and in the Church, so let there be a holy bond between man and woman. Now, just as not every congregation of heretics can be called the Church of Christ, nor is Christ their head, so not every marriage which is not joined to her husband according to the precepts of Christ can be rightly called marriage, but rather adultery. Otherwise, the wife is subject to her husband as to her lord, because her conversion is towards him, and he shall have dominion over her (Gen. 3). For even Sarah called Abraham lord (Gen. 18). This voluntary servitude, the more willingly it is taken on, the more it becomes co-equal. In fact, their obedience brings their ruler into greater servitude. Some interpret this passage according to anagoge, saying that the wife should be understood in the body and the husband in the soul. And just as the Church is subject to Christ, so the bodies should be subject to sense and be brought together into one spirit if they are united to the Lord. "For he who is joined to the Lord is one spirit" (1 Cor. 6:17).

He Himself is the Savior of the body. Since the nature of the Church is closer and more related to the substance of Christ, therefore, I consider it named the body of Christ: of which body Christ Jesus is the Savior, that is, the Word, wisdom, and other virtues in which the Son of God is understood. Search diligently in the divine volumes where you can find the term "flesh" used for the Church. For now, the Church is not called flesh but rather the body of Christ. It is evident that whatever is flesh, is consequently also a body, but not everything that is a body is necessarily flesh.

5:24

"But as the Church is subject to Christ, so let wives also be subject to their husbands in all things." The Church of Christ is glorious, having no spot or wrinkle or anything like that. Therefore, whoever is a sinner and stained with any kind of filth cannot be called a member of the Church of Christ, nor can they be said to be subject to Christ. However, it is possible that just as the Church, which once had a wrinkle and a spot, was later restored to its youthfulness and purity, so too a sinner can approach the physician (for it is not the healthy who need a doctor, but the sick) and be healed of their wounds, and become a member of the Church which is the body of Christ. Speaking elegantly and cautiously to the Ephesians, it is said, "As the Church is subject to Christ, so let wives also be subject to their husbands." For if a wife must submit to her husband as the Church submits to Christ, then there will be a sacred union between the husband and the wife, which will never serve the passions of the flesh. But if someone opposes this by citing what is written to the Corinthians, "The husband should give to his wife her conjugal rights, and likewise the wife to her husband," let them realize that there is a great difference between the Corinthians and the Ephesians. What is written to the Corinthians is like writing to infants who had dissensions and schisms among them, and there was even sexual immorality among them that was not even practiced among the Gentiles. Therefore, they were allowed to return to their own spouses after prayer, so as not to be tempted by Satan, even though in the following verses, Paul says that he forgives them not according to their will, but by the grace of God. But the Ephesians, among whom he spent three years and opened up all the mysteries of Christ, were taught differently, and each one has the free will to follow either the Corinthians or the Ephesians, and to be saved either by Corinthian servitude or Ephesian liberty. "Woe to those who are pregnant and nursing babies in those days," says the Savior, referring specifically to the works of marriage and family on the day of judgment. Therefore, let us strive to imitate the Ephesians more than the Corinthians, and not be caught up in buying and selling, marrying and being given in marriage, but let us keep our lamps lit with our loins girded.

5:25-27

"Men, love your wives, just as Christ loved the Church and gave himself up for her, to sanctify her by cleansing her with the washing of water by the word, that he might present the Church to himself in splendor, without spot or wrinkle or anything of the kind, but that she might be holy and without blemish." Although husband and wife are bound to one another by love (such as that wife of Hasdrubal is mentioned, who, with her husband captured, threw herself into the fire of her homeland, and others who refused to survive after their husbands died), yet a wise man will never compare that love to the love of Christ and the Church. Therefore, this love should be understood as holy, with which Isaac loved his wife "Rebecca" (Gen. 24), which means "patience," and brought her from the land of Mesopotamia, which is surrounded on all sides by waves of this world, to the land of promise, to console her for the death of her mother. For he tempered the decay of the Synagogue with the joining of the Church. Those who say these things give an occasion to heretics who believe that all marriages must be rejected, especially when they use this testimony. To such people we must briefly reply that the Apostle forbids passion, impurity, and lust between husband and wife, but not holy matrimony. Otherwise, if he prohibited marriage altogether, what need was there to say, "love your wives," when he could have said, "men, love women or wives?" For "yours" properly refers to marriage. And again, in the following passages: "and husbands must love their wives as their own bodies" and even more clearly: "He who loves his wife loves himself, for no one ever hates his own flesh, but nourishes and cherishes it," because according to the edict of the Old Law and the restoration of the Gospel, husband and wife become one flesh. Therefore, as we have said, the production of children is allowed in marriage. But the pleasures that are obtained from the embraces of harlots are condemned in a wife. Let every man who reads this, and let his wife understand, that after conception they must be devoted more to prayer than to marital relations. And what is naturally prescribed in animals and beasts, that pregnant ones should not mate until parturition, let them know has been left to their own discretion as a means of abstaining from pleasures. But since we spoke according to the figure of speech that men are souls, and wives are bodies, so may the soul love the body (or "flesh"), as Christ loves the Church, that He may offer it to Himself as a sacrifice for His salvation and sanctify it by the word of doctrine, that He may present it to Himself a church without spot or wrinkle, or any such thing of age: especially since He knows that it will be saved in resurrection, and will see the salvation of God. Such a man shall have Christ, and when, for the sake of the salvation of his body, he humbles himself with his wife and becomes one flesh, he draws her to the spirit, and being united to the Lord, he ceases to be flesh. Moreover, he beautifully drew an example for the adornment of the Church with respect to women from the blemishes or wrinkles, because he was speaking of marriage. For just as in the bodies of women there are moles, wrinkles or freckles, so it is the effort of women to remove what appears to disfigure them and to present to their husbands the beauty of their bodies. Thus, the souls must be purified from all the filth of sins, so that the wrinkles of the old self may be stretched out by the youth of the new man from day to day.

5:28

"So, too, husbands ought to love their wives as their own bodies." And in Genesis, speaking through the person of Adam, it is written: "This one, at last, is bone of my bones and flesh of my flesh" (Gen. 2:23). And this same sentiment is confirmed by the Lord in the Gospel, where he said: "But from the beginning of creation, God made them male and female. For this reason, a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh" (Mark 10:6-8). Since husband and wife are one flesh, husbands should care for their wives as they do for their own bodies. For no one hates his own body or treats it contemptuously; instead, he nourishes and nurtures it, as one would care for the vessel of his soul, so that it does not break and spew its contents forth. Nor should we forget, in a literal sense, that while a woman is in childbirth, she is different from her husband, just as the body is different from the soul. But if she chooses to serve Christ more than the world, she will cease to be a woman and will be called a man, because we all desire to become the perfect man. Now, if we refer these things to the allegorical sense, we will love our own bodies and the sensations they provide, even though they are of a lower order than the soul. It is through these sensations that we may pass into the discipline of good arts and virtues of the mind.

5:29

Whoever loves his wife, loves himself: for no one ever hated his own flesh, but nourishes and cherishes it, as Christ does the Church. As far as simple understanding is concerned, we are now commanded to nourish and cherish our spouses with holy love, so that we may provide them with food, clothing, and everything necessary. But it may be objected to us that it is not a true statement of the Apostle's words that "no one ever hated his own flesh," as those suffering from royal disease, consumption, cancer, and other diseases, may prefer death to life and hate their own bodies. And so let us rather refer to a figurative understanding and say that the soul should love, nourish, and cherish that flesh that is going to witness the salvation of God, instructing and feeding it with discipline, nourishing it with heavenly bread, and irrigating it with the blood of Christ, so that when refreshed and shining, it may be able to follow the man freely, without any weakness or burden. Beautifully, in the likeness of Christ who nourishes and cherishes the Church, and says to Jerusalem, "How often I have desired to gather your children together, as a hen gathers her chicks under her wings, and you were not willing?" thus our souls also nourish our bodies, so that the corruptible may put on incorruption, and being suspended in the air with the lightness of wings, may be more easily lifted up. Let us therefore cherish both our wives and our own bodies, so that wives also may be cherished in their husbands, and bodies may be prepared for our souls. And let there be no difference between the sexes, but as there is neither male nor female among the angels, so too may we, who are destined to be like angels, begin to be what has been promised to us in heaven.

5:30

Since we are members of his body, of his flesh and of his bones. For we are members of the body of Christ, and Christ feeds and supports the Church. Therefore, we also nourish and support our own flesh, which no one has ever hated. But we are members of the body of Christ, not according to the nature of eternal divinity, but according to what he deigned to assume as a human being. Although the man himself who was assumed has the nature of our bodies, he does not have our origin. For we are formed from human seed, but he was born of the Holy Spirit. However, it can also be said another way: Since the body of Christ is the Church, and the Church is gathered from all believers, Paul and the Ephesians are members of the body, that is, the Church of Christ.

5:31

"Therefore a man shall leave his father and mother and be joined to his wife, and they shall become one flesh." We have frequently noted that the apostles and evangelists did not use the same words as contained in the examples of the Old Testament in their own writings. We prove this here as well: for this testimony was thus written in Genesis: "Therefore a man shall leave his father and his mother and shall cleave to his wife, and they shall be two in one flesh" (Gen. 2:24). Now, because of what is there, "for this reason," the apostle used instead, ἀντὶ τούτου, which cannot be expressed in Latin by other words: then, for "his father and his mother," he removed the pronouns and put only "father" and "mother." And what is said in the middle, "and shall cleave to his wife," he omitted entirely, and only joined the statement that followed it to the previous one, and put, "and they shall become one flesh." However, we have now observed all of this in order that even in other places, wherever testimonies are used by the apostles from the prophets and the Old Testament that are not contained in our manuscripts, we do not immediately run to the absurdities and delusions of the apocrypha, but rather know that these writings are indeed in the Old Testament, but not edited by the apostles in the same way and with a more applied sense: nor are they easily found unless studied, where they are written. Therefore, regarding the exhortation of mutual affection between husband and wife, Adam and Eve set the example. Just as the rib was taken from Adam and built into his spouse, so also the wife is again brought back into one flesh with her husband, for he who loves his wife, loves himself. In the same way, let us love our wives. However, this is interpreted allegorically in Christ and in the Church, so that Adam prefigured Christ and Eve prefigured the Church. Thus, the last Adam became a life-giving spirit (1 Corinthians 15). And just as the entire human race is born from Adam and his wife, so also is the whole multitude of believers generated from Christ and the Church. This makes one body of the Church, which is once again placed on the side of Christ, filling the place of the rib, and becoming one body of the man Himself, as the Lord requested in the Gospel: "Father, grant that they may be one, just as you and I are one" (John 17:21). Let us ask Marcion what conclusion can be drawn from this section of the old Testament, which according to him, does not pertain to Christ at all.

5:32

This is a great mystery, but I say it is about Christ and the Church." Not all of the history written about Adam and Eve in Genesis can easily be referred to Christ and the Church, as many believe, but only what is presented in this passage: "For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh." For the first man and prophet, Adam, prophesied about Christ and the Church, that our Lord and Savior would leave His Father, God, and His heavenly mother, Jerusalem, and come down to earth for His body, the Church, and be formed from His own side for her, and that the Word would be made flesh for her. And because not all sacraments are equal, some being greater than others, he says, "This is a great mystery," and in saying, "I say it is about Christ and the Church," he shows his humility. Gregory of Nazianzus, a very eloquent man and highly learned in Scripture, used to say to me about this passage: "See how great this chapter's sacrament is, that when the Apostle interprets it in Christ and in the Church, he does not assert it as the dignity of the testimony demands, but in a manner of speaking, says, 'I know that this place is full of ineffable sacraments and needs the divine heart of an interpreter.' For my own humble understanding, I think he means it is about Christ and the Church in the meantime, not that anything is greater than Christ and the Church, but that it is difficult to interpret all that is said about Adam and Eve in reference to Christ and the Church.

5:33

Nevertheless, each of you also should love his wife as he loves himself, and let the wife see that she respects her husband. Some people might think that the love which the Apostle Paul orders to be observed between the husband and wife is the same as that which is commanded regarding one's neighbor, since it is written, "Love your neighbor as yourself" (Leviticus 19:18), and now it is being said, "Each one of you should love his wife as he loves himself." Therefore, the same love will exist between neighbors and husbands and wives. But if, according to the interpretation of the Savior, every person is a neighbor to everyone else, then no difference in love will exist between a wife and any other person, which is a very absurd thing to say. For in the case of one's neighbor, the comparison is made so that one might love him as oneself, and desire his salvation. But in the case of a wife, the adverb "as" does not indicate similarity, but approval and confirmation, and bears a certain weight. Just as we say of a man, "He acted like a man," and it is written of the Savior, "We have seen his glory, the glory of the One and Only, who came from the Father" (John 1:14). Not that the Savior had glory for comparison with that of another only son; for He Himself is the Only Son. And if He were also another's only son, He could not be called the Only Son. Hence, He did not need an example of another only son, but like an Only Son (that is, because it became Him), He possessed glory. The same sentiment is expressed in the beginning of the seventy-second Psalm, according to the Greeks, as follows: "How good is God to Israel, to those who are upright in heart," which has been translated by us as: "How good is God to Israel, to those who are pure in heart!" However, according to the Greeks, "ὡς," that is "as," seems to signify a similitude rather than the firmness of the words, if you do not listen to it as confirmation, but as if it were an example. Also, it should be noted that a man is commanded to love his wife, but a woman to fear her husband. Love is fitting for a man, but fear for a woman, while a servant is joined not only in fear but also in trembling. Hence, in the following verses, it says: "Servants, obey your earthly masters with fear and trembling."

"But let the woman fear the man." If fear of punishment in God prevents one from being perfect, how much more imperfect will a woman be who fears not only God, but also her husband? It must therefore be asked whether the woman in question is to be understood purely in a physical sense, and whether her fear concerns her husband. Often, wives are much better than their husbands, and they give orders, manage the household, raise children, and maintain discipline in the family, whereas the husbands indulge in luxuries and visit prostitutes. Whether their husbands should reign over them or fear them, the reader may decide. If, as we said before, the wife is taken allegorically to represent the body and the husband, the soul, it is not incongruous to fear her as a handmaid to the husband, placed in a lower and inferior position. For, as Crispus says, we make more use of the control of the soul than the servitude of the body. Now whoever follows the simple interpretation of the woman and her husband will show that there are two meanings in the word fear. And one of them, about which John says, "He who fears has punishment and he who fears is not perfect" (I John 4:18), tells us that even the servants have the spirit of servitude in fear, which is demanded by the Lord saying to them, "And if I am a father, where is my glory? And if I am a lord, where is my fear?" (Malachi 1:6). The other, called εὐλάβεια by philosophers, and which can be called "reverence" by us, although it does not fully sound like it, is also known by the prophets as the fear of the perfect, in the thirty-third psalm, saying, "There is no lack for those who fear Him" (Psalm 33:9). Therefore, in this case, the woman should be commanded to have plain fear, that she may fear, that is, reverence her husband.

6:1

"Children, obey your parents in the Lord, for this is right. Honor your father and mother (which is the first commandment with a promise), so that it may be well with you, and you may live long on the earth." It is ambiguous whether children should obey their parents in the Lord or whether children should obey their parents who are in the Lord. Both should be done so that we obey and do whatever is commanded by our parents who have begotten us in the Lord, such as Paul and the apostles, and also obey our parents who have given birth to us according to the flesh in the Lord, fulfilling whatever is not contrary to the will of God. And at the same time, we will constrain heretics who do not wish to accept the Old Testament as the good God's, whose son is Christ. The Apostle Christ, the son of the good God, uses the Scripture of the Creator and presumes the obedience of the sons of the Old Law. This testimony taken from Exodus is woven thus: "Honor your father and your mother, so that it may be well with you, and you may live long on the earth, which the Lord your God is giving you" (Exodus 20:12): from which he has now removed the last words, which is the fifth commandment of the Decalogue. Hence, one must wonder why he now says, "which is the first commandment:" since the first commandment is "You shall not have other gods beside me". Therefore, some read it as, "which is the first commandment with a promise," as if the other four commandments before it had no promises, and this alone had a promise attached to it, "so that it may be well with you, and you may live long on the earth which the Lord your God is giving you." But it seems to me that they did not observe subtly, and in the second commandment, there is also a promise associated with it. For it says: "You shall not make for yourself an idol, or any likeness of what is in heaven above or on the earth beneath or in the waters under the earth. You shall not worship them or serve them; for I, the Lord your God, am a jealous God, visiting the iniquity of the fathers on the children, on the third and the fourth generations of those who hate me, but showing lovingkindness to thousands, to those who love me and keep my commandments" (Exodus 4:5). For observe that these are the words of the promise: 'Doing mercy to thousands of those who love me, and keep my commandments'. Perhaps therefore, since the Decalogue was given to the people who were leaving Egypt, the first law given, each commandment of the Decalogue is to be called the first commandment in comparison with those precepts which were afterwards written in the law. But he who tries to hold the higher explanation, in that which he distinguished as 'which is the first commandment in the promise', will say that the commandment 'Honor your father and your mother' is to be considered separately; and later, the promise put in its place, 'that you may be long-lived upon the land which the Lord your God will give you.' But in this commandment, that is 'You shall not make to yourself an idol, nor any likeness', not separately, but under one text and speech, not so much a promise given as a sentence ending in the praises of God, who does mercy to thousands of those who love Him, and keep His commandments. Again, he who contends that the whole commandments of the Decalogue are the first commandment, he will show that the promise in which it is written, 'that you may be long-lived upon the land which the Lord your God will give you,' not only pertains to those who obey their parents but also to countless other precepts; and he will be obliged to repeat all the commandments in which this reward and prize are promised, that they may be long-lived upon the land which the Lord their God has given them. From which, a different interpreter must demand, that he teaches that those things which were spoken by him before this commandment are written commandments. But if he cannot prove it, he will remember in vain and in other precepts that this promise is attached. After this, it must be retracted that, for the honor of father and mother, this promise is not Judaic and carnal, that the sons may be long-lived upon the land which the Lord their God has given them. For many are to be believed who have quickly died, obedient to their parents, as well as those who have come to extreme old age and yet have been impious towards their parents. For let the Jews and similar to the Jews answer, if the length of this life is in promises, and to remain long in the body is happiness, what does that mean in the Psalms: "Woe is me, because my sojourn is prolonged! I have dwelt with those who dwell in Cedar" (Ps. 119:7). And this of Solomon in Ecclesiastes: "I praised" "all the dead who have already died, over the living who continue to live to the present day:" "and better than these is someone who has not yet been born and has not seen all the evil work that has been done under the sun" (Eccles. 4:2-3); and a little later: "Even if" "a person lives a hundred years, and survives many, and experiences many days of life, and his soul is filled with good, but he has no burial: I said that an untimely birth is better than he, for he comes in vain and in darkness his name will be covered: and yet he did not see the sun " (Ibid., 6), and the rest. For if the dead are praised over the living (and according to some who believe that before they descend into these bodies, the souls live in heaven, it is better to be two who have not yet been born, and all this life is a trial; and secondly Job: "The death of a man is rest" (Al. "of a man is rest": Job 3:13): and according to the same and Jeremiah, Cursed be the day in which we were born (Jer. 20:14), how is it now promised to those who honor their father and mother that they should be long-lived on earth, which the Lord God will give them? Therefore, the land that the Lord promises and gives to those who have left spiritual Egypt, and with all patience, have passed through the great and terrible desert of this life and have overcome great kings, who were struck down by the Lord, must be sought. And they passed through Judaea, which flows with milk and honey, and, under the leadership of Jesus, when Jericho fell and Hai, which means "the abyss," was devastated, they came to Jerusalem, and a temple was built for them under King Solomon, the peaceful one (Joshua 6:8), and they possessed the land that was prepared for the meek: "Blessed are the meek: for they shall inherit the earth" (Matt. 5:4), which is truly the land of the living, as the Psalmist also says: "I believe that I shall see the good things of the Lord in the land of the living" (Ps. 26:13). The length of this life and wisdom are in the right hand, holding riches and glory in the left.

6:4

"And fathers, do not provoke your children to anger, but bring them up in discipline and the instruction of the Lord." The sin of children is to not obey their parents, and because parents were capable of commanding something corrupt, he added "in the Lord." However, it is also a sin for parents to provoke their little and nursing children to anger, or at least to command what is heavy to those who are already adolescents and of more mature age. Therefore, just as obedience in children is shown as a reward for their submission, parents are commanded to exercise moderate authority in such a way that they do not think of themselves as masters, but rather as leaders of their children. And he is not content with just this commandment; he adds, "Bring them up in discipline and instruction of the Lord." We read that disciplinary action is better expressed in the Greek word "νουθεσία", which means "admonition" and "instruction" rather than severity. Let bishops and priests who are educating their children in secular learning and making them read comedies and sing indecent songs, all perhaps at the expense of the Church, read this, and let them be reminded that what a virgin or widow offered as a sacrifice for sin, pouring out all her substance, any poor man could give to his children for New Year's gifts, Saturnalia, or the Minervalia, or spend on his own household expenses, or give to the church, or waste away in shameful love affairs. The priest Eli himself was holy, but because he did not educate his sons in all discipline and correction, he fell on his back and died. He could not extend himself to the previous things, but fell backwards, and fell into an incurable opisthotonus, looking back at Sodom with Lot's wife. And certainly he had rebuked his sons, saying: "Why do you do these things that I hear about you, wicked things from all the people? Do not, my sons: for the reputation that I hear about you is not good." Of such fathers, Isaiah says in a tearful voice, "And the sons of foreigners were born to them." If this was commanded to the lay people of Ephesus and to most people, as it usually is in the life of this business, to educate their children in all discipline and admonition of the Lord, what should be considered of the priests, of whose order he wrote to Timothy, saying, "having children subject to him with all dignity"? And he also emphasizes and repeats the same thing to Titus: "having faithful children, not accused of debauchery, or disobedient." And as if the sins of children were imputed to their parents, inserting the celestial conjunction, he says; "For a bishop must be without crime, as God's steward." Therefore, a bishop is not without sin whose son is not obedient and accused of debauchery.

6:5-8

"Servants, obey your earthly masters with fear and trembling, and with simplicity of heart, as if serving Christ; not just to be seen, as if pleasing everyone, but as servants of Christ, doing the will of God from your heart. Serve with sincerity, as serving the Lord, and not people; knowing that each one, whether slave or free, will receive good from the Lord based on what they have done." The prophet speaks to Jerusalem, "Are you not afraid of mortals, and of the Son of Man?" (Isaiah 51); and Peter, in his epistle, says, "Do not fear their threats, but sanctify the Lord Christ in your hearts" (1 Peter 3:14-15); and the Savior himself sings in agreement, "Do not fear those who can only kill the body, but fear him who can kill both body and soul in hell" (Matthew 10:28). Solomon also testifies to the same, "My son, honor the Lord and you will be strengthened; do not fear anyone else" (Proverbs 7). It seems that the apostle, in ordering servants to obey their earthly masters with fear and trembling, and instructing wives to fear their husbands, is prescribing different things. However, the simple response is that these instructions were not given to perfect servants or those who knew secrets of wisdom, but to those who had the beginnings of faith and needed more humble teachings. Another interpretation is that those who do not have a spirit of servitude should not be subject to this instruction to obey their earthly masters with fear and trembling, just as the same would be true for wives who are told to fear their husbands. Finally, a third interpretation is that fear is used here to mean reverence, as in the case of women, and is further emphasized by the addition of trembling to fear. For respect may be appropriate for a wife, so that, being respectful, she may fear her husband. But where there is trembling, fear will not produce respect, but fear. Therefore, it is necessary for servants to have fear of the Lord after fear, and, to distinguish from the spiritual Lord, the earthly master is now called. Therefore, if a servant believes in God and has not yet come to the height of knowledge, it is not inappropriate for him to serve an earthly master with fear and trembling, in the simplicity of his heart and to serve him faithfully as Christ. Not serving to please people, as those who seek to please people do, but to turn necessity into will and to make a reward out of servitude: especially since the master of the flesh does not command different things from the Spirit of the Lord. For this is what he says: "Not serving to please people, but as servants of Christ, doing the will of God." But even faithfulness should not be forced upon the servant, but should be voluntary and from the heart: thus, serving his master as he would serve Christ, from whom he will receive the faithful reward of his servitude, no less than if he had served him willingly. At the same time, note that he has added different obediences for sons and servants. For to the sons he says, "Obey your parents in the Lord," but to the servants, "Obey your earthly masters with fear and trembling." So just as there is a difference of fear between a servant and a wife, so too obedience differs between sons and servants. And commanding servants to obey their masters, he added, "as if to Christ," and again, "as servants of Christ, doing the will of God," so that the servant may not hear the earthly master if he wants to command something contrary to God's precepts. And just as he had written to the Corinthians at one time (1 Cor. 7) so that divorces would not occur between husbands and wives because of faith in Christ, if one of the two wanted to believe, he established moderate rules for conditions to the Ephesians and Colossians because at the beginning of their faith, many thought that they were to despise their masters. This is so that serving does not seem to provoke masters and to teach masters to disobey them under no circumstances, even if they command sinful and abominable practices.

6:9

"And masters, do the same to them, remitting threats, knowing that both their and your Lord is in heaven, and there is no partiality with Him regarding persons." What are these things that the servants were ordered to say to their masters? I believe they are what he had previously said: "with sincerity of heart," "doing the will of God," "from the heart," and "with faithfulness" or kindness towards the servants, because εὔνοια can mean both. For each will receive from the Lord what he has done, whether he is a slave or free, as it has been said, whether he has been enslaved or has been a master, as is fitting: so that he will not be fearsome or prompt to beatings, knowing that he too has a Lord in heaven, with whom there is no partiality of persons, and who alone judges the wills and prefers the better to the worse according to actions, not people.

6:10

"From now on, be strengthened by the Lord and by the power of His might." In Greek, "virtue" is expressed by "aretē" and "strength" by "ischyros," but in our Scriptures, the two terms are often used interchangeably as "virtus." This is likely because physical strength is often taken to be a sign of mental fortitude, which is also considered a kind of virtue. However, in philosophy, the idea of fortitude is more specifically linked to mental, rather than physical, strength. Therefore, when it is said "Be strengthened by the Lord, and by the power of His might," it is understood to refer to Christ and to all the virtues that can be attributed to Him, and those who believe in Him will be strengthened. This general instruction follows specific injunctions given to husbands and wives, fathers and sons, masters and servants, and is meant to prepare them all for the onslaught of the devil, about which he writes in the following text.

6:11

"Put on all the armor of God, that you may be able to stand against the cunning schemes of the devil." From those things which we read below, and from those things that are said in all the Scriptures about the Lord and Savior, it is most clearly demonstrated that by all the armor of God which we are now commanded ("Al." it is commanded) to put on, the Savior is to be understood. So it is the same as saying, Put on all the armor of God; as if to say, Put on the Lord Jesus Christ. For if the girdle is truth, and the breastplate is righteousness: the Savior is also called truth and righteousness, there is no doubt that he is both the girdle and the breastplate. Therefore, according to these, he will be both the preparation of the gospel of peace, and the shield of faith, and the helmet of salvation, and the sword of the spirit, which is the word of God, and a living and effective and sharper than any two-edged sword. What other armor of God can we imagine, with which he who has to fight against the cunning of the devil must be clothed, except for the virtue that is Christ? For he who, according to all that is understood of him, is clothed with Christ, will be able to resist all the snares of the devil, and, according to what he is girded with truth, will not easily be led into the dogma of falsehood. Moreover, if he has put on the breastplate of righteousness, he will not be pierced by the arrows of iniquity. Nor, when he is shod with the beautiful shoes of the preparation of the gospel of peace, will he be a man of war or act tumultuously, but like one who has prepared his work for the end, and for this reason has become a man of peace, and he will not be condemned with those who are unprepared. Infidelity, which is an enemy of faith, will have no power where there is a shield of faith. The helmet of salvation, which is the head and principal of the heart and soul in which all senses are located, will not be shaken. Finally, like a courageous and strong warrior, it will overthrow, kill, and slay all sects opposed to the truth, wielding the sword of the spirit, which is the word of God, in hand. Therefore, the apostle, wanting to show in various ways the devil's schemes by which he strives to deceive us, named those things by which we do not guard our hearts with all diligence, calling them his methods, which means inventions or cunning schemes. For if we abstain from bodily pleasures, we do not guard ourselves enough against covetousness. But if we also despise covetousness along with pleasure, he creeps in through lust and makes us worship the belly, even overcoming those things that appeared to be strong. And just as wise leaders of armies usually attack weakly fortified places, so that when they break through, they can easily capture the fortified places, the devil seeks to break in through what he sees is open or certainly not firmly closed, and reach the very fortress of the heart and soul. And why do I need to speak of more of his wiles when other species of his cunning can be recognized from these? But the devil, whose name is Greek and means "slanderer," can also be called "downflowing" according to the nature of the Hebrew language, because the tribe of Zabulon has a certain similarity to this word. Namely, that it has gradually flowed from virtue to vice and has fallen from heavenly things to earthly things.

For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms. I do not think that when Paul was writing to the Corinthians he could have said, 'Your struggle is not against flesh and blood,' as he says, 'No temptation has overtaken you except what is common to mankind. And God is faithful; he will not let you be tempted beyond what you can bear.' (1 Corinthians 10:13) For I believe that there are struggles against the flesh and blood, which are called human temptations when the flesh and blood desire against the spirit and provoke us to commit sin, such as fornication, impurity, debauchery, idolatry, etc. (Galatians 5) Moreover, it is not a human temptation or a struggle against flesh and blood when Satan himself is disguised as an angel of light and tries to deceive us, or does something similar, in every power, sign, and lying wonder, in every wicked deception. For when the enemy deceives someone to receive him, and speaks through him saying, 'Thus says the Lord,' he is not deceived by the flesh and blood, or as a human temptation, but as a ruler of darkness and spiritual wickedness. (Ephesians 4) Therefore, let us not give a foothold to the devil, but even if the spirit of the one who has power ascends upon us, as it is written, we do not give him a place. Someone may say that this is what Ecclesiastes means: 'For our fight is not against flesh and blood, but against the rulers and authorities.' (Ecclesiastes 10:4) and the rest that follow, so that we learn that even what we believe to be vices arising from the flesh and blood are not necessarily such, but are suggested by certain spiritual wickednesses. For there are some demons who serve in love and amorous songs, as the Prophet also recalls saying, 'They have been seduced by a spirit of prostitution.' (Hosea 4:22) For even some of those who are truly called malefactors by the people confess that there are certain barbaric names for them, and that they are invoked to stand by various metals or foods, and to take the souls of unhappy people. Others, indeed, commit irritations, and rages, and wage wars, while others lead in enmities and stir up hatred between people. Therefore, they say, the Apostle wants to teach us that these types of vices are not produced from the nature of the body, and from the material of flesh and blood, but by the instinct of demons; therefore, he says, "For our wrestling is not against flesh and blood; but against principalities and powers," and so on. Therefore, we have now brought forth examples of those who are said to serve in magical unlucky arts and do these things, so that we may refute the opinion of those who believe that all vices are of the flesh and blood, and that demons have no power to incite us to sin. We think that Jacob had such a struggle, namely that he did not contend against the flesh and blood (Gen. 31) when he remained alone, and wrestled with a man, helping and strengthening him against another, who was fighting with excessive sweat. And at the same time, be careful not to be laughable for those who believe in the rite of wrestlers, luted throughout the whole night like Jacob. For what is significant if, as they say, he fought and conquered or was defeated? But according to the reasonable and appropriate struggle of the patriarch, it must be believed that they had such a struggle who could say: "For our wrestling is not against flesh and blood." It is not necessary to investigate now the sacrament of that place, since, if I live, I will talk about it more fully in its proper place. But we ask ("Consult Hebrew Questions in Genesis") where Paul read this in the Old Testament or by what authority, which are not written, he published them publicly. And we infer from those things which are written about battles and individual struggles, for example, David against Goliath, and the children of Israel against aliens, and other peoples in the Law, and Jesus, and the Book of Judges, and Kings, and Chronicles, that the Apostle understood it more deeply (1 Sam. 17); and he meant the spiritual war of the flesh, in which they were fighting and whether they were victorious or defeated, and that the satraps of each place were evidence of the supernatural powers ("Al." judgments); but the kings of the individual nations were their representations, images of those who are now called rulers of the world and of darkness, and the wicked men demonstrated spiritual wickedness in heavenly places. And it seems to us that Paul is saying these things to others in different words: "O Ephesians, what you read about battles of Israel against nations, these seem to sound of flesh and blood, for example, of Egyptians, Idumaeans, Ammonites, Moabites, and other nations. But if you want to know the truth, know that all these things happened in a figurative sense to them" (1 Cor. 10). But these things have been written for us, upon whom the ends of the ages have come, so that from them we might understand that we do not wrestle against flesh and blood, but against certain spiritual and invisible powers, against the rulers of that darkness in this world, and against spiritual wickedness that resides in the heavenly realm; not that demons dwell in the heavens, but because air above us has received this name. Hence, the birds that fly through the air are called the "winged creatures of the heavens." In another place, the Apostle says about demons wandering in this air, "In which you once walked, according to the course of this world, according to the prince of the power of the air, who now operates in the sons of disobedience" (Ephesians 2:2). The opinion of all scholars is that this air, which divides the heaven and earth, and is called "empty," is full of opposing fortitudes. After this, it must be recognized from whom these principalities, powers, rulers of the darkness of this world, and spiritual wickedness in heavenly places have received power to exist. Some say that the apostate devil has assigned various duties to his satellites and is not the author of these distributions. However, to this, the attentive reader may oppose the statement, "For there is no power except from God" (Romans 13:1). If this is said about men, with how much more reason it may be stated about those of a more subtle and superior nature? Nor is one who holds this view immediately liable to the charge of blasphemy, since each person has received different ministries according to his will. For just as in cities, we see those who have committed shameful acts either feeding animals, cutting marble, cleaning sewerage, managing gladiators, or being designated to pour wine and blood; so, demons have from their own free will chosen to be the governors of darkness through devising schemes, deceits, crimes, perjury, and other vices, since they chose not to be the princes of light. Therefore, rulers of the world and darkness, when they have struggled against someone and have uprooted him, causing him to fall, immediately join him to their own world and darkness, over which they hold sway. For this reason, we must strive harder since we have heard: "I have chosen you out of the world. You are not of the world, for if you were of the world, the world would love what is its own" (John 15:19). Let us not return to the world, nor submit to it, but let the world be crucified for us, and let Jesus, the ruler of light, bind us to His own world, and let Him make us subjects of the Father, having been freed from the power of spiritual wickedness and from the heaven of that which is passing away, which cannot be called the seat of God. Truly, it is impious that spiritual wickedness should be believed to hold a place in heaven, when God says: "Heaven is my throne" (Isaiah 66:1). Therefore, he who understands the great things that happen to us, both those in the present and those absent, in this world: while we cannot see them, either because of the body of our frail and earthly nature with which the soul is veiled, or because the subtler nature is not revealed to carnal eyes: here he will see what darkness is, which the Apostle now calls by name, namely that either this whole earthly life is called darkness, since "the light shines in darkness, and the darkness comprehended it not" (John 1:5), or the light and sense of the soul, the earthly body, that body of death, and of humiliation, which overcasts, covers, and blinds it. But we know that, except in this present passage, neither in the Old or New Testament have we ever read of "world rulers" (κοσμοκράτορας), nor has this name been used elsewhere. Paul the Apostle invented this name because he needed to adapt to new and invisible things by using new names while discussing the Ephesians. Moreover, because it may seem ambiguous that he says "in heavenly places," it must be said that this may be understood as being applicable to all things, so that the meaning is: our struggle is not against powers in heavenly places, nor against the rulers of these dark places in heavenly places, but against spiritual wickedness in heavenly places; and not only against spiritual wickedness in heavenly places, especially if we understand (as has been explained above) how the heavenly things are named for the birds of heaven, and that it is customary to say that rain comes from heaven, not because the rain comes down from heaven. For philosophers say that clouds, from which the rains are poured forth, are no more than two thousand paces from the earth, and, according to this sense, the cascades of heaven were also said to be opened in the deluge. Nevertheless, the worse someone is, the closer they will be to the earth and to richer substances. For both the earth and the air that surrounds us have their own richness. Some say that even souls that have been freed from their bodies, if they have been refined by discipline and virtues in this present life, will not dwell in richer places but will be closer to God, who is incorporeal. But if there are those of whom it can be said, 'O sons of men, how long will you be heavy of heart?' (Psalm 4:2) or 'have a fat heart,' they will be drawn down by their weight and weighed down by their plumpness. Furthermore, the question arises of whether there is a richer place on this earth and in this air which is known as Hell, where those called the 'inferi' reside. However, it is not within the scope of this present time to discuss who these people are, what kind of relation or difference they have, and who in the heavenly realm are referred to as spiritual evil. It remains for us to learn more fully from the Apostle in two passages about what the struggle of flesh and blood and the rulers of these dark powers and spiritual evil in the heavens are. For when he wishes to indicate human temptations, that is, the struggle of flesh and blood, he speaks of them with contempt, saying, 'Who shall separate us from the love of God? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?' As it is written (Psalm 43:22), 'For thy sake we are killed all the day long; we are accounted as sheep for the slaughter.' But in all these things we overcome, because of him who has loved us (Romans 8:35, 37). However, when he wishes to teach us about the opposing powers and rulers of the darkness and spiritual evil in the heavens, he begins with a different subject and says, 'For I am certain that neither death nor life, nor angels nor principalities, neither the present nor the future, nor powers, neither height nor depth, nor any other creature can separate us from the love of God, which is in Christ Jesus our Lord'.

6:13

Therefore take up all the weapons of God, so that you may be able to resist in the evil day: and having done all things, to stand. Either the present time shows the evil day, of which it was said above: 'Redeeming the time, because the days are evil,' due to the distress and labors of this life, because we do not reach the palm without sweat and struggle, or certainly the consummation and judgment, when the devil, the enemy and avenger, will desire to retain us in his own part, from which he who understands over the needy and poor will be set free: 'For in the evil day the Lord will deliver him' (Ps. 40:1). This is the day, about which it is written in another place: 'Behold, the day of the Lord comes, cruel, with wrath and fierce anger' (Isa. 13:9); and in another: 'For the day of the Lord of hosts shall be upon everyone that is proud and lofty' (Isa. 2:12); and again: 'Woe unto them that desire the day of the Lord: to what end is it for you? The day of the Lord is darkness, and not light. As if a man did flee from a lion, and a bear met him; or went into the house, and leaned his hand on the wall, and a serpent bit him. Shall not the day of the Lord be darkness, and not light? even very dark, and no brightness in it?' (Amos 5:18-20). For how is this not a day of evil, which is shrouded in darkness and gloom? Concerning this day, Joel the prophet also relates saying: 'Blow the trumpet in Zion, proclaim a holy fast, call a sacred assembly. Gather the people, consecrate the assembly; bring together the elders, gather the children, those nursing at the breast. [...] For the day of the Lord is coming; it is near, a day of darkness and gloom, a day of clouds and blackness' (Joel 2:15-16, 2:1-2). And Zephaniah speaks of the same day, saying: 'The great day of the Lord is near, near and coming quickly' (Zeph. 1:14). The voice of the Lord's day is bitter, and harsh, and strong: a day of wrath, that day, a day of tribulation and distress "and of necessity" (Soph. I, 14 et seqq.), and the rest. After which it adds: "And I will afflict men, and they shall walk like blind men: because they have sinned against the Lord" (Apoc. 12). Therefore, in order to be able to resist the devil on that day, for he is the accuser of our brethren, let him take up all the arms of God (for this is what πανοπλία really means, not simply "arms" as it is translated into Latin), and, armed with all weapons and gear, as is explained in the following passages, let him then know that he can stand if he has accomplished everything, so that he may firmly plant his feet, full of all virtues, and not be moved from his position, and may be among those of whom the Lord says: "There are some standing here" (Matt. 16:28), and in another place: "Indeed you stand by faith" (2 Cor. 1:22), and the Psalmist says: "He set my feet upon a rock, and established my steps" (Ps. 39:5). A third interpretation is sometimes added by some, saying that not every battle against the devil ends with death, but when we leave this world, then the struggle will be even stronger and clearer, opposing the present with the future: and so they explain what we have just set forth, neither present nor future, but future, meaning that these struggles must be undertaken after this life is over. Also, this statement: "Therefore, having done everything, stand firm", is referring to the same meaning: as if no one can do everything in this present life, but only partially, as he may see a part and prophesy a part, and then he will be able to stand firmly when he has accomplished everything. Another simpler interpretation says that Paul the Apostle, in this epistle, is encouraging and advising the Ephesians to do everything they can to stand firm in the Gospel, and not to fall in persecution, for he foresaw by the prophetic spirit that future temptations and persecutions would come upon them. Furthermore, we believe that the "evil day" mentioned here is properly taken from the forty-eighth Psalm.

6:14

Be therefore ready, having your loins girt with truth." Concerning the members of the soul mentioned in scripture, which are all referred to as members of the body, there is no doubt. I believe that one such member is now mentioned, the loins, which we are commanded to gird with truth. It is also written in the Gospel of Luke: "Let your loins be girded about, and your lights burning" (Luke 12:35). Therefore, the loins are always mentioned in regards to generation and seed, according to: "I will set fruit of your loins upon your throne" (Psalm 132:11). And elsewhere: "For he was still in the loins of his father Abraham, when Melchisedech met him" (Hebrews 7:10). It seems to us that those who do not render what is due to their wife or serve their lust, but instead imitate the innate God and do not participate in matters of generation, have girded their loins with truth. I believe that this is also signified in the case of John the Baptist, who had a leather girdle around his loins (Matthew 3), and was not one of the unclean who, for reasons of seminal flux, are banished outside the camp and cannot dwell with the ark of the Lord (Leviticus 13). Nor is he like those written about in Numbers: "Let his garments be torn" (Numbers 8). But whoever is girded with truth in Christ, raises these garments up high, and draws them upwards. He covers, tightens, and includes the filthiness of naked sides with the spiritual belt. He is prepared for battle, and has shining works, which are referred to as "burning lights.

And having put on the breastplate of righteousness. Just as it is difficult to be injured in those places that hold life, where one, wearing armor made of tightly joined links and iron circles, is protected by the breastplate of virtue, so too one who is surrounded by a diverse garment of righteousness will not accept an arrow in his liver like a deer nor will he fall into desires and frenzies, but will have a pure heart, with God as the maker of this breastplate, who crafts all the weapons for each of the saints and does not allow him to be struck by a flying dart or burned by flaming arrows.

6:15

"And having your feet shod with the preparation of the gospel of peace." Note carefully that he has called the soul's virtue "feet" by which we enter into Him who says, "I am the way" (John 14:6), and which we must shod with the preparation of the gospel of peace. The same type of footwear preceded those in Exodus who were to partake of the Passover and were prepared for the journey. For it is written, "And thus shall you eat it: your loins girt, your shoes on your feet, and your staves in your hand, and you shall eat in haste; for it is the Phase (that is, the Passage) of the Lord" (Exodus 12:11). Truly, it is a sign of preparation to eat in haste with one's shoes on. Thus strengthened with Passover food, they could cross the vast and dreadful wilderness. Therefore, whoever still walks should put on shoes, but whoever has crossed the Jordan and entered the promised land should remove their shoes. For He says, "Put off the shoes from thy feet, for the place whereon thou standest is holy ground" (Exodus 3:5). If someone is not Joshua son of Nun or an apostle, they should put on shoes for the preparation of the gospel of peace. But if someone is an apostle, and can be numbered among the twelve, they should by no means take off their shoes on the way or cover their heels to avoid scorpions and snakes; but having already been completed and perfected, they should stand firm in the holy land, live in Christ, and follow the Lamb wherever He goes. It is asked whether he has mentioned the gospel of peace to distinguish it from another gospel. Or is it indeed characteristic of this gospel to be called the gospel of peace? Therefore, whoever has peace has shod themselves with the gospel of Christ, and once they have put on their shoes, are prepared. And being prepared, they should not consider themselves to be perfect, but rather prepare themselves to progress and, while they progress, come to the end.

6:16

Taking a shield of faith above all else, with which you may be able to quench all the fiery darts of the wicked. As if to say: In every work, carry the shield of faith so that you may be protected and fortified to receive the arrows that come your way and artfully deflect them in battle. This is the faith upon which Abraham, after many works and virtues, could barely merit, as Scripture says of him: "He believed God, and it was credited to him as righteousness" (Gen. 15:8). Clearly, the wicked throw arrows that they want to penetrate our hearts through wicked thoughts. Of these, one was thrown into the heart of Judas so that he would betray the Savior. So, the enemy cannot even begin to wound the soul if we hold the shield of faith, in which not only the incoming weapons are pierced but also the fire of the weapons themselves is extinguished, about which even the prophet laments saying: "All are adulterous, like an oven heated by the baker" (Hos. 7:4). Whoever firmly holds this shield of faith with a strong hand and trusts in the Lord, knowing that he is safe from the incoming arrows, will speak fearlessly: "I trust in the Lord. How do you say to my soul: Move to the mountain like a sparrow? For behold, sinners have bent their bow, they have prepared their arrows in the quiver, to shoot the upright in heart in darkness" (Ps. 11: 1-2). Therefore, if I trust in the Lord, what counsel do you give me so that I may not stand against the attacks of the enemies, and the arrows that they have prepared in their quivers, wishing to strike not only me but also all those who are upright in heart? Behold, I stand on a rock and do not migrate to dark mountains: and all the enemy's weapons, repulsed, turn against their owners.

6:17

And receive the helmet of salvation. Because of this helmet of salvation, all the senses in our head remain intact, especially the eyes, of which Solomon says in Ecclesiastes: "The eyes of a wise man are in his head" (Eccles. 2:14). For he knew that it was the head of man, and where those eyes were located in the head of man. Therefore, if the head of man is Christ, and the eyes of the wise are in his head, it follows that all our senses, mind, thought, speech, and counsel (if indeed we have been wise) are in Christ. But in Christ, the Word, the Light, Righteousness, Truth, and all virtues.

6:18-19

"And the sword of the Spirit, which is the word of God. Through all prayer and supplication, praying at all times in the Spirit: and in the same watching with all instance and supplication for all saints, and for me." The word of God flows from the Holy Spirit, but the opposite comes from the earth and takes its beginning from there. "For whoever is of the earth, speaks of the earth. But he who comes from heaven is above all, and what he has seen and heard of this he bears witness" (John 3:31). Now the word of God, a sword of the spirit, of which Paul says: "The sword of the spirit, which is the word of God" (Hebrews 4). For the living word of God is effective and sharper than any two-edged sword, penetrating even to the division of soul and spirit, of joints and marrow. It is the spirit that cuts and divides, greatly profiting through the prayer and supplication of those who pray to the Lord at all times in the Spirit, according to this: "I will pray in the spirit, I will pray with the mind also" (I Corinthians 14:15). And with this progress, the Apostle becomes enriched in God's word and doctrine through vigilance and persistent prayer. And let all this abundance contribute to the salvation of others so that those who pray for it may also benefit. At the same time, the Apostle's admirable humility in requesting the Ephesians to make supplications for him. For he says, "At all times and in every prayer and supplication, pray for all the saints and for me," making mention of the saints separately from himself.

6:20

That the word may be given to me in the opening of my mouth, to make known with confidence the mystery of the Gospel, for which I am an ambassador in chains, so that I may speak boldly as I ought to speak. This is what he says now: "in the opening of my mouth", and elsewhere: "my mouth is open to you, O Corinthians" (2 Cor. 6:11); and: "Opening his mouth, he taught his disciples, saying" (Matt. 5:2); and: "I opened my mouth and panted" (Psal. 118:13); and: "I will open my mouth in parables" (Psal. 77:2), and similar passages, to be understood as if he had said: Let the treasures be opened and the hidden mysteries of the Gospel be revealed, so that the Holy Spirit may enter to offer what is hidden. The following words show that this is the interpretation: "To make known with confidence the mystery of the Gospel." Not in parables or proverbs, but just as the prophets and the Lord himself, who was still speaking in the body, said: "The hour is coming when I will no longer speak to you in figures, but will announce to you boldly about the Father" (John 16:25). He alone who does not have a reproachful heart can obtain this confident speech: "For if our heart does not reproach us, we have confidence with God and whatever we ask, we receive from Him" (1 John 3). So it is rare for someone to make known the mystery of the Gospel with confidence because it is rare for someone to have confidence in God. "For who will boast that he has a pure heart or who will stand, saying he is free from sins" (Prov. 20:9). After this, what he says: "For which I am an ambassador in chains", that I may make known the mystery of the Gospel, must be briefly explained. Surely, whoever understands simply will say that he sent these writings from Rome because of the testimony of Christ, who was in prison and in chains. Another, however, will maintain that because of the humility of the body and this chain that surrounds us, and as we do not yet know as we ought to know, we see in a mirror, he said these things. And then, when he is truly free from chains and has come out of prison, he can open the mysteries of the Gospel with confidence, unless he is also considered to be without chains in chains who has a conversation in heaven and about whom it can be said: "But you are not in the flesh, but in the spirit, indeed, if the Spirit of God abides in you" (Rom. 8:9).

6:21-22

In order that you also may know what is going on with me, what I am doing, Tychicus, the beloved brother and faithful servant in the Lord, will make everything known to you. I have sent him to you for this very purpose, that you may know what is going on with us and that he may comfort your hearts. Take this in two ways: either Tychicus was sent to Ephesus to inform them that the chains of the apostle Paul were known in every praetorian guard, and his imprisonment was advancing the gospel, at the time he also wrote to the Colossians saying: "All that concerns me will be made known to you by Tychicus, the beloved brother, faithful minister, and fellow servant in the Lord whom I send to you for this very purpose, that you may know what is going on with us, and that he may comfort your hearts together with Onesimus, the beloved and faithful brother who is one of you, who will make known to you all that is happening here." For it was a great comfort to hear of Paul triumphing over his chains and imprisonments from Rome, the capital city, and in the stronghold of the Roman empire. Or certainly Tychicus was sent for the purpose of announcing to them the life and conduct of Paul, which they were unaware of, and as it were, giving an example of living to those who were learning about the actions and virtues of the Apostle and wishing to imitate him. And the consolation could not be small for those who desired to imitate what they had learned of the Apostle.

6:23

Peace to brothers, and charity with faith, from God the Father and Lord Jesus Christ. If there are any other gifts which are given by God the Father, and Lord Jesus Christ, among these peace occupies no small place, which surpasses every sense, and guards the hearts and intellects of the saints, a certain calmness and tranquility of the resting soul, and fleeing all turmoil and confusion. Similar to this is charity with faith, which God the Father and the Son also give, so that we may love God with all our heart, and our neighbors as ourselves, and pray for our enemies. This peace and charity, which the Apostle wishes for believers, are only possessed by those who are worthy to be called brothers. For "peace" is indeed "to brothers, and charity with faith and peace." Therefore, the Father provides both charity and faith as the Son does; and heresy is silenced, which does not want to acknowledge that the Son can do what the Father can do.

6:24

"Grace be with all who love our Lord Jesus Christ in incorruption. Amen." Some have interpreted this to mean that those who love our Lord Jesus Christ are to abstain from all corrupt behavior, particularly sexual behavior. Thus, the custom and common speech refer to those who are pure and virginal, and those who are ignorant of sexual behavior with women. Those who have tasted this pleasure are considered corrupt. They take as proof the passage: "If any man violates the temple of God, him shall God destroy" (1 Cor. 3:17). However, it is unclear whether they can explain what is written: "Every man hath his proper gift of God, one after this manner, and another after that" (Ibid. 7:7). Let us therefore see whether it is better to understand every sin as corruption of the soul, so that those who are free from sin are called incorruptible; they, then, who love our Lord Jesus Christ in incorruption, are not bound by the chains of sin, and with them is the grace of God. I also think that there may be a distinction between those who love our Lord Jesus Christ, but are not currently in a state of incorruption, and those who love Him in incorruption. For those who love the Lord are willing to endure exile, torture, poverty, and all kinds of contumelious treatment, and yet are still subject to the passions of the flesh. However, the Apostle does not imprecate upon them the grace of the Lord, as it is with all who love Him in incorruption.