Ephesians 6:18–24

Insofar as our conduct is right we are rightly prepared for the Holy Spirit to abide in us. Hence we are more ready to obtain what we request. This therefore is what it means to pray in the Spirit at all times. We are directing our prayer to God with a clean conscience and sincere faith. One who prays with a polluted mind prays only in the flesh, not in the spirit.

Bishop Epiphanius of Cyprus, of holy memory, was told this by the abbot of his monastery in Palestine. 'By your prayers we have kept our rule; we carefully observe the offices of terce, sext, none and vespers.' But Epiphanius rebuked him and said, 'Then you are failing to pray at other times. The true monk ought to pray without ceasing (1 Thess. 5:17). He should always be singing psalms in his heart.'

Evagrius said, 'If your attention falters, pray. As it is written, pray in fear and trembling (cf. Phil. 2:12), earnestly and watchfully. We ought to pray like that, especially because our unseen and wicked enemies are trying to hinder us forcefully.'

This means that we should not say or utter particular words or recite them in our prayers as though they were premeditated or written down. We are to pray "in the spirit" and "at all times." Let your deep affections enter into your praying. The inner spirit, that is, the inner man, is making his prayer with intense desire. He is praying all the time, so that even when he is not praying aloud he is still praying in the spirit.

When he says "through every prayer and petition," I think he has this distinction in mind: It is a prayer when we speak the praises of God and recount his great works and when we give thanks and worship him. It is a petition when we pray to God either to pardon our sins or to offer his grace to us.

Some might think that the phrase at all times means only the daytime. But, so that he could amplify the force of "at all times," what does he say? "With all perseverance." This calls us to a certain persistent disposition of the mind. We do not pray as if we were asleep. This is what some sound like who pray by reciting or reading familiar phrases or uttering them routinely from memory.

The saints themselves, with the bishops and apostles and elders, are called to pray on behalf of the faithful and the catechumens and all the other members of the body. It is typical of Paul to make mention of the whole people of God in prayer. He also calls upon the whole people of God to pray on behalf of their leaders, bishops and saints, and then he adds: "Pray for me too."

"With all prayer and supplication," he says, these things shall be done, and ye shall accomplish all by praying. But when thou drawest near, never ask for thyself only: thus shalt thou have God favorable to thee.

"With all prayer and supplication, praying at all seasons in the Spirit, and watching thereunto in all perseverance for all the saints." Limit it not, I say, to certain times of the day, for hear what he is saying; approach at all times; "pray," saith he, "without ceasing." (1 Thess. v. 17.) Hast thou never heard of that widow, how by her importunity she prevailed? (Luke xviii. 1-7.) Hast thou never heard of that friend, who at midnight shamed his friend into yielding by his perseverance? (Luke xi. 5-8.) Hast thou not heard of the Syrophoenician woman (Mark vii. 25-30), how by the constancy of her entreaty she called forth the Lord's compassion? These all of them gained their object by their importunity.

"Praying at all seasons," saith he, "in the Spirit."

That is to say, let us seek for the things which are according to God, nothing of this world, nothing pertaining to this life.

Therefore, is there need not only that we "pray without ceasing," but also, that we should do so "watching;-and watching," saith he, "thereunto." Whether he is here speaking of vigils; or of the wakefulness of the soul, I admit both meanings. Seest thou how that Canaanitish woman watched unto prayer? and though the Lord gave her no answer, nay, even shook her off, and called her a dog, she said, "Yea, Lord: for even the dogs eat of the crumbs which fall from their masters' table" (Matt. xv. 27), and desisted not until she obtained her request. How, too, did that widow cry, and persist so long, until she was able to shame into yielding that ruler, that neither feared God, nor regarded man (Luke xviii. 1-7)? And how, again, did the friend persist, remaining before the door in the dead of night, till he shamed the other into yielding by his importunity, and made him arise. (Luke xi. 5-8.) This is to be watchful.

Wouldest thou understand what watchfulness in prayer is? Go to Hannah, hearken to her very words, "Adonai Eloi Sabaoth." (1 Sam. i. 11.) Nay, rather, hear what preceded those words; "they all rose up," says the history, "from the table" (1 Sam. i. 9), and she, forthwith, did not betake herself to sleep, nor to repose. Whence she appears to me even when she was sitting at the table to have partaken lightly, and not to have been made heavy with viands. Otherwise never could she have shed so many tears; for if we, when we are fasting and foodless, hardly pray thus, or rather never pray thus, much more would not she ever have prayed thus after a meal, unless even at the meal she had been as they that eat not. Let us be ashamed, us that are men, at the example of this woman; let us be ashamed, that are suing and gasping for a kingdom, at her, praying and weeping for a little child. "And she stood," it says, "before the Lord" (1 Sam. i. 10); and what are her words? "Adonai, Lord, Eloi Sabaoth!" and this is, being interpreted, "O Lord, the God of Hosts." Her tears went before her tongue; by these she hoped to prevail with God to bend to her request. Where tears are, there is always affliction also: where affliction is, there is great wisdom and heedfulness. "If thou wilt indeed," she continues, "look on the affliction of thine handmaid, and wilt give unto thine handmaid a man child, then will I give him unto the Lord all the days of his life." (1 Sam. i. 11.) She said not, "for one year," or, "for two," as we do;-nor said she, "if thou wilt give me a child, I will give thee money"; but, "I give back to Thee the very gift itself entire, my first-born, the son of my prayer." Truly here was a daughter of Abraham. He gave when it was demanded of him. She offers even before it is demanded.

But observe even after this her deep reverence. "Only her lips moved, but her voice," it saith, "was not heard." (1 Sam. i. 13.) And thus does he who would gain his request draw nigh unto God; not consulting his ease, nor gaping, nor lounging, nor scratching his head, nor with utter listlessness. What, was not God able to grant, even without any prayer at all? What, did He not know the woman's desire even before she asked? And yet had He granted it before she asked, then the woman's earnestness would not have been shown, her virtue would not have been made manifest, she would not have gained so great a reward. So that the delay is not the result of envy or of witchcraft, but of providential kindness. When therefore ye hear the Scripture saying, that "the Lord had shut up her womb" (ver. 5, 6), and that, "her rival provoked her sore"; consider that it is His intention to prove the woman's seriousness. For, mark, she had a husband devoted to her, for he said (ver. 8), "Am I not better to thee than ten sons?" "And her rival," it saith, "provoked her sore," that is, reproached her, insulted over her. And yet did she never once retaliate, nor utter imprecation against her, nor say, "Avenge me, for my rival reviles me." The other had children, but this woman had her husband's love to make amends. With this at least he even consoled her, saying, "Am not I better to thee than ten sons?"

But let us look, again, at the deep wisdom of this woman. "And Eli," it says, "thought she had been drunken." (Ver. 13.) Yet observe what she says to him also, "Nay, count not thine handmaid for a daughter of Belial, for out of the abundance of my complaint and my provocation have I spoken hitherto." (Ver. 16.) Here is truly the proof of a contrite heart, when we are not angry with those that revile us, when we are not indignant against them, when we reply but in self-defense. Nothing renders the heart so wise as affliction; nothing is there so sweet as "godly mourning." (2 Cor. vii. 10.) "Out of the abundance," saith she, "of my complaint and my provocation have I spoken hitherto." Her let us imitate, one and all. Hearken, ye that are barren, hearken, ye that desire children, hearken, both husbands and wives; yes, for husbands, too, used oftentimes to contribute their part; for hear what the Scripture saith, "And Isaac intreated the Lord for Rebekah his wife, because she was barren." (Gen. xxv. 21.) For prayer is able to accomplish great things.

"With all prayer and supplication," saith he, "for all the saints, and for me," placing himself last. What doest thou, O blessed Paul, in thus placing thyself last? Yea, saith he, "that utterance may be given unto me, in opening my mouth, to make known with boldness the mystery of the gospel, for which I am an ambassador in chains." And where art thou an ambassador? "To mankind," saith he. Oh! amazing lovingkindness of God! He sent from Heaven in His own Name ambassadors for peace, and lo, men took them, and bound them, and reverenced not so much as the law of nations, that an ambassador never suffers any hurt. "But, however, I am an ambassador in bonds. The chain lies like a bridle upon me, restraining my boldness, but your prayer shall open my mouth" in order that I may speak all things I was sent to speak.

Touching times of prayer nothing at all has been prescribed, except clearly "to pray at every time and every place."

We are the true adorers and the true priests, who, praying in spirit, sacrifice, in spirit, prayer,-a victim proper and acceptable to God, which assuredly He has required, which He has looked forward to for Himself! This victim, devoted from the whole heart, fed on faith, tended by truth, entire in innocence, pure in chastity, garlanded with love, we ought to escort with the pomp of good works, amid psalms and hymns, unto God's altar, to obtain for us all things from God.

Further: since in the self-same commentary of Luke the third hour is demonstrated as an hour of prayer, about which hour it was that they who had received the initiatory gift of the Holy Spirit were held for drunkards; and the sixth, at which Peter went up on the roof; and the ninth, at which they entered the temple: why should we not understand that, with absolutely perfect indifference, we must pray always, and everywhere, and at every time; yet still that these three hours, as being more marked in things human-(hours) which divide the day, which distinguish businesses, which re-echo in the public ear-have likewise ever been of special solemnity in divine prayers? A persuasion which is sanctioned also by the corroborative fact of Daniel praying thrice in the day; of course, through exception of certain stated hours, no other, moreover, than the more marked and subsequently apostolic (hours)-the third, the sixth, the ninth.

Those who have wars continually pressing on them do not even sleep. Therefore the holy apostle tells them under conditions of battle to keep awake and pray constantly, not giving in to the pains of the body but to bear them with the utmost fortitude.

Having armed them, he finally leads them to the King, to entreat Him to stretch out His hand. For having said, "you shall be able to quench," lest they become proud, he says: you have need of God and can accomplish the entire task together with the aforementioned prayer, praying not simply, but "with all prayer and supplication," with weeping, beating of the breast, genuflection, and similar actions. And not only at the appointed hours, but "at all times" and "in the Spirit," that is, asking for spiritual things, not worldly ones. But in saying, "pray with all prayer," he hints that it is possible even while performing prayer not to pray, when someone engages in idle talk. Or he speaks here of all-night vigils, or of the wakefulness of the soul; both can be understood. For one who is armed and standing before the king must be watchful. Prayer joined with patience is indeed such, like that of the Canaanite woman, the widow, and Anna.

Previously the Apostle set down what he had to say about snares and weapons (6:12), now he explains what he had also said concerning a confirmation and strengthening in the power of God. He does this through a prayer to God for divine assistance.

In reference to the first he determines seven conditions for prayer. First, it must be complete. Whence he says By all prayer; this occurs when someone has recourse to prayer in everything, or prays for every good.

Secondly, it must be humble and not presumptuous. "He hath had regard to the prayer of the humble: and he hath not despised their petition" (Ps. 101:18). This happens when a man does not imagine that he is going to be heard on account of his own merits, but on account of the divine mercy. And so he adds and supplication, that is, through an accepting of a sacred reality. "In every thing, by prayer and supplication, with thanksgiving, let your petitions be made known to God" (Phil. 4:6).

Thirdly, prayer must be continual, at all times. "Pray without ceasing, in all things give thanks" (1 Thess. 5:17-18). "I will bless the Lord at all times" (Ps. 33:2), that is, the established times.

Fourthly, it should be devout since it is in the spirit. "I will sing with the spirit, I will sing also with the understanding" (1 Cor. 14:15), that is, not in a distracted manner.

Fifthly, it should be vigilant: and in the same watching. "Be prudent therefore and watch in prayers" (1 Pet. 4:7).

Sixthly, it must be in earnest: with all instance. "Instant in prayer" (Rom. 12:12).

Seventhly, it should be charitable, done for all the other saints: and supplication for all the saints. "I desire, therefore, first of all, that supplications, prayers, intercessions and thanksgivings be made for all men" (1 Tim. 2:1).

He exhorts them to pray for him in two ways: first that his thoughts may be filled by the Spirit for the full declaration of the mystery, and second that he may be given a faculty of bold utterance in proclaiming it.

Isn't this wonderful? From those whom he himself has just now admonished, those whom he has instructed, to whom he has preached the gospel, he now asks for help. He is asking them for their prayers. He goes on to explain what he is asking them to pray for: "that utterance may be given to me." His prayer is definite and specific, that a particular profit may accrue.

This is to be understood as if he said, "Let the treasuries be opened. Let the promises hidden from ages be revealed. Let the Spirit enter to bring forth those things that have been concealed." That this is indeed the meaning of this passage … is clarified by what follows: "in confidence," he says, "to make known the mystery of the gospel."

As the word of God has power to do all things, so also has he who has the spiritual gift. "For the word of God," saith he, "is living, and active and sharper than any two-edged sword." (Heb. iv. 12.) Now mark the wisdom of this blessed Apostle. He hath armed them with all security. What then is necessary after that? To call upon the King, that He may stretch forth His hand. "With all prayer, and supplication, praying at all seasons in the Spirit"; for it is possible "to pray" not "in the Spirit," when one "uses vain repetitions" (Matt. vi. 7); "and watching thereunto," he adds, that is, keeping sober; for such ought the armed warrior, he that stands at the King's side, to be; wakeful and temperate:-"in all perseverance and supplication for all the saints; and on my behalf that utterance may be given unto me in opening my mouth." What sayest thou, blessed Paul? Hast thou, then, need of thy disciples? And well does he say, "in opening my mouth." He did not then study what he used to say, but according to what Christ said, "When they deliver you up, be not anxious how or what ye shall speak: for it shall be given you in that hour what ye shall speak" (Matt. x. 19): so truly did he do everything by faith, everything by grace. "With boldness," he proceeds, "to make known the mystery of the Gospel"; that is, that I may answer for myself in its defense, as I ought. And art thou bound in thy chain, and still needest the aid of others? Yea, saith he, for so was Peter also bound in his chain, and yet nevertheless "was prayer made earnestly for him." (Acts xii. 5.)

Boldness of speech is a possibility only and always for those who have a heart that does not condemn them … and therefore the one who boldly makes known the mysteries is rare, because those who have boldness before God are rare.

But how happened it that (the apostle) resorted to ambiguous descriptions, and I know not what obscure enigmas, for the purpose of disparaging the Creator, when he displayed to the Church such constancy and plainness of speech in "making known the mystery of the gospel for which he was an ambassador in bonds," owing to his liberty in preaching-and actually requested (the Ephesians) to pray to God that this "open-mouthed utterance" might be continued to him?

So, one must pray not only for oneself. But notice the humility: for he places himself last, and asks the disciples to pray, and this is the one who was in chains for Christ. And Peter too was in chains, and earnest prayer was offered for him by the Church. So then, he does not worry about what to say, but as Christ said: "do not worry about how or what to say, for in that hour it will be given to you what to say" (Matt. 10:19), so too he, opening his mouth, conveyed what God commanded; and so he accomplished all things by divine grace. From this you will understand the spiritual sword, which is the word of God.

Lastly, he asks prayers for himself: and for me. He asks three things for himself which are necessary for any preacher: that his mouth would be opened, that he might prepare himself as much as he can for preaching, and that grace be given him.

In order for these to be granted to him he begs them to pray for him, saying that speech may be given me that I may open my mouth. "I cannot speak anything else but what the Lord gives me," as Balaam expressed it (Num. 22:38). Hence our Lord affirmed: "For it is not you that speak, but the Spirit of your Father who speaks in you" (Mt. 10:20). He also states there (v. 19): "For it shall be given you in that hour what to speak." The Apostle places this petition first, that speech may be given me that I may open my mouth. "Praying withal for us also, that God may open unto us a door of speech" (Col. 4:3).

This prayer God hears gladly. The apostle is being despised. God's own mission is under challenge. So God will certainly not withhold his gifts from one who is upholding God's own cause. Custom and law forbid the infliction of harm on human ambassadors. So would it not be presumptuous and rash to bring on the ambassadors of God not only harm but death?

Boldly means "so that I may not fail to accomplish it fully and that my chains may not so work on my mind as to prevent my accomplishing it, the task of expounding the mystery, as I ought."

Nothing can be more blessed than that soul. In what does he glory? In bonds, in afflictions, in chains, in scars; "I bear branded on my body," saith he, "the marks of Jesus," as though they were some great trophy. And again, "For because of the hope of Israel," saith he, "I am bound with this chain." And again, "For which I am an ambassador in chains." What is this? Art thou not ashamed, art thou not afraid going about the world as a prisoner? Dost thou not fear lest any one should charge thy God with weakness? lest any one should on this account refuse to come near thee and to join the fold? No, saith he, not such are my bonds. They can shine brightly even in kings' palaces. "So that my bonds," saith he, "became manifest in Christ, throughout the whole praetorian guard: and most of the brethren in the Lord, being confident through my bonds, are more abundantly bold to speak the word of God without fear." Behold ye a force in bonds stronger than the raising of the dead. They beheld me bound, and they are the more courageous. For where bonds are, there of necessity is something great also. Where affliction is, there verily is salvation also, there verily is solace, there verily are great achievements. For when the devil kicks, then is he, doubtless, hit. When he binds God's servants, then most of all does the word gain ground.

"For which I am an ambassador in chains, that in it I may speak boldly, as I ought to speak"; that is, that I may answer with confidence, with courage, with great prudence.

That is, so that I might, as is fitting, defend myself as a preacher of the faith, with boldness and courage and great prudence. But to whom are you fulfilling your embassy? To people, in order to reconcile them with God; but they have bound me, although by law ambassadors should not be subjected to any violence. So, although chains have been placed on me to restrain my boldness, your prayer will open my mouth, so that I may dare to speak all that the one who entrusted me with the embassy has commanded me. Do you see? The sword is boldness in the preaching of the word of God, which Paul wished to speak in the opening of his mouth.

And for what, Paul? He answers, that I may with confidence make known the mystery of the gospel, for which I am an ambassador in a chain. This is his second petition. For it is not only necessary for a preacher that the word or knowledge be given him when he talks, but also that he preach the word given him boldly and with assurance. This is what he means by with confidence. This is how the Apostles preached, "they spoke the word of God with confidence" (Ac. 4:31).

The Apostle praises the duty of preaching for its prominence and grandeur. Thus he says the mystery of the gospel. Then he discloses how he willingly undergoes suffering and ignominy for it, for which I am an ambassador in a chain. These two are linked together in Colossians 4 (3): "That God may open unto us a door of speech to speak the mystery of Christ, for which also I am bound." And because "a parable coming out of a fool's mouth shall be rejected; for he doth not speak it in due season" (Sirach 20:22). The Apostle does not merely ask that the word or knowledge of preaching be given him. He also prays for the grace of speaking with confidence so that he would not stop what he began on account of the chains by which he was bound; that he might fulfill confidently and faithfully the duty entrusted to him and begun by him.

In the third place, he asks that the appropriate time and manner be granted him because there is "a time to keep silence, and a time to speak" (Eccl. 3:7). Therefore he asks that therein I may be bold to speak according as I ought. Certainly among all people it is one's manner and quality [of speaking] which makes it acceptable. The Apostle also asked for this in Colossians 4 (4): "That I may make it manifest as I ought to speak." As Proverbs 15 (23) expresses it: "A word in due time is best."

Through Tychicus the Ephesians would learn how the apostle is faring, and he would ascertain how things are going in Ephesus. There was no doubt in their minds that the apostle's actions were godly. But the people at Ephesus needed to know more detail about how he was acting in response to idolatrous charges and ploys. And from the Ephesians Paul needed to know whether or not they were growing.

So that they might be happy to obey and listen to Tychicus Paul calls him a most beloved brother and a useful servant of God.

Note that Tychicus is described not as a minister to Paul but as a minister in the Lord with regard to the gospel and the mystery.

This might be understood in two ways: Either Tychicus was sent to Ephesus to announce to them that Paul's chains had become famous in the whole praetorium and his imprisonment had been profitable to the faith of the gospel … or Tychicus was sent to tell them more about Paul's life and daily work, of which they were not aware, so as to give them a clearer pattern of how to live.

"But that ye also may know my affairs, how I do, Tychicus, the beloved brother and faithful minister in the Lord, shall make known to you all things."

As soon as he had mentioned his chains, he leaves something for Tychicus also to relate to them of his own accord. For whatever topics there were of doctrine and of exhortation, all these he explained by his letter: but what were matters of bare recital, these he entrusted to the bearer of the letter. "That ye may know my affairs," that is, may be informed of them. This manifests both the love which he entertained towards them, and their love towards him.

What pertained to teaching and consolation, he himself explained through the epistle; but when he mentioned his bonds, he does not dwell on discussing them, but leaves something for Tychicus to tell about him, so that the presence of this brother would not be without purpose. Since he is "beloved," he knows everything; since he is "faithful," he will not lie. That is, serving for God and in a divine work, and not for the sake of anything worldly or in regard to anything earthly; or – a brother in the Lord, that is, a spiritual brother.

At the end of this letter the Apostle reveals his condition to the Ephesians.

But, that you also may know the things that concern me and what I am doing. As though the Apostle said: For the sake of the mystery of the Gospel, on account of which I am imprisoned, I want you to know that chains and all tribulations and all torments, inflicted while discharging the duty entrusted to me, do not cause me anxiety. Neither do they change my heart or ruin me interiorly, nor do they even touch me; but, of course, I am disturbed by what goes on around me, not about what is within me.

Tychicus is sent to give the Ephesians instructions not on his own accord. Rather he was sent by Paul for this purpose. Such was Paul's concern for them and his desire that they should be well informed.

"Whom I have sent unto you," saith he, "for this very purpose, that ye may know our state, and that he may comfort your hearts."

This language he employs, not without a purpose, but in consequence of what he had been saying previously; "having girded your loins, having on the breastplate," &c., which are a token of a constant and unceasing advance; for hear what the Prophet saith, "Let it be unto him as the raiment wherewith he covereth himself, and for the girdle wherewith he is girded continually" (Ps. cix. 19); and the Prophet Isaiah again saith, that God hath "put on righteousness as a breastplate" (Isa. lix. 17); by these expressions instructing us that these are things which we must have, not for a short time only, but continually, inasmuch as there is continual need of warfare. "For it is said the righteous are bold as a lion." (Prov. xxviii. 1.) For he that is armed with such a breastplate, it cannot be that he should fear the array that is against him, but he will leap into the midst of the enemy. And again Isaiah saith, "How beautiful are the feet of him that bringeth good tidings." (Isa. lii. 7.) Who would not run, who would not serve in such a cause; to publish the good tidings of peace, peace between God and man, peace, where men have toiled not, but where God hath wrought all?

If "faithful," he will tell no falsehood, he will in everything speak the truth:-"whom I have sent unto you for this very purpose, that ye might know our state, and that he may comfort your hearts." Amazing, transcendent affection! "that it may not be in the power," he means, "of them that would, to affright you." For it is probable that they were in tribulation; for the expression, "may comfort your hearts," intimates as much; that is, "may not suffer you to sink under it."

Saint John Chrysostom says the following: "that you may know about us," that is, that he may inform you of what is happening with me and not allow you to be disheartened on my account, since I am in afflictions and wear chains. And this indicates love both on his part toward them and on their part toward him.

Since I am not able to leave, chained as I am, to tell you, Tychicus, my dearest brother and faithful minister in the Lord, will make known to you all things. Thus you can safely believe him about all these matters. "Who do you think is the faithful and wise steward?" (Lk. 12:42). He surely is such whom I have sent to you for this same purpose, that you may know the things concerning us. This is the disciple's recommendation. And what for? That he may comfort your hearts.

He prays for peace, which is the door of love, to be with the family of God. Having come into this family through the peacemaking of God, he prays that they may abide in the love that comes from faith. For this faith is the gift of God the Father and our Lord Jesus Christ.

The last part of the letter is a petition. His prayer and desire is for peace to the brethren, also love and then faith. For above he has already noted that there was discord among them. Now he adds thanks to those who display faith and who love our Lord Jesus Christ. Thus all is concluded with peace against discord, love eliciting concord and faith in God.

There are many gifts bestowed by God the Father and our Lord Jesus Christ, but of all these peace has a crucial place. This peace passes all understanding. It preserves the body and mind of the saints. It is a certain serenity and tranquillity of a mind at rest. It is protected from the universal storm and maelstrom of perturbations. So also is "love with faith," which at the same time is given to us by God the Father and the Holy Spirit, so that we may love God from the whole heart and our neighbor as ourselves.

"Peace be to the brethren and love with faith from God the Father, and the Lord Jesus Christ."

He invokes upon them, "peace and love with faith." He saith well: for he would not that they should have regard to love by itself, and mingle themselves with those of a different faith. Either he means this, or that above described, namely, that they should have faith also, so as to have a cheerful confidence of the good things to come. The "peace" which is towards God, and the "love." And if there be peace, there will also be love; if love, there will be peace also. "With faith," because without faith, love amounts to nothing; or rather love could not exist at all without it.

He asks for them peace and love with faith. And this means the following: either that they should love not those of other beliefs, but only the faithful, or that they must also have faith in order to have hope concerning the future. For without faith love is useless, and even more, without faith there would be no love. Which is what he said with the words: peace and love with faith. And teaching in what manner peace will come, he added: through love. And love in what manner? If we have faith.

Next, when he says Peace be to the brethren the Apostle writes his usual greeting. And notice that although the bestowal of grace precedes peace and the mutual love of men among themselves and with God since "there is no peace to the wicked, saith the Lord" (Is. 57:21), nevertheless, in its own way peace does precede the putting of grace into practice and the preservation of truth and charity. Hence, he first wishes that they have peace with one another and charity toward God—peace be to the brethren and charity with faith.

He adds "with love undying," or in imperishability. For his prayers are not only for the present life but for the coming one as well, which is contained in the hope and promise of Christ.

"Grace be with all them that love our Lord Jesus Christ in uncorruptness."

Why does he separate the two here, placing "peace" by itself, and "grace" by itself?

"In uncorruptness," he concludes.

What is this, "in uncorruptness"? It either means, "in purity"; or else, "for the sake of those things which are incorruptible," as, for example, not in riches, nor in glory, but in those treasures which are incorruptible. The "in" means, "through." "Through uncorruptness," that is, "through virtue." Because all sin is corruption. And in the same way as we say a virgin is corrupted, so also do we speak of the soul. Hence Paul says, "Lest by any means your minds should be corrupted." (2 Cor. xi. 3.) And again elsewhere, he says, "In doctrine, showing uncorruptness." For what, tell me, is corruption of the body? Is it not the dissolution of the whole frame, and of its union? This then is what takes place also in the soul when sin enters. The beauty of the soul is temperance, and righteousness; the health of the soul is courage, and prudence; for the base man is hideous in our eyes, so is the covetous, so is the man who gives himself up to evil practices, and so the coward and unmanly man is sick, and the foolish man is out of health. Now that sins work corruption, is evident from this, that they render men base, and weak, and cause them to be sick and diseased. Nay, and when we say that a virgin is corrupted, we say so, strictly speaking, on this account also, not only because the body is defiled, but because of the transgression. For the mere act is natural; and if in that consisted the "corruption," then were marriage corruption. Hence is it not the act that is corruption, but the sin, for it dishonors and puts her to shame. And again, what would be corruption in the case of a house? Its dissolution. And so, universally, corruption is a change which takes place for the worse, a change into another state, to the utter extinction of the former one. For hear what the Scripture saith, "All flesh had corrupted his way" (Gen. vi. 12); and again, "In intolerable corruption" (Ex. xviii. 18); and again, "Men corrupted in mind." (2 Tim. iii. 8.) Our body is corruptible, but our soul is incorruptible. Oh then, let us not make that corruptible also. This, the corruption of the body, was the work of former sin; but sin which is after the Laver, has the power also to render the soul corruptible, and to make it an easy prey to "the worm that dieth not." For never had that worm touched it, had it not found the soul corruptible. The worm touches not adamant, and even if he touches it, he can do it no harm. Oh then, corrupt not the soul; for that which is corrupted is full of foul stench; for hearken to the Prophet who saith, "My wounds stink and are corrupt because of my foolishness." (Ps. xxxviii. 5.)

However, "this corruption" of the body "shall put on incorruption" (1 Cor. xv. 53), but the other of the soul, never; for where incorruption is, there is no corruption. Thus is it a corruption which is incorruptible, which hath no end, a deathless death; which would have been, had the body remained deathless. Now if we shall depart into the next world having not corruption, we have that corruption incorruptible and endless; for to be ever burning, and not burnt up, ever wasted by the worm, is corruption incorruptible; like as was the case with the blessed Job. He was corrupted, and died not, and that through a lengthened period, and "wasted continually, scraping the clods of dust from his sore." Some such torment as this shall it undergo, when the worms surround and devour it, not for two years nor for three, nor for ten, nor for ten thousand, but for years without end; for "their worm," saith He, "dieth not."

Grace is not simply bestowed indiscriminately upon all but on those who love the Lord and especially upon those who, as well as loving, keep his life-giving laws. Let us keep them also. By keeping them our love for him will be confirmed.

The letter to the Ephesians was written from Rome by the hand of Tychicus.

Here he separated peace from grace, setting each apart, although everywhere he joined them together. "In incorruption" (that is, unchangeably), meaning in purity, or those who love Christ not in wealth and glory, but in incorruptible goods, that is, for the sake of the incorruptible; or, that the one who loves Christ loves Him through His virtue. For sin is corruption, and virtue is incorruption. For just as we say of a virgin that she is corrupted, so also of the soul; therefore Paul also says: "lest your minds should be corrupted" (2 Cor. 11:3), and "men of corrupt minds" (2 Tim. 3:8). Therefore it behooves us also to show our love for Christ through purity of life and the pursuit of those incorruptible goods, and in general through every virtuous life that keeps the soul blameless, not corrupted either by false teaching or by ungodliness, keeping it in Christ Himself, the blameless Bridegroom of virgin and blameless souls, to Whom be glory unto the ages of ages. Amen.

Peace and charity contribute greatly toward the preservation of grace; yet, since they always presuppose grace—they could not be had without it—on this account he prays that they receive grace. Grace be with all them that love our Lord Jesus Christ in incorruption. Amen.