Commentary on the Epistle to the Ephesians

you, when you were dead in your offenses and sins, wherein you once walked according to the course of this world.

He calls them dead, because they follow the errors of the age; for whatever departs from the profession of the one God is held to be dead; because it does not abide in the root from which it draws its origin. According to the prince of the power of this air, the spirit that now worketh in the children of unbelief. By the prince of power, that is, the devil, he signifies that the understanding of the age was corrupted; so that men might depart from the one God, taking up the notion of many gods, that he might make them companions in his conspiracy, while they are found in the same impiety, denying the one God. He calls this prince of error, therefore, the spirit of the air, to show that he has usurped this domain for himself, to exercise dominion.

For the air is one thing, and the prince another: but because he rules in the world or in the air, he is called the spirit of the air.

Among whom we also once had our conversation in the desires of our flesh, doing the will of the flesh and of its thoughts: and we were by nature children of wrath, even as the rest. He signifies unfaithfulness, when he mentions the desires of the flesh. For the will of the flesh is to be delighted with visible things, so as to call gods the elements which God has established as the governors of the world; whereas this name is owed to the one God alone, from whom are all things; so that as He has no partner among these in power, so He may have no consort in name. But this name is not denied to Christ for this reason, because as their nature is common, so also shall be their name.

This, however, is the difference between the Father and the Son, that the Father received this from no one; but the Son, through generation, received all things of the Father; so that in power, and substance, and name, the Son differs in nothing from the Father. Whence He says: All things that the Father hath are mine; and mine are the Father's. It is therefore neither unworthy nor contrary, if Christ also is called God, but as of God the Father; so that the authority of the one God is preserved. For if anyone thinks that something else is meant when he demands the will of the flesh, let him know that the Apostle also had a pure life; since he lived according to the justice of the Law without blame. But because he persecuted the faith of Christ, therefore he says, we had our conversation in the desires of our flesh. For every sin is called flesh, especially unfaithfulness, which is the mother of every wickedness.

Good works and chastity will profit no one, if he be faithless; for unfaithfulness stains all these things.

Hence it is that he added: And we were by nature children of wrath, even as the rest. For when an evil will is added to nature, it becomes a nature of wrath, that is, one that must be subjected to vengeance, its substance not being changed, but its evil will. For that which follows is imputed to nature; whence he says in Isaiah: A most wicked seed. And why it is a most wicked seed, he added: For you have forsaken the Lord, he says, and have provoked to anger the Holy One of Israel; so that the nature which forsakes God is called the most wicked seed. For to degenerate is to depart from one's author: and when it gives an evil example to others, it is an evil seed; for it produces the worst fruits.

But if it returns to its Author, it will be a good nature, according to the Apostle, who, being changed when he acknowledged his Creator, is called a vessel of election.

But God, who is rich in mercy, for his great love wherewith he loved us.

These are the true riches of mercies, that mercy should be shown of its own accord to those not seeking it, as Isaiah says: I was made manifest to them that sought me not; for this is to abound in mercy, that it be granted even to those not asking for it. Yet this is the love of God toward us, that because He made us, He does not wish us to perish; for He loves His own work. For He made it for this purpose, that He might love what He made; for no one hates his own labor.

when we were dead in sins, he quickened us together in Christ.

Estranged from God, we were dead: but His grace called us back, that is, quickened us in Christ. For as He made us through Him, so again He reformed us through Him, in Him, that is, so that we might be His members; and He is our head; for we have Him, by the gift of God, as the author of our life, as Peter the apostle says: But the author of life you killed.

By whose grace you are saved.

To this gift he adds the Gentiles also; signifying that we are saved by the grace of Christ.

hath raised us up together, and hath made us sit together in the heavenly places, in Christ Jesus.

This says what I mentioned above, that even from the Gentiles the saints will be there, where Christ is also their head.

That he might shew in the ages to come the abundant riches of his grace, in his goodness towards us in Christ Jesus. This signifies that in the age to come the immortal gift of God will appear in the reward of the faithful; which eye hath not seen, nor ear heard, neither hath it entered into the heart of man, what things God hath prepared for them that love him. These are the abundant riches, that as much be given to believers as the mind cannot investigate.

For by grace you are saved through faith. The grace of faith is given, that believers might be saved. And that not of yourselves; for it is the gift of God, not of works, that no one may glory. For we are his workmanship, created in Christ Jesus unto good works, which God hath prepared that we should walk in them. It is true, because every thanksgiving for our salvation is to be referred to God, who bestows His mercy upon us; that He might call back the erring to life, and those not seeking the true way. And therefore we ought not to glory in ourselves, but in God, who regenerated us with heavenly birth through the faith of Christ, to this end, that being exercised in good works, which God has decreed for us now reborn, we may deserve to receive what has been promised.

Wherefore remember, that you, being in time past Gentiles in the flesh, who are called uncircumcision by that which is called circumcision in the flesh, made by hands; that you were at that time without Christ, being aliens from the conversation of Israel, and strangers to the testaments, and having no hope of the promise, and without God in this world. He reminds the Gentiles, that remembering what they had been (for they were carnal, and without hope, we have admonished them not once). Having a share of the promise, in fellowship with the Jews in Christ; for Christ was promised to the Jews, not to the Gentiles, that they might the more readily give thanks to God through Christ, who by His mercy made them partakers of spiritual things, though they were carnal. He says, however, "circumcision in the flesh, made by hands," so that he might signify another, spiritual, not made by hands.

But now in Christ Jesus, you, who sometime were far off, are made near, by the blood of Christ.

He still commends the gift and grace of God, to whom he wishes us always, as it were indebted, to give thanks; for this reason he recalls that we were made near to God in the blood of Christ, so as to show how much affection God has toward us, who allowed His Son to die for us; so that we too, persevering in His faith, may not yield to all the destructions brought upon us for His sake, knowing that He deserves more of us than whatever can be brought against us by enemies: for He, though He is Lord, and needs nothing, offered Himself for us; that it might profit not Him, but us. For even if it did not profit us, we, being servants, might perhaps be compelled to die for our own Lord: how much more, since not only His death, but ours also, produces for us its effect!

For he is our peace, who hath made both one, and breaking down the middle wall of partition, the enmities in his flesh. The passion of the Savior made peace between circumcision and uncircumcision. For the enmity, which was like a middle wall, and divided circumcision from uncircumcision, and uncircumcision from circumcision, the Savior dissolved this, giving a law that neither should the Jew, presuming upon circumcision, reject the Gentile, nor should the Gentile believer, on account of uncircumcision, that is, paganism, abominate the Jew: but that both, being renewed, should follow the faith of the one God in Christ. For all things that the Savior taught, He then confirmed, when He rose from the dead.

Yet the wall which stood in the middle, dividing between the law of works and Gentile life, he signified as a maceria or hedge

that is, not a stable or strong wall; because neither was Gentile life a firm thing, as though invented by man, nor was circumcision, and new moons, and food, and sacrifices, or the observance of sabbaths, stable and fixed; for they were given in such a way that they should cease, when Christ came. For although God gave these things, it was for a time: but the preaching of faith is firm and without successor.

Evacuating the law of commandments contained in decrees; for to make the two in himself into one new man, making peace.

This is what I mentioned above in summary; that He evacuated the law which had been given to the Jews in circumcision, and in new moons, and in food, and in sacrifices, and in the sabbath, that is, He commanded it now to cease; because these things were a burden, and thus He made peace. Whence Peter the apostle says in the Acts of the Apostles: Why do you lay a yoke upon the neck of the brethren, which neither our fathers nor we have been able to bear?

That he might present and reconcile both in one body to God through the cross. The enmity being taken away, By His death Christ first reconciled the peoples to one another, then made them peaceful toward God the Father; so that men of one nature, who had been made diverse through error, might be made members of one new body, whose head is Christ.

Killing the enmities in himself; and coming, he preached peace to you that were afar off, and peace to them that were nigh; for by him we have access both in one Spirit to the Father. The sense is the same; for He killed the enmity in Himself, when He died for all, both Jews and Gentiles. For the death of the Savior profits all; for rising from the dead, having condemned death, which held all, He showed what hope believers in Him might have. Hence He commanded the preaching, by which all should be called together to God the Father in unity of the Spirit, discord being torn apart, so that whether Jews (who are therefore said to be near, because the promise was made to their fathers), or Gentiles (who are therefore said to be far off, because they had not received the law of God given through Moses), the former rite being taken away, they should receive the faith of Christ, through which they might be made one.

Now therefore you are no more strangers and foreigners; but you are fellow citizens with the saints, and the domestics of God.

He admonishes them to be mindful of the benefits of God; because, though they had been far from the knowledge and fear of God, they were joined by His mercy; so that they became partakers of those who were near to God, made fellow citizens of the sons of God. For just as whatever nation of the Romans desired to follow peace, was received upon the offering of gifts; so that they became Roman citizens, as the Tarso-Cilicians, whence the Apostle says he is a Roman citizen: so also whoever has joined himself to the Christian faith, becomes a citizen of the saints and a member of the household of God.

Built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone.

This is, placed upon the New and the Old Testament. For what the apostles preached, the prophets said would come to pass; although he says to the Corinthians: God, he says, hath set first in the Church apostles, secondly prophets. But these are other prophets; for in that place he discusses the ordination of the Church, but here the foundation of the Church: for the prophets arranged; but the apostles laid the foundations. Whence the Lord says to Peter: Upon this rock I will build my Church, that is, in this confession of the catholic faith I will establish the faithful unto life; for David also arranged the house of God, and marked the place where it should be built: but Solomon founded it.

In whom all the building, being framed together, groweth up into a holy temple in the Lord; in whom you also are built together into a habitation of God in the Spirit.

This is the sense whence the Lord says: upon this rock I will build my Church. For the Savior received both peoples into Himself, and made one in the Lord, just as the corner stone contains two walls, made firm in the unity of the house; for the faithful are the surface of the temple of God, living in the spirit; that they may be able to become heirs of the heavenly habitation.

For this cause, I Paul, the prisoner of Christ Jesus, for you Gentiles. Since he has shown the arrangement of divine clemency, which was before the world, toward the salvation of the Gentiles; now he declares that he performs the embassy of this gift by the provision of God, Christ sending him. For the Lord, after His resurrection, sent His apostles in His own stead to preach, directing this man to the conversion of the Gentiles; for thus He said to him: Go, for I will send you far off to the Gentiles. He used, therefore, the word of the Lord, when he says: Peace to you who are afar off, and to those who are near.

If yet you have heard of the dispensation of the grace of God, which is given me towards you.

He wishes them to know that he was sent by the judgment of Christ to preach to the Gentiles the mystery of the grace of God. How that, according to revelation, the mystery has been made known to me, as I wrote above in few words, as you reading may understand my knowledge in the mystery of Christ. He signifies that the revelation of the mystery of God was shown to him, of which he had before briefly mentioned that he had written, that is, in measured terms, according as they were able to grasp the understanding of the Apostle in the sacrament of Christ.

That which in other ages 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 are fellow-heirs and of the same body, and partakers of his promise in Christ Jesus. He asserts that this was shown by God at the time of Christ, which had lain hidden; namely that the Gentiles would be partakers of the grace promised in the Law. He says this was shown to the holy preachers and prophets, that is, to the apostles and expounders of the Law, not to the ancient prophets.

For although the Gentiles were previously admitted to the Law, they were ordered to be circumcised; and the prophets knew that the Gentiles would be partakers of the gift of God (for they signified this also in many places); but this remained hidden, that without circumcision, and sabbaths, and new moons, and other such things, they would be partakers of the grace of God, and would receive the faith of Christ apart from the Law, and be saved. This is what he says: that in the Spirit the Gentiles are fellow-heirs and of the same body, and partakers of his promise in Christ. For he who worships God in spirit has no need of the work of the Law.

Of which I was made a minister according to the gift of the grace of God, which was given to me according to the working of his power.

He asserts that through the preaching of his ministry the gift became known, which God appointed for the Gentiles according to the working of his power. For the working of his power consists in this, that he raised Christ from the dead, having conquered death, in which he saved all. Yet the dispensation of his Gospel is this, by which the will of God was made known; namely that he decreed to save the Gentiles without the work of the Law.

To me, the least of all the saints, was given this grace.

He humbles himself when he calls himself least, knowing that humility brings profit. For he says such great grace was given to him, that he asserts this gift, which before was unknown to past ages, was granted to him, so that he might manifest it to the Gentiles. For how could he who, before he was baptized, was called a vessel of election, seem the least of all the saints? That I might preach among the nations the unsearchable riches of Christ. He proves himself chosen to preach the gift of God in the incomprehensible riches of Christ, which he deigned to bestow upon the Gentiles, now given up as hopeless; that they might be saved without works, through faith. And it is manifest that no one sends so great and excellent a gift by an unworthy person. Showing therefore how much he deserves from God, he nevertheless humbles himself, so that his merit may increase.

that I might enlighten all men, what is the dispensation of the mystery hidden from the ages in God, who created all things.

He says he was sent in a twofold manner to teach the Gentiles the mystery which was in God, from whom are all things; that through him they might learn and understand that Christ is always in God and with God, and that he purposed to save the Gentiles without circumcision and the other precepts of the Law. For the Jews were found unworthy to have so great and such a teacher; for the Jews so believed in Christ that they still kept the Law, which is hateful before God. Accordingly the apostles say to their fellow apostle Paul: You see, brother, how many thousands there are among the Jews who believe, and all these are zealous for the Law.

Whence it came about that the vessel of election was sent to teach the Gentiles, so that they might have the full hope of their faith, hoping in nothing from the Law, but in Christ alone. For when the mystery had been made manifest, such a gift of Christ was given as would have the effect of perfect salvation; just as at great feasts the greatest gifts are given; so also, when the magnificent mystery had been manifested, men were endowed, for the cause of joy and gladness, with so excellent a gift, that it should suffice them unto abundance of salvation.

That the manifold wisdom of God might be made known to the Principalities and Powers in the heavenly places through the Church.

So well did God consider this matter that he not only gave this teacher to the Gentiles, but also that through him the truth of Christ might become known to the spirits in the heavenly places, who are the Principalities and Powers. They are called Powers because they are more powerful than the other spirits; and Principalities, because they rule over the Powers; so that, recognizing through the Church, which has been drawn to life in manifold ways, that the mystery of the one God abides in Christ, they might cease from error. For this is what is being accomplished, that ecclesiastical preaching might benefit even these, and that they might abandon their assent to the tyranny of the devil, with which he armed himself, in impious presumption, against the faith of the one God.

This meaning was prescribed in the twenty-third psalm, where God is shown to be the Lord of the universe, the Spirit of God saying through David: The earth is the Lord's, and the fulness thereof, the world, and all that dwell therein. And below: Lift up your gates, O ye princes, and be ye lifted up, ye everlasting doors, and the King of glory shall come in. Who is this King of glory? The Lord of hosts, he is the King of glory. It is said, therefore, to these Principalities who are in error in the heavenly places, or to their ministers on earth, that they should remove the gates of their prince, that is, of the devil, from their minds, through which the error of asserting many gods entered in. For they are temporal; because every deceit is enclosed by time: For the way of the ungodly shall perish. But that they should lift up the everlasting doors, they are admonished, righteousness so exhorting; because truth abides for everlasting ages.

Whence it is said in the hundred and seventeenth psalm: This is the gate of the Lord, the righteous shall enter through it.

For it is manifest that the righteous enter through faith into the heavens, into the kingdom of God, which is never destroyed, as the prophet Daniel testifies, saying among other things: Another kingdom shall arise which shall be incorruptible; but the impious, on account of unbelief, enter the infernal Tartarus. This King of glory, then, is Christ, who, having conquered death and rising again, appears to be Lord and King of glory. For by the power of his might, by which he subdued the lower regions, it is made manifest that he is the Son of God, who proclaimed that the kingdom of the one God is in heaven and on earth, to the condemnation of the tyranny of the devil.

According to the purpose of the ages, in Christ Jesus our Lord, in whom we have boldness and confidence through faith in him.

He says that Christ was manifested to the world at that time in which God purposed to show forth his mystery for the salvation of mankind; that the knowledge of the mystery of God might confer salvation upon mortals; so that, as it were, the dedication of the kingdom of Christ might bestow this grace upon believers as a festal gift. For although it was done long ago, yet it seems new to a creature that was ignorant of it.

Wherefore I ask that you do not lose heart at my tribulations for you, which are for your glory.

Having manifested the hope that is in the mystery of Christ, he warns them not to suffer scandal because of the tribulations which are inflicted upon the saints by the unfaithful. For it pertains to their glory, if the disciples are not scandalized at the tribulation of their teacher, being strengthened by this hope; because the afflictions of the faithful will be raised up by the glory of the age to come; for this is the proof of the faithful, if they attend to the hope of their faith.

For this cause I bow my knees to the Father of our Lord Jesus Christ, from whom all fatherhood in heaven and on earth is named; that he would grant you, according to the riches of his majesty, to be strengthened with might by his Spirit. He says that he prays this on bended knees, that since God has deigned to call the Gentiles to the knowledge of the mystery of his will, he would also grant this—because he is rich—that they may be strengthened by his will in the Spirit, that is, that carnal ruins inflicted by the unfaithful might not disturb them; but that they might stand firm, awaiting in the future the reward of this matter.

That Christ may dwell in the inner man through faith in your hearts.

In this he asks that they be more firmly established, so that they do not doubt, but rather believe that Christ dwells within them, whom they do not see with these eyes; that the Spirit given may instill this in them through the gift of God, that they may be certain concerning Christ that he lives, and is the Son of God, and dwells through faith in our hearts, so that when we have faith in him in our hearts, we may seem to possess him himself.

This profits us to this end, that we may be secure concerning his help; because he does not desert us, but is always present because of his faith, which he sees in us: seeing indeed that his Spirit, who is also the Spirit of God the Father, is given to us for this reason, that in his stead he may keep us safe, if we consent to him, so that he may also reveal hidden things; through whom, indeed, we ought not to doubt that he himself dwells in us. For this is another Paraclete, between whom there is a distinction of persons, not of nature; because he both receives from him and proceeds from God. For in those in whom there is unity of nature, they belong mutually to one another; whence the Lord says: All things that are the Father's are mine, and all mine are the Father's.

That, being rooted and grounded in love, you may be able to comprehend with all the saints what is the breadth, and length, and height, and depth.

He says that Christ, or the Spirit, dwelling in us, grants this—that we may be grounded in the love of God, bound by his benefits, and may be able, together with the saints, who are the apostles and prophets, to know the immense and inestimable God, who exceeds all things in the majesty of his power. For when he says: breadth, and length, and height, and depth; this certainly signifies that, just as in a sphere the length is as great as the breadth, and the height as great as the depth; so also in God all things are equal in the immensity of his infinity.

For a sphere is enclosed within a defined measure; but God not only fills all things, but also exceeds them; for he is not enclosed, but has all things within himself, so that he alone is held to be ineffable and infinite; and thanks are insufficiently rendered for this grace, that, being so great, he deigned through Christ to visit man, who is subject to sins and death.

to know also the love of Christ, which surpasses knowledge.

After the infinite and incomprehensible knowledge of God the Father, and his inexpressible mercy, he wishes us also to know the love of Christ; because it is of surpassing knowledge, and is understood to surpass human knowledge; so that the love of Christ is held to be above the knowledge of men. For who can grasp the reason of this mystery of love, that God, for man's sake, should be born man, and then die for men, a Lord for servants, a Creator for creatures, one who is holy for the impious? For what reason did he so love us?

Or what could he gain of ours, who needs nothing?

Is not this love above the knowledge of men? Or what man could show such love to anyone; although unequal, yet by this it surpasses human contrivance? He wishes us, therefore, to know this, because our understanding cannot attain it, nor perceive the depth of Christ's benefits toward us; so that we may accordingly always be submissive and devoted to him, and, since we can in no way satisfy our debts, that we may at least persevere in faith in him even unto death. For he, out of the magnificence of his majesty, did on our behalf things that were unworthy of himself; that we too, insofar as we are able, might serve him. That you may be filled unto all the fulness of God.

Because faith is neither complete in the Father alone, nor perfect in the Son alone, he therefore added: That you may be filled unto all the fulness of God; that by confession and thanksgiving, honor may be reserved to the Son just as to the Father: and that all things which are from God the Father may be believed to have been made and restored through the Son; so that there may be full perfection of divinity in the profession of believers. For nothing shall be lacking to the Christian, when he knows that God the Father is immense in all things, and also professes that the love of Christ is ineffable and surpasses human knowledge.

Now to him who is able to do all things, and more abundantly than we ask or understand, according to the power that works in us: to him be glory in Christ Jesus, and in the Church, and unto all generations of ages. Amen. He refers this to the person of the Father; that since he knows better what things are useful, and what should not be asked, and when they should be given, and of what kind and how great they need be, he himself may govern, by his providence and power, those who trust in him. To whom, accordingly, is glory in Christ Jesus, because through him he grants us all things: and because the honor of the Father is in the Son, and in the Church, that is, in the people, whom he has deigned to adopt to himself.

For in the splendor of the sons is the glory of the Father, the Lord saying: So let your light shine before men, that they may see your good works, and glorify your Father who is in heaven. Unto ages of ages. Amen, that is, truth unto eternity.

I beg you therefore, brothers, I a prisoner in the Lord, that you walk worthily of the calling wherewith you have been called.

He exhorts them, that walking rightly in the precepts of the Lord, they may be able to attain to the promised glory. For just as a skilled physician entreats the sick, that by conducting themselves well they may be able to recover wholesome health; so also the teacher of the Gentiles exhorts, that by doing works worthy of their faith, they may be able to obtain what has been promised to the saints, knowing that the advancement of this matter belongs to his own glory.

With all humility of mind and gentleness, with long-suffering, bearing with one another in love, carefully keeping the unity of the Spirit in the bond of peace.

Now he forbids dissension, and admonishes that they must strive for charity; lest they lose the spirit of unity and peace: and that therefore they should bear with one another with patience.

For gentleness produces progress; because when they bear with one another, admonishing with mildness of spirit, they are corrected to good effect, and peace will remain in them, on account of which they will not undeservedly be called sons of God; because the Lord said: Blessed are the peacemakers, for they shall be called sons of God. For disturbance or restlessness produces contention, which is wont even to wish to defend what it knows to be evil, lest it seem to yield. Hence arises discord, which corrupts the covenants of peace.

One body and one Spirit, even as you are called in one hope of your calling.

He added these things on account of peace and concord; that since the Church is one body, the people may be of one mind; because that which is believed is one.

One Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in us all.

He still commends unity, that since it is unity to which we are called, we should disagree in nothing. For if there is one Lord, that is, Christ, as he himself also says in the Gospel: For your master is one, Christ; one faith, one baptism, one God and Father of all, who is above all things, and through all, and in all believers, there ought to be one mind and one heart of the people; because these things which he enumerates belong to unity, for they agree in all respects. Yet he said that God the Father, because he owes his being to no one, is above all things, and through all. Therefore through all, because all things are from him: and it is necessary that he be above all these things which are from him. And in us all, that is, in the faithful.

For he is in us through confession; because we confess him, and because he has given us his Spirit, through whom without doubt he is in us: he is not in the pagans; because they deny that he is the Father of Christ.

But to each one of us grace is given according to the measure of the gift of our Lord Jesus Christ.

Now lest they should think, because there are diverse gifts among men, that this hinders unity, he clears this up as not being contrary; because in the gifts there is diversity of offices, not of nature. He says, moreover, that so much grace is given to each one, as much as the Lord has deigned to bestow; yet not without a measure of equity, because he grants to each according to his strength; that each may drink in as much as he thirsts for.

Wherefore he says: Ascending on high, he led captivity captive, he gave gifts to men.

This is written in the sixty-seventh psalm. Yet he began to bestow these gifts after his triumphs; for having conquered death, he was exalted upon the cross, as he himself had said. For he said: When I shall be lifted up from the earth, I will draw all things to myself. He despoiled the underworld, when he took away with him, as they consented to him, the captives whom, through the transgression of Adam, or captured by their own sins, it held in bondage, and ascending thence into the heavens he led them in. Of these, some rising again in their bodies, appeared to many as a testimony of death overcome; so that those who perhaps would not be going to believe in the resurrection of Christ, might be made guilty from the resurrection of these, whom they knew to have been dead; for they saw those whom they recognized to have lived before. Although captives are led unwilling and estranged; yet the Saviour led both his own and willing ones.

For while by his appearing he stirs up those desiring to be freed, he is said to have taken them captive.

Now that he ascended, what is it but that he also first descended into the lower parts of the earth?

It is true that he descended for this reason, that he might ascend; and not as men, who descend for this purpose, that they might remain there. For they were held at the underworld by a sentence, which sentence could not hold the Saviour; because he conquered sin. Therefore, the devil having been triumphed over, he descended into the heart of the earth; that his appearing there might be a preaching to the dead, and that as many as desired him might be freed.

Nor was it possible for him not to ascend, since he had descended for this purpose; that by the force of his power, death having been trampled underfoot, he might rise again with the captives, for whose sake he permitted himself to suffer.

He who descended is the same who also ascended above all the heavens, that he might fill all things. This is what the Lord says: No man has ascended into heaven, but he who descended from heaven, the Son of man, who is in heaven. This indeed is also contained in the psalm; for it says: From the highest heaven is his going forth, and his return even to the height thereof.

This one, then, descending from the heavens to earth, was born a man: after his death he descended to the underworld, from which, rising on the third day, he ascended above all the heavens before all mortals; that he might show creation death mocked and overthrown.

he himself gave some indeed as apostles, and some as prophets, others truly as evangelists, and some indeed as pastors and teachers for the perfecting of the saints, for the work of ministry. Apostles are bishops; but prophets are expounders of the Scriptures; although in the very beginnings there were prophets, as Agabus, and the four virgins prophesying, as is contained in the Acts of the Apostles for the commending of the rudiments of the faith: but now interpreters are called prophets.

Evangelists are deacons, as Philip was; although they are not priests, yet they can evangelize without a chair, as did the blessed Stephen and the aforementioned Philip. Pastors can be readers, who feed the listening people by their reading; because man does not live by bread alone, but by every word which proceeds from the mouth of God. But teachers are exorcists, because in the Church they themselves restrain and chastise the restless: or those who used to instruct children to be trained in letters and readings, as is the custom of the Jews, whose tradition has passed over to us, which through neglect has become obsolete. Among these, after the bishop, is understood to be greater the one who, because of the unlocking of the hidden meaning of the Scriptures, is said to prophesy; especially because he brings forth words of future hope, which order can now be that of the presbytery.

For in the bishop all orders are contained: because he is first a priest, that is, he is the chief of priests, and a prophet, and an evangelist, and fulfills the other offices of the Church in the ministry of the faithful. Yet after churches were established in all places, and offices were ordained, the matter was arranged otherwise than it had begun. For at first all taught, and all baptized, on whatever days or occasions opportunity offered; for Philip did not seek a time or day on which to baptize the eunuch, nor did he interpose a fast: neither did Paul and Silas delay the time in which they baptized the jailer with all his household; nor did Peter have deacons, or seek a day, when he baptized Cornelius with his whole household: nor did he himself baptize, but ordered the brothers who had gone with him to Cornelius from Joppa to baptize; for as yet, besides the seven deacons, no one had been ordained.

Therefore, that the people might grow and multiply, it was granted to all in the beginning both to evangelize, and to baptize, and to expound the Scriptures in the Church; but when the Church had encompassed all places, assemblies were established, and rulers, and the other offices were ordained in the churches; so that none of the clergy, unless ordained, might dare to presume upon an office which he knew was not entrusted or granted to him. And the Church began to be governed by another order and providence; because if all could do the same things, it would be irrational, and the matter would seem common and most base. Hence therefore it is, that now neither do deacons preach among the people, nor do clerics or laymen baptize, nor are believers baptized on whatever day, except the sick. Therefore the writings of the Apostle do not agree in all respects with the ordination which now exists in the Church; because these things were written in the very beginnings.

For he even calls Timothy, whom he himself had made a presbyter, a bishop; because the first presbyters were called bishops; so that when one departed, the next would succeed him. Indeed, among the Egyptians, presbyters confirm, if the bishop is not present. But because subsequent presbyters began to be found unworthy of holding the primacy, the arrangement was changed, the Council providing that not order, but merit, should make a bishop, established by the judgment of many priests, lest an unworthy man should rashly usurp the office, and it be a scandal to many. Under the Law, priests were born of the race of Aaron the Levite: but now all are of the priestly race, as the apostle Peter says: For you are a royal and priestly race; and therefore a priest can be made from the people. For the building up of the body of Christ.

He says the ordination of the Church is composed for the joining together of the human body in the unity of profession; so that, though diverse in dignity, all may be one in Christ, having one head, Christ, that is, the author of life.

Until we all meet in the unity of faith and the knowledge of the Son of God.

He says the ordination is to remain so long, until all who are destined to life are of one faith in the knowledge of Christ. Unto a perfect man, unto the measure of the age of the fullness of Christ. He exhorts us to labor thus, that the perfection of faith may be attained: the reason of which is this, that faith may hold Christ as perfect and full God, and not measure him by a human measure, but that he may be held as perfect God in the fullness of divinity.

For in saying "perfect man," he does not signify a man of temporal age and measure: but by this saying he wishes us to become perfect in the fullness of the understanding of the divinity of the Son of God.

That we may no longer be children, tossed to and fro, and carried about by every wind of doctrine, in the wickedness of men, in craftiness, unto the scheme of error.

He wants us to be founded and steadfast in the discipline of the catholic faith, which the apostle Peter, by God's revelation, professed, and not to be tossed about, wandering through the pestilent assertions of diverse heresies invented by human wickedness; so that through these, under the name of truth, the error of the deceiving enemy may be brought in.

For this is the remedy of falsehood, that under the pretext of truth it introduces error: and he warns us not only against error under the name of truth, but also lest, just as before receiving the faith we wandered in human sense through various errors, we, having become believers, should run about weak and fragile, and doubtful of the promised hope; because now, having become Christians, we ought to be founded, since there is no ambiguity in our faith; for it is commended by the power of wonders.

But doing the truth in love, may we grow up in him in all things, who is the head, Christ.

He says this is the truth, that looking to the love of Christ, with which he loved us and gave himself up for us, we should subject all things to him, knowing that he is the author of life for all, so that as members we may be subjected to him as the head; so that if others, through error or malice, do not confess that Christ is the head of all things, because all things were made by him according to the will of the Father; yet we, who cleave to the catholic faith, ought to do this with all devotion and care, that we may bring not loss but gain to this faith, persevering in this assertion; that the conversations of a depraved mind, armed against the truth, may be suppressed.

From whom the whole body, joined together and connected through every joint of supply according to the working in the measure of each single part, makes the increase of the body unto the edification of itself in charity. He teaches by what reasoning he has said that Christ is the head of all; for from him, he says, the whole body, that is, the whole company of Archangels and Powers, Principalities and Powers, subsists. For although each of these has its own numbers, and are legions, as the Lord himself said; yet because they are from one and through one, he calls them all together one body.

For just as the members, though they belong to one body, are nevertheless diverse in function and dignity: so also creation was established by God through Christ, so that from the powers of the Cherubim and Seraphim, which are under the throne of God, and the Angels whom the Lord himself calls holy, there is, as it were, a certain chain, descending in order all the way to the firmament; so that the whole is both joined together and yet distinguished by merits: I say merits, not only of offices, but also of natures. For it is not because he calls all things joined together that they will be of one nature: but just as in a body the members are distinguished by their offices, not by nature, so also in all these it is not the members, but the natures themselves that make the distinctions.

This, then, is what is being worked toward, that creation should be brought back into one sense, and that in that sense there should be one body, since there is one profession for all, so that it may agree in charity with its Creator unto its own advancement; for it rebuilds itself into a temple of the Lord, for it had been destroyed by the madness and fury of the devil.

This therefore I say and testify in the Lord, that you should no longer walk as the Gentiles also walk, in the vanity of their mind, having their understanding darkened, alienated from the life of God through the ignorance that is in them. Having made known the creator, and having shown the reasoning which the creature ought to follow, at least in the faith of its God, he calls them to witness before God, that they should walk and think in no other way than as they are taught; lest they be found like the Gentiles, who receive neither the faith nor the manner of life which the Law commands, having a darkened understanding, lest they behold the truth of the divine name. For pursuing vain things, which is idolatry, they are reined in by the devil; lest they walk the path of the one God, so that he may make them companions of his own perdition.

the blindness of their heart, who, despairing, have given themselves up to lasciviousness, unto the working of all uncleanness and greediness.

He signifies that the Gentiles have a blindness of heart from despair of the future resurrection. For as though there were to be no future life, they defile their own life by most base conduct, unwilling to submit themselves to the law of faith; because it forbids pleasure for the sake of the hope of the life to come, which they therefore consider a thing to be laughed at, so that they may seem justified in disgracing themselves, and in coveting the goods of others with greedy desire, as though after this transient span there were no life.

But you have not so learned Christ, if indeed you have heard him, and have been taught in him, as the truth is in Jesus.

It is plain that Christians have learned not despair after this death, but hope for both outcomes; for to the faithful life is promised, but to the faithless death, which is eternal punishment; so that whether death or life, it is learned in Christ; because whoever follows him will rise through him unto life; but whoever separates himself from him will be delivered over through him to hell; for by his own judgment he will be condemned.

And since there are some in the Church who, under the name of Christ, do not follow the truth of Christ, therefore he says: As the truth is in Jesus; so that if they have been so taught, as the truth is in Jesus, then they may be seen to have learned Christ, and to have heard him, and to have been taught in him: for Christ teaches concerning himself what he is, and how great he is to be believed to be, and what hope there is in him, and what sort of persons believers ought to be. For whoever has learned Christ knows that he rose from the dead, that he might be a pattern for the faithful, and therefore there is great hope through that death for those who love God.

That you put off, according to your former manner of life, the old man, which is corrupted according to the desires of error.

Whoever has heard Christ has learned this: that he should withdraw from his former manner of life, which he calls the old man on account of the past time of ignorance. The man, then, is one and the same, who, if he follows his former vices, is called old; but if he walks in newness of life, alien from worldly error, whether in act or in understanding, is called new; not indeed in the substance of flesh or soul, but in understanding and manner of life. Yet the old man is called corrupted, on account of his adulterous understanding and shameful life.

But be renewed in the spirit of your mind, and put on the new man, who is created according to God in righteousness and truth.

It is just and true to follow the right way: and he follows the right way who, devoted to his Creator, walks in his will, which Gentile-ness does not know. For being renewed in the spirit of the mind, he is said to have put on the new man, who is Christ; for he puts on Christ who, reborn through faith in Christ, is a follower of the life which Christ delivered; so that he may be seen to be created according to God: for a man is created in that in which he has understanding; and therefore the truth and righteousness of God are unknown to the Gentiles. For when believers acknowledge God as Creator, keeping his commandments, they are created in righteousness and truth.

Wherefore, putting away lying, speak the truth each one with his neighbor; for we are members one of another.

Because we have been created in truth and righteousness, reborn in baptism; therefore, that we may remain in this state, we are commanded to put away lying, having taken up truth, and to do nothing deceitfully with a brother; so that, since we are members of one body, we may support one another's causes in truth.

Be angry, and sin not.

Since a man cannot be forbidden to be angry (for indeed anger is a natural motion, arising from causes, which is accustomed to bear upon the correction of the offender), therefore he says one should be angry, but he warns that one should not sin through anger. For we are accustomed to exceed the measure when we are angry, and we ourselves are found to sin, we who, in rebuking sinners, while growing more angry, load the sinner with more than he deserves.

This, then, he teaches: that anger itself should be with moderation, and that no one should show himself too much the just judge toward the offender: because some are wont to sin in such a way that they seem to deserve to be afflicted with blows greater than they can bear; and one who perhaps could have been corrected is taken out of life, not without the sin of the one who was angry. Hence Solomon says: Be not overmuch righteous; for there is one who perishes in his own righteousness. But we ought to be imitators of God, who has a tempered justice; for although it would be just for the wicked to be punished, he bears with them in his patience, that some of them may be corrected. He bears with us, his own servants, when we sin, and does not quickly strike anyone.

Let not the sun go down upon your wrath: give no place to the devil.

He wills that anger should pass, and not be retained in the breast, so that as it arose with the day, it may fall with the day; because if it remains in the mind, it gives the devil occasion to boast. For it is necessary that an angry mind think evil things, which the devil desires; for he finds the mind ready for evil, and inserting himself into it, deceives by his own influence the man made for life; for it belongs to man to think, but to the devil to fulfill.

Let him that stole steal no more: but rather let him labor, working with his hands the thing which is good, that he may have something to give to him that suffers need.

That the manner of life of the new man may endure, he exhorts that there be no return to former vices and sins; for it will profit nothing to be called new, when a man is proven to be old by evil deeds. Therefore the Christian is commanded not only not to take what belongs to others, but also to supply out of his own labor the want of those who suffer; that, given over to good works, he may repay what he had formerly taken away, and moreover lay up treasure for himself for the future; for one who merely ceases from theft can have pardon, not glory. For what great thing is it, or of what merit, to refrain from what belongs to others? It profits unto merit when one gives of his own to the needy.

Let no evil speech proceed out of your mouth; but that which is good, unto edification of faith, that it may give grace to the hearers.

In a servant of God everything ought to appear good, nor should his purity be stained from any part. For what does it profit to have a clean life and a foul mouth, since the Lord says that each one shall be either justified or condemned by his own words? Nor can it seem credible that one who speaks evilly lives well; for evil speech draws one into many vices. For one may speak evilly who speaks basely, and who slanders the good, and who converses deceitfully, and who lies. These things bring horror; but good and sober conversation gives grace, and an example to hearers; that they may honor God in his words, being edified in the faith of Christ.

grieve not the Holy Spirit of God, in whom you are sealed unto the day of redemption.

When we do well, the Holy Spirit, given to us, rejoices in us, seeing his admonitions profit our advantage, as it was said by the Lord: So there shall be joy in heaven over one sinner doing penance. The Holy Spirit, then, rejoices for our salvation, not for himself, who has no need of gladness; so, on the contrary, if we have not been obedient to him, he is grieved, because he has no advancement in us; for he wills us to attain to life. Yet he is not so grieved as to suffer, since indeed he is impassible: but when it says he is grieved, it signifies this on our account; because he abandons us for having injured him, by despising his admonitions. His grief, then, is our unworthiness, which prevents us from being called sons of God; for he is the Holy Spirit who sanctifies the sons of God, remaining in us.

Let all bitterness, and anger, and indignation, and clamor, and blasphemy be put away from you, with all malice.

He recounts all these things which can bring ruin to souls, as to be removed; for through anger comes indignation, through indignation clamor, as it were the voice of one raving, which is alien to a servant of God: through clamor blasphemy creeps in, which cannot but be evil. These things render life bitter, drawing it toward death: therefore all these must be guarded against; for the fear of God ought to temper and set a limit upon the occasions that arise. But since some, having suppressed anger and clamor in their mind, may retain malice, waiting for an occasion for retribution; therefore he adds that these things be put away with all malice; because it is not only blasphemy that is malice, but also feigning peace in the face while meditating discord in the mind.

be kind to one another, merciful, forgiving one another, even as God also in Christ has forgiven you.

By the example of God the Father, he exhorts them to become kind and merciful to one another, just as the Lord also said: Be merciful, that you may be like your Father who is in heaven. For if the Lord, through his Son, has had mercy on his servants; how much more ought the servants themselves to have mercy on one another, and to forgive, if one sins against another? These are the precepts of him who has shown mercy: and if he is despised in these, without doubt he will revoke the sentence by which he had granted mercy: and so it will come to pass, as the Lord says in the Gospel concerning him who, having received mercy from the Lord, was found impious toward his fellow-servant.

Be therefore imitators of God, as most dear children.

This is what he said above, that we are commanded by this exhortation to be imitators of God the Father; so that if we obey, we may be held as most dear children of God. For he is the most dear son of a father who is an imitator of his good deeds.

walk in love, as Christ also loved us, and delivered himself up for us, an offering and a sacrifice to God for an odor of sweetness.

Just as he wishes us to be imitators of God the Father in kindness and mercy, so also of Christ his Son in love; that just as he loved us, delivering himself for us, so we also ought to lay down our lives for one another. This the apostle John also said, that after the example of the Lord souls ought to be laid down for the brethren. If then the death of Christ is an odor of sweetness to God, God gladly accepted his death.

But if this is true, they did not sin who crucified him according to the will of God.

But it is not so, because Christ is said to have offered himself to God, in that he suffered himself to be killed, remaining steadfast in the will of God his Father; because he who is justly killed, offering himself to the devil, does his will, so that he deserves to be killed. So also Christ, while he clung to the will of God, displeased the devil, and therefore the devil killed him, because he offered himself to God, carrying out righteousness. For in the offering is signified righteousness and truth; for this God regards, and this is his acceptable sacrifice. Therefore he who is killed undeservedly is pleasing to God; not because he is killed, but because he preserved righteousness even unto death. For Christ took up this death unto life; whence he is also called an odor of sweetness to God: yet to the Romans he says that God delivered him up for us all.

Now it must be asked how God delivered him up, or how he offered himself to God; for as far as the words are concerned, this seems contrary. God is said to have delivered him up, in that he permitted him to be killed, as the Lord says to Pilate: You would have no power against me, unless it had been given you from above. For power was given to him, but to one willing, that is, it was permitted to him to do what he wished, and this is to “deliver up”; for in dissembling, he delivers up; for if he had not been willing to permit it, he would not have been killed. He permitted, then, that he be killed, but by those who wished to kill him not by compulsion but of their own accord. They are not, therefore, free from punishment, because this was permitted to them which they wished; for their condemnation is fitting in this, that they willed it.

Yet God permitted this because he knew that this one would prevail against the devil on behalf of many.

For it was fitting that what the enemy, ignorant of the future, thought he was doing against him as if for himself, should be permitted to him; so that, imputing his own ignorance to himself, he might be tormented by repentance for his deed. But that Christ himself offered himself, or that God delivered him up, is one and the same thing; because there is one will of both.

But fornication, and all uncleanness or covetousness, let it not even be named among you, as becomes saints.

What he says is plain. Yet how grave a thing covetousness is, which we make light of, when it is compared to fornication and uncleanness, and thus seems to us as though it were some fault of no moment, whereas it is a grave sin.

Those, therefore, cannot be saints in whom any of these things which he forbids has been found.

Or filthiness, or foolish talking, or scurrility, which are not fitting; but rather giving of thanks.

Since certain persons are wont to do something disgraceful, or to stir up mirth by foolish talk, as though it were not a sin, he forbids this, because the servants of God ought always to appear sober and modest; for one sins through foolish talk. Whence Solomon says: A fool does evil through laughter. And the Lord says in the Gospel: that for every idle word which men shall have spoken, they shall render account of it in the day of judgment. Nor can words be judged harmless which are spoken with the intent of insulting someone; therefore these things do not pertain to what is wholesome.

Wherefore he counsels doing and speaking those things which profit our benefit, and the praise of God, in whose law one ought to meditate day and night; as it is written in the psalm. For from the conversation and morals of the servants of God, even when they are silent, they are to be recognized; that as much as truth differs from falsehood, so much may the servants of God differ from the servants of the devil.

For know this, that every fornicator, or unclean person, or covetous person, which is idolatry, has no inheritance in the kingdom of God and of Christ. He shows for what reason these things must be removed; because whoever is such shall have no part in the kingdom of heaven, which is the Father’s and the Son’s. Yet in order to teach that covetousness is a dangerous thing, he calls it idolatry, than which no sin is greater. Let us see, then, why covetousness is called idolatry.

Idolatry usurps the honor of God, and claims it for the creature, when in the name of the deity, which belongs to the Creator alone, it asserts his handiwork to be a partaker of it. But covetousness has been equated to this, because the covetous man likewise usurps for himself and hoards away the things that are God’s; so that what God has granted for the common use of all, covetousness denies; since for this reason it gathers these things to itself, that others may not use them; a thing which brings it about that flesh is sold, so that the poor may not live; for if these things were not hoarded away, the abundance of all things would be for the benefit of all: indeed among the ancients, because there was no covetousness, neither was there scarcity. Rightly, then, has it been compared to idolatry, because it injures many. It is likewise hostile to the Creator; for God wills and commands that from the things he has created the poor be helped, and covetousness contradicts this.

See whether it can be without the devil.

Let no man deceive you with vain words; for because of these things comes the wrath of God upon the children of unbelief.

Be not ye therefore partakers with them. Vain words are empty; but vanity is the worship of idols, which certainly does not have its beginning from God, but from error. He teaches, then, that assent should not be given to the words of these men; for they are always clamoring, and by a certain seductive deceit they set the custom of antiquity against the faith, judging that the reasoning of present things, not the hope of future things, is to be maintained. Therefore vengeance from heaven comes upon these men, that they may know it to be true, which they were unwilling to believe. From which vanity he teaches that the servants of God ought to be far removed and distinct, lest they become partakers of their punishment.

For you were once darkness, but now light in the Lord.

Darkness is of ignorance

because no one sees in darkness: but ignorance is paganism, or unbelief, from which by the grace of God they have been drawn to the faith, made light, that is, truth; because in the light are made manifest the things which are. Indeed, the pagans, celebrating their mystic rites in darkness in a cave, are deluded with veiled eyes. Those who from among these have become Christians, having known the truth, are called children of light, because God is light, whose faith they receive in truth.

Walk as children of light, for the fruit of light is in all goodness, and righteousness, and truth.

This he says so that they may conduct themselves in such a way that they are not undeservedly called children of light. For the works of light are openly, without fear; but the works of darkness are in secret, because they are unlawful; for every sin fears to be done openly.

Proving what is well-pleasing to God.

From the greatness of holiness and goodness it can be weighed by what works God is delighted; for he himself said: Be holy, as I also am holy, the Lord your God. And the Lord says: Be merciful, as your Father also is merciful. These things are pleasing to God; for in holiness is purification, but in mercy full and perfect righteousness.

have no fellowship with the unfruitful works of darkness.

He warns that we not be polluted by consent to the acts of the wicked; because they are unfruitful toward good, and profitable toward evil.

But rather also reprove them; for the things that are done by them in secret, it is shameful even to speak of.

He wants them not only to be free from evil deeds, but also to reprove the evil deeds of those who work shameful things in secret.

For then sins are shown to be what they are, if they are reproved; so that they may admire the children of light, whom, since they are justly reproved by them, they will not be able to contradict, but rather will revere them. But all things, when they are reproved, are made manifest by the light. It is true, because sins are then seen, when they are reproved; because he who sins, as long as he is not corrected, scarcely seems to himself to be sinning. For everything that is made manifest is light. In what is manifest there is no ambiguity, nor can that be excused which is an open offense. For just as, when the sun appears, it can no longer be denied that it is day; so too, when sin is made manifest, the reproof can no longer be seen as false.

Wherefore he says: Rise, you who sleep, and arise from the dead, and you will touch Christ.

This sleep signifies a stupor of mind, which is estranged from the true way.

But this estrangement is a kind of death, just as Christ nourishes and cherishes his body; so also the husband the wife

because she is his flesh.

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

For this cause shall a man leave father and mother, and shall cleave to his wife, and they shall be two in one flesh. To commend unity, he gave an example of unity; that just as man and woman are one by nature, so also Christ and the Church may be understood to be one by faith. This mystery is great, but I speak in Christ and in the Church.

He signifies that the sacrament of the mystery is great in the unity of man and woman. Nor does he set this forth for its own sake, but requires another cause, which does not disagree with the aforementioned mystery, which he knows pertains to the advancement of the human race, that is, of the Church and the Savior; that just as, having left his parents, a man cleaves to his wife, so also, having left all error, the Church may cleave to and be subject to her head, which is Christ.

Nevertheless let each one of you also love his own wife as himself; and let the wife fear her husband.

Since there is one nature in man and woman, therefore the husband is admonished to love his wife as himself, but the wife, because she is a person of lower standing by reason of her condition, not of her nature, is commanded, being subject to her husband, to fear him.

Children, obey your parents in the Lord, for this is right: Honor your father and your mother.

The law is given to children, that since they exist by the agency of their parents, they should obey them; for it is right that they show reverence to those through whom they exist.

Which is the first commandment with promise, that it may be well with you, and you may be long-lived upon the earth.

This promise is contained in Exodus, that parents be honored; that it might be well with them, and that they might attain a more advanced age. Yet how did he call this the first commandment, when it is agreed that the first commandment is contained thus: You shall have no other gods besides me. Then: You shall not make yourself any likeness of the things that are in heaven above, or on the earth beneath. The third: You shall not take the name of the Lord your God in vain. The fourth: You shall observe, he says, my sabbaths.

But the fifth: Honor your father and mother.

But since the first four commandments pertain to God, these are understood to be contained on the first tablet, the rest pertain to man, that he honor his parents, not kill, not commit fornication, not steal, not bear false witness, nor covet anything of his neighbor’s. These six commandments appear to be written on the second tablet, of which the first is: Honor your father and mother. For this reason, then, he said: Which is the first commandment with promise; so as to distinguish between the commandments which pertain to God, and those which pertain to man.

you, fathers, provoke not your children to wrath: but bring them up in the discipline and correction of the Lord.

That the Law might be kept, in which it is provided that children honor their parents: another Law is also given by the Apostle to parents, that they so train their children that they not despise the commandments of the Law; because if they have been reared in the fear of the Lord, they will be able to observe what has been commanded. For if they provoke their children to wrath, they themselves do not keep the measure of the Law; for they seem to compel them to be found transgressors. For in anger no one recognizes what is useful; therefore they ought to learn temperance by the example of their parents, so as to pursue what is useful. For fathers ought to remember that they too were sons, and certainly did not wish to be exasperated by their fathers.

Sons too ought to know that they are going to be fathers, and would not wish to be dishonored by them.

Therefore let each show to the other what they seek from the other.

Servants, obey your masters according to the flesh with fear and trembling, in the simplicity of your heart, as unto Christ.

Since our religion is more exalted than all others, and alone powerful, and promises the kingdoms of heaven to believers: lest for this reason pride should be born in men, all are commanded to discharge the duties owed according to their present conditions or offices; so that they may the more incite the minds of unbelievers to the worship of God, which they see to be both just and humble. For masters, seeing their servants improved, and having progressed faithfully in rendering obedience, discharge what is due to them with all liberty. Servants too, when they perceive the gentleness of their masters, with all eagerness desire the faith, by whose gentle reins human duties are so peaceably governed.

For even one who is himself under condition, if he has a servant, does not wish to be despised by him; and therefore he himself ought not to despise his own master: and as he wishes his master to act with him, so he too ought to act with his servant, and thus he will be able to please God.

Not serving to the eye, as pleasing men: but as the servants of Christ, doing the will of God from the heart, serving with good will as to the Lord, and not as to men; knowing that whatsoever good thing each one shall have done, this he shall receive from the Lord, whether he be servant or free. He wishes just and faithful service to be shown to men on account of the fear of God; for he serves God, whose rights he keeps in obeying his master according to the flesh, whom he hears witnessed to render to him in return, for his just deeds, in the day of judgment, as to all others besides. This thing can also profit unto the salvation of masters; for seeing that it is difficult, they see servants made faithful ministers through the grace of God, and can praise the glory of God.

you, masters, do the same things unto them, forbearing threatening: knowing that both your and their Lord is in heaven, and there is no respect of persons with him.

That masters according to the flesh should not be unaware that God is the common Lord of all, let them require such services as they would not bear ill to have required of themselves. For with what measure a man shall measure, it shall be measured to him again; for the Lord, a just judge, discerns causes, not persons.

Finally, brethren, be strengthened in the Lord, and in the might of his power.

After all the warnings and exhortations, and the order of discipline religiously handed down, and the manifest disposition of the mystery, he wishes them to be robust in faith by trust in the power of God; so that, knowing the hope of the promise to be firm, they may be prompt in the service of God, raising the helm against the waves stirred up by the imprudence of the enemy. For he stirs up a tempest against the servants of God, but he himself makes shipwreck.

Put on the armor of God, that you may be able to stand against the nations.

The armor of God is a stable faith, by which alone Satan has always been overcome. For our wrestling is not against flesh and blood, but against the Principalities and Powers of this world, against the rulers of this darkness, against the spiritual forces of wickedness, which are in the heavenly places. The Apostle, sure that the destructions which are inflicted by the unbelieving servants of God are ministered under the authorship of the devil, whose height is great and impossible for men, warns that against these the armor of God must be taken up, by whose power alone all the contrivances of the devil are overcome and destroyed. For he it is whose satellites they are, whom he calls the rulers of this darkness, the most wicked spirits, who dwell in the heavenly places, in the firmament of the world. These are the leaders of error, the rulers of darkness, that is, the chiefs of ignorance and unbelief.

For the "rulers of darkness" are to be understood as governing in a perverse understanding, as masters of unbelief, as it were.

Therefore take up the whole armor, that you may be able to resist in the evil day, and to stand perfect in all things, your loins girt about in charity, and having put on the breastplate of righteousness, and your feet shod in the preparation of the gospel of peace. Above all these, taking the shield of faith, wherewith you shall be able to extinguish all the fiery darts of the wicked one: and take the helmet of salvation, and the sword of the spirit, which is the word of God. Since we wage war against most fierce enemies, cunning in every evasion, therefore we ought to watch with every caution and solicitude; so that whatever they attempt, they may find us fortified and prepared. For it is necessary both that God help those whom he sees watching in prayers, and awaiting victory from his armor. In such warfare, however, a sober mind is needed, and a pure conscience, because the fight is not against carnal wickedness, but against spiritual things.

For against earthborn enemies the body is strengthened by feasting, and the mind is inflamed by drink, so as to take up boldness for fighting back: but against the spiritual forces of wickedness one must fight back spiritually; and the arms of sobriety and abstinence must be taken up; so that, filled with the Holy Spirit, we may overcome the unclean and wandering spirits. Thus therefore we shall gird our loins in truth, if we are prepared to resist error. For everyone who wishes to work girds himself; that with hindrance removed, he may work more diligently.

Praying with all prayer and supplication at every time, in the spirit, and watching thereunto with all perseverance and supplication for all the saints, and for me; that a word may be given me in the opening of my mouth, boldly to make known the mystery of the gospel, for which I am an ambassador in a chain; that in it I may use boldness freely, as I ought to speak. If we live rightly, the Holy Spirit abides in us, and what we ask, we can obtain. This, then, is to pray in the spirit at every time, to direct prayer to God with a clean conscience and integral faith. For he prays in the flesh who prays with a defiled mind, one who is about to sin again, not by accident or slip, but by design.

But it is possible not to sin unto death, if one prays perseveringly; so that the mind, intent with diligent care, may always be upon the Law of God, meditating day and night on those things which God loves. Then they can also pray for the saints; for it is not unworthy that the members should be solicitous for one another; nor could it seem rash, if suitable disciples intercede for their teacher, helping him, that, hindrances set aside, he may use freedom for preaching, as has been handed down by the author; lest, pressed by the force of tribulations, he blunt, through very fear, the keenness of doctrine, its severity lost. He exhorts therefore that prayer be made for him in a twofold manner; that both his mind be filled with the spirit to speak fully the mystery, and that boldness be granted him in asserting it, which prayer surely God gladly hears; for he sees his own embassy despised in his Apostle, wherefore, being indignant, he will surely not deny the effect in his own cause.

For if it is custom and law that no harm be inflicted on the ambassadors of men: with what presumption and boldness is not only harm, but even death, inflicted on the ambassadors of God! Wherefore he also says: For which I am an ambassador in a chain. For he was not permitted to speak freely, but in subjection and necessity, relating the words of God, he was subjected to chains, blows, and even deaths: for he was even stoned, and fought with beasts at Ephesus.

But that you also may know the things concerning me, and what I am doing, Tychicus, a beloved brother and faithful minister in the Lord, will make all things fully known to you: whom I have sent to you for this very purpose, that he may know the things concerning you, and may comfort your hearts. Through Tychicus the Ephesians learn what the Apostle is doing, and he in turn learns what the Ephesians are doing. Concerning the Apostle, since what he was doing was divine, there was no doubt: but this had to be known concerning him, what he was doing among the unbelieving, and their plots. But concerning the Ephesians, this had to be known, whether they were making progress or not. That they might therefore obey, and gladly hear the words of Tychicus, he commends this man, calling him most beloved brother and a fit minister of God. Peace be to the brethren, and love with faith, from God our Father, and the Lord Jesus Christ.

He wishes peace, which is the gateway of love, to be with the brethren, and love with faith; so that, having entered through peace, they may be able to remain in love, which is from faith. For this is of God the Father and of his Son our Lord Jesus Christ.

Grace be with all who love our Lord Jesus Christ in incorruption.

Amen. The Apostle, foreknowing that there would be many of a hopelessly wrong understanding concerning our Lord Jesus Christ, says that eternal grace shall remain with those who love Christ, thinking rightly of him, and in accord with the will of God the Father; for from those who call him degenerate, the grace given to them will be taken away.