返回Chapter 4
Chapter 4
Chapter Four
Eph. 4:1. Therefore I, a prisoner in the Lord, beseech you to walk worthy of the calling to which you are called,
A teacher must not lord it over, but serve the disciples for the sake of their salvation. Therefore Paul also, as a servant, beseeches. He even puts forward his bonds for the success of his request. For he is "a prisoner in the Lord," that is, not for an evil deed, but for the sake of the Lord. So then, show honor to the bonds borne for the Lord's sake. And what do I beseech? Not for myself, but for you, that you may walk worthily of your calling. For you have been called to great things: to sit together with Christ and to reign together with Him, and you must not disgrace your dignity by deeds unworthy of Christ. And from doctrinal teaching he transitioned to moral instruction, thereby imparting sweetness to his word.
Eph. 4:2. with all humility.
He shows how it is possible to "walk worthy of the calling" — if we are humble. For then you will fully understand what you are and what you have been deemed worthy of, and you will humble yourself and strive to serve your benefactor. Moreover, it serves as the foundation of every virtue; therefore the Lord also began His beatitudes from this point, calling the poor in spirit blessed, that is, the humble-minded. "With all," he says, "humility," not in words only, but also in deed, in outward appearance and voice, and not so as to show oneself humble toward one person but not toward another, but toward everyone, whether he be small or great.
Eph. 4:2. and with meekness and longsuffering,
For it is possible to be both humble and at the same time irritable and wrathful; but such humility is useless.
Eph. 4:2. condescending to one another in love,
He teaches what the benefit of meekness and longsuffering is – it is forbearance toward one another. Then, lest someone say: how can I be forbearing toward my neighbor when he is wrathful and insolent? – he points out the way as well – in love. For if we have love, we will bear with one another.
Eph. 4:3. Endeavoring to keep the unity of the Spirit in the bond of peace.
As the spirit in the body encompasses and unites everything, so too does the Holy Spirit unite the Church, even though we differ in race, character, and occupation. And through the Holy Spirit we become one body. Therefore, let us strive to preserve this unity by living in peace with one another. For if we do not have the bond of love and do not live in peace with one another, we will destroy the unity that the Spirit has granted us — just as if a hand or foot were to quarrel with the rest of the body and refuse their union with the other members, they would no longer be under the authority of one spirit. Therefore, great diligence is needed, and we must not sluggishly maintain peace, but be firmly joined to one another, so that where one strives, the other does likewise (for such are allies), rather than directing ourselves by our own will; only then shall we be in one Spirit.
Eph. 4:4. One body and one spirit,
Paul seeks not simply love, but a love that makes all one body, through complete union with one another, so that, like members of a body, they would suffer together and rejoice together with one another. "And one spirit." He said this beautifully, showing that, having become one body, they will also be one spirit, or else that it is possible to be one body but not one spirit (just as if someone were in friendship with heretics but did not follow their teaching). Or: having received one spirit through faith, you ought also to be of one mind. Or by spirit he means the same disposition of soul and unanimity among all, as if saying: one body and one soul.
Eph. 4:4. as you were also called to one hope of your calling;
God says, He called you to one and the same thing, granted life to all, equally became the head of all, co-raised and seated all with Himself, and simply received all with equal honor, and we all have one and the same hope. Therefore you ought to be one also in the bond of love. For in relation to Him we are equal, even though we differ on earth.
Eph. 4:5. one Lord, one faith, one baptism,
For it is not so that you have a higher Lord, and he a lower one; that you are saved by faith, and he by works; that baptism sets you free, but not him.
Eph. 4:6. One God and Father of all, Who is above all, and through all, and in us all.
That is, He is over all and through all He penetrates with His providence and governance, and dwells in all of us. Note also that the heretics apply the preposition "through" to the Son, and the preposition "in" to the Spirit, as though it had a diminishing significance⁸; yet they are applied to the Father, certainly not to His diminishment.
Eph. 4:7. But to each one of us grace was given according to the measure of the gift of Christ.
If everything, as you say, is common, then why does one person have a greater gift and another a lesser one? For this aroused envy in them, in the Corinthians and many others. Resolving this, the apostle says that to each one a gift was given in the measure that the Giver determined. Therefore, since it is a gift, be content, because you received it after all, and it was not given to you as something owed. And since God determined this measure, do not be curious. For if God determined it, then of course He did so in a manner entirely fitting. Thus, what is essential and without which one cannot be a Christian is common to all, and if someone has a somewhat greater gift, do not grieve, because greater labor is also joined with it, as he will say further on. And he did not say "according to the measure of each one's faith," lest those who have little of it fall into faintheartedness, but he places the measure in the will of the Giver, so that they would not even dare to question it at all.
Eph. 4:8. Therefore it is also said: "Having ascended on high, He led captivity captive and gave gifts to men."⁹
That He gave a gift, he says, is evident from the words of the prophet: He gave gifts to men. But the prophet says: you received gifts, and this is the same thing, because God, in granting gifts, receives service in return. And whoever receives gifts receives them in order to work and labor. Therefore one must not be idle. He ascended "on high" — either onto the cross, or into heaven at the ascension, which is even better, as is evident from what follows. Of what captivity does he speak? Of the captivity of the devil. For He took captive the devil and death, and the curse, and transgression, and also us, who were under the power of the devil and subject to what has been said.
Eph. 4:9. But "He ascended," what does it mean, if not that He also first descended into the lower parts of the earth?
Eph. 4:10. He who descended, He is also the one who ascended far above all the heavens, that He might fill all things.
Speaking here of humility, Paul points to Christ as an example, just as in the Epistle to the Philippians (Phil. 2:8), saying: as He did not refuse to descend, so you too should not refuse to humble yourselves through humility. And that He descended is evident from the prophet's expression: "having ascended," because in relation to God, when it says "having ascended," one must necessarily understand that He first descended, whereas concerning a man this is not yet the case. Where then did He descend? Into Hades: this, of course, is what he calls "the lower parts of the earth," according to the common understanding. As Jacob also said: "you will bring down my gray hairs with sorrow to the grave" (Gen. 44:30); and David: "lest I become like those who go down into the pit" (Ps. 28:1). Thus, He descended to the very lowest regions, beyond which there is nothing else, and ascended far above all things, above which there is nothing more. And this descent did not hinder His ascent. Therefore you also, if you humble yourselves, will be exalted. He accomplished this in order to fill all things with His dominion and power, according to the flesh, since according to His Divinity He already filled all things before. All of this is directed against Paul of Samosata and Nestorius. For He who descended — evidently, as a dweller on high He descended, both through the incarnation to earth and through death into Hades — is one and the same, and not different.
Eph. 4:11. And He appointed
And it is significant that he said: "He." For He Who so cared for us and Who for our sake did not refuse to descend even to the lowest limits, did not simply distribute the gifts, but undoubtedly with wisdom and benefit. How then do you grieve that the distribution was made unwisely? And in one place he says that the Spirit distributes: "in which the Holy Spirit has made you overseers" (Acts 20:28) and: "but one and the same Spirit works all these things" (1 Cor. 12:11); and in another he attributes this to the Father: "God has appointed in the Church first Apostles" and so on (1 Cor. 12:28), and: "I planted, Apollos watered, but God gave the growth" (1 Cor. 3:6). But here he attributes it to the Son. Thus, the operation of the Three is one.
Eph. 4:11. "some apostles, others prophets"
The first are apostles, because they also possessed the gift of prophecy, whereas the prophets, namely those of the New Testament, did not possess apostleship.
Eph. 4:11. other Evangelists.
Or those who wrote the Gospel, or those who, although they did not travel everywhere, yet preached the Gospel, like Priscilla and Aquila (Acts 18:3).
Eph. 4:11. "others as pastors and teachers,"
He calls by this name those to whom the Churches have been entrusted – bishops, such as Timothy, Titus, and others like them. But you may also understand by "pastors" both presbyters and bishops, and by "teachers" even deacons. For they too, holding the rank of purifiers (καθαρτικην τάξιν), purify the people through the word.
Eph. 4:12. For the perfecting of the saints, for the work of the ministry, for the edifying of the Body of Christ,
Do you see what dignity this is? Each one speaks, acts, each one serves the edification of the Body of Christ, or the Church. Why then do you grieve, as one who has received a lesser gift? For even you contribute to the "perfecting of the saints," that is, to the benefit of the faithful and their improvement. So then, look: having received a gift for the edification of others, do not destroy yourself through envy of greater gifts. Moreover, if another has received a greater gift for the perfecting of the faithful, understand that greater labor and service are also joined with it, and therefore greater responsibility. And on the other hand, is it not a satanic trait to envy the one who perfects and edifies the Body of Christ? For this befits an enemy of God.
Eph. 4:13. until we all come into the unity of the faith and of the knowledge of the Son of God,
Until then, he says, all of us who have received gifts must act, labor, and build up, until we come to the unity of the faith, that is, until we all appear as having one faith, not differing in doctrines and having no disagreement among ourselves in matters concerning life. For then there will be true unity of the faith, then we will know the Son of God, when we hold right opinion in the matter of teaching and preserve the bond of love. For Christ is love.
Eph. 4:13. into a perfect man, unto the measure of the stature of the fullness of Christ;
By the image of the perfect man and the measure of the stature, he speaks of the perfect knowledge of the dogmas, just as by the fullness of Christ he means the perfect and complete knowledge of Him and the faith that He, one of the Trinity and equal to the Father, became Man, a single hypostasis in two natures, wills, and activities, and that together with the body He sits enthroned with the Father and will come again, and everything else that is rightly thought and said about this. How then does he elsewhere call our knowledge imperfect? In contrast to future knowledge; but here, with regard to the unchangeableness of knowledge, he calls it perfect. For when we shall no longer waver, then we shall be perfect, as is evident from what follows.
Eph. 4:14. that we should no longer be babes, tossed to and fro and carried about by every wind of doctrine,
But let us, he says, firmly and unshakably hold fast to that small measure which we have received, and let us not, like children, be tossed about and carried away by every teaching. For this reason gifts were given: to build up and strengthen, so that the building might not be shaken. By the words "that we should no longer be" he showed that formerly they were such. He even includes himself, so as to correct not by reproaches but by kindness. And by saying "tossed about," he shows what danger the souls of those who are unsteady in Orthodoxy are in. And, speaking figuratively, he calls the various teachings winds.
Eph. 4:14. by the trickery (κυβεία) of men, by the cunning craft of deception,
By the word "cunning" (κυβευτής in the Greek original, – Editor's note) are called those who made profit from dice-playing. Such also are the false teachers, who handle very simple people like dice, as they please. Therefore, let us not, he says, be tossed about in this cunning "by the craftiness of deceitful scheming," that is, be tossed about and inclined toward that which the deceitful craftiness of false teachers desires. For all their skill and cunning are directed toward nothing other than deception. And he beautifully added: "of men," since the work of God contains no cunning or deception.
Eph. 4:15. but by true love would grow up in all things into Him, Who is the head, Christ,
The crafty and cunning have everything false and deceitful in their words, and there is nothing sound or stable in them. But we, being sincere in our love for God and neighbor, having teaching that is not false and living without hypocrisy (for here, it seems, he also gives lessons on life), let us grow up into Christ in all that is ours — both life and dogmas. For with Him, as the Head, we must conform all that is ours, so as to bring nothing discordant or out of harmony with the Head, but to have everything grown up according to Him.
Eph. 4:16. from Whom the whole body, being fitted and held together by every supporting ligament, according to the proper working of each individual part, causes the growth of the body for the building up of itself in love.
The thought of this passage is as follows, although it is expressed unclearly: just as in the body the spirit, descending from the brain through the nerves, does not simply impart sensation to all the members, but according to the properties of each — to the one capable of receiving more, more, and to the one capable of receiving less, less — so also Christ distributes His gracious gifts to our souls, which are His members, not simply, but "according to the effective working in the measure of every part," that is, as much as each is able to contain, and thus the whole body "makes increase for the building up of itself in love." For it is otherwise impossible to receive the aid of the Spirit descending from above, Who gives us life and growth, if we are not joined and united by love as one body. Just as, for example, a hand, severed from the body, could no longer receive the influences of the spirit, because it is cut off from the body, so also we, if we do not have unity, will not receive from our Head, Christ, the grace of the Spirit. For this reason he said "the body joined and knit together," in order to show that the members are not simply placed one beside another, but are joined to one another, and each occupies its own place, and is not dislocated or disfigured. Therefore, it is our task to bind and unite ourselves through love, and the task of Christ, our Head, to send down the Spirit. Thus, the entire discourse is about humility and unity. The words "through every joint that supplies" show that the Spirit, poured out and given by the Head, tangibly touches all. Therefore, the body grows and is built up through the fact that the supply of the Spirit touches the members and that He works in them (for this is what "according to the effective working" means), or that He furnishes them the power to work.
Eph. 4:17. Therefore I say and testify in the Lord, that you should no longer walk as the rest of the Gentiles walk, in the vanity of their mind,
It is proper for a teacher not only to exhort, but also to instill fear, showing that God Himself stands before His disciples, as Paul does here. "I adjure," he says, you "by the Lord," that is, I call the Lord as witness that I have not hidden from you what needed to be said. And he did not say: do not live as you live, so as not to wound them, but: "as the other nations walk," correcting them by the example of others. They walked "in the vanity" of their "mind" because they served idols, were slaves to passions, and gave themselves over to the vanity of the world. And what is called vanity is so called because we make use of it vainly; for it is not vain by its own nature, since all things were created very good.
Eph. 4:18. Being darkened in their understanding, alienated from the life of God,
Although the light of the knowledge of God and of a pure life was shining, they darkened themselves, having weakened the sight of the soul with the gloom of passions and worldly cares. Indeed, passions and worldly concerns represent a great and hard-to-cross torrent that darkens the mind. Therefore, those who live in this way are also alienated from the life of God, that is, from the life according to God. For the rational life consists in comprehending the truth. And he who is blind to it does not truly live, since truth is the essence and light of the mind.
Eph. 4:18. because of their ignorance and the hardness of their heart.
So, if they are in ignorance, why do you blame them? One who is ignorant should be taught, not accused. But this ignorance, he says, arose in them as a result of hardening, that is, insensibility; and the insensibility as a result of their inclination toward an impure life, so that they are worthy of accusation. But listen to what follows further.
Eph. 4:19. They, having reached a state of insensibility, gave themselves over to licentiousness, so as to practice every impurity with insatiability.
Do you not see that of their own free will they became so insensible? "Having become callous," that is, having grown completely lazy, not wishing to do anything good, having reached complete insensibility and having become as if mad, "they gave themselves over to licentiousness." For what purpose? To practice uncleanness, because they made it (uncleanness) their occupation and constant activity, and not just one form of it, but every kind. How then could they not have lost all sensitivity, having given themselves over to every kind of uncleanness? For an impure life is the cause of wicked doctrine as well and leads to a failure to understand everything good. Therefore, when in another place you hear that God gave them over "to a debased mind" (Rom. 1:28), remember these words too and, comparing the one with the other, understand that God is said to give over those who give themselves over, that is, He permitted and abandoned them, since they themselves made themselves worthy of that. And even the expression "with greediness" points to a voluntary insensibility in them. For, he says, it was possible for them to use both money and pleasures in moderation, but having given themselves over to excess, they became coarsened in everything and insensible to everything good.
Eph. 4:20. But you did not so learn Christ;
Eph. 4:21. because you have heard about Him and have been taught in Him, – since the truth is in Jesus, –
Eph. 4:22. to put off the former way of life of the old man,
Such is the position of the pagans; "but you did not so learn Christ; because you heard of Him and were taught in Him," that is, after you came to know Christ. And he speaks not with doubt, but with complete confidence. For the knowledge of Christ consists precisely in living virtuously; just as one who lives wickedly does not know Christ. "They profess that they know God, but in works they deny Him" (Titus 1:16). And the words "as the truth is in Jesus" understand thus: you should not remain in the same state as the pagans walk. For Christ's work is not vanity, but truth, teaching, and life. Sin is a lie, for it lacks substance and has no purpose; but virtue is truth, for it is stable and has purpose. What then were you taught, in what does Christ's truth consist? In that you put off the old man, that is, the habits of the former life and the life that is old and subject to sin.
Eph. 4:22. corrupted by deceitful lusts,
You can understand this in two ways: either as the lusts decay, so too the man himself, that is, the reason, becomes corrupt. In what way do the lusts decay? From illness and old age beauty fades, and strength likewise, and indeed everything is finally destroyed by death. For "in that day," says David, "all his thoughts perish" (Ps. 146:4). Or else: "in lusts" is said instead of: from lusts. Since from them your old man is corrupted, like cotton and iron, from what they are born, from that they also perish. For the love of glory also destroys — as regards the soul, always, but sometimes bodily as well; and pleasures too. And he fittingly called the enjoyment that comes from them deception. For all of this is fraud and deceit, because it only appears to be pleasure, but in reality is bitterness. Deception consists precisely in this — to appear one thing and be another.
Eph. 4:23. and be renewed (ἀνανεοῦσθαι) in the spirit of your mind
Lest anyone think that he introduces another person, he says: "be renewed," that is, renew the very thing that has grown old and make it different. So the subject is one and the same, and the change is only in character and thought. In what way could this renewal occur? Through the Holy Spirit, Who takes up residence in our mind, because the Spirit does not tolerate old deeds. What is said has this meaning: be renewed by a spiritual renewal in your mind, and not by a bodily renewal occurring in the body.
Eph. 4:24. and put on the new man,
Do you see that the subject is one and the same, which draws into itself and is clothed upon, but the garments are different, namely vice and virtue? For just as it is easy to undress and dress, so too are vice and virtue easy, if we so desire. Why then does he represent vice and virtue under the image of a man? Because a man is characterized by his deeds, and they reveal a man no less than his nature — whether he is good or evil. Thus, the new man is one who has been renewed by baptism, who must be both strong and free from injury and healthy, for all these things are proper to youth.
Eph. 4:24. Created according to God, in righteousness and holiness of truth.
This man, he says, is created not according to lust, but "according to God," that is, from God is that creation which is well-pleasing to Him, in the font not from water and earth, but "in righteousness and holiness." For in that lies the essence of such a man. Righteousness is virtue in general, just as we customarily call a blameless man righteous. And the Lord, saying: "unless your righteousness exceeds the righteousness of the scribes and Pharisees" (Matt. 5:20), means here every virtue. "Holiness" is purity and the fulfillment of all that is due; as for example with regard to the dead we say: οσίαν — when someone has fulfilled what is due toward them¹⁰, and also άφιοσάμην (I have discharged my duty — I have accomplished everything). But since in the Old Testament there was talk of righteousness, he says that it was a type of this righteousness. But I say to you about the righteousness of truth and of the Gospel. Or in contrast to outward and hypocritical righteousness, he pointed to true righteousness. Although this man was created in baptism in righteousness and holiness, he must still clothe himself in them now through life and deeds. And when you hear that one must put on, then understand that one must never take off, as it is also said: "he clothed himself with cursing as with a garment" (Ps. 109:18), and "You cover Yourself with light as with a garment" (Ps. 104:2). And we have the custom of saying: so-and-so has put on the mask of such-and-such a person.
Eph. 4:25. Therefore, having put away falsehood, speak truth each one with his neighbor, for we are members of one another.
Having spoken about the old man in general, he then describes him in parts as well. And, first of all, he removes lying in relation to one another and, what is especially important and capable of arousing shame, because we are members of one another — as if saying: would the eye, having seen a beast, lie to the feet and prevent them from running? Or would the foot, having felt a deep pit hidden beneath reeds and earth, lie and not let the eye know, so that it might look in another direction and find a way around? And in general, in everything you will find the same thing. Therefore, let us also not lie to one another, for we are members of one body.
Eph. 4:26. Be angry, and do not sin:
Having said "do not lie," then, since anger often arises from lying, he says: it would be good not to be angry at all, but if it happens, then at least do not bring yourselves to sin by immoderately giving in to anger. And some say that there is only one sinless anger — namely, against demons and passions, which is what the holy apostle proposes to us here.
Eph. 4:26. "let not the sun go down upon your wrath;"
Let not, he says, this feeling remain in you for long, and let not the setting sun leave you as enemies, lest its light shine upon you as unworthy, and lest the night kindle this fire even more through thoughts and contribute to the arising of evil designs.
Eph. 4:27. And do not give place to the devil.
To be hostile to one another means to give place to the devil. For as long as we are united and bound together, he brings nothing of his own, since he finds no place; but when he notices some discord among us, then, finding a place, he first pushes through his head, like a serpent, and then crawls in with his entire writhing body.
Eph. 4:28. Let him who stole steal no more,
You see what the members of the old man are: lying, bearing grudges, stealing? And he did not say: let the one who steals be punished — but: let him cease, he says, from this evil. For the former is the business of secular courts, while the latter is the teaching of Christ. Where then are the so-called Cathari (καθαροί — the pure), who are in reality filled with all manner of impurity, and who reject repentance? Let them hear that to strip off the shameful name means not merely to cease from sin, but also to do something good. For listen to what he says next.
Eph. 4:28. Let him rather labor, working with his own hands what is useful, that he may have something to share with the one in need.
For it is not enough to cease from sin, but one must enter upon the opposite path of good. Before he did evil? Now let him do good — and not simply, but with effort: on the one hand, to subdue the body which previously, through inactivity, had grown accustomed to evil, and on the other hand, to have sufficient means for life and sustenance, so as to share with others as well — and so that he who formerly robbed others might now do good to others. A wondrous thing! The Gospel transforms into angels those who were nearly demons!
Eph. 4:29. Let no corrupt word proceed out of your mouth,
Rotten he calls the idle word: senseless and inappropriate, such as jesting and empty talk. But even more rotten and, so to speak, foul-smelling is obscene speech, abuse, and slander. For we shall give account not only for deeds, but also for words.
Eph. 4:29. Only what is good for edification in the faith (of need), that it may impart grace to those who hear.
That is, let us speak what edifies our neighbor, what is needful for the present necessity, and not untimely and useless, so that the listeners may remain grateful to us. For if we speak what is profitable to the soul, then the listeners, as having received benefit, will be grateful. Or: so that your word, he says, may make them graced. For just as myrrh imparts grace to those who receive it, so too does a word profitable to the soul. Do you see how Paul, whatever he always urges, now also asks of us: that we edify our neighbor, that is, ourselves? For he who counsels what is profitable to the soul of another certainly does it for himself much sooner.
Eph. 4:30. And do not grieve the Holy Spirit of God,
If you, he says, speak a rotten word unworthy of the lips of a Christian, you will not offend a man, but the Spirit of God, by Whom you have been blessed and by Whom your lips have been sanctified. Then he indicates in what ways we have been blessed.
Eph. 4:30. Which you were sealed for the day of redemption.
For the Spirit has sealed us as a sign that we belong to the royal flock: He did not leave us among those subject to the wrath of God, but removed us from them and set a seal upon us, so as to deliver us from that wrath. Shall we not be ashamed after this to insult Him? Your lips have been sealed by the Spirit, so that you may speak nothing unworthy of Him; do not break this seal.
Eph. 4:31. Let all bitterness and wrath, and anger, and clamor, and evil speaking be put away from you, with all malice;
Although by what was said above he already rejected anger, now he tears it out as if by the root; because bitterness (that is, harshness) is the root of wrath and anger. For when the bitter fluid (bile) is irritated, it overflows from the vessel containing it, spreads throughout the whole body, and makes a man into a beast. So "bitterness" (πικρία) is an inward corruption, malice, a preparation for evil-doing; and "wrath" is the beginning of "anger," a kind of inflammation, as it were; while anger is the state when it passes into action. And since anger, if not accompanied by "clamor" that fans it, quickly dies out, the apostle says: "and clamor be put away from you," that is, let it disappear and let no trace remain. For clamor is the horse, and anger is the rider: hold back the horse, and you have overthrown the rider. Remove also "evil speaking," that is, slander, which, although it is produced by anger, itself inflames it still more through clamor. But since there are many who wound secretly, who say nothing, but in a hidden way cause harm, who lie in wait unnoticed around the corner to inflict evil, he therefore added: "with all malice," that is, both small and great.
Eph. 4:32. But be kind to one another, compassionate, forgiving one another,
Since it is not enough merely to refrain from evil in order to obtain the Kingdom, but one must also do good (for if we neglect doing good, we fall into Gehenna, even if we have done no evil, as is evident from many places in the Gospel (Matt. 3:10)), therefore Paul, rejecting what is bad, inclines us toward doing good and says: "be kind," in opposition to anger; "compassionate," in opposition to cruelty; "forgiving one another," that is, be lenient and forgive those who sin against you, in opposition to malice and slander.
Eph. 4:32. as God in Christ forgave you¹¹.
Since an example is much more persuasive, he presents God as a model. He could even have pointed out that God said: "forgive, and you will be forgiven" (Luke 6:37), but since many doubt the future, he points to what has already been accomplished, saying: "God forgave us." In what way? "In Christ," that is, at the peril of His own Son and even His slaughter. You, perhaps, forgive without any peril to yourself, but He did not do so; you forgive your brother, but He released and forgave you when you were an enemy. Notice also how instead of saying "forgive one another," he said "yourselves" (as in the Church Slavonic translation — Ed. note), showing that when we forgive (χαριζώμεθα) one another, by this very act we earn mercy for ourselves.
Eph. 4:1. Therefore I, a prisoner in the Lord, beseech you to walk worthy of the calling to which you are called,
A teacher must not lord it over, but serve the disciples for the sake of their salvation. Therefore Paul also, as a servant, beseeches. He even puts forward his bonds for the success of his request. For he is "a prisoner in the Lord," that is, not for an evil deed, but for the sake of the Lord. So then, show honor to the bonds borne for the Lord's sake. And what do I beseech? Not for myself, but for you, that you may walk worthily of your calling. For you have been called to great things: to sit together with Christ and to reign together with Him, and you must not disgrace your dignity by deeds unworthy of Christ. And from doctrinal teaching he transitioned to moral instruction, thereby imparting sweetness to his word.
Eph. 4:2. with all humility.
He shows how it is possible to "walk worthy of the calling" — if we are humble. For then you will fully understand what you are and what you have been deemed worthy of, and you will humble yourself and strive to serve your benefactor. Moreover, it serves as the foundation of every virtue; therefore the Lord also began His beatitudes from this point, calling the poor in spirit blessed, that is, the humble-minded. "With all," he says, "humility," not in words only, but also in deed, in outward appearance and voice, and not so as to show oneself humble toward one person but not toward another, but toward everyone, whether he be small or great.
Eph. 4:2. and with meekness and longsuffering,
For it is possible to be both humble and at the same time irritable and wrathful; but such humility is useless.
Eph. 4:2. condescending to one another in love,
He teaches what the benefit of meekness and longsuffering is – it is forbearance toward one another. Then, lest someone say: how can I be forbearing toward my neighbor when he is wrathful and insolent? – he points out the way as well – in love. For if we have love, we will bear with one another.
Eph. 4:3. Endeavoring to keep the unity of the Spirit in the bond of peace.
As the spirit in the body encompasses and unites everything, so too does the Holy Spirit unite the Church, even though we differ in race, character, and occupation. And through the Holy Spirit we become one body. Therefore, let us strive to preserve this unity by living in peace with one another. For if we do not have the bond of love and do not live in peace with one another, we will destroy the unity that the Spirit has granted us — just as if a hand or foot were to quarrel with the rest of the body and refuse their union with the other members, they would no longer be under the authority of one spirit. Therefore, great diligence is needed, and we must not sluggishly maintain peace, but be firmly joined to one another, so that where one strives, the other does likewise (for such are allies), rather than directing ourselves by our own will; only then shall we be in one Spirit.
Eph. 4:4. One body and one spirit,
Paul seeks not simply love, but a love that makes all one body, through complete union with one another, so that, like members of a body, they would suffer together and rejoice together with one another. "And one spirit." He said this beautifully, showing that, having become one body, they will also be one spirit, or else that it is possible to be one body but not one spirit (just as if someone were in friendship with heretics but did not follow their teaching). Or: having received one spirit through faith, you ought also to be of one mind. Or by spirit he means the same disposition of soul and unanimity among all, as if saying: one body and one soul.
Eph. 4:4. as you were also called to one hope of your calling;
God says, He called you to one and the same thing, granted life to all, equally became the head of all, co-raised and seated all with Himself, and simply received all with equal honor, and we all have one and the same hope. Therefore you ought to be one also in the bond of love. For in relation to Him we are equal, even though we differ on earth.
Eph. 4:5. one Lord, one faith, one baptism,
For it is not so that you have a higher Lord, and he a lower one; that you are saved by faith, and he by works; that baptism sets you free, but not him.
Eph. 4:6. One God and Father of all, Who is above all, and through all, and in us all.
That is, He is over all and through all He penetrates with His providence and governance, and dwells in all of us. Note also that the heretics apply the preposition "through" to the Son, and the preposition "in" to the Spirit, as though it had a diminishing significance⁸; yet they are applied to the Father, certainly not to His diminishment.
Eph. 4:7. But to each one of us grace was given according to the measure of the gift of Christ.
If everything, as you say, is common, then why does one person have a greater gift and another a lesser one? For this aroused envy in them, in the Corinthians and many others. Resolving this, the apostle says that to each one a gift was given in the measure that the Giver determined. Therefore, since it is a gift, be content, because you received it after all, and it was not given to you as something owed. And since God determined this measure, do not be curious. For if God determined it, then of course He did so in a manner entirely fitting. Thus, what is essential and without which one cannot be a Christian is common to all, and if someone has a somewhat greater gift, do not grieve, because greater labor is also joined with it, as he will say further on. And he did not say "according to the measure of each one's faith," lest those who have little of it fall into faintheartedness, but he places the measure in the will of the Giver, so that they would not even dare to question it at all.
Eph. 4:8. Therefore it is also said: "Having ascended on high, He led captivity captive and gave gifts to men."⁹
That He gave a gift, he says, is evident from the words of the prophet: He gave gifts to men. But the prophet says: you received gifts, and this is the same thing, because God, in granting gifts, receives service in return. And whoever receives gifts receives them in order to work and labor. Therefore one must not be idle. He ascended "on high" — either onto the cross, or into heaven at the ascension, which is even better, as is evident from what follows. Of what captivity does he speak? Of the captivity of the devil. For He took captive the devil and death, and the curse, and transgression, and also us, who were under the power of the devil and subject to what has been said.
Eph. 4:9. But "He ascended," what does it mean, if not that He also first descended into the lower parts of the earth?
Eph. 4:10. He who descended, He is also the one who ascended far above all the heavens, that He might fill all things.
Speaking here of humility, Paul points to Christ as an example, just as in the Epistle to the Philippians (Phil. 2:8), saying: as He did not refuse to descend, so you too should not refuse to humble yourselves through humility. And that He descended is evident from the prophet's expression: "having ascended," because in relation to God, when it says "having ascended," one must necessarily understand that He first descended, whereas concerning a man this is not yet the case. Where then did He descend? Into Hades: this, of course, is what he calls "the lower parts of the earth," according to the common understanding. As Jacob also said: "you will bring down my gray hairs with sorrow to the grave" (Gen. 44:30); and David: "lest I become like those who go down into the pit" (Ps. 28:1). Thus, He descended to the very lowest regions, beyond which there is nothing else, and ascended far above all things, above which there is nothing more. And this descent did not hinder His ascent. Therefore you also, if you humble yourselves, will be exalted. He accomplished this in order to fill all things with His dominion and power, according to the flesh, since according to His Divinity He already filled all things before. All of this is directed against Paul of Samosata and Nestorius. For He who descended — evidently, as a dweller on high He descended, both through the incarnation to earth and through death into Hades — is one and the same, and not different.
Eph. 4:11. And He appointed
And it is significant that he said: "He." For He Who so cared for us and Who for our sake did not refuse to descend even to the lowest limits, did not simply distribute the gifts, but undoubtedly with wisdom and benefit. How then do you grieve that the distribution was made unwisely? And in one place he says that the Spirit distributes: "in which the Holy Spirit has made you overseers" (Acts 20:28) and: "but one and the same Spirit works all these things" (1 Cor. 12:11); and in another he attributes this to the Father: "God has appointed in the Church first Apostles" and so on (1 Cor. 12:28), and: "I planted, Apollos watered, but God gave the growth" (1 Cor. 3:6). But here he attributes it to the Son. Thus, the operation of the Three is one.
Eph. 4:11. "some apostles, others prophets"
The first are apostles, because they also possessed the gift of prophecy, whereas the prophets, namely those of the New Testament, did not possess apostleship.
Eph. 4:11. other Evangelists.
Or those who wrote the Gospel, or those who, although they did not travel everywhere, yet preached the Gospel, like Priscilla and Aquila (Acts 18:3).
Eph. 4:11. "others as pastors and teachers,"
He calls by this name those to whom the Churches have been entrusted – bishops, such as Timothy, Titus, and others like them. But you may also understand by "pastors" both presbyters and bishops, and by "teachers" even deacons. For they too, holding the rank of purifiers (καθαρτικην τάξιν), purify the people through the word.
Eph. 4:12. For the perfecting of the saints, for the work of the ministry, for the edifying of the Body of Christ,
Do you see what dignity this is? Each one speaks, acts, each one serves the edification of the Body of Christ, or the Church. Why then do you grieve, as one who has received a lesser gift? For even you contribute to the "perfecting of the saints," that is, to the benefit of the faithful and their improvement. So then, look: having received a gift for the edification of others, do not destroy yourself through envy of greater gifts. Moreover, if another has received a greater gift for the perfecting of the faithful, understand that greater labor and service are also joined with it, and therefore greater responsibility. And on the other hand, is it not a satanic trait to envy the one who perfects and edifies the Body of Christ? For this befits an enemy of God.
Eph. 4:13. until we all come into the unity of the faith and of the knowledge of the Son of God,
Until then, he says, all of us who have received gifts must act, labor, and build up, until we come to the unity of the faith, that is, until we all appear as having one faith, not differing in doctrines and having no disagreement among ourselves in matters concerning life. For then there will be true unity of the faith, then we will know the Son of God, when we hold right opinion in the matter of teaching and preserve the bond of love. For Christ is love.
Eph. 4:13. into a perfect man, unto the measure of the stature of the fullness of Christ;
By the image of the perfect man and the measure of the stature, he speaks of the perfect knowledge of the dogmas, just as by the fullness of Christ he means the perfect and complete knowledge of Him and the faith that He, one of the Trinity and equal to the Father, became Man, a single hypostasis in two natures, wills, and activities, and that together with the body He sits enthroned with the Father and will come again, and everything else that is rightly thought and said about this. How then does he elsewhere call our knowledge imperfect? In contrast to future knowledge; but here, with regard to the unchangeableness of knowledge, he calls it perfect. For when we shall no longer waver, then we shall be perfect, as is evident from what follows.
Eph. 4:14. that we should no longer be babes, tossed to and fro and carried about by every wind of doctrine,
But let us, he says, firmly and unshakably hold fast to that small measure which we have received, and let us not, like children, be tossed about and carried away by every teaching. For this reason gifts were given: to build up and strengthen, so that the building might not be shaken. By the words "that we should no longer be" he showed that formerly they were such. He even includes himself, so as to correct not by reproaches but by kindness. And by saying "tossed about," he shows what danger the souls of those who are unsteady in Orthodoxy are in. And, speaking figuratively, he calls the various teachings winds.
Eph. 4:14. by the trickery (κυβεία) of men, by the cunning craft of deception,
By the word "cunning" (κυβευτής in the Greek original, – Editor's note) are called those who made profit from dice-playing. Such also are the false teachers, who handle very simple people like dice, as they please. Therefore, let us not, he says, be tossed about in this cunning "by the craftiness of deceitful scheming," that is, be tossed about and inclined toward that which the deceitful craftiness of false teachers desires. For all their skill and cunning are directed toward nothing other than deception. And he beautifully added: "of men," since the work of God contains no cunning or deception.
Eph. 4:15. but by true love would grow up in all things into Him, Who is the head, Christ,
The crafty and cunning have everything false and deceitful in their words, and there is nothing sound or stable in them. But we, being sincere in our love for God and neighbor, having teaching that is not false and living without hypocrisy (for here, it seems, he also gives lessons on life), let us grow up into Christ in all that is ours — both life and dogmas. For with Him, as the Head, we must conform all that is ours, so as to bring nothing discordant or out of harmony with the Head, but to have everything grown up according to Him.
Eph. 4:16. from Whom the whole body, being fitted and held together by every supporting ligament, according to the proper working of each individual part, causes the growth of the body for the building up of itself in love.
The thought of this passage is as follows, although it is expressed unclearly: just as in the body the spirit, descending from the brain through the nerves, does not simply impart sensation to all the members, but according to the properties of each — to the one capable of receiving more, more, and to the one capable of receiving less, less — so also Christ distributes His gracious gifts to our souls, which are His members, not simply, but "according to the effective working in the measure of every part," that is, as much as each is able to contain, and thus the whole body "makes increase for the building up of itself in love." For it is otherwise impossible to receive the aid of the Spirit descending from above, Who gives us life and growth, if we are not joined and united by love as one body. Just as, for example, a hand, severed from the body, could no longer receive the influences of the spirit, because it is cut off from the body, so also we, if we do not have unity, will not receive from our Head, Christ, the grace of the Spirit. For this reason he said "the body joined and knit together," in order to show that the members are not simply placed one beside another, but are joined to one another, and each occupies its own place, and is not dislocated or disfigured. Therefore, it is our task to bind and unite ourselves through love, and the task of Christ, our Head, to send down the Spirit. Thus, the entire discourse is about humility and unity. The words "through every joint that supplies" show that the Spirit, poured out and given by the Head, tangibly touches all. Therefore, the body grows and is built up through the fact that the supply of the Spirit touches the members and that He works in them (for this is what "according to the effective working" means), or that He furnishes them the power to work.
Eph. 4:17. Therefore I say and testify in the Lord, that you should no longer walk as the rest of the Gentiles walk, in the vanity of their mind,
It is proper for a teacher not only to exhort, but also to instill fear, showing that God Himself stands before His disciples, as Paul does here. "I adjure," he says, you "by the Lord," that is, I call the Lord as witness that I have not hidden from you what needed to be said. And he did not say: do not live as you live, so as not to wound them, but: "as the other nations walk," correcting them by the example of others. They walked "in the vanity" of their "mind" because they served idols, were slaves to passions, and gave themselves over to the vanity of the world. And what is called vanity is so called because we make use of it vainly; for it is not vain by its own nature, since all things were created very good.
Eph. 4:18. Being darkened in their understanding, alienated from the life of God,
Although the light of the knowledge of God and of a pure life was shining, they darkened themselves, having weakened the sight of the soul with the gloom of passions and worldly cares. Indeed, passions and worldly concerns represent a great and hard-to-cross torrent that darkens the mind. Therefore, those who live in this way are also alienated from the life of God, that is, from the life according to God. For the rational life consists in comprehending the truth. And he who is blind to it does not truly live, since truth is the essence and light of the mind.
Eph. 4:18. because of their ignorance and the hardness of their heart.
So, if they are in ignorance, why do you blame them? One who is ignorant should be taught, not accused. But this ignorance, he says, arose in them as a result of hardening, that is, insensibility; and the insensibility as a result of their inclination toward an impure life, so that they are worthy of accusation. But listen to what follows further.
Eph. 4:19. They, having reached a state of insensibility, gave themselves over to licentiousness, so as to practice every impurity with insatiability.
Do you not see that of their own free will they became so insensible? "Having become callous," that is, having grown completely lazy, not wishing to do anything good, having reached complete insensibility and having become as if mad, "they gave themselves over to licentiousness." For what purpose? To practice uncleanness, because they made it (uncleanness) their occupation and constant activity, and not just one form of it, but every kind. How then could they not have lost all sensitivity, having given themselves over to every kind of uncleanness? For an impure life is the cause of wicked doctrine as well and leads to a failure to understand everything good. Therefore, when in another place you hear that God gave them over "to a debased mind" (Rom. 1:28), remember these words too and, comparing the one with the other, understand that God is said to give over those who give themselves over, that is, He permitted and abandoned them, since they themselves made themselves worthy of that. And even the expression "with greediness" points to a voluntary insensibility in them. For, he says, it was possible for them to use both money and pleasures in moderation, but having given themselves over to excess, they became coarsened in everything and insensible to everything good.
Eph. 4:20. But you did not so learn Christ;
Eph. 4:21. because you have heard about Him and have been taught in Him, – since the truth is in Jesus, –
Eph. 4:22. to put off the former way of life of the old man,
Such is the position of the pagans; "but you did not so learn Christ; because you heard of Him and were taught in Him," that is, after you came to know Christ. And he speaks not with doubt, but with complete confidence. For the knowledge of Christ consists precisely in living virtuously; just as one who lives wickedly does not know Christ. "They profess that they know God, but in works they deny Him" (Titus 1:16). And the words "as the truth is in Jesus" understand thus: you should not remain in the same state as the pagans walk. For Christ's work is not vanity, but truth, teaching, and life. Sin is a lie, for it lacks substance and has no purpose; but virtue is truth, for it is stable and has purpose. What then were you taught, in what does Christ's truth consist? In that you put off the old man, that is, the habits of the former life and the life that is old and subject to sin.
Eph. 4:22. corrupted by deceitful lusts,
You can understand this in two ways: either as the lusts decay, so too the man himself, that is, the reason, becomes corrupt. In what way do the lusts decay? From illness and old age beauty fades, and strength likewise, and indeed everything is finally destroyed by death. For "in that day," says David, "all his thoughts perish" (Ps. 146:4). Or else: "in lusts" is said instead of: from lusts. Since from them your old man is corrupted, like cotton and iron, from what they are born, from that they also perish. For the love of glory also destroys — as regards the soul, always, but sometimes bodily as well; and pleasures too. And he fittingly called the enjoyment that comes from them deception. For all of this is fraud and deceit, because it only appears to be pleasure, but in reality is bitterness. Deception consists precisely in this — to appear one thing and be another.
Eph. 4:23. and be renewed (ἀνανεοῦσθαι) in the spirit of your mind
Lest anyone think that he introduces another person, he says: "be renewed," that is, renew the very thing that has grown old and make it different. So the subject is one and the same, and the change is only in character and thought. In what way could this renewal occur? Through the Holy Spirit, Who takes up residence in our mind, because the Spirit does not tolerate old deeds. What is said has this meaning: be renewed by a spiritual renewal in your mind, and not by a bodily renewal occurring in the body.
Eph. 4:24. and put on the new man,
Do you see that the subject is one and the same, which draws into itself and is clothed upon, but the garments are different, namely vice and virtue? For just as it is easy to undress and dress, so too are vice and virtue easy, if we so desire. Why then does he represent vice and virtue under the image of a man? Because a man is characterized by his deeds, and they reveal a man no less than his nature — whether he is good or evil. Thus, the new man is one who has been renewed by baptism, who must be both strong and free from injury and healthy, for all these things are proper to youth.
Eph. 4:24. Created according to God, in righteousness and holiness of truth.
This man, he says, is created not according to lust, but "according to God," that is, from God is that creation which is well-pleasing to Him, in the font not from water and earth, but "in righteousness and holiness." For in that lies the essence of such a man. Righteousness is virtue in general, just as we customarily call a blameless man righteous. And the Lord, saying: "unless your righteousness exceeds the righteousness of the scribes and Pharisees" (Matt. 5:20), means here every virtue. "Holiness" is purity and the fulfillment of all that is due; as for example with regard to the dead we say: οσίαν — when someone has fulfilled what is due toward them¹⁰, and also άφιοσάμην (I have discharged my duty — I have accomplished everything). But since in the Old Testament there was talk of righteousness, he says that it was a type of this righteousness. But I say to you about the righteousness of truth and of the Gospel. Or in contrast to outward and hypocritical righteousness, he pointed to true righteousness. Although this man was created in baptism in righteousness and holiness, he must still clothe himself in them now through life and deeds. And when you hear that one must put on, then understand that one must never take off, as it is also said: "he clothed himself with cursing as with a garment" (Ps. 109:18), and "You cover Yourself with light as with a garment" (Ps. 104:2). And we have the custom of saying: so-and-so has put on the mask of such-and-such a person.
Eph. 4:25. Therefore, having put away falsehood, speak truth each one with his neighbor, for we are members of one another.
Having spoken about the old man in general, he then describes him in parts as well. And, first of all, he removes lying in relation to one another and, what is especially important and capable of arousing shame, because we are members of one another — as if saying: would the eye, having seen a beast, lie to the feet and prevent them from running? Or would the foot, having felt a deep pit hidden beneath reeds and earth, lie and not let the eye know, so that it might look in another direction and find a way around? And in general, in everything you will find the same thing. Therefore, let us also not lie to one another, for we are members of one body.
Eph. 4:26. Be angry, and do not sin:
Having said "do not lie," then, since anger often arises from lying, he says: it would be good not to be angry at all, but if it happens, then at least do not bring yourselves to sin by immoderately giving in to anger. And some say that there is only one sinless anger — namely, against demons and passions, which is what the holy apostle proposes to us here.
Eph. 4:26. "let not the sun go down upon your wrath;"
Let not, he says, this feeling remain in you for long, and let not the setting sun leave you as enemies, lest its light shine upon you as unworthy, and lest the night kindle this fire even more through thoughts and contribute to the arising of evil designs.
Eph. 4:27. And do not give place to the devil.
To be hostile to one another means to give place to the devil. For as long as we are united and bound together, he brings nothing of his own, since he finds no place; but when he notices some discord among us, then, finding a place, he first pushes through his head, like a serpent, and then crawls in with his entire writhing body.
Eph. 4:28. Let him who stole steal no more,
You see what the members of the old man are: lying, bearing grudges, stealing? And he did not say: let the one who steals be punished — but: let him cease, he says, from this evil. For the former is the business of secular courts, while the latter is the teaching of Christ. Where then are the so-called Cathari (καθαροί — the pure), who are in reality filled with all manner of impurity, and who reject repentance? Let them hear that to strip off the shameful name means not merely to cease from sin, but also to do something good. For listen to what he says next.
Eph. 4:28. Let him rather labor, working with his own hands what is useful, that he may have something to share with the one in need.
For it is not enough to cease from sin, but one must enter upon the opposite path of good. Before he did evil? Now let him do good — and not simply, but with effort: on the one hand, to subdue the body which previously, through inactivity, had grown accustomed to evil, and on the other hand, to have sufficient means for life and sustenance, so as to share with others as well — and so that he who formerly robbed others might now do good to others. A wondrous thing! The Gospel transforms into angels those who were nearly demons!
Eph. 4:29. Let no corrupt word proceed out of your mouth,
Rotten he calls the idle word: senseless and inappropriate, such as jesting and empty talk. But even more rotten and, so to speak, foul-smelling is obscene speech, abuse, and slander. For we shall give account not only for deeds, but also for words.
Eph. 4:29. Only what is good for edification in the faith (of need), that it may impart grace to those who hear.
That is, let us speak what edifies our neighbor, what is needful for the present necessity, and not untimely and useless, so that the listeners may remain grateful to us. For if we speak what is profitable to the soul, then the listeners, as having received benefit, will be grateful. Or: so that your word, he says, may make them graced. For just as myrrh imparts grace to those who receive it, so too does a word profitable to the soul. Do you see how Paul, whatever he always urges, now also asks of us: that we edify our neighbor, that is, ourselves? For he who counsels what is profitable to the soul of another certainly does it for himself much sooner.
Eph. 4:30. And do not grieve the Holy Spirit of God,
If you, he says, speak a rotten word unworthy of the lips of a Christian, you will not offend a man, but the Spirit of God, by Whom you have been blessed and by Whom your lips have been sanctified. Then he indicates in what ways we have been blessed.
Eph. 4:30. Which you were sealed for the day of redemption.
For the Spirit has sealed us as a sign that we belong to the royal flock: He did not leave us among those subject to the wrath of God, but removed us from them and set a seal upon us, so as to deliver us from that wrath. Shall we not be ashamed after this to insult Him? Your lips have been sealed by the Spirit, so that you may speak nothing unworthy of Him; do not break this seal.
Eph. 4:31. Let all bitterness and wrath, and anger, and clamor, and evil speaking be put away from you, with all malice;
Although by what was said above he already rejected anger, now he tears it out as if by the root; because bitterness (that is, harshness) is the root of wrath and anger. For when the bitter fluid (bile) is irritated, it overflows from the vessel containing it, spreads throughout the whole body, and makes a man into a beast. So "bitterness" (πικρία) is an inward corruption, malice, a preparation for evil-doing; and "wrath" is the beginning of "anger," a kind of inflammation, as it were; while anger is the state when it passes into action. And since anger, if not accompanied by "clamor" that fans it, quickly dies out, the apostle says: "and clamor be put away from you," that is, let it disappear and let no trace remain. For clamor is the horse, and anger is the rider: hold back the horse, and you have overthrown the rider. Remove also "evil speaking," that is, slander, which, although it is produced by anger, itself inflames it still more through clamor. But since there are many who wound secretly, who say nothing, but in a hidden way cause harm, who lie in wait unnoticed around the corner to inflict evil, he therefore added: "with all malice," that is, both small and great.
Eph. 4:32. But be kind to one another, compassionate, forgiving one another,
Since it is not enough merely to refrain from evil in order to obtain the Kingdom, but one must also do good (for if we neglect doing good, we fall into Gehenna, even if we have done no evil, as is evident from many places in the Gospel (Matt. 3:10)), therefore Paul, rejecting what is bad, inclines us toward doing good and says: "be kind," in opposition to anger; "compassionate," in opposition to cruelty; "forgiving one another," that is, be lenient and forgive those who sin against you, in opposition to malice and slander.
Eph. 4:32. as God in Christ forgave you¹¹.
Since an example is much more persuasive, he presents God as a model. He could even have pointed out that God said: "forgive, and you will be forgiven" (Luke 6:37), but since many doubt the future, he points to what has already been accomplished, saying: "God forgave us." In what way? "In Christ," that is, at the peril of His own Son and even His slaughter. You, perhaps, forgive without any peril to yourself, but He did not do so; you forgive your brother, but He released and forgave you when you were an enemy. Notice also how instead of saying "forgive one another," he said "yourselves" (as in the Church Slavonic translation — Ed. note), showing that when we forgive (χαριζώμεθα) one another, by this very act we earn mercy for ourselves.