Ephesians 1
Commentary from 24 fathers
Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ.
χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ πατρὸς ἡμῶν καὶ Κυρίου Ἰησοῦ Χριστοῦ.
блгⷣть ва́мъ и҆ ми́ръ ѿ бг҃а ѻ҆ц҃а̀ на́шегѡ и҆ гдⷭ҇а і҆и҃са хрⷭ҇та̀.
Both grace and peace remove contention. They convey the will of God. Since therefore they were in the grip of error, grace was first sought on their behalf, in order that they should know God and fully obey God and Christ, putting all trust in Christ and nothing else.… Then he also adds “peace from God.” The one who wills ungraciously creates severe discord.
Epistle to the Ephesians 1.1.2
He calls God our Father because all things are created and restored in him. He calls Christ Lord because he redeems us, offering himself on our behalf.
Epistle to the Ephesians 1.2
It could be argued that both should be referred to both, that is, both grace and peace apply no less to God the Father than to our Lord Jesus Christ. Or it could be argued that each should be referred to each, so that grace is referred to God the Father and peace to Christ. It is more likely the latter, since the words immediately following are to the praise of the glory of God’s grace. Thus the “grace” of the Father lies in his willingness to send the Son for our salvation, while the “peace” of the Son lies in the fact that we are reconciled to the Father through him.
Commentary on Ephesians 1:2
Having said "grace," he adds "from God our Father," in order to show what grace has done for us, namely: it has made the Master and God our Father. But the Lord also, that is the Son, by grace toward us became both Jesus and Christ, since for our sake He became incarnate, was named Jesus, and sanctified humanity by His divinity.
Commentary on Ephesians
He adds here the formula of greeting which indicates three qualities which make any gift pleasing: the sufficiency of the gift, in grace be to you and peace; the power of the giver, from God our Father; and the excellence of the mediator, and from the Lord Jesus Christ. For a gift is pleasing when what is given is sufficient and is offered by someone in power, as a king or prince, and is presented by a solemn messenger, for example, by his son.
He mentions grace meaning justification from sin, and peace which is calmness of mind, or reconciliation to God, in regard to the freedom from punishment due to sin. May this be to you from God our Father from whom every good comes: "Every good giving and every perfect gift is from above, coming down from the Father of lights" (Jam. 1:17). And the Lord Jesus Christ without whom no blessings are given. That is why nearly all the [liturgical] prayers are concluded "through our Lord Jesus Christ." The Holy Spirit is not mentioned in the greeting formula since he is the bond uniting Father and Son and is understood when they are mentioned; or he is understood in the gifts appropriated to him, grace and peace.
Commentary on Ephesians
Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ:
εὐλογητὸς ὁ Θεὸς καὶ πατὴρ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ εὐλογήσας ἡμᾶς ἐν πάσῃ εὐλογίᾳ πνευματικῇ ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ,
Блгⷭ҇ве́нъ бг҃ъ и҆ ѻ҆ц҃ъ гдⷭ҇а на́шегѡ і҆и҃са хрⷭ҇та̀, блгⷭ҇ви́вый на́съ всѧ́цѣмъ блгⷭ҇ве́нїемъ дꙋхо́внымъ въ нбⷭ҇ныхъ ѡ҆ хрⷭ҇тѣ̀,
Since God reveals himself to be blessed in spiritual and heavenly things, it is not amid these earthly and corporeal things that one should look for that perfect blessedness of the saints.
Treatise on Psalm 127, Chapter 8
He means not with an earthly but a heavenly blessing, not corruptible but eternal, because Christ’s glory is not in earth but in heaven and in Christ. For every gift of God’s grace is in Christ. If someone who despises Christ imagines that he is blessed by God, he is wrong. Yet God is blessed in one way, humans in another. There is indeed one term blessing, but it should be understood as is proper to the recipient.… God is blessed when he is extolled with due praises, but the way in which God blesses human beings is to impart to them the gift of his grace, not according to their merits but according to his mercy.
Epistle to the Ephesians 1.3.1-2
Observe; The God of Him that was Incarnate. And though thou wilt not, The Father of God the Word.
He is here alluding to the blessings of the Jews; for that was blessing also, but it was not spiritual blessing. For how did it run? "The Lord bless thee, He will bless the fruit of thy body;" and "He will bless thy going out and thy coming in." But here it is not thus, but how? "With every spiritual blessing." And what lackest thou yet? Thou art made immortal, thou art made free, thou art made a son, thou art made righteous, thou art made a brother, thou art made a fellow-heir, thou reignest with Christ, thou art glorified with Christ; all things are freely given thee. "How," saith he, "shall He not also with Him freely give us all things?" Thy First-fruits is adored by Angels, by the Cherubim, by the Seraphim! What lackest thou yet? "With every spiritual blessing." There is nothing carnal here. Accordingly He excluded all those former blessings, when He said, "In the world ye have tribulation," to lead us on to these. For as they who possessed carnal things were unable to hear of spiritual things, so they who aim at spiritual things cannot attain to them unless they first stand aloof from carnal things.
What again is "spiritual blessing in the heavenly places?" It is not upon earth, he means, as was the case with the Jews. "Ye shall eat the good of the land." "Unto a land flowing with milk and honey." "The Lord shall bless thy land." Here we have nothing of this sort, but what have we? "If a man love Me, he will keep My word, and I and My Father will come unto him, and make our abode with him." "Every one therefore which heareth these words of Mine, and doeth them, shall be likened unto a wise man which built his house upon the rock, and the floods came, and the winds blew, and beat upon that house, and it fell not, for it was founded upon the rock." And what is that rock but those heavenly things which are above the reach of every change? "Every one therefore who," saith Christ, "shall confess Me before men, him will I also confess before My Father which is in Heaven: But whosoever shall deny Me, him will I also deny." Again, "Blessed are the pure in heart, for they shall see God." And again, "Blessed are the poor in spirit, for theirs is the kingdom of Heaven." And again, "Blessed are ye which are persecuted for righteousness sake, for great is your reward in Heaven." Observe, how every where He speaketh of Heaven, no where of earth, or of the things on the earth. And again, "Our citizenship is in Heaven, from whence also we wait for a Saviour the Lord Jesus Christ." And again, "Not setting your mind on the things that are on the earth, but on the things which are above."
That is to say, this blessing was not by the hand of Moses, but by Christ Jesus: so that we surpass them not only in the quality of the blessings, but in the Mediator also. As moreover he saith in the Epistle to the Hebrews; "And Moses indeed was faithful in all his house as a servant, for a testimony of those things which were afterward to be spoken; but Christ as a Son over His house, whose house are we."
Homily 1 on Ephesians
Now the phrase “blessed be the God and Father of our Lord Jesus Christ” is to be read in a double sense. It first means that God is blessed as the maker of all things, this being the main clause. To this is then added “who is also the Father of our Lord Jesus Christ.” It means that both God and Father are to be referred in common to our Lord. Blessed is the God of the man who has been assumed and the father of him who was the Word of God with God in the beginning! Not that the assumed one is other than the Word who assumed him, but that he who is one and the same is spoken of now by sublime and now by humble titles, according to what circumstances demand.
Commentary on Ephesians 1:3
Now God has blessed us not with this or that blessing but with every blessing. It is not as though we all obtain them all at once, but singly we obtain particular ones in due time or some of the whole number. Thereby we possess their fullness through these singular blessings. He speaks not only of earthly blessings but of spiritual—there are indeed earthly blessings, as when someone has children, affluence in riches, the pleasure of honor and health.… But spiritual blessings are in the heavens because the earth is too small to circumscribe a spiritual blessing.
Commentary on Ephesians 1:3
He has conferred on us the gifts of the Holy Spirit. He has given us the hope of resurrection, the good news of immortality, the promise of the kingdom of heaven, the dignity of sonship. These he calls the spiritual blessings. And he adds “in heavenly places,” because these gifts are heavenly.
Interpretation of the Epistle to the Ephesians 1.3
He has thus, it is declared, blessed us; it is a gift from God, it is our holy and spiritual redemption. And this redemption is not of this earth; nor is it of the flesh, but eternal from the heavenly place of our Lord. "...
God is both God and Father of one and the same Christ: God as the incarnate one, and Father as God the Word. In contrast to the Jewish blessing, he called this one "spiritual." For that one was more corporeal. God "will bless," it says, "the fruit of your womb" (Deut. 7:13); and "will bless your coming in and your going out." But here every blessing is spiritual, and we lack nothing. For we have become immortal and sons of God, and co-heirs of Christ, and our firstfruits receive worship from the heavenly powers. Therefore he rightly said "with every blessing," because all that is divine and spiritual has been granted to us. "In Christ." That is, the blessing was given to us through Jesus Christ, and not through Moses, as to the Jews. Therefore we differ from them not only in the quality of the blessings, but also in the mediator. As if explaining why our blessing is spiritual, he says: "in the heavens." For the blessing of the Jews was on earth, and therefore also bodily: "you shall eat the good things of the land; a land flowing with milk and honey; the Lord shall bless your land" (Ps. 127, Ex. 33, Num. 13:14, Deut. 11 and 31). But here there is nothing earthly, but everything is heavenly. That is why our blessing is also spiritual. For the Kingdom of Heaven is promised to the poor, and to the persecuted — a great reward in the heavens (Matt. 5:3).
Commentary on Ephesians
Then when he says Blessed be God... (v. 3) in giving thanks, he strengthens them in good, and he does this in three ways: First, by giving as a reason Christ, from whom they have received so many gifts (Ch. 1). Secondly, by reason of they themselves who have been transformed from a former evil condition to their present good one (Ch. 2). Thirdly, because of the Apostle himself, whose ministry and solicitude has confirmed them in their good state (Ch. 3).
The first is divided into three sections: First, in giving thanks he touches on blessings in a general way. Secondly, then the blessings given the Apostles in particular (1:8). Thirdly, finally the blessings especially granted to the Ephesians themselves (1:13).
He treats of six blessings offered generally to the human race: First, that of praising [God] in the certainty of future beatitude (1:3). Secondly, that of being chosen in the foreordained separation from those headed toward destruction (1:4). Thirdly, that of predestination in the foreordained community of the good, namely, of the adopted sons (1:5). Fourthly, that of becoming pleasing [to God] through the gift of grace (1:6b). Fifthly, that of being redeemed, liberated from the punishment of diabolical slavery (1:7a). Sixthly, that of being pardoned by having sin blotted out (1:7b).
Regarding the benefit of praise (v. 3) two aspects are touched on: First, the praise itself which should be rendered, at Blessed be God. Secondly, the blessing on account of which it should be rendered, at who hath blessed us.
He says that God should be blessed or praised by you, me and others with our hearts, tongues and actions. He who is God by the divine essence and Father because of his property of generating [the Son]. The copula and is not placed between God and Father to designate two separate persons, for there is only one Father, but to denote what he is by his essence and what he is in relation to the Son. Father, I say, of our Lord Jesus Christ, that is, of the Son who is our Lord because of his divinity, and Jesus Christ according to his humanity.
God who has blessed us with hope in the present while in the future he will bless us with the reality. He puts [the verb] in the past tense, instead of the future, on account of his certainty. Even though by our own merits we were cursed, he blessed us with every spiritual blessing both for soul and for body. For then the body will be spiritual: "It is sown a natural body: it shall rise a spiritual body" (1 Cor. 15:44). [This will occur] by a blessing enjoyed in heavenly places, that is, in heaven, and in Christ since it will be through Christ or by Christ's action: "For he himself will transform our lowly body" (Phil. 3:21).
This blessing is greatly to be desired. And this by reason of its efficient cause since God is the one who blesses; and by reason of its material cause since he has blessed us; and because of the formal cause since he blessed us with every spiritual blessing; and on account of the end, he blessed us in heavenly places. "Behold, thus shall the man be blessed that feareth the Lord" (Ps. 127:4).
Commentary on Ephesians
According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love:
καθὼς καὶ ἐξελέξατο ἡμᾶς ἐν αὐτῷ πρὸ καταβολῆς κόσμου εἶναι ἡμᾶς ἁγίους καὶ ἀμώμους κατενώπιον αὐτοῦ, ἐν ἀγάπῃ
ꙗ҆́коже и҆збра̀ на́съ въ не́мъ пре́жде сложе́нїѧ мі́ра, бы́ти на́мъ ст҃ы̑мъ и҆ непорѡ́чнымъ пред̾ ни́мъ въ любвѝ,
For it were no longer seemly that the friend of God, whom "God hath fore-ordained before the foundation of the world" to be enrolled in the highest "adoption," should fall into pleasures or fears, and be occupied in the repression of the passions.
The Stromata Book 6
We have been predestined by God, before the world was, (to arise) in the extreme end of the times. And so we are trained by God for the purpose of chastising, and (so to say) emasculating, the world.
On the Apparel of Women Book 2
One might ask if this is not contradicted by the prophetic saying “In your sight shall no living being be justified.” … One may answer, taking refuge in the double meanings of prophecy, that … no one is in all respects and throughout his whole life justified in God’s sight, since he will of course have sinned at some time. But this would not prevent some from being at times holy and blameless before him if they have become so through correction.
Epistle to the Ephesians
God, foreknowing all, knew who were going to believe in Christ. … Therefore those whom God is said to call will persevere in faith. These are the ones whom he elected before the world in Christ, so that they might be blameless before God through love—that is, so that the love of God might give them holy lives. For no one can show greater respect toward another than when he obeys in love.
Epistle to the Ephesians 1.4
4–5Having thus spoken of the good works of these, he again recurs to His grace. "In love," saith he, "having predestinated us." Because this comes not of any pains, nor of any good works of ours, but of love; and yet not of love alone, but of our virtue also. For if indeed of love alone, it would follow that all must be saved; whereas again were it the result of our virtue alone, then were His coming needless, and the whole dispensation. But it is the result neither of His love alone, nor yet of our virtue, but of both. "He chose us," saith the Apostle; and He that chooseth, knoweth what it is that He chooseth. "In love," he adds, "having foreordained us;" for virtue would never have saved any one, had there not been love. For tell me, what would Paul have profited, how would he have exhibited what he has exhibited, if God had not both called him from the beginning, and, in that He loved him, drawn him to Himself? But besides, His vouchsafing us so great privileges, was the effect of His love, not of our virtue. Because our being rendered virtuous, and believing, and coming nigh unto Him, even this again was the work of Him that called us Himself, and yet, notwithstanding, it is ours also. But that on our coming nigh unto Him, He should vouchsafe us so high privileges, as to bring us at once from a state of enmity, to the adoption of children, this is indeed the work of a really transcendent love.
Do you observe how that nothing is done without Christ? Nothing without the Father? The one hath predestinated, the other hath brought us near. And these words he adds by way of heightening the things which have been done, in the same way as he says also elsewhere, "And not only so, but we also rejoice in God, through our Lord Jesus Christ." For great indeed are the blessings bestowed, yet are they made far greater in being bestowed through Christ; because He sent not any servant, though it was to servants He sent, but the Only-begotten Son Himself.
Homily 1 on Ephesians
His meaning is somewhat of this sort. Through whom He hath blessed us, through Him He hath also chosen us. And He, then, it is that shall bestow upon us all those rewards hereafter. He is the very Judge that shall say, "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." And again, "I will that where I am they will also be with Me." And this is a point which he is anxious to prove in almost all his Epistles, that ours is no novel system, but that it had thus been figured from the very first, that it is not the result of any change of purpose, but had been in fact a divine dispensation and fore-ordained. And this is a mark of great solicitude for us.
What is meant by, "He chose us in Him?" By means of the faith which is in Him, Christ, he means, happily ordered this for us before we were born; nay more, before the foundation of the world. And beautiful is that word "foundation," as though he were pointing to the world as cast down from some vast height. Yea, vast indeed and ineffable is the height of God, so far removed not in place but in incommunicableness of nature; so wide the distance between creation and Creator! A word which heretics may be ashamed to hear.
But wherefore hath He chosen us? "That we should be holy and without a blemish before Him." That you may not then, when you hear that "He hath chosen us," imagine that faith alone is sufficient, he proceeds to add life and conduct. To this end, saith he, hath He chosen us, and on this condition, "that we should be holy and without blemish." And so formerly he chose the Jews. On what terms? "This nation, saith he, hath He chosen from the rest of the nations." Now if men in their choices choose what is best, much more doth God. And indeed the fact of their being chosen is at once a token of the loving kindness of God, and of their moral goodness. For by all means would he have chosen those who were approved. He hath Himself rendered us holy, but then we must continue holy. A holy man is he who is a partaker of faith; a blameless man is he who leads an irreproachable life. It is not however simply holiness and irreproachableness that He requires, but that we should appear such "before Him." For there are holy and blameless characters, who yet are esteemed as such only by men those who are like whited sepulchres, and like such as wear sheep's clothing. It is not such, however, He requires, but such as the Prophet speaks of; "And according to the cleanness of my hands." What cleanness? That which is so "in His eyesight." He requires that holiness on which the eye of God may look.
Homily 1 on Ephesians
Paul, wishing to show that God made all things out of nothing, ascribed to him not the “composition,” the “creation” or the “making” but the katabolē, that is, the inception of the foundation.
Commentary on Ephesians 1:4
Between saintly and unblemished there is this difference, that one who is saintly is ipso facto understood also to be unblemished, but one who is at some point unblemished is not by that fact itself saintly. Infants, after all, are spotless because their bodies are pure and they have committed no sin; and yet they are not saintly, because sanctity is not acquired without will and effort. Moreover, he who has done no sin can be called unblemished, but the saintly person is the one who is full of virtues.
Commentary on Ephesians 1:4
It is asked how anyone can be saintly and unblemished in God’s sight.… We must reply [that] Paul does not say he chose us before the foundation of the world on account of our being saintly and unblemished. He chose us that we might become saintly and unblemished, that is, that we who were not formerly saintly and unblemished should subsequently be so.… So understood it provides a counterargument to one who says that souls were elected before the world came to be because of their sanctity and freedom from any sinful vice.
Commentary on Ephesians 1:4
The grace of the Spirit is now indeed made manifest, whereas before hand and from the very beginning God has chosen His elect, whom He knew and that God foreordained to be, and to be given over to holiness.
He blessed us, he says, through Christ, just as He also chose us through Him, that is, through faith in Him. "He chose us before the foundation of the world." For what was done for us was predetermined from eternity; nothing new is being accomplished, but what was established from the beginning is being brought to fulfillment. He also well said καταβολήν — foundation, creation (which properly means a casting down (a descent — Ed.) from a height), in order to show that the world was, as it were, cast down (brought down — Ed.) from a certain height of Divine power and established. And the word "chose" points both to the Divine love for mankind and to their virtue, for He chooses all who will be worthy. So that you, having heard that "He chose," would not become careless, as one already chosen, he says: God chose us for this reason, that we might be holy and blameless, remaining faithful to that holiness which He granted us at baptism, and leading a virtuous life. Holy is the one who holds to the faith, and blameless is the one who is irreproachable in his life; and He requires holiness and blamelessness not simply, but "before Him." There are many who are holy before men, such as the Pharisees, but not before God. This David also says: "according to the cleanness of my hands." According to what? — "before His eyes" (Ps. 18:25). And Isaiah likewise: "cleanse yourselves, remove your evil deeds from before My eyes" (Isa. 1:16).
Commentary on Ephesians
Next (v. 4), he treats of the blessing of election; he sets forth the advantages of this election because: it is free, as he chose us in him; it is eternal, before the foundation of the world; it is fruitful, that we should be holy; and it is gratuitous, in charity.
Therefore he states: He blessed us in the same way—not through our merits but from the grace of Christ—as he chose us and, separating us from those headed to destruction, freely foreordained us in him, that is, through Christ. "You have not chosen me; but I have chosen you" (Jn. 15:16). This happened before the foundation of the world, from eternity, before we came into being. "For when the children were not yet born, nor had done any good or evil, that the purpose of God according to election, might stand" (Rom. 9:11). He chose us, I say, not because we were holy—we had not yet come into existence—but that we should be holy in virtues and unspotted by vices. For election performs this twofold action of justice: "Turn away from evil and do good" (Ps. 33:15).
Saints, I assert, in his sight; interiorly in the heart where he alone can see: "The Lord sees the heart" (1 Sam. 16:7). Or, in his sight may mean that we may gaze on him since the [beatific] vision, according to Augustine, is the whole of our reward. He will accomplish this, not by our merits, but in his charity; or, by our [charity] with which he formally sanctifies us.
In what has been said so far we have followed the interpretation of a Gloss which seems to be a far-fetched exposition since the same idea expressed in one phrase occurs in another. He chose us is the same as to say he predestinated us. And the same idea is expressed in that we should be holy and unspotted as in unto the adoption of children.
In this regard it should be known that the customary procedure of the Apostle, when speaking of a difficult subject, is to explain what went before by what immediately follows. This is not verbal proliferation but an exposition; and this is the method the Apostle uses here. Retaining the same import of the words, we may divide it differently from the beginning (v. 3) into three sections: First, the Apostle gives thanks in Blessed be the God and Father of our Lord Jesus Christ. Secondly, he mentions conjointly the bestowal of all blessings in who hath blessed us with spiritual blessings in heavenly places, in Christ. Thirdly, he gives a clear expression of the divine blessings in particular (v. 4 ff.).
This latter is divided into two parts: First, he distinctly formulates the blessings. Secondly, he interprets them (v. 5). He formulates the blessings: First, as regards election, in as he chose us in him before the foundation of the world. Secondly, as regards its consequences, that we should be holy and unspotted in his sight.
First, he treats of election, for there are two types of election, one involving a present justification and another an eternal predestination. Concerning the first John 6 (71) states: "Have not I chosen you twelve? And one of you is a devil?" But this is not what the Apostle refers to since it did not occur before the foundation of the world. So he immediately clarifies what he means, that it is the second type, eternal predestination. Thus he says Who hath predestinated us... (v. 5). As he said in Christ (v. 3) to signify that we are assimilated and conformed to Christ in proportion as we are [God's] adopted children, so he adds unto the adoption of children through Jesus Christ. What he means by in charity he explains when he says In whom we have redemption through his blood. As though he affirmed: We have, etc. Unspotted is expounded by unto the remission of sins; while in his sight is explained by unto the praise of the glory of his grace.
Commentary on Ephesians
Whether we pray on behalf of the living or the dead, the causes which will prevent or exclude the events we pray for are in fact already at work. Indeed they are part of a series which, I suppose, goes back as far as the creation of the universe. The causes which made George's illness a trivial one were already operating while we prayed about it; if it had been what we feared, the causes of that would have been operative. That is why, as I hold, our prayers are granted, or not, in eternity. The task of dovetailing the spiritual and physical histories of the world into each other is accomplished in the total act of creation itself. Our prayers, and other free acts, are known to us only as we come to the moment of doing them. But they are eternally in the score of the great symphony. Not "pre-determined"; the syllable _pre_ lets in the notion of eternity as simply an older time. For though we cannot experience our life as an endless present, we are eternal in God's eyes; that is, in our deepest reality. When I say we are "in time" I don't mean that we are, impossibly, outside the endless present in which He beholds us as He beholds all else. I mean, our creaturely limitation is that our fundamentally timeless reality can be experienced by us only in the mode of succession.
Letters to Malcolm: Chiefly on Prayer, Letter 20 (paragraph 16)
Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will,
προορίσας ἡμᾶς εἰς υἱοθεσίαν διὰ Ἰησοῦ Χριστοῦ εἰς αὐτόν, κατὰ τὴν εὐδοκίαν τοῦ θελήματος αὐτοῦ,
пре́жде наре́къ на́съ во ᲂу҆сыновле́нїе і҆и҃съ хрⷭ҇то́мъ въ него̀, по бл҃говоле́нїю хотѣ́нїѧ своегѡ̀,
"For we believe that, together with the Son, who was made man for oar sakes, according to the good pleasure of His will,
God in his love has predestined us to adoption through Christ. How could God possibly have Christ for his Son by adoption?… We speak of ourselves as heirs of God the Father and heirs through Christ, being sons through adoption. Christ is his Son, through whom it is brought about that we become sons and fellow heirs in Christ.
Against the Arians 1.2
That is to say, because He earnestly willed it. This is, as one might say, His earnest desire. For the word "good pleasure" every where means the precedent will, for there is also another will. As for example, the first will is that sinners should not perish; the second will is, that, if men become wicked, they shall perish. For surely it is not by necessity that He punishes them, but because He wills it. You may see something of the sort even in the words of Paul, where he says, "I would that all men were even as I myself." And again, "I desire that the younger widows marry, bear children." By "good pleasure" then he means the first will, the earnest will, the will accompanied with earnest desire, as in case of us, for I shall not refuse to employ even a somewhat familiar expression, in order to speak with clearness to the simpler sort; for thus we ourselves, to express the intentness of the will, speak of acting according to our resolve. What he means to say then is this, God earnestly aims at, earnestly desires, our salvation. Wherefore then is it that He so loveth us, whence hath He such affection? It is of His goodness alone. For grace itself is the fruit of goodness. And for this cause, he saith, hath He predestinated us to the adoption of children; this being His will, and the object of His earnest wish, that the glory of His grace may be displayed.
Homily 1 on Ephesians
The former [verse] refers to those saints who did not previously exist and who before they came into being were thought of and subsequently acquired existence. This [verse] speaks of God, who was preceded by no thought or willing but always existed and never had a beginning for his existence. Therefore he rightly used the term destined for those who, having once not existed, subsequently acquired existence. But of the Son, that is, of our Lord Jesus Christ, he wrote ordained in another place also.
Commentary on Ephesians 1:5
Christ, as we have often said already, is wisdom, justice, peace, joy, temperance and the rest. Note that the names of all these virtues are loved even by those who do not pursue them! No one is such a brazen criminal that he does not claim to love wisdom and justice.
Commentary on Ephesians 1:6
The reason for saying “he destined us in love is” that he empowered us with his gracious love in order to predestine us.
On the Truth of Predestination 3.5
The eternal firmness and firm eternity of God’s predestinating will consist not only in the ordaining of works. God also knows in advance the number of the elect. No one of that full number may lose his eternal grace, nor may any outside that total attain the gift of eternal salvation. For God, who knows all things before they come to pass, is not confused about the number of the predestined, any more than he doubts the effectiveness of the works he has ordained.
On the Truth of Predestination 3.6
He willingly gave us His grace, it was not given do to any work on our part, for we have been appointed as His sons.
Having said "He chose," he made it clear that He chose us as worthy, on account of our virtue. But since salvation does not depend on our virtue alone, he added: "in love having predestined us to adoption" — that is, having loved us on account of His love for mankind, He predestined us. Moreover, to believe and to come depends on us, though also by the calling of God; but to deem those who have come worthy of "adoption" — this is a matter of His love alone and His love for mankind. Therefore he added: "having predestined us to adoption." What kind of adoption is this? That which leads our race to Him and makes us His own. And this also is "through Jesus Christ." For although the Father predestined, it was Christ who brought us. Since all good things come through the Son, and not through some servant, the honor is all the more glorious.
Commentary on Ephesians
Then (v. 5) he adds the third blessing, that of predestination in the foreordained community of those who are good. Six characteristics of predestination are sketched here. First, it is an eternal act, having predestinated; secondly, it has a temporal object, us; thirdly, it offers a present privilege, the adoption of children through Jesus Christ; fourthly, the result is future, unto himself; fifthly, its manner [of being realized] is gratuitous, according to the purpose of his will; sixthly, it has a fitting effect, unto the praise of the glory of his grace.
Hence he affirms that God, having predestinated us, has fore-chosen us by grace alone unto the adoption of children that we might share with the other adopted children the goods yet to come—thus he says unto the adoption of children. "For you have not received the spirit of bondage again in fear; but you have received the spirit of adoption of sons," and further on, "waiting for the adoption of the sons of God, the redemption of our body" (Rom. 8:15 & 23).
It must be through contact with fire that something starts to burn since nothing obtains a share in some reality except through whatever is that reality by its very nature. Hence the adoption of sons has to occur through the natural son. For this reason the Apostle adds through Jesus Christ, which is the third characteristic touched on in this blessing, namely, the mediator who draws all to himself. "God sent his Son, made of a woman, made under the law, that he might redeem them who were under the law, that we might receive the adoption of sons" (Gal. 4:4-5). This is accomplished unto himself, that is, inasmuch as we are conformed to him and become servants in the Spirit. "See what love the Father hath bestowed upon us, that we should be called the sons of God; and so we are," after which comes: "We know that when he shall appear we shall be like him" (1 Jn. 3:1-2).
Here it should be noted that the likeness of the predestined to the Son of God is twofold. One is imperfect, it is [the likeness] through grace. It is called imperfect, firstly, because it only concerns the reformation of the soul. Regarding this Ephesians 4 (23-24) states: "Be renewed in the spirit of your mind, and put on the new man, who according to God is created in justice and holiness of truth." Secondly, even with the soul it retains some imperfection, "for we know in part" (1 Cor. 13:9). However, the second likeness, which will be in glory, will be perfect; both as regards the body—"He will transform our lowly body to be like his glorious body" (Phil. 3:21)—and in regard to the soul—"when the perfect comes, the imperfect shall pass away" (1 Cor. 13:10).
What the Apostle says, therefore, about his predestinating us unto the adoption of children can refer to the imperfect assimilation to the Son of God possessed in this life through grace. But it is more probable that it refers to the perfect assimilation to the Son of God which will exist in the fatherland. In reference to this adoption Romans 8 (23) asserts: "Even we ourselves groan within ourselves, waiting for the adoption of the sons of God."
Divine predestination is neither necessitated on God's part nor due to those who are predestined; it is rather according to the purpose of his will. This is the fourth characteristic which recommends the blessing to us, for it springs from pure love. Predestination, according to [how man] conceives it, presupposes election, and election love. A twofold cause of this immense blessing is designated here. One is the efficient cause—which is the simple will of God—according to the purpose of his will. "Therefore, he has mercy on whomever he wills; and whomever he wills he hardens" (Rom. 9:18). "Of his own will he has given us birth by the word of truth" (Jam. 1:18). Unto the praise of the glory of his grace specifies the final cause which is that we may praise and know the goodness of God. Once again this eminent blessing is recommended inasmuch as the homage [it results in] is in accord with itself. For the [efficient] cause of divine predestination is simply the will of God, while the end is a knowledge of his goodness.
Whence it should be realized that God's will in no way has a cause but is the first cause of everything else. Nevertheless, a certain motive can be assigned to it in two ways. On the part of the one willing, the motive for the divine will is his own goodness which is the object of the divine will, moving it to act. Hence, the reason for everything that God wills is his own goodness: "Yahweh has made everything for his own purpose" (Prov. 16:4). On the side of what is willed, however, some created existent can be a motive for the divine will; for example, when he wills to crown Peter because he has fought well (cf. 2 Tim. 4:7-8). But this latter is not the cause of [God's] willing; rather it is a cause of it happening the way it did.
Nonetheless, it should be acknowledged how, in the realm of what is willed, effects are a motive for the divine will in such a way that a prior effect is the reason for a later one. But when the primary effect [i.e., the perfection of the Universe] is arrived at, no further reason can be given for that effect except the divine will. For instance, God wills that men should have hands that they might be of service to his mind; and [he wills] man to possess a mind since he wills him to be a man; and he wills man to exist for the sake of the perfection of the Universe. Now since this is what is primarily effected in creation, no further reason for the Universe can be assigned within the domain of creatures themselves; [it lies] rather within the domain of the Creator, which is the Divine Will.
In this perspective, neither can predestination find any reason on the part of the creature but only on the part of God. For there are two effects of predestination, grace and glory. Within the realm of what is willed [by God], grace can be identified as a reason for the effects which are oriented towards glory. For example, God crowned Peter because he fought well, and he did this because he was strengthened in grace. But no reason for the grace, as a primary effect, can be found on the part of man himself which would also be the reason for predestination. This would be to assert that the source of good works was in man by himself and not by grace. Such was the heretical teaching of the Pelagians who held that the source of good works exists within ourselves. Thus it is evident that the reason for predestination is the will of God alone, on account of which the Apostle says according to the purpose of his will.
To understand how God creates everything and wills it because of his own goodness, it should be realized that someone can work for an end in two ways. [A person may act] either in order to attain an end, as the sick take medicine to regain their health; or [he may act] out of a love of spreading the end, as a doctor will work to communicate health to others. But God needs absolutely nothing external to himself, according to Psalm 16 (2): "Yahweh, you are my Lord; you are my Good; there is none above you." Therefore, when it is said that God wills and performs everything on account of his own goodness, this should not be understood as though he acted in order to confer goodness on himself but rather to communicate goodness to others.
This divine goodness is properly communicated to rational creatures in order that the rational creature himself might know it. Thus, everything that God performs in reference to rational creatures is for his own praise and glory, according to Isaiah 43 (7): "Everyone called by my name, whom I have created for my glory, whom I have formed and made" so that he may know what goodness is, and in this knowledge praise it. The Apostle thus adds unto the praise of the glory of his grace, that man might realize how much God must be praised and glorified.
Nor does he say "unto the praise of justice." For justice enters into the picture only where a debt is present or is to be returned. But for man to be predestined to eternal life is not due to him—as was said, it is a grace given in perfect freedom. Nor does he simply say of the glory, but annexes of his grace as though it were of a glorious grace. And grace is just this; the greatness of grace is revealed in that it consists in the greatness of glory. [Its grandeur is shown] also in the way it is bestowed; for he gives it without any preceding merits when men are unworthy of it. "God proves his love for us in that while we were yet sinners Christ died for us"; and a little further on, "when we were enemies, we were reconciled to God by the death of his Son" (Rom. 5:8 & 10).
By now it must be clear how divine predestination neither has nor can have any cause but the will of God alone. This, in turn, reveals how the only motive for God's predestinating will is to communicate the divine goodness to others.
Commentary on Ephesians
To the praise of the glory of his grace, wherein he hath made us accepted in the beloved.
εἰς ἔπαινον δόξης τῆς χάριτος αὐτοῦ, ἐν ᾗ ἐχαρίτωσεν ἡμᾶς ἐν τῷ ἠγαπημένῳ,
въ похвалꙋ̀ сла́вы блгⷣти своеѧ̀, є҆́юже ѡ҆бл҃годатѝ на́съ ѡ҆ возлю́бленнѣмъ:
We, being such as we are, are surrounded and held fast by vice and libidinous sin. When we are set free by him, acquitted of sin and pardoned for our sins, we are also adopted as his sons. All this is therefore to the praise of his glory and grace—his glory because he can do so much, and his grace because he offers this to us freely.
Epistle to the Ephesians 1.1.(4) 5-6
That the glory of His grace may be displayed, he saith, which He freely bestowed on us in the Beloved. Now then if for this He hath shown grace to us, to the praise of the glory of His grace, and that He may display His grace, let us abide therein. "To the praise of His glory." What is this? that who should praise Him? that who should glorify Him? that we, that Angels, that Archangels, yea, or the whole creation? And what were that? Nothing. The Divine nature knoweth no want. And wherefore then would He have us praise and glorify Him? It is that our love towards Him may be kindled more fervently within us. He desireth nothing we can render; not our service, not our praise, nor any thing else, nothing but our salvation; this is His object in every thing He does. And he who praises and marvels at the grace displayed towards himself will thus be more devoted and more earnest.
"Which He freely bestowed on us," he saith. He does not say, "Which He hath graciously given us," but, "wherein He hath shown grace to us." That is to say, He hath not only released us from our sins, but hath also made us meet objects of His love. It is as though one were to take a leper, wasted by distemper, and disease, by age, and poverty, and famine, and were to turn him all at once into a graceful youth, surpassing all mankind in beauty, shedding a bright lustre from his cheeks, and eclipsing the sun-beams with the glances of his eyes; and then were to set him in the very flower of his age, and after that array him in purple and a diadem and all the attire of royalty. It is thus that God hath arrayed and adorned this soul of ours, and clothed it with beauty, and rendered it an object of His delight and love. Such a soul Angels desire to look into, yea, Archangels, and all the holy ones. Such grace hath He shed over us, so dear hath He rendered us to Himself. "The King," saith the Psalmist, "shall greatly desire thy beauty." Think what injurious words we uttered heretofore, and look, what gracious words we utter now. Wealth has no longer charms for us, nor the things that are here below, but only heavenly things, the things that are in the heavens. When a child has outward beauty, and has besides a pervading grace in all its sayings, do we not call it a beautiful child? Such as this are the faithful. Look, what words the initiated utter! What can be more beautiful than that mouth that breathes those wondrous words, and with a pure heart and pure lips, and beaming with cheerful confidence, partaketh of such a mystical table? What more beautiful than the words, with which we renounce the service of the Devil, and enlist in the service of Christ? than both that confession which is before the Baptismal laver, and that which is after it? Let us reflect as many of us as have defiled our Baptism, and weep that we may be able again to repair it.
"In the Beloved," he saith, "in whom we have our redemption through His Blood."
And how is this? Not only is there this marvel, that He hath given His Son, but yet further that He hath given Him in such a way, as that the Beloved One Himself should be slain!
Yea, and more transcendent still! He hath given the Beloved for them that were hated. See, how high a price he sets upon us. If, when we hated Him and were enemies, He gave the Beloved, what will He not do now, when we are reconciled by Him through grace?
Homily 1 on Ephesians
For as it is above so it is below, says the Scriptures, that we may become obedient unto the Father even unto death, and because, as Christ said, "O God, My God, why have you forsaken Me?" That He did not rescue Him, but truly abandoned Him on the cross; If and in favor of us this was done, then before His face, as such, the voice of God said loudly, This One’s grace is everywhere. He who is loved and His beloved is proclaimed by the Holy Scriptures.
Because, he says, He predestined us to adoption, He desired, strongly desired, strove (for this is what "good pleasure" means) to show the glory of His grace and His beneficence. But does God seek glory? Not at all: Divinity has need of nothing, yet desires glorification from us, so that we might love Him as much as possible. For he who marvels at the benefactions shown to him will strive not to offend his benefactor, and the more he remembers these good things, the more he will love the one who gave them. Thus, good pleasure (εὐδοκία) is the primary desire of God (the foundation of His other desires). For example: the first will of God is that no one should perish; the second will is that those who have become wicked should perish; because He truly does not punish out of necessity, but by His own volition. Thus, good pleasure is the primary will of God. He did not say "graced" (echarisato), but "made gracious" (echaritōse), that is, He made us pleasant and beloved. Just as if someone, having encountered an old man covered with sores and worn out by hunger and ugly, were suddenly to make him into another person, comely and youthful, adorning him with every kind of gift, so too God, finding us morally disfigured and vile, made us pleasant and beautiful. "And the King shall desire," it says, "your beauty" (Ps. 44:12). "And He made us gracious in the Beloved Son," that is, through the Beloved.
Commentary on Ephesians
Now the Apostle writes of the fourth blessing (cf. 1:3), that of becoming pleasing [to God] through the gift of grace. Regarding this he does two things: First, he touches on the giving of this blessing. Secondly, he shows the manner and conditions of its bestowal (1:7).
Hence he first asserts: We are predestined unto the adoption of sons, for the praise of the glory of his grace—that grace, I say, in which he hath graced us in his beloved Son. In this respect, it should be noted that to be loved by someone is identical to being pleasing to him. For he is pleasing to me whom I love. Now, since God loved us from eternity—he chose us before the foundation of the world in love, as has been said (1:4)—how has he made us pleasing to himself in time? A reply is that those whom he loves eternally in himself, he renders pleasing [to himself] in time according as they exist in their own natures. The former [his love] is from eternity and is not created, the latter happens in time and is said to come into being. Hence the Apostle says that he hath graced us, that is, made us pleasing that we should be worthy of his love. "See what love the Father has bestowed upon us, that we should be called the sons of God; and so we are" (1 Jn. 3:1).
Two types of grace are customarily distinguished: charismatic grace freely given without being merited—"And, if by grace, it is now not by works; otherwise grace is no more grace" (Rom. 11:6)—and sanctifying grace which makes us pleasing and acceptable to God. The latter is the grace dealt with here.
Notice how persons can be loved for the sake of others, or for their own sake. For when I love someone very much, I love him and whatever belongs to him. We are loved by God, not for what we are in ourselves, but in him who by himself is beloved of the Father. Thus the Apostle adds in his beloved Son on account of whom he loves us and to the degree that we are like him. For love is based on similarity: "Every beast loves its like: so also every man his neighbor" (Sir. 13:15). By his own nature, the Son is similar to the Father, he is beloved before all else and essentially. Hence he is naturally, and in a most excellent way, loved by the Father. We, on the other hand, are sons through adoption to the degree that we are conformed to his Son; in this way we enjoy a certain participation in the divine love. "The Father loves the Son, and has given all things into his hand. He who believes in the Son has life everlasting" (Jn. 3:35-36). "He has transferred us into the kingdom of the Son he loves" (Col. 1:13).
Commentary on Ephesians
In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace;
ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν διὰ τοῦ αἵματος αὐτοῦ, τὴν ἄφεσιν τῶν παραπτωμάτων, κατὰ τὸν πλοῦτον τῆς χάριτος αὐτοῦ,
[Заⷱ҇ 217] ѡ҆ не́мже и҆́мамы и҆збавле́нїе кро́вїю є҆гѡ̀, и҆ ѡ҆ставле́нїе прегрѣше́нїи, по бога́тствꙋ блгⷣти є҆гѡ̀,
But if he pretends that the Lord possessed another substance of flesh, the sayings respecting reconciliation will not agree with that man. For that thing is reconciled which had formerly been in enmity. Now, if the Lord had taken flesh from another substance, He would not, by so doing, have reconciled that one to God which had become inimical through transgression. But now, by means of communion with Himself, the Lord has reconciled man to God the Father, in reconciling us to Himself by the body of His own flesh, and redeeming us by His own blood, as the apostle says to the Ephesians, "In whom we have redemption through His blood, the remission of sins;" and again to the same he says, "Ye who formerly were far off have been brought near in the blood of Christ;" and again, "Abolishing in His flesh the enmities, [even] the law of commandments [contained] in ordinances." And in every Epistle the apostle plainly testifies, that through the flesh of our Lord, and through His blood, we have been saved.
Against Heresies Book 5
Forgiveness of sins follows redemption, for there would be no forgiveness of sin for anyone before redemption occurs. First then we need to be redeemed, to be no longer subject to our captor and oppressor, so that having been freed and taken out of his hands we may be able to receive the benefit of remission of sins. Once our wounds have been healed we are called to live in accord with piety and the other virtues.
Epistle to the Ephesians
7–8The abovementioned gifts are riches, yet is this far more so. "Which," saith he, "He made to abound toward us." They are both "riches" and "they have abounded," that is to say, were poured forth in ineffable measure. It is not possible to represent in words what blessings we have in fact experienced. For riches indeed they are, abounding riches, and He hath given in abundance riches not of man but of God, so that on all hands it is impossible that they should be expressed. And to show us how He gave it to such abundance, he adds,
Homily 1 on Ephesians
Again he descends from high to low: first speaking of adoption, and sanctification, and blamelessness, and then of the Passion, and in this not lowering his discourse and bringing it down from greater things to lesser, no rather, he was heightening it, and raising it from the lesser to the greater. For nothing is so great as that the blood of this Son should be shed for us. Greater this than both the adoption, and all the other gifts of grace, that He spared not even the Son. For great indeed is the forgiveness of sins, yet this is the far greater thing, that it should be done by the Lord's blood. For that this is far greater than all, look how here again he exclaims,
Homily 1 on Ephesians
The one who is yet to be redeemed is a captive. He has ceased to be free by coming under the power of the enemy. So we are captives in this world and bound by the yoke of slavery to the principalities and powers, unable to release our hands from our chains. So we raise our eyes upward until the Redeemer arrives.
Commentary on Ephesians 1:7
The death of the Lord has made us worthy of love. In shedding through him the toils of sin and being freed from slavery to the tyrant, we have been drawn toward the characteristics of God’s image.
Interpretation of the Epistle to the Ephesians 1.7
Through the Beloved, he says, we have redemption. What kind? "The forgiveness of sins." How does it occur? "Through His blood." For what is especially astonishing is that, by delivering His beloved Son to death, He freed us, the hateful ones, giving as ransom and redemption the Blood of the Beloved. And note — this is more than adoption: He did not even spare His Son for our sake. For after speaking of adoption, he speaks of this, ascending from the lesser to the greater.
Commentary on Ephesians
Next (1:7), he sets down the way itself [that grace is given]. Concerning this he does two things: First, the part of Christ in the way it is given. Secondly, the part of God in it, at according to the riches of his grace (1:7b).
On the part of Christ he writes of two ways through which Christ has made us pleasing [to God]. For within us there exists two antagonisms to the divine good pleasure, the stains of sin and the punishing injuries [sin inflicts]. Justice is as opposed to sin as life is to death, so that through sin, having departed from our likeness to God, we cease being pleasing to God. But through Christ he has made us pleasing. First, indeed, by abolishing the punishment; and in reference to this he says that in Christ we have redemption from the slavery of sin. "You know that you were not redeemed with corruptible things, as gold or silver, from the vain manner of life handed down from your fathers: but with the precious blood of Christ, as of a lamb unspotted and undefiled" (1 Pet. 1:18-19). "You have redeemed [us] for God, by thy blood" (Apoc. 5:9).
Secondly, we are said to be redeemed because through Christ we are freed from a slavery in which we were caught as a result of sin without ourselves being capable of fully making satisfaction. By dying for us, Christ has satisfied the Father and thus the penalty of sin was abolished. Whence he says unto the remission of sins. "Behold the Lamb of God, who takes away the sin of the world" (Jn. 1:29). "It is written that Christ should suffer and rise from the dead on the third day, and that penance and remission of sins should be preached in his name" (Lk. 24:46-47).
The way [we are blessed with grace] on God's part is set down in according to the riches of his grace. As though he said: In making us pleasing to himself, God not only forgave us our sins, but he gave his own Son to make reparation on our behalf. This was from an overflowing graciousness by which he willed to preserve the human race's honor while, as though in justice, willing men to be freed from the slavery of sin and death through the death of his own Son. Thus, in saying according to the riches of his grace he seems to state: That we were redeemed and made pleasing [to God] through the satisfaction of his Son comes from an overflowing grace and mercy since mercy and compassion are bestowed on those having no claim to it.
Commentary on Ephesians
Wherein he hath abounded toward us in all wisdom and prudence;
ἧς ἐπερίσσευσεν εἰς ἡμᾶς ἐν πάσῃ σοφίᾳ καὶ φρονήσει,
ю҆́же преꙋмно́жилъ є҆́сть въ на́съ во всѧ́цѣй премꙋ́дрости и҆ ра́зꙋмѣ,
The riches of God are heaped upon us in that he makes us something better than we were at the beginning of our existence.
Epistle to the Ephesians 1.1.8
8–9That is to say, Making us wise and prudent, in that which is true wisdom, and that which is true prudence. Strange! what friendship! For He telleth us His secrets; the mysteries, saith he, of His will, as if one should say, He hath made known to us the things that are in His heart. For here is indeed the mystery which is full of all wisdom and prudence. For what will you mention equal to this wisdom! Those that were worth nothing, it hath discovered a way of raising them to wealth and abundance. What can equal this wise contrivance? He that was an enemy, he that was hated, he is in a moment lifted up on high. And not this only,-but, yet more, that it should be done at this particular time, this again was the work of wisdom; and that it should be done by means of the Cross. It were matter of long discourse here to point out, how all this was the work of wisdom, and how He had made us wise. And therefore he repeats again the words,
"According to His good pleasure which He purposed in Him."
That is to say, this He desired, this He travailed for, as one might say, that He might be able to reveal to us the mystery. What mystery? That He would have man seated up on high. And this hath come to pass.
Homily 1 on Ephesians
He did this, he says, according to the riches of His grace. Notice these intensified expressions: we have been given riches, and the riches of God, the riches of grace, and not simply grace, but "which He abundantly bestowed upon us," that is, poured out in superabundance.
Commentary on Ephesians
Having set down the blessings generally given to all, the Apostle now turns to those favors especially granted to the Apostles. This section is divided into two parts: First, he proposes the special blessings given the Apostles. Secondly, he indicates their cause (1:11).
In reference to the first he does three things. He sets down the particular blessings of the Apostles: First, as regards the excellence of their wisdom. Secondly, as regards a unique revelation of the hidden mystery (1:9a). Thirdly, he suggests what this mystery is (1:9b-10).
He first states: According to the riches of his grace all the faithful together, both you and we, possess redemption and the remission of sins through the blood of Christ. This grace has superabounded in us who, [as Apostles], have it more fully than others. Whence the rashness—not to say error—of those who dare equate the grace and glory of some saints with that of the Apostles. For this passage openly asserts that the Apostles are more fully graced than the other saints, except for Christ and his Virgin Mother. However, should it be claimed that other saints were able to merit as much as the Apostles merited, and consequently would have as much grace, it must be said that this would be a good argument if grace was given according to merits—but if that were the case, "grace is no more grace" (Rom. 11:6).
Greater dignity was preordained by God to some saints, and hence he infused grace more abundantly into them. For example, he imparted a unique grace to Christ as man when he assumed [the humanity] into the unity of the [Second] Person. He endowed with special graces in both her body and soul, the glorious Virgin Mary whom he chose to be his mother. Similarly, those God called to a unique dignity, the Apostles, were gifted with a corresponding favor of grace. Thus the Apostle states in Romans 8 (23): "ourselves also, who have the first fruits of the Spirit." And a Gloss comments: "their share is first in time and more copious than others." What rashness, therefore, to put some later saint on the same level with the Apostles.
God's grace has superabounded in the Apostles, [enriching them] with all wisdom. For the Apostles are set over the Church to be her pastors: "And I will give you pastors according to my own heart: and they shall feed you with knowledge and doctrine" (Jer. 3:15). Two qualities should characterize pastors: a profound knowledge of divine truths and an assiduous fulfillment of religious actions. They must teach those trusted to them the true faith; this requires that wisdom which consists in a knowledge of the divine, concerning which he remarks in all wisdom. "For I will give you a mouth and wisdom, which all your adversaries shall not be able to resist and gainsay" (Lk. 21:15). They also need prudence to guide their subjects in external and temporal affairs: "Be therefore prudent as serpents and simple as doves" (Mt. 10:16). Thus the special blessing of wisdom given to the Apostles is clearly expressed.
Commentary on Ephesians
Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself:
γνωρίσας ἡμῖν τὸ μυστήριον τοῦ θελήματος αὐτοῦ κατὰ τὴν εὐδοκίαν αὐτοῦ, ἣν προέθετο ἐν αὐτῷ
сказа́въ на́мъ та́йнꙋ во́ли своеѧ̀ по бл҃говоле́нїю своемꙋ̀, є҆́же пре́жде положѝ въ не́мъ,
Now, to what god will most suitably belong all those things which relate to "that good pleasure, which God hath purposed in the mystery of His will, that in the dispensation of the fulness of times He might recapitulate" (if I may so say, according to the exact meaning of the Greek word ) "all things in Christ, both which are in heaven and which are on earth," but to Him whose are all things from their beginning, yea the beginning itself too; from whom issue the times and the dispensation of the fulness of times, according to which all things up to the very first are gathered up in Christ? What beginning, however, has the other god; that is to say, how can anything proceed from him, who has no work to show? And if there be no beginning, how can there be times? If no times, what fulness of times can there be? And if no fulness, what dispensation? Indeed, what has he ever done on earth, that any long dispensation of times to be fulfilled can be put to his account, for the accomplishment of all things in Christ, even of things in heaven? Nor can we possibly suppose that any things whatever have been at any time done in heaven by any other God than Him by whom, as all men allow, all things have been done on earth.
Against Marcion Book 5
The apostle, too, writing to the Ephesians, says that God "had proposed in Himself, at the dispensation of the fulfilment of the times, to recall to the head" (that is, to the beginning) "things universal in Christ, which are above the heavens and above the earth in Him." So, too, the two letters of Greece, the first and the last, the Lord assumes to Himself, as figures of the beginning and end! which concur in Himself: so that, just as Alpha rolls on till it reaches Omega, and again Omega rolls back till it reaches Alpha, in the same way He might show that in Himself is both the downward course of the beginning on to the end, and the backward course of the end up to the beginning; so that every economy, ending in Him through whom it began,-through the Word of God, that is, who was made flesh, -may have an end correspondent to its beginning.
On Monogamy
We must examine the possibility that predestination and purpose differ so that purpose is presupposed in predestination. Thus, as it were, the predestination is in the thought of God and the purpose unfolds in accordance with things predestined, so that then they become realities and actualize the predestination.
Epistle to the Ephesians
The whole of this wisdom and prudence consists in knowing Christ and through Christ understanding and seeing God. For whatever remaining wisdom there is in the world and whatever other wisdom of this kind there may be outside it, all wisdom and prudence is nonetheless empty, worthless and wretched without Christ.
Epistle to the Ephesians 1.1.8
Not only has God a will, but the intention of his will is expressed in Christ. Hence all things are done through him. There is nothing in the mystery that is not done through Jesus Christ.
Epistle to the Ephesians 1.1.9
The pleasure of God, whose counsel cannot be changed, was to show in Christ the mystery of his will. This happened at the time when he chose that he should be revealed. Now his will was this, that he should then draw close to all who were in sin, either in heaven or in earth. God gave Christ to bring believers the gift of forgiveness of their sins through faith in Christ.
Epistle to the Ephesians 1.9.1
The Stoics also hold that there is a distinction between wisdom and insight. They say, “Wisdom is the knowledge of things divine and human, insight only of that which is mortal.” According to this distinction we might apply Paul’s term wisdom to the invisible and visible and insight only to the visible.
Commentary on Ephesians 1:9
Some attentive reader might object: “If Paul knows in part and prophesies in part and now sees as through a glass darkly, how is the mystery of God revealed either to him or to the Ephesians “in all wisdom and insight?” … It is not that they by themselves have learned this mystery “in all wisdom and insight,” but God “in all wisdom and insight” has revealed the mystery to us, so far as we are able to grasp it.
Commentary on Ephesians 1:9
Thus for us alone the grace of Christ has been set aside for knowledge; and that for the unenlightened it cannot be comprehended.
For His favor was upon her good works before the ages, as well as on her and for a long time, for that which was foreordained has come, and has been greatly accepted.
That is, He poured out grace upon us so that, having made us wise and understanding, He might "reveal to us the mystery of His will"; he was saying, as it were: He revealed to us the mysteries of His heart. Or in this way: "to show us the mystery in all understanding and wisdom," that is, the depth of all wisdom and understanding. For to deem enemies, and despised ones at that, worthy of such great blessings, and this at the end of times and through the cross — is this not a work of great wisdom? He did this as He willed, as He "previously laid down" and predetermined "in Him," that is, in Christ.
Commentary on Ephesians
The reception of an uncommon revelation is their next blessing, that he might make known unto us the mystery of his will. As if he had said: Our wisdom does not consist in discovering the natures of material realities, nor the course of the stars, or such like; rather, it concerns Christ alone. "I decided not to know any thing among you, but Jesus Christ, and him crucified" (1 Cor. 2:2). Hence he says that he might make known the mystery, that is, the sacred secret, hidden from the beginning, the mystery of the Incarnation. He adds the cause of this hidden mystery when he says his will. Future events are known only if their causes are; for example, we can determine a future eclipse only by knowing what causes an eclipse.
Now the mystery of the Incarnation has God's will as its cause since he willed to become incarnate on account of his intense love for men: "For God so loved the world, as to give his only begotten Son" (Jn. 3:16). Yet God's will is more hidden than anything else: "No one knows what pertains to God, but the Spirit of God" (1 Cor. 2:11). So, the cause of the Incarnation was concealed from everyone except those to whom God revealed it through the Holy Spirit, as the Apostle mentions: "God has revealed to us through the Spirit. For the Spirit searches everything, even the depths of God" (1 Cor. 2:10). Hence he affirms that he might make known the mystery which is a sacred secret—a secret because it is of his will. "I thank you, Father, Lord of heaven and earth, for hiding these things from the wise and clever and revealing them to little children" (Mt. 11:25). "The mystery, hidden from ages and generations, and now made manifest to his saints, to whom God would make known the riches of the glory of this mystery" (Col. 1:26-27).
He then explains something about this mystery (vv. 9-10). His thought is involved and should be construed as: that he might make known unto us the mystery of his will, which mystery is to re-establish all things in Christ, that is, through Christ. All, namely, that are in heaven and on earth. This re-establishment in Christ must be in the dispensation of the fulness of times which, in turn, is according to his good pleasure. Thus, three aspects of the mystery are touched on; the mystery's cause, the temporal fitness [of its appearance], and its purpose.
According to his good pleasure briefly sums up the cause. Although whatever pleases God is good, goodness is preeminently (antonomastice) suited to God's pleasure in this [effecting of the Incarnation] because through it we are led to perfectly enjoy goodness. As Psalm 146 (11) declares: "Yahweh is pleased with those who fear him, who rely on his strength"; and Romans 12 (2): "that you may prove what is the good and the acceptable and the perfect will of God."
Commentary on Ephesians
That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him:
εἰς οἰκονομίαν τοῦ πληρώματος τῶν καιρῶν, ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ, τὰ ἐπὶ τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς, ἐν αὐτῷ,
въ смотре́нїе и҆сполне́нїѧ време́нъ, возглави́ти всѧ́чєскаѧ ѡ҆ хрⷭ҇тѣ̀, ꙗ҆̀же на нб҃сѣ́хъ и҆ ꙗ҆̀же на землѝ въ не́мъ:
The Church, though dispersed throughout the whole world, even to the ends of the earth, has received from the apostles and their disciples this faith: [She believes] in one God, the Father Almighty, Maker of heaven, and earth, and the sea, and all things that are in them; and in one Christ Jesus, the Son of God, who became incarnate for our salvation; and in the Holy Spirit, who proclaimed through the prophets the dispensations of God, and the advents, and the birth from a virgin, and the passion, and the resurrection from the dead, and the ascension into heaven in the flesh of the beloved Christ Jesus, our Lord, and His [future] manifestation from heaven in the glory of the Father "to gather all things in one," and to raise up anew all flesh of the whole human race, in order that to Christ Jesus, our Lord, and God, and Saviour, and King, according to the will of the invisible Father, "every knee should bow, of things in heaven, and things in earth, and things under the earth, and that every tongue should confess" to Him, and that He should execute just judgment towards all; that He may send "spiritual wickednesses," and the angels who transgressed and became apostates, together with the ungodly, and unrighteous, and wicked, and profane among men, into everlasting fire; but may, in the exercise of His grace, confer immortality on the righteous, and holy, and those who have kept His commandments, and have persevered in His love, some from the beginning [of their Christian course], and others from [the date of] their repentance, and may surround them with everlasting glory.
Against Heresies Book 1
There is therefore, as I have pointed out, one God the Father, and one Christ Jesus, who came by means of the whole dispensational arrangements [connected with Him], and gathered together all things in Himself. But in every respect, too, He is man, the formation of God; and thus He took up man into Himself, the invisible becoming visible, the incomprehensible being made comprehensible, the impassible becoming capable of suffering, and the Word being made man, thus summing up all things in Himself: so that as in super-celestial, spiritual, and invisible things, the Word of God is supreme, so also in things visible and corporeal He might possess the supremacy, and, taking to Himself the pre-eminence, as well as constituting Himself Head of the Church, He might draw all things to Himself at the proper time.
Against Heresies Book 3
Into this paradise the Lord has introduced those who obey His call, "summing up in Himself all things which are in heaven, and which are on earth;" but the things in heaven are spiritual, while those on earth constitute the dispensation in human nature. These things, therefore, He recapitulated in Himself: by uniting man to the Spirit, and causing the Spirit to dwell in man, He is Himself made the head of the Spirit, and gives the Spirit to be the head of man: for through Him (the Spirit) we see, and hear, and speak.
Against Heresies Book 5
Which evidences of ignobility suit the First Advent, just as those of sublimity do the Second; when He shall be made no longer "a stone of offence nor a rock of scandal," but "the highest corner-stone," after reprobation (on earth) taken up (into heaven) and raised sublime for the purpose of consummation, and that "rock"-so we must admit-which is read of in Daniel as forecut from a mount, which shall crush and crumble the image of secular kingdoms.
An Answer to the Jews
When, therefore, he speaks of their "following the commandments and doctrines of men," he refers to the conduct of those persons who "held not the Head," even Him in whom all things are gathered together; for they are all recalled to Christ, and concentrated in Him as their initiating principle -even the meats and drinks which were indifferent in their nature.
Against Marcion Book 5
The God of all things therefore became truly, according to the Scriptures, without conversion, sinless man, and that in a manner known to Himself alone, as He is the natural Artificer of things which are above our comprehension. And by that same saving act of the incarnation He introduced into the flesh the activity of His proper divinity, yet without having it (that activity) either circumscribed by the flesh through the exinanition, or growing naturally out of the flesh as it grew out of His divinity, but manifested through it in the things which He wrought in a divine manner in His incarnate state. For the flesh did not become divinity in nature by a transmutation of nature, as though it became essentially flesh of divinity. But what it was before, that also it continued to be in nature and activity when united with divinity, even as the Saviour said, "The spirit indeed is willing, but the flesh is weak." And working and enduring in the flesh things which were proper to sinless flesh, He proved the evacuation of divinity (to be) for our sakes, confirmed as it was by wonders and by sufferings of the flesh naturally. For with this purpose did the God of all things become man, viz., in order that by suffering in the flesh, which is susceptible of suffering, He might redeem our whole race, which was sold to death; and that by working wondrous things by His divinity, which is unsusceptible of suffering, through the medium of the flesh He might restore it to that incorruptible and blessed life from which it fell away by yielding to the devil; and that He might establish the holy orders of intelligent existences in the heavens in immutability by the mystery of His incarnation, the doing of which is the recapitulation of all things in himself. He remained therefore, also, after His incarnation, according to nature, God infinite, and more, having the activity proper and suitable to Himself,-an activity growing out of His divinity essentially, and manifested through His perfectly holy flesh by wondrous acts economically, to the intent that He might be believed in as God, while working out of Himself by the flesh, which by nature is weak, the salvation of the universe.
Fragments - Dogmatic and Historical
It is not all things indifferently that are restored but all things that are in Christ—both those that are in heaven and those that are on the earth but only those that are in Christ. Others are strange to him. Whatever things then are in Christ, it is these that are revitalized and rise again, whether in heaven or in earth. For he is salvation, he is renewal, he is eternity.
Epistle to the Ephesians 1.1.10
Heavenly things, he means to say, had been severed from earthly. They had no longer one Head. So far indeed as the system of the creation went, there was over all One God, but so far as management of one household went, this, amid the wide spread of Gentile error, was not the case, but they had been severed from His obedience.
"Unto a dispensation," saith he, "of the fulness of the times."
The fulness of the times, he calls it. Observe with what nicety he speaks. And whereas he points out the origination, the purpose, the will, the first intention, as proceeding from the Father, and the fulfillment and execution as effected by the agency of the Son, yet no where does he apply to him the term minister.
"He chose us," saith he, "in Him, having foreordained us unto adoption as sons through Jesus Christ to Himself;" and, "to the praise of the glory of His grace, in whom we have redemption through His blood,-which He purposed in Him, unto a dispensation of the fulness of the times, to sum up all things in Christ;" and no where hath he called Him minister. If however the word "in" and the word "by" implies a mere minister, look what the matter comes to. Just in the very beginning of the Epistle, he used the expression "through the will of the Father." The Father, he means, willed, the Son wrought. But neither does it follow, that because the Father willed, the Son is excluded from the willing; nor because the Son wrought, that the Father is deprived of the working. But to the Father and the Son, all things are common. "For all Mine are Thine," saith He, "and Thine are Mine."
The fullness of the times, however, was His coming. After, then, He had done everything, by the ministry both of Angels, and of Prophets, and of the Law, and nothing came of it, and it was well nigh come to this, that man had been made in vain, brought into the world in vain, nay, rather to his ruin; when all were absolutely perishing, more fearfully than in the deluge, He devised this dispensation, that is by grace; that it might not be in vain, might not be to no purpose that man was created. This he calls "the fulness of the times," and "wisdom." And why so? Because at that time when they were on the very point of perishing, then they were rescued.
That "He might sum up" he saith.
What is the meaning of this word, "sum up?" It is "to knit together." Let us, however, endeavor to get near the exact import. With ourselves then, in common conversation, the word means the summing into a brief compass things spoken at length, the concise account of matters described in detail. And it has this meaning. For Christ hath gathered up in Himself the dispensations carried on through a lengthened period, that is to say, He hath cut them short. For "by finishing His word and cutting it short in righteousness." He both comprehended former dispensations, and added others beside. This is the meaning of "summing up."
It has also another signification; and of what nature is this? He hath set over all one and the same Head, i.e., Christ according to the flesh, alike over Angels and men. That is to say, He hath given to Angels and men one and the same government; to the one the Incarnate, to the other God the Word. Just as one might say of a house which has some part decayed and the other sound, He hath rebuilt the house, that is to say, He has made it stronger, and laid a firmer foundation. So also here He hath brought all under one and the same Head. For thus will an union be effected, thus will a close bond be effected, if one and all can be brought under one and the same Head, and thus have some constraining bond of union from above. Honored then as we are with so great a blessing, so high a privilege, so great loving-kindness, let us not shame our Benefactor, let us not render in vain so great grace. Let us exemplify the life of Angels, the virtue of Angels, the conversation of Angels, yea, I entreat and conjure you, that all these things turn not to our judgment, nor to our condemnation, but to our enjoyment of those good things, which may God grant we may all attain, in Christ Jesus, our Lord, with whom to the Father, together with the Holy Ghost, be glory, strength, etc.
Homily 1 on Ephesians
Only God’s nature needs nothing. The whole creation stood in need of his healing order of gifts. For, since the elements came into being to serve human needs, he made them subject to corruption, for he could foresee that transgression was going to make humanity mortal also. As for the unseen powers, they were naturally aggrieved when they saw human beings living in wickedness.… By recapitulation he means the complete transformation of things. For through the gift given through Christ the Lord the human nature is raised anew and puts on incorruptibility. Ultimately the visible creation, delivered from corruption, will receive incorruption. The hosts of unseen powers will rejoice continually, because sorrow and grief and sighing have fled away. This is what the divine apostle teaches through these words; for he said not simply “heaven and earth” but “those in heaven” and “those on earth.”
Interpretation of the Epistle to the Ephesians 1.10
As much as Adam’s sin had never tainted Him, we are then truly renewed in Christ. We therefore are cleansed through Christ; His very being is incorruptible, even though He came into corruption, His is eternal, even though He died, and from paradise He came, and left paradise for us. These things proceed from God, therefore to summarize and repeat, and truly on behalf of the Only-Begotten Son of Man, if He has destroyed death, and destroyed corruption, and sin He has cast out, we can truly be born again in Christ. This One, therefore, is in the heavens; This One had the means; for the world’s sorrow was great and unceasing, and His message of redemption was for sinners, and by Him being cursed. And I declare it was truly said of the Lord "Grace is born of heaven and comes upon the repentant sinner." It is said, therefore, that when the Lord came, that the whole earth came to life, and the very heavens themselves, that the sorrow of the angels came to and end, and the anguish of mankind went away. It was upon them that God’s grace first touched, and healed!
And this good pleasure and consent He "laid down beforehand" and predetermined in the "dispensation" and in the establishment of the "fullness of times." For the fullness of times, that is, the last times, demanded punishment and vengeance, since human wickedness had then multiplied. But the appearing of the Son, on the contrary, in these last times wrought salvation, which is characteristic of incomprehensible wisdom. The heavenly, he says, was separated from the earthly; they did not have one head. For although from the standpoint of creation God is one for all, yet as regards moral union, this did not yet exist. Therefore the Father "purposed beforehand" to unite under one head the heavenly and the earthly, that is, to set one head over all—Christ: over the angels according to their incorporeal nature, and over mankind according to the flesh. Therefore in Christ the Father united, that is, He brought to completion that which had been built up over a long time, finishing and completing the word with righteousness.
Commentary on Ephesians
The suitable time was in that dispensation of the fulness of times which Galatians 4 (4-5) speaks of: "But when the fulness of the time came, God sent his Son, made of a woman, made under the law, that he might redeem them who were under the law, that we might receive the adoption of sons." The pointless problem pagans used to raise is thus brushed aside by the Apostle. For as Job 24 (1) remarks: "Why are times not hidden from Shaddai?" He orders and arranges everything, including time; for he manages and accommodates the passage of time to those events which he wills to exist at the right moment. Just as other events effected by him had their specified time, likewise he eternally preordained a time for the mystery of the Incarnation. This time, a Gloss points out, occurred after man was convinced of his own stupidity before the written [Mosaic] Law, when he worshiped creatures instead of the Creator—"For, professing themselves to be wise, they became fools" (Rom. 1:22)—and of his own absolute inability to live up to the prescriptions of the written Law. Thus men, no longer trusting in their own wisdom and power, would not consider Christ's advent as unimportant. Weak, and to a certain extent ignorant, they would eagerly desire the Christ.
The mystery's purpose is to re-establish all things. Inasmuch as everything is made for mankind, everything would be re-established [when man was redeemed]: "In that day I will raise up the booth of David that had fallen; I will close up its breaches and rebuild it as long ago" (Am. 9:11). Everything that is in heaven, namely, the angels. Christ did not die for the angels, but in redeeming mankind "he shall fill the ruins" (Ps. 109:6) left by the sin of the angels. Beware of the error Origen fell into, as if the damned angels were to be redeemed through Christ; this was only a figment of his imagination. And what is on earth [will be re-established in Christ] insofar as he reconciles heavenly and earthly realities: "Making peace through the blood of his cross, both as to the things that are on earth and the things that are in heaven" (Col. 1:20). This must be understood in reference to the sufficiency [of his redeeming actions], even though, with respect to its efficacy, everything will not be re-established.
Commentary on Ephesians
In the same way the Church exists for nothing else but to draw men into Christ, to make them little Christs. If they are not doing that, all the cathedrals, clergy, missions, sermons, even the Bible itself, are simply a waste of time. God became Man for no other purpose. It is even doubtful, you know, whether the whole universe was created for any other purpose. It says in the Bible that the whole universe was made for Christ and that everything is to be gathered together in Him.
Mere Christianity, Book 4, Chapter 8: Is Christianity Hard or Easy?
In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will:
ἐν ᾧ καὶ ἐκληρώθημεν προορισθέντες κατὰ πρόθεσιν τοῦ τὰ πάντα ἐνεργοῦντος κατὰ τὴν βουλὴν τοῦ θελήματος αὐτοῦ,
въ не́мже и҆ наслѣ̑дницы сотвори́хомсѧ, пре́жде нарече́ни бы́вше по прозрѣ́нїю бж҃їю всѧ̑ дѣ́йствꙋющагѡ по совѣ́тꙋ во́ли своеѧ̀,
Paul earnestly endeavors on all occasions to display the unspeakable loving-kindness of God towards us, to the utmost of his power. For that it is impossible to do so adequately, hear his own words. "O! the depth of the riches both of the wisdom and knowledge of God; how unsearchable are His judgments, and His ways past tracing out." (Rom. xi: 33.) Still, notwithstanding, so far as it is possible, he does display it. What then is this which he is saying; "In whom also we were made a heritage, being predestinated?" Above he used the word, "He chose us;" here he saith, "we were made a heritage." But inasmuch as a lot is a matter of chance, not of deliberate choice, nor of virtue, (for it is closely allied to ignorance and accident, and oftentimes passing over the virtuous, brings forward the worthless into notice,) observe how he corrects this very point: "having been foreordained," saith he, "according to the purpose of Him who worketh all things." That is to say, not merely have we been made a heritage, as, again, we have not merely been chosen, (for it is God who chooses,) and so neither have we merely been allotted, (for it is God who allots,) but it is "according to a purpose." This is what he says also in the Epistle to the Romans, (Rom. viii: 28-30.) "To them that are called according to His purpose;" and "whom He called, them He also justified, and whom He justified, them he also glorified." Having first used the expression, "to them that are called according to a purpose," and at the same time wishing to declare their privilege compared with the rest of mankind, he speaks also of inheritance by lot, yet so as not to divest them of free will. That point then, which more properly belongs to happy fortune, is the very point he insists upon. For this inheritance by lot depends not on virtue, but, as one might say, on fortuitous circumstances. It is as though he had said, lots were cast, and He hath chosen us; but the whole is of deliberate choice. Men predestinated, that is to say, having chosen them to Himself, He hath separated. He saw us, as it were, chosen by lot before we were born. For marvellous is the foreknowledge of God, and acquainted with all things before their beginning.
But mark now how on all occasions he takes pains to point out, that it is not the result of any change of purpose, but that these matters had been thus modeled from the very first, so that we are in no wise inferior to the Jews in this respect; and how, in consequence, he does every thing with this view. How then is it that Christ Himself saith, "I was not sent, but unto the lost sheep of the house of Israel?" (Mat. xv: 24.) And said again to his disciples, "Go not into any way of the Gentiles, and enter not into any city of the Samaritans." (Mat. x: 5.) And Paul again himself says, "It was necessary that the word of God should first be spoken to you. Seeing ye thrust it from you and judge yourselves unworthy of eternal life, lo, we turn to the Gentiles." (Acts xiii: 46.) These expressions, I say, are used with this design, that no one may suppose that this work came to pass incidentally only. "According to the purpose," he says, "of Him who worketh all things after the counsel of His will." That is to say, He had no after workings; having modeled all things from the very first, thus he leads forward all things "according to the counsel of His will." So that it was not merely because the Jews did not listen that He called the Gentiles, nor was it of mere necessity, nor was it on any inducement arising from them.
Homily on Ephesians 2
Having said above "He chose," he now says again: "we have obtained an inheritance" in Christ, that is, through Christ. But since an inheritance is a matter of chance, and not of virtue and choice, he corrects this very thing by saying: "being predestined according to the purpose" of God. For He would not have predestined if He had deemed them unworthy. But God, who accomplishes all things, before our coming into the world already saw us and chose us and set us apart for Himself; so that, having Himself accomplished our election and separation, He was not mistaken. Election unto inheritance is a matter of goodness, since it is given without labor, by Divine grace, although it extends to the worthy as well. "According to the counsel of His will" — he says, in order to show that not because the Jews did not believe were the Gentiles called by chance, but from eternity this was predestined, and this counsel of God and His will existed from the beginning. For although Christ said: "Do not go into the way of the Gentiles" (Matt. 10:5), and: "I was sent only to the lost sheep of the house of Israel" (Matt. 15:24), this was said for the admonition of the Jews and to attract them, as children prone to seduction, since in truth the calling of the Gentiles was predestined from eternity.
Commentary on Ephesians
Previously the Apostle wrote of how he and the other Apostles received an abundance of grace from Christ (1:8). Lest anyone imagine they had it coming to them the Apostle quickly affirms that they were called by God gratuitously, not for their personal merits. This section is divided into three parts: First, the gratuity of the [Apostolic] call. Secondly, God's freedom in predestination (1:11b). Thirdly, what is the end of both [vocation and predestination] (1:12).
I have indicated, he says, that grace has superabounded in us and that everything has been re-established in Christ. The same Christ in whom we also are called by lot, not by our own merits but by a divine choice: "Giving thanks to God the Father, who hath made us worthy to be partakers of the lot of the saints in light" (Col. 1:12) because "my lots are in thy hands" (Ps. 30:16).
To understand this it should be realized that many human events which seem to occur by fate and chance, in reality are arranged according to divine providence. Casting lots is no more than a search for divine guidance in contingent and human affairs. Augustine, commenting on Psalm 30 (16), teaches that casting lots is not an evil but a means of discovering God's will in a doubtful issue.
Nonetheless, three sins must be avoided. First, is superstition; for any religion which is shallow and immoral is superstition. The forbidden sin of superstition would be incurred when the casting of lots is performed in league with the devil. For instance, Ezekiel 21 (26) relates how: "the king of Babylon stood in the highway, at the head of two ways, seeking divination, shuffling arrows: he consulted the idols and looked at the liver." The shuffling of the arrows is related to sortilege, and the questioning of idols belongs to superstition. Sortilege, moreover, is condemned there (Ez. 21) among sins pertaining to superstition.
Secondly, the sin of tempting God must be shunned. As long as a man can discover and accomplish by himself what he ought to do, he tempts God if he resorts to lots, or any other such method, to ascertain what he should do. Only when unavoidably threatened by situations where one is powerless by himself can a man licitly resort to [extraordinary ways of] questioning God concerning what he must do. "But as we know not what to do, we can only turn our eyes to you" (2 Par. 20:12). Vanity is the third sin. It is committed if we inquire into futile matters not pertaining to us; for example, contingent events in the future. "It is not for you to know the times or moments, which the Father hath put in his own power" (Ac. 1:7).
Relative to this [purpose for which they are cast], there are three types of lots: some are divisory, others are consultatory, while still others are divinatory.
Divisory lots are those which people cast when they are dividing an inheritance and cannot agree. Using a certain slip of paper, or the like, they declare: Whoever it will fall to shall have this part of the inheritance. Such lots can be cast lawfully: "The lot puts an end to disputes, and decides between powerful contenders" (Prov. 18:18) when they wish to divide in this way.
Consultatory lots are used when someone doubts what he should do and consults God by casting lots. Jonas 1 (7) recounts how, when the great storm came upon them at sea, they cast lots to seek information from God that they might know for whose sin the tempest had occurred. This method is licit, especially in necessities and in the elections of secular rulers. Hence, men will make small wax balls called "bussuli," of which some contain slips of paper and others none. Whoever draws a "bussulus" with the paper inside has a voice in the election. This was done also, previous to the Holy Spirit's coming, in spiritual elections, evidenced in the choice of Matthias by lot (Ac. 1:26). Now that the Holy Spirit has come, however, it is no longer lawful in these elections since making use of them would be an insult to the Holy Spirit. It must be believed, after all, that the Holy Spirit will provide his Church with good pastors. After the Holy Spirit's advent, therefore, when the Apostles chose the seven deacons (cf. Ac. 6), they did not cast lots. Thus, this method is not lawful in any ecclesiastical election.
Divinatory lots augur future events reserved to the divine knowledge alone. They always are colored by vainglory, nor can they be resorted to without a sinful curiosity.
Lots, therefore, are nothing other than a questioning concerning realities whose occurrence depends on the divine will. Since grace depends on the divine will alone, the grace of divine election is termed a lot. For God, as though by lot, according to his hidden providence, calls men through an inner grace and not on account of anyone's merits.
Next, when he says predestined according to his purpose, he writes of the free predestination of God concerning which Romans 8 (30) deals: "And those he predestinated he has also called." The reason for this predestination is not our merits but the will of God alone, on account of which he adds according to the purpose of him. "And we know that to those who love God, all things work together unto good; to those who are called according to his purpose" (Rom. 8:28).
He approves of what he has predestined according to his purpose since not only this, but also everything else that God does he worketh according to the counsel of his will. "Whatever he wills Yahweh does, in heaven and on earth, in the seas and in all the depths" (Ps. 135:6). "My counsel shall stand, and what I like I shall do" (Is. 46:10). He did not say "according to his will" lest you would believe it was irrational, but according to the counsel of his will. This means, according to his will which arises from reason; not that reason here implies any transition in his thoughts, it rather indicates a certain and deliberate will.
Commentary on Ephesians
And He, from His vantage point above time, can, if He pleases, take all prayers into account in ordaining that vast complex event which is the history of the universe. For what we call "future" prayers have always been present to Him.
In Hamlet a branch breaks and Ophelia is drowned. Did she die because the branch broke or because Shakespeare wanted her to die at that point in the play? Either—both—whichever you please. The alternative suggested by the question is not a real alternative at all—once you have grasped that Shakespeare is making the whole play.
The Laws of Nature, from God in the Dock
That we should be to the praise of his glory, who first trusted in Christ.
εἰς τὸ εἶναι ἡμᾶς εἰς ἔπαινον δόξης αὐτοῦ, τοὺς προηλπικότας ἐν τῷ Χριστῷ·
ꙗ҆́кѡ бы́ти на́мъ въ похвале́нїе сла́вы є҆гѡ̀, пре́жде ᲂу҆пова́вшымъ во хрⷭ҇та̀:
But then how can opposites be gathered together into him by whom they are in short destroyed? Again, what Christ do the following words announce, when the apostle says: "That we should be to the praise of His glory, who first trusted in Christ? " Now who could have first trusted-i.e. previously trusted -in God, before His advent, except the Jews to whom Christ was previously announced, from the beginning? He who was thus foretold, was also foretrusted.
Against Marcion Book 5
First the believer is enabled to hope in Christ, that is, follow Christ and believe that all Christ’s promises can be fulfilled. Only then will the consequence be that he will live for the praise of the glory of God.
Epistle to the Ephesians 1.1.12
What he means is that God first allotted the task of preaching to those believers in Christ who were from a Jewish background. Therefore no one of Gentile background was chosen to be an apostle. It was fitting that the first preachers should be chosen from those who had previously hoped for the salvation that had been promised to them in Christ.
Epistle to the Ephesians 1.12
12–13"To the end that we should be unto the praise of His glory, we who had before hoped in Christ. In whom ye also having heard the word of the truth, the Gospel of your salvation."
That is to say, through whom. Observe how he on all occasions speaks of Christ, as the Author of all things, and in no case gives Him the title of a subordinate agent, or a minister. And so again, elsewhere, in his Epistle to the Hebrews, he says, "that God, having of old time spoken unto the Fathers in the prophets, hath at the end of these days spoken unto us in His Son," (Heb. I: I.) that is "through" His Son.
"The word of truth," he says, no longer that of the type, nor of the image.
"The Gospel of your salvation." And well does he call it the Gospel of salvation, intimating in the one word a contrast to the law, in the other, a contrast with punishment to come. For what is the message, but the Gospel of salvation, which forbears to destroy those that are worthy of destruction.
Homily on Ephesians 2
So that, he says, we might be to the praise of His glory – we who first hoped in Christ, that is, who believed in Christ and, before the coming of the future age, hope in the future blessings prepared for us. For the glory and praise of God's goodness consists in saving those who were so alienated.
Commentary on Ephesians
Finally, he briefly mentions the end of one's predestination and vocation, namely, the praise of God. Thus he states that we may be unto the praise of his glory, we who before hoped in Christ. Through us, who believe in Christ, the glory of God is extolled. "The mountains and hills shall sing praise before you" (Is. 55:12). The praise of God's glory, as Ambrose remarks, occurs when many persons are won over to the faith, as a doctor's glory is in a large clientele and their cure. "You who fear the Lord, hope for good things, for everlasting joy and mercy" (Sir. 2:9).
Commentary on Ephesians
In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise,
ἐν ᾧ καὶ ὑμεῖς ἀκούσαντες τὸν λόγον τῆς ἀληθείας, τὸ εὐαγγέλιον τῆς σωτηρίας ὑμῶν, ἐν ᾧ καὶ πιστεύσαντες ἐσφραγίσθητε τῷ Πνεύματι τῆς ἐπαγγελίας τῷ Ἁγίῳ,
въ не́мже и҆ вы̀, слы́шавше сло́во и҆́стины, бл҃говѣствова́нїе спⷭ҇нїѧ на́шегѡ, въ не́мже и҆ вѣ́ровавше зна́менастесѧ дх҃омъ ѡ҆бѣтова́нїѧ ст҃ы́мъ,
And the others also he sent into the tower, those, namely, who had returned branches that were green and had offshoots but no fruit, having given them seals. And all who went into the tower had the same clothing-white as snow.
Hermas, Similitude 8
Hence the apostle refers the statement to himself, that is, to the Jews, in order that he may draw a distinction with respect to the Gentiles, (when he goes on to say: ) "In whom ye also trusted, after that ye heard the word of truth, the gospel (of your salvation); in whom ye believed, and were sealed with His Holy Spirit of promise." Of what promise? That which was made through Joel: "In the last days will I pour out of my Spirit upon all flesh," that is, on all nations.
Against Marcion Book 5
One who takes on discipline and virtue receives in his own character the seal and form of the knowledge that he puts on. So one who is made a partaker of the Holy Spirit becomes likewise spiritual and holy through disciplined fellowship with him.
On the Holy Spirit 20
13–14"In whom having also believed, ye were sealed with the Holy Spirit of promise, which is an earnest of our inheritance."
Here again, the word "sealed," is an indication of especial forecast. He does not speak of our being predestinated only, nor of our being allotted, but further, of our being sealed. For just as though one were to make those who should fall to his lot manifest, so also did God separate them for believing, and sealed them for the allotment of the things to come.
You see how, in process of time, He makes them objects of wonder. So long as they were in His foreknowledge, they were manifest to no one, but when they were sealed, they became manifest, though not in the same way as we are; for they will be manifest except a few. The Israelites also were sealed, but that was by circumcision, like the brutes and reasonless creatures. We too are sealed, but it is as sons, "with the Spirit."
But what is meant by, "with the Spirit of promise?" Doubtless it means that we have received that Spirit according to promise. For there are two promises, the one by the prophets, the other from the Son.
By the Prophets.-Hearken to the words of Joel; "I will pour out My spirit upon all flesh, and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions," (Joel ii: 28.) And hearken again to the words of Christ; "But ye shall receive power, when the Holy Ghost is come upon you, and ye shall be my witnesses both in Jerusalem, and in all Judea, and Samaria, and unto the uttermost part of the earth." (Acts. i: 8.) And truly, the Apostle means, He ought, as God, to have been believed; however, he does not ground his affirmation upon this, but examines it like a case where man is concerned, speaking much as he does in the Epistle to the Hebrews; (Heb. vi: 18.) where he says, "That by two immutable things in which it was impossible for God to lie, we may have a strong encouragement." Thus here also he makes the things already bestowed a sure token of the promise of those which are yet to come. For this reason he further calls it an "earnest," (Cf. also 2 Co. i: 22.) for an earnest is a part of the whole. He hath purchased what we are most concerned in, our salvation; and hath given us an earnest in the mean while. Why then did He not give the whole at once? Because neither have we, on our part, done the whole of our work. We have believed. This is a beginning; and He too on His part hath given an earnest. When we show our faith by our works, then He will add the rest. Nay, more, He hath given yet another pledge, His own blood, and hath promised another still. In the same way as in case of war between nation and nation they give hostages: just so hath God also given His Son as a pledge of peace and solemn treaties, and, further, the Holy Spirit also which is from Him. For they, that are indeed partakers of the Spirit, know that He is the earnest of our inheritance. Such an one was Paul, who already had here a foretaste of the blessings there. And this is why he was so eager, and yearned to be released from things below, and groaned within himself. He transferred his whole mind thither, and saw every thing with different eyes. Thou hast no part in the reality, and therefore failest to understand the description. Were we all partakers of the Spirit, as we ought to be partakers, then should we behold Heaven, and the order of things that is there.
Homily on Ephesians 2
It is no small praise for the Ephesians that they have heard not preaching as such but “the word of truth.” Remember that we read in another letter that there is a great distance between preaching and the word of truth.
Commentary on Ephesians 1:13
That is, in Christ. So also to the Hebrews he says: "has spoken to us in the Son" (Heb. 1:2). He calls the preaching "the word of truth" in contrast to the law, which was a foreshadowing and shadow, and "the gospel of salvation" in contrast to the law that kills and the future punishment. For the preaching of the first coming calls to salvation, while the trumpet of the second calls to punishment. "In Him" — in the Gospel, he says, "having believed," or "in Him" in Christ; that is, having believed by the grace of Christ, you were "sealed," so that it is clear that you are the lot and portion of God. But the Jews were sealed by circumcision, like irrational beings, having received a bodily seal, whereas we as sons of God were sealed by the Spirit, which is higher than a fleshly sealing. He calls Him the Spirit "of promise" either because He was given according to promise, for through Joel also God promised: "I will pour out of My Spirit upon all flesh" (Joel 2:28), and Christ says: "You shall receive power when the Holy Spirit comes upon you" (Acts 1:8) — or because the Spirit confirms the promise of the good things to come. For by the very fact that He has been sent down to us, assurance of the future is given, and therefore He is also called the pledge. Listen to what follows next.
Commentary on Ephesians
Once the Apostle has enumerated the blessings offered generally to all the faithful, then those especially given the Apostles (1:8), he begins to recount those granted to the Ephesians themselves. This section is divided into two parts: First, he sets down the favors shown them. Secondly, he describes his feelings aroused by the favors (1:15).
The first is divided into three parts according to the three blessings granted to them: First, the blessing of preaching. Secondly, the blessing of conversion to the faith (1:13). Thirdly, the blessing of justification (1:13-14).
In reference to the first point he says: Christ in whom you also, after you had heard, that is, by whose favor and power you have heard the proclamation of the word of truth since Christ himself has sent those who preach it to you. "How shall they believe him of whom they have not heard? And how shall they hear, without a preacher? And how shall they preach unless they be sent?... Faith, then, comes by hearing; and hearing by the word of Christ" (Rom. 10:14-15, 17). They hear through the blessing of him who sends them the preachers: "Blessed are they who hear the word of God and keep it" (Lk. 11:28).
The Apostle mentions the threefold recommendation of this preached word. It is, first of all, true; a word of truth. Indeed, it could be nothing else since its source is Christ concerning whom John 17 (17) states: "Your word is truth." And James 1 (18): "For of his own will he has begotten us by the word of truth." Secondly, it is a proclamation of good news. Hence he says the gospel: it announces the highest good and eternal life. "Word of faith" is preeminently (antonomastice) applicable to the Gospel as the communication of the highest good. "How beautiful upon the mountains are the feet of him who brings good news and preaches salvation... Go up on a high mountain, lady-messenger of Sion" (Is. 52:7; 40:9). This refers to future goods. The present goods are what describe and recommend [Christian preaching] in the third place, for it saves. Thus he says of your salvation; if believed in, it gives salvation. "I am not ashamed of the gospel. For it is the power of God unto salvation to all who believe" (Rom. 1:16). "Now I make known unto you, brothers, the gospel which I preached to you, which also you have received and wherein you stand, by which also you are saved" (1 Cor. 15:1).
Regarding the blessing of conversion to the faith, he states in whom, namely, Christ, by whose action you also believing, were signed. This blessing is applied to faith since faith is necessary for those who listen. In vain would anyone listen to the word of truth if he did not believe, and the believing itself is through Christ. "By grace you are saved through faith, and that not of yourselves, for it is the gift of God" (Eph. 2:8).
Concerning the blessing of justification he mentions that you were signed with the Holy Spirit who was given to you. Concerning this [Spirit] three things are said; he is a sign, the spirit of the promise, and the pledge of our inheritance.
He is a sign inasmuch as through him charity is infused into our hearts, thereby distinguishing us from those who are not the children of God. Relating to this he says you were signed, set apart from Satan's fold. "Grieve not the holy Spirit of God; whereby you are sealed unto the day of redemption" (Eph. 4:30). Just as men brand a mark on their own herds to differentiate them from others, so the Lord willed to seal his own flock, his people, with a spiritual sign. The Lord had the Jews as his own people in the Old Testament. "And you, my flocks, the flocks of my pastures are men" (Ez. 34:31). "And we are the people of his pasture and the sheep of his hand" (Ps. 95:7). This flock was fed on the earthly pastures of material teachings and temporal goods: "If you be willing and obedient, you shall eat the good things of the land" (Is. 1:19). The Lord, therefore, differentiated and set them apart from others by means of the bodily sign of circumcision. "And my covenant shall be in your flesh" (Gen. 17:13); before this it says, "You shall circumcise the flesh of your foreskin, that it may be for a sign of the covenant between me and you" (Gen. 17:11).
In the New Testament the flock he had is the Christian people: "You have returned to the shepherd and guardian of your souls" (1 Pet. 2:25). "My sheep hear my voice; and I know them; and they follow me" (Jn. 10:27). This flock is fed on the pastures of spiritual doctrine and spiritual favors; hence the Lord differentiated it from others by a spiritual sign. This is the Holy Spirit through whom those who are of Christ are distinguished from the others who do not belong to him. But since the Holy Spirit is love, he is given to someone when that person is made a lover of God and neighbor. "God's love has been poured into our hearts through the Holy Spirit which has been given to us" (Rom. 5:5). Therefore, the distinctive sign is charity which comes from the Holy Spirit: "By this shall all men know that you are my disciples, if you have love one for another" (Jn. 13:35). The Holy Spirit is he by whom we are signed.
The Spirit is described as a promise for three reasons. First, he is promised to those who believe: "I will put a new spirit within you... And I will give you a new spirit" (Ez. 36:26, 37:6). Secondly, he is given with a certain promise, by the very fact that he is given to us we become the children of God. For through the Holy Spirit we are made one with Christ: "Anyone who does not have the Spirit of God, does not belong to him" (Rom. 8:9). As a result of being made adopted children of God, we have the promise of an eternal inheritance since "if sons, heirs also" (Rom. 8:17). Thirdly, he is termed a pledge inasmuch as he makes us certain of the promised inheritance. Adopting us into the children of God, the Holy Spirit is the Spirit of promise who also is the seal of the promise yet to be attained.
Commentary on Ephesians
Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.
ὅς ἐστιν ἀρραβὼν τῆς κληρονομίας ἡμῶν, εἰς ἀπολύτρωσιν τῆς περιποιήσεως, εἰς ἔπαινον τῆς δόξης αὐτοῦ.
и҆́же є҆́сть ѡ҆брꙋче́нїе наслѣ́дїѧ на́шегѡ, во и҆збавле́нїе снабдѣ́нїѧ, въ похвалꙋ̀ сла́вы є҆гѡ̀.
What shall we say then? Has not the flesh even now (in this life) the spirit by faith? so that the question still remains to be asked, how it is that the animate (or natural) body can be said to be sown? Surely the flesh has received even here the spirit-but only its "earnest; " whereas of the soul (it has received) not the earnest, but the full possession.
On the Resurrection of the Flesh
Just as it is the glory of a doctor if he cures many, so it is to the praise of God’s glory when many are won for the faith. And so it is part of God’s glory to have called the Gentiles that they might obtain their salvation through the faith promised to the Jews. The Gentiles have as a sign of their redemption and future inheritance the Holy Spirit, given at baptism.
Epistle to the Ephesians 1.14
It is an earnest, however, of what? of "The redemption of God's own possession."
For our absolute redemption takes place then. For now we have our life in the world, we are liable to many human accidents, and are living amongst ungodly men. But our absolute redemption will be then, when there shall be no sins, no human sufferings, when we shall not be indiscriminately mixed with all kinds of people.
At present, however, there is but an earnest, because at present we are far distant from these blessings. Yet is our citizenship not upon earth; even now we are out of the pale of the things that are here below. Yes, we are sojourners even now.
"Unto the praise of His glory."
This he adds in immediate connection. And why? Because it would serve to give those who heard it full assurance. Were it for our sake only, he means to say, that God did this, there might be some room for misgiving. But if it be for His own sake, and in order to display His goodness, he assigns, as a sort of witness, a reason why these things never possibly could be otherwise. We find the same language everywhere applied to the case of the Israelites. "Do Thou this for us for Thy Name's sake;" (Ps. cix: 21.) and again, God Himself said, "I do it for Mine own sake;" (Isa. xlviii: II.) and so Moses, "Do it, if for nothing else, yet for the glory of Thy Name." This gives those who hear it full assurance; it relieves them to be told, that whatever He promises, for His own goodness' sake He will most surely perform.
Homily on Ephesians 2
A guarantee (arrabōn, “earnest”) is not the same as a token or pledge. For a guarantee is given as an affidavit and bond for a future purchase. But a pledge … is an expression of a present reciprocal transaction. Thus when the money is returned the pledge is restored by the creditor to the one who has repaid the debt.… So from the guarantee the majestic scope of the future inheritance may be grasped.
Commentary on Ephesians 1:14
He shows how great are our expectations. This grace is already being given, through which miracles were worked: the dead were raised, lepers cleansed and demons driven out. All of these and similar things have the status of a pledge, so it will become obvious that the faithful will enjoy in the future a much greater grace.
Interpretation of the Epistle to the Ephesians 1.14
God "bought" our salvation and gave us the Spirit as a pledge for now, assuring us thereby that He will also grant the inheritance of ineffable blessings. And those who truly partake of the Spirit, as Paul did, for example, already understand from this that He is the pledge of the perfect inheritance. For this reason Paul also groaned and sought to attain perfection "and to be with Christ" (Phil. 1:23). But we do not have such a pledge as we ought, and we do not strive for perfection, since we have not yet tasted it. By the word "possession" — περιποίησις — he designates God's care and solicitude for us. Therefore he says that this pledge leads to perfect deliverance and to our complete salvation, for this purpose it was given. For perfect freedom will come when sin is utterly destroyed, when the saints are freed from cohabitation with sinners and are saved and acquired by God, to be His people. And some understand "possession" — περιποίησις — as referring to us ourselves. So, "unto the redemption of the possession," that is, of us, who constitute the property and acquisition of God. He constantly adds this, assuring that what has been promised will certainly be fulfilled. For if He were doing it for our sake, one could still have doubts, but now, when He intends to accomplish this for the manifestation of His goodness, who can object that He will not do it? So also the Scripture says: "But deal with me, O Lord, for Your name's sake" (Ps. 108:21), and: "Not unto us, but unto Your name give glory."
Commentary on Ephesians
However, as is mentioned in a Gloss, a variant reading has who is the earnest of our inheritance, and perhaps this is a better rendering. For a pledge differs from the object in place of which it is given, and it must be returned once he who has received the pledge obtains the object due him. An earnest, however, does not differ from the object in place of which it is given, nor is it returned since it is a partial payment of the price itself, which is not to be withdrawn but completed. God communicates charity to us as a pledge, through the Holy Spirit who is the spirit of truth and love. Hence, this is nothing else than an individual and imperfect participation in the divine charity and love; it must not be withdrawn but brought to perfection. More fittingly, therefore, it is referred to as an earnest rather than as a pledge.
Nevertheless, it can also be called a pledge. For through the Holy Spirit God grants us a variety of gifts. Some of these will remain in the fatherland, as charity which "never comes to an end" (1 Cor. 13:8); while others will not last on account of their imperfection, such as faith and hope "which shall be done away" with (1 Cor. 13:10). Hence, the Spirit is called an earnest in reference to what will remain, and a pledge with respect to what will be done away with.
He adds the purpose for which we are signed as unto the redemption. For when a man buys new animals and adds them to his flock, he puts a mark on them to the effect that he has purchased them. Now Christ has purchased a people from the Gentiles. "Other sheep I have that are not of this fold; them also I must bring. And they shall hear my voice; and there shall be one fold and one shepherd" (Jn. 10:16). And on them he imprints a sign of purchase: "A holy nation, a purchased people" (1 Pet. 2:9) "which he has purchased with his own blood" (Ac. 20:28).
Christ acquired this people, not because they never were his, but because they previously belonged to him and yet, by sinning, had sold themselves into a diabolical slavery which oppressed them. So it does not simply state that he acquired them but adds unto redemption, as though to say: You are not strictly a new acquisition; you are re-purchased from the slavery of the devil through his blood. "You were not redeemed with corruptible things as gold or silver, from the vain manner of life handed down from your fathers, but with the precious blood of Christ" (1 Pet. 1:18-19). Christ purchased us, therefore, through a redemption; not that this added anything to God since he needs none of our goods. "If you are righteous, what do you give him [God], or what does he receive of thy hand?" (Job 35:7). The purpose for which Christ acquired us is unto the praise of his glory, that God himself be praised since "everyone who is called by my name, I have created him for my glory" (Is. 43:7).
Commentary on Ephesians
Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints,
Διὰ τοῦτο κἀγώ, ἀκούσας τὴν καθ’ ὑμᾶς πίστιν ἐν τῷ Κυρίῳ Ἰησοῦ καὶ τὴν ἀγάπην τὴν εἰς πάντας τοὺς ἁγίους,
Сегѡ̀ ра́ди и҆ а҆́зъ слы́шавъ ва́шꙋ вѣ́рꙋ ѡ҆ хрⷭ҇тѣ̀ і҆и҃сѣ и҆ любо́вь, ꙗ҆́же ко всѣ̑мъ ст҃ы̑мъ,
He now moves on to specific exhortations for the Ephesians, and at the same time he warns them not to entertain contrary ideas. He first expresses himself generously: “having heard,” he says, “of your faith in the Lord Jesus Christ.” For this is the sum of things, this is virtue, this is the mystery, that there should be faith in Christ Jesus. This faith also encourages one to love all the saints, all who have faith in Christ and have been sanctified through him. Thus one who is faithful in Christ loves the saints.… “Therefore I also, having heard of your faith, love you.”
Epistle to the Ephesians 1.1.15
15–16Never was anything equal to the yearnings of the Apostle, never anything like the sympathy and the affectionateness of the blessed Paul, who made his every prayer in behalf of whole cities and peoples, and writes the same to all, "I thank my God for you, making mention of you in my prayers." Think how many he had in his mind, whom it were a labor so much as to remember; how many he made mention of in his prayers, giving thanks to God for them all as though he himself had received the greatest blessing.
"Wherefore," he says, i.e., because of what is to come, because of the good things that are laid up in store for them who rightly believe and live. And it is meet then to give thanks to God both for all the things which mankind have received at His hands, both heretofore and hereafter; and meet to give Him thanks also for the faith of them that believe.
"Having heard," saith he, "of the faith in the Lord Jesus which is among you, and which ye show toward all the saints."
He on all occasions knits together and combines faith and love, a glorious pair; nor does he mention the saints of that country only, but all.
"I cease not to give thanks for you, making mention of you in my prayers."
Homily on Ephesians 3
"Having heard," he says, "of your faith in Christ Jesus." And not only of faith, but also of love, that is, a merciful and brotherly disposition, and even a philanthropic one, as extending to all and not only to the local saints, that is, to the poor among the believers. And everywhere he joins love with faith, since it gives birth to a virtuous life. For without it faith is useless — faith without works and life; just as life is also useless without faith.
Commentary on Ephesians
After enumerating the blessings conferred on the Ephesians through Christ (1:13), the Apostle now reveals how his affection for them has grown. This section is divided into three parts: First, he begins by relating the good reports he has heard concerning them. Secondly, he gives the thanks due for the blessings they have received (1:16a). Thirdly, he adds a prayer for future blessings (1:16b-19a).
There were two good things which he heard about them. One was their faith by which they were properly orientated toward God; regarding this he remarked: Wherefore, I also, hearing of your faith that is in the Lord Jesus. Indeed, faith makes God dwell in man: "That Christ may dwell by faith in your hearts" (Eph. 3:17). Again, it purifies hearts: "purifying their hearts by faith" (Ac. 15:9). Moreover, it justifies without recourse to the Law: "for we account a man to be justified by faith, without the works of the law" (Rom. 3:28). The second good is love by which they are properly orientated toward their neighbor; in reference to this he says and of your love consisting in works of charity. This love is a spiritual sign that a man is a disciple of Christ: "A new commandment I give you: that you love one another, as I have loved you, so also you must love one another. By this shall all men know that you are my disciples, if you have love one for another" (Jn. 13:34-35). This love, I say, is towards all the saints. For everyone whom we love with charity, we ought to love either because they are holy or in order that they become holy. "While we have time, let us work good to all men, but especially to those who are of the household of the faith" (Gal. 6:10).
Commentary on Ephesians
Cease not to give thanks for you, making mention of you in my prayers;
οὐ παύομαι εὐχαριστῶν ὑπὲρ ὑμῶν μνείαν ὑμῶν ποιούμενος ἐπὶ τῶν προσευχῶν μου,
[Заⷱ҇ 218] не престаю̀ благодарѧ̀ ѡ҆ ва́съ, помина́нїе ѡ҆ ва́съ творѧ̀ въ моли́твахъ мои́хъ,
Every prayer that we offer up to God is made either in thanks for what we have received or in petition to receive something else. We are encouraged to pray both for ourselves and for those we love. So Paul says, “I make mention of you in my prayer.” “Therefore my chief prayer is first on my account, then on yours.”
Epistle to the Ephesians 1.1.16
"For this reason." Why then? Because you, having believed, received the seal of the Spirit and obtained the pledge of future blessings and perfect redemption, and are to receive what has been prepared for those who rightly believe and live piously — "I unceasingly give thanks for you." Do you see what a compassionate heart? He offers thanksgiving for all, as if he himself had received the benefit. For he writes this not only to the Ephesians, but to all. So then, although it is worthy to thank God for all else that we have been deemed worthy of, it is also worthy to give thanks for the faith of the believers, because they were so enlightened that they fled to the cross of the Savior, turning away from the destroyer. For such is the nature of brotherly love. Note how many he has in his mind, how many he remembered in his prayers. But we do not even remember ourselves as we ought.
Commentary on Ephesians
Next (1:16a), the Apostle gives thanks for these goods and blessings he has heard about, saying I cease not to give thanks for you. On the contrary, however, he could not have continually offered thanks for them. I reply. In saying I do not cease, the Apostle means at the required times; or, I do not cease because my attitude of thanksgiving for you is without intermission habitually with me. "We do not cease to pray for you, and to beg that you may be filled with the knowledge of his will, in all wisdom and spiritual understanding" (Col. 1:9). "I remember you constantly, always in my prayers making request" (Rom. 1:9-10).
Consequently, the Apostle prays for the blessings that must be given them in the future. This has three divisions: First, he sets down certain ones that he asks for them. Secondly, he explains these (1:17b-19a). Thirdly, he discloses the exemplar and form of these blessings (1:19b ff.).
In regard to the first he says: Not only do I give thanks for past benefits which you have received and for the good reports concerning you, but I also pray that, by all means, these increase in the future, making commemoration of you in my prayers in behalf of these to the God of our Lord Jesus Christ, the Father of glory.
Commentary on Ephesians
That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him:
ἵνα ὁ Θεὸς τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ πατὴρ τῆς δόξης, δῴη ὑμῖν πνεῦμα σοφίας καὶ ἀποκαλύψεως ἐν ἐπιγνώσει αὐτοῦ,
да бг҃ъ гдⷭ҇а на́шегѡ і҆и҃са хрⷭ҇та̀, ѻ҆ц҃ъ сла́вы, да́стъ ва́мъ дх҃а премꙋ́дрости и҆ ѿкрове́нїѧ, въ позна́нїе є҆гѡ̀,
From Him also is besought "the spirit of wisdom," at whose disposal is enumerated that sevenfold distribution of the spirit of grace by Isaiah.
Against Marcion Book 5
Moreover, when the apostle in his epistle prays, "That the God of our Lord Jesus Christ may give unto you the spirit of wisdom and of knowledge," He must be other (than Christ), who is the God of Jesus Christ, the bestower of spiritual gifts.
Against Praxeas
Where Jesus Christ is, there is God, and where there is glory, there is the Father.
On the Trinity 11.17
The hope of their faith lies in a heavenly reward. When they truly know what the fruit of believing is, they will become more eager in acts of worship.
Epistle to the Ephesians 1.18.1
What is thy prayer, and what thy entreaty? It is "That the God of our Lord Jesus Christ, the Father of glory, may give unto you a spirit of wisdom and revelation." Two things he requires them to understand, as it is their duty to understand them; to what blessings they are called, and how they have been released from their former state. He says, however, himself, that these points are three. How then are they three? In order that we may understand touching the things to come; for from the good things laid up for us, we shall know His ineffable and surpassing riches, and from understanding who we were, and how we believed, we shall know His power and sovereignty, in turning again to Himself those who had been so long time estranged from Him, "For the weakness of God is stronger than men." Inasmuch as it is by the self-same power by which He raised Christ from the dead, that He hath also drawn us to Himself. Nor is that power limited to the resurrection, but far exceeds it.
Vast indeed are the mysteries and secrets of which He hath made us partakers. And these it is not possible for us to understand otherwise than by being partakers of the Holy Ghost, and by receiving abundant grace. And it is for this reason that Paul prays. "The Father of glory," that is, He that hath given us vast blessings, for he constantly addresses Him according to the subject he is upon, as, for instance, when he says, "The Father of mercies and God of all comfort." And, again, the Prophet says, "The Lord is my strength and my might."
"The Father of glory."
He has no name by which he may represent these things, and on all occasions calls them "glory," which is in fact, with us, the name and appellation of every kind of magnificence. Mark, he says, the Father of glory; but of Christ the God. What then? Is the Son inferior to the glory? No, there is no one, not even a maniac, would say so.
"May give unto you,"
That is, may raise and wing your understanding, for it is not possible otherwise to understand these things. "For the natural man receiveth not the things of the Spirit of God; for they are foolishness unto him." So then, there is need of spiritual "wisdom," that we may perceive things spiritual, that we may see things hidden. That Spirit "revealeth" all things. He is going to set forth the mysteries of God. Now the knowledge of the mysteries of God, the Spirit alone comprehends, who also searcheth the deep things of Him. It is not said, "that Angel, or Archangel, or any other created power, may give," that is, confer upon you a spiritual gift. And if this be of revelation, then is the discovery of arguments consequently vain. For he that hath learned God, and knoweth God, shall no longer dispute concerning any thing. He will not say, This is impossible, and That is possible, and How did the other thing come to pass? If we learn God, as we ought to know Him; if we learn God from Him from whom we ought to learn Him, that is from the Spirit Himself; then shall we no longer dispute concerning any thing. And hence it is that he says,
Homily on Ephesians 3
It is this God of the incarnate man who is the Father of glory, wisdom and truth, who gives the Spirit of wisdom and revelation to those who believe in his Son so that they may become wise and contemplate the glory of the Lord with unveiled face. When this wisdom and revelation have made them wise and opened to them the mysteries that were hidden, it follows at once that they have “the eyes of their heart enlightened.”
Commentary on Ephesians 1:15-17
What do you pray and ask for on our behalf? That God may give you wisdom — "the God" of "our Lord Jesus," that is, of the Man like us according to the flesh. "The Father of glory," that is, the One who has granted us great and glorious blessings. For he always names Him on a particular basis, as in the expression: "the Father of mercies and God of all comfort" (2 Cor. 1:3); and the prophet: "O Lord, my strength, my shield" (Ps. 18:2–3). Therefore here also, since He has granted us great and glorious blessings, he calls Him the Father of glory, that is, the source. For one cannot call Him by any other than the most glorious name we have. Gregory the Theologian, however, understood "glory" as the Divinity of the Only-Begotten; so that in relation to the same Christ, He is both God and Father: in relation to Christ, that is, to His humanity, God; and in relation to glory, that is, to His Divinity, Father.
Commentary on Ephesians
It must be acknowledged, at this point, that our Lord Jesus Christ is both God and man. Insofar as he is man, he is related to God, since he is composed of body and soul, both of which, being creatures, are necessarily related to God. But according as he is God, he is related to the Father. "I ascend to my Father and to your Father, to my God and to your God" (Jn. 20:17). Likewise, as God he is the glory of the Father: "who, being the brightness of his glory, and the figure of his substance" (Heb. 1:3). He is also our glory because he himself is life eternal: "We are in his true Son, Jesus Christ. This is the true God and eternal life" (1 Jn. 5:20). Therefore, he states the God of our Lord Jesus Christ in relation to him as man, and his Father in reference to him as God. I say the Father of glory, that is, of Christ who is his glory. "A wise son makes his father glad" (Prov. 10:1); and of our glory, inasmuch as he communicates glory to all.
Then he writes down the two things he asks for: the spirit of wisdom and of revelation. It must be realized here that certain gifts are common to all the saints and are necessary for salvation, such as faith, hope and charity. These they already possessed, as is evident. Then there are other special gifts; he prays that they receive these. First is the gift of wisdom when he says the spirit of wisdom whom no one can bestow except God: "Who ever knew your counsel, unless you had given wisdom, and sent thy Holy Spirit from above" (Wis. 9:17). The second gift prayed for is that of understanding which consists in the revelation of spiritual mysteries that God alone can give: "There is a God in heaven who reveals mysteries" (Dan. 2:28).
Commentary on Ephesians
The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints,
πεφωτισμένους τοὺς ὀφθαλμοὺς τῆς καρδίας ὑμῶν, εἰς τὸ εἰδέναι ὑμᾶς τίς ἐστιν ἡ ἐλπὶς τῆς κλήσεως αὐτοῦ, καὶ τίς ὁ πλοῦτος τῆς δόξης τῆς κληρονομίας αὐτοῦ ἐν τοῖς ἁγίοις,
просвѣщє́нна ѻ҆чеса̀ се́рдца ва́шегѡ, ꙗ҆́кѡ ᲂу҆вѣ́дѣти ва́мъ, ко́е є҆́сть ᲂу҆пова́нїе зва́нїѧ є҆гѡ̀, и҆ ко́е бога́тство сла́вы достоѧ́нїѧ є҆гѡ̀ во ст҃ы́хъ,
He likewise will grant "the enlightenment of the eyes of the understanding," who has also enriched our natural eyes with light; to whom, moreover, the blindness of the people is offensive: "And who is blind, but my servants? .
Against Marcion Book 5
In His gift, too, are "the riches (of the glory) of His inheritance in the saints," who promised such an inheritance in the call of the Gentiles: "Ask of me, and I will give Thee the heathen for Thine inheritance.
Against Marcion Book 5
Let us understand that we arrive at the full mystery of God by two routes: We ourselves by rational insight may come to understand and discern something of the knowledge of divine things. But when there is a certain divine self-disclosure God himself reveals his divinity to us. Some may directly perceive by this revelation something remarkable, majestic and close to truth.… But when we receive wisdom we apprehend what is divine both through our own rational insight and through God’s own Spirit. When we come to know what is true in the way this text intends, both these ways of knowing correspond.
Epistle to the Ephesians 1.1.17-18
The signs manifested to the external eyes of the Jews did them little good. But faith opened the eyes of the hearts of the Gentiles.
Homily on Our Lord 32
"Having the eyes of your heart enlightened in the knowledge of Him."
He that hath learned what God is, will have no misgiving about His promises, and disbelief about what hath been already brought to pass. He prays, then, that there may be given them "a spirit of wisdom and revelation." Yet still he also establishes it, as far as he can himself, by arguments, and from "already" existing facts. For, whereas he was about to mention some things which had already come to pass, and others which had not as yet happened; he makes those which have been brought to pass, a pledge of those which have not: in some such way, I mean, as this,
"That ye may know," saith he, "what is the hope of His calling."
It is as yet, he means, hidden, but not so to the faithful.
"And," again, "what is the riches of the glory of His inheritance in the saints."
This too is as yet hidden.
"The riches of the glory,"
That is, the unutterable glory; for what language shall be adequate to express that glory of which the saints shall then be partakers? None. But verily there is need of grace in order that the understanding may perceive it, and admit even so much as at least one little ray. Some things indeed they knew even before; now he was desirous that they should learn more, and know it more clearly.
Homily on Ephesians 3
His phrase “eyes of the heart” clearly refers to those things we cannot understand without sense and intelligence.… Faith sees beyond what the physical eyes see. Physical eyes are in the heads of not only the wise but the unwise.
Commentary on Ephesians 1:18-20
It is not without effort that we come to “know the hope of our calling and the riches of God’s inheritance in the saints.” This effort in fact comes in response to that renewing gift which God himself gives in the glorious resurrection of his own Son. This gift he gives not once but continually.… Every day Christ rises from the dead. Every day he is raised in the penitent.
Commentary on Ephesians 1:18-20
That is, that He may give you the gift of being enlightened by the Spirit. For if the Spirit does not reveal the hidden mysteries, it is impossible to comprehend them by any other means. For only "He," and not an angel nor an archangel, "searches all things, even the deep things of God" (1 Cor. 2:10). "The natural man does not receive the things of the Spirit of God" (1 Cor. 2:14). Therefore, when the Spirit reveals the mysteries to us, then we shall be in the knowledge of God, and our eyes shall be enlightened, and we shall not doubt and say that this or that is impossible, but shall see all things as they are. That is, to what hope we are called. It is clear that it is to adoption and to the enjoyment of heavenly blessings and to having Christ as our head. But since this belongs to the future, spiritual revelation is needed to know it. And this, as something still unknown, has need of revelation from the Spirit — namely, what blessings the saints will inherit. For they are great. Therefore he also calls them "the riches of the glorious inheritance," that is, unspeakable glory, surpassing understanding. And he calls it an "inheritance" because it will yet be given to the sons.
Commentary on Ephesians
Next, he explains what he asks for: First, what pertains to the gift of wisdom. Secondly, what pertains to the gift of understanding (1:18b).
To the gift of wisdom belongs the knowledge of divine realities. Hence, to ask for the gift of wisdom is to ask that they enjoy a knowledge of God. He begs for this in saying in the knowledge of him, as if to say: I ask that, through the spirit of wisdom, you may have the eyes of your heart enlightened in a clearer knowledge of God. "Look at me, answer me, Yahweh my God! Enlighten my eyes; turn away the sleep of death" (Ps. 12:4). This is the opposite of those whose eyes are enlightened only with respect to temporal reality when it is more necessary and more glorious to know God. "Let not the wise man glory in his wisdom... and let not the rich man glory in his riches: but let anyone who boasts glory in this, that he understands and knows me" (Jer. 9:23-24).
Three aspects pertain to the gift of understanding, one of which has reference to the present life, and two to the future. Hope, which is necessary for salvation, belongs to the present condition: "for we are saved by hope" (Rom. 8:24). Concerning this he says that you may know what, that is, how great the hope is of his calling, meaning the virtue of hope and what an immense reality it is concerned with. This [hope] is of the utmost importance because it concerns the greatest realities: "He hath given us a new birth to a living hope, by the resurrection of Jesus Christ from the dead" (1 Pet. 1:3). It is also the strongest of the virtues: "that we who have fled for refuge may have strong encouragement to hold fast to the hope set before us. This we have as a sure and firm anchor of the soul, which enters [the sanctuary] behind the veil" (Heb. 6:18-19).
Yet, since what we hope for concerns the future life, the other two aspects [of the gift of understanding] pertain to the future. One, the essential reward, is common to all the just; regarding which he says what are the riches of the glory of his inheritance in the saints. Here he writes down four characteristics of those gifts. First, they are most abundant, which he implies in riches. "He who obeys me will dwell secure, and be at ease without fear of evil" (Prov. 1:33); "Glory and wealth shall be in his house" (Ps. 112:3); "Riches and honor are with me, enduring wealth and prosperity" (Prov. 8:18). Secondly, they have the greatest clarity, regarding which he says of glory, "Glory, honor and peace to everyone who does good" (Rom. 2:10). Thirdly, they are the most enduring, in reference to which he states of his inheritance, for what is hereditary is possessed permanently. "His goods will be established" (Ecclus. 31:11); "Yahweh, you have portioned my cup of smooth wine; you have cast my lot. The lines have fallen on rich land for me; the Most High has marked out my estate" (Ps. 16:5). Fourthly, he indicates that they will be most profound, as in the saints. "The sufferings of this time are not worthy to be compared with the glory to come that shall be revealed in us" (Rom. 8:18); "for this slight momentary affliction is preparing for us an incomparable eternal weight of glory" (2 Cor. 4:17).
Commentary on Ephesians
And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power,
καὶ τί τὸ ὑπερβάλλον μέγεθος τῆς δυνάμεως αὐτοῦ εἰς ἡμᾶς τοὺς πιστεύοντας κατὰ τὴν ἐνέργειαν τοῦ κράτους τῆς ἰσχύος αὐτοῦ,
и҆ ко́е преспѣ́ющее вели́чество си́лы є҆гѡ̀ въ на́съ вѣ́рꙋющихъ по дѣ́йствꙋ держа́вы крѣ́пости є҆гѡ̀,
It was He who "wrought in Christ His mighty power, by raising Him from the dead, and setting Him at His own right hand, and putting all things under His feet" -even the same who said: "Sit Thou on my right hand, until I make Thine enemies Thy footstool.
Against Marcion Book 5
But what is clear? that through His power we have believed that He hath raised Christ. For to persuade souls, is a thing far more miraculous than to raise a dead body. I will endeavor to make this clear. Hearken then. Christ said to the dead, "Lazarus, come forth," and straightway he obeyed. Peter said, "Tabitha, arise," and she did not refuse. He Himself shall speak the word at the last day, and all shall rise, and that so quickly, that "they which are yet alive, shall in no wise precede them that are fallen asleep," and all shall come to pass, all run together "in a moment, in the twinkling of an eye." But in the matter of believing, it is not thus, but how is it? Hearken then to Him again, how He saith, "How often would I have gathered thy children together, and ye would not." You perceive that this last is the more difficult. Accordingly, it is upon this that he builds up the whole argument; because by human calculations it is far more difficult to influence the choice, than to work upon nature. And the reason is this, it is because He would thus have us become good of our own will. Thus with good reason does he say,
"The exceeding greatness of His power to us-ward who believe."
Yes, when Prophets had availed nothing, nor Angels, nor Archangels, when the whole creation, both visible and invisible, had failed, (the visible lying before us, and without any power to guide us, and much also which is invisible,) then He ordered His own coming, to show us that it was a matter which required Divine power.
Homily on Ephesians 3
Since he was speaking within the limits of human language and was unable to hymn the Lord as he wished and show the greatness of his gifts, the holy apostle brings together many things under one name, striving to reveal these as much as language permits. The name “Father of glory” embraces the hope of our calling and the riches of the glory of our inheritance, the exceeding greatness of his power and the good pleasure of his will, and all that goes with it. But “the immeasurable greatness of his power” ironically now comes to mind as he thinks of the dishonor of the cross and considers how much was achieved through it.
Interpretation of the Epistle to the Ephesians 1.19
The foregoing concerned the future. But now he speaks of what has already taken place, so that from this the former might also become credible. What then is this? That, he says, we believed, for this too requires revelation, so that you might understand it more clearly. So then what? Did the Ephesians not realize that they had believed? Of course they realized it, but not in the way he now speaks of. For it is not easy to know this, because great power is needed to persuade a soul and turn it away from error — such power is needed as is not required for raising the dead. For the Lord raised the dead by a single word alone, yet He did not persuade the Jews even with many speeches and wondrous deeds. Therefore he says that for this too we have need of the revelation of the Spirit, in order to understand that our acceptance of faith is a matter of great power and the working of God. And just as He raised Christ from the dead, so also He raised us, who were dead, from unbelief. Therefore he also called this "the surpassing greatness of His power" and "the might of His strength." For when the prophets accomplished nothing, and all creation — both the visible, teaching by its good order, and the invisible, in the person of the angels who instructed and admonished — then unexpectedly we received salvation.
Commentary on Ephesians
The other aspect [of the gift of understanding] which he sets down in reference to the future glory pertains especially to the Apostles. Hence he asks that you may know... what is the exceeding greatness of his power towards us, the Apostles. He seems to say: Although he bestows the riches of his glory abundantly on all the saints, he grants them in an exceedingly great measure to the Apostles. For the greatness of a power is gauged by what it does. Hence, the more the divine power accomplishes in someone, the more is that divine power revealed there—even though it is one and undivided in itself. Therefore, since a greater effect of the divine power is present in the Apostles, the greatness of this power will reside in them.
He shows what this greater effect present in them is by saying we who believe; we who are the first-fruits among those who believe. "We also believe. For which cause we speak also, knowing that he who raised up Jesus will raise us up also with Jesus" (2 Cor. 4:13). "I know whom I have believed and I am certain that he is able to keep what I have committed unto him until the last day" (2 Tim. 1:12).
Those among you, therefore, through whom others are taught and called to the faith—such as the doctors [of the sacred sciences]—will be rewarded in a preeminent way. Thus a Gloss states how "the great doctors will enjoy a certain increase in glory above that commonly possessed by all." For the same reason, in Daniel 12 (3), the educated are likened to the brightness of the sky, while the doctors are the stars themselves: "Those who are wise will shine like the brightness of the sky: and those who turn many to justice, as stars for all eternity."
Once he has listed the blessings which he hopes will be granted to the Ephesians in the future (1:16 ff.), the Apostle discusses the exemplar and form of those benefits. As the life of Christ is the model and form of our justice, so Christ's glory and exultation is the form and exemplar of our glory and exaltation. Here the Apostle makes two points: First, he proposes in a general manner the form of our exaltation with its blessings and gifts. Secondly, he discusses it in detail (1:20b ff.).
The divine activity in Christ is the form and exemplar of the divine activity in us. In reference to this he states according to the operation, that is, in the likeness of the operation, of the might of his power, meaning the virtuous power of God, which he wrought in Christ exalting him who is the head. Understand that in this way he will mightily act in us. "We await a Savior, the Lord Jesus Christ, who will transfigure our wretched body to be like his glorious body by the power which enables him to subject all things to himself" (Phil. 3:20-21). In Scripture we frequently read that we will be exalted in the likeness of Christ's exaltation. For example, Romans 8 (17): "...provided we suffer with him, so as also to be glorified with him." Or the Apocalypse 3 (21): "He who conquers I will grant him to sit with me in my throne; as I myself have conquered and sat down with my Father on his throne."
Commentary on Ephesians
Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places,
ἣν ἐνήργησεν ἐν τῷ Χριστῷ ἐγείρας αὐτὸν ἐκ νεκρῶν, καὶ ἐκάθισεν ἐν δεξιᾷ αὐτοῦ ἐν τοῖς ἐπουρανίοις
ю҆́же содѣ́ѧ ѡ҆ хрⷭ҇тѣ̀, воскреси́въ є҆го̀ ѿ ме́ртвыхъ и҆ посади́въ ѡ҆деснꙋ́ю себє̀ на нбⷭ҇ныхъ,
The language of the apostle, acknowledging the power of God, refers to future things as though they have already happened. For the things which are to be performed already subsist in their fullness in Christ, in whom is all fullness. Whatever is future is so by God’s provident ordering, not as if it might exist on its own.
On the Trinity 11.31
Seest thou how great things He hath wrought? He hath raised up Christ. Is this a small thing? But look again. He hath set Him at His right hand. And shall any language then be able to represent this? Him that is of the earth, more mute than the fishes, and made the sport of devils, He hath in a moment raised up on high. Truly this is indeed the "exceeding greatness of His power." And behold, whither He hath raised Him.
"In the heavenly places;"
He hath made Him far above all created nature, far above all rule and authority.
Homily on Ephesians 3
He demonstrates the power of God through a human image. It is not that a material throne is set up and God the Father is physically seated on it and has the Son seated above with him. Rather he communicates with this metaphor because we could not understand his role as incomparable governor and judge except in our own terms.… Being on the right or left of God is to be understood as meaning that saints are on his right but sinners on his left. … The very word sits denotes the power of kingship, through which God confers benefits on those above whom he is seated. He has reined them in and has them in his service, guiding those who had previously strayed.
Commentary on Ephesians 1:21
It is clear that he says all this of Christ in his humanity. This is what inspires wonder. For it would hardly be remarkable to say that God sits by God if fellowship in power is a corollary of their identity of nature as Father and Son. But that the human nature assumed from us should partake of the same honor as the one who assumed him, so that no difference in worship is apparent, so that the invisible Godhead is worshiped through the visible human nature—this exceeds all wonder! The holy apostle is overwhelmed. He first sings of the exceeding greatness of his power. Then he speaks of the working of his mighty strength. Then he looks for whatever he can say that might point to the extraordinary nature of his exaltation.
Interpretation of the Epistle to the Ephesians 1.20
And the words "He worked in Christ," understand them as spoken of the human nature. For the One who rose from the dead is Man, even though He was united with God.
Commentary on Ephesians
As a result, he specifies the form and exemplar in more detail, showing what pertains to the exaltation of Christ while speaking of him inasmuch as he is man (v. 20b ff.). He writes of three favors in the exaltation of Christ: First, the transition from death to life, by raising him up from the dead. Secondly, the exaltation to the utmost heights of glory, setting him on his right hand (1:20b-21). Thirdly, an elevation to the greatest of power, and he hath subjected all things under his feet (1:22-23).
Concerning the first he states that it was according to the operation which God the Father wrought in Christ by the same power which he shares with Christ. Christ both restored himself to life and was restored to life by the Father. "And, if the Spirit of him that raised up Jesus from the dead dwell in you; he that raised up Jesus Christ from the dead shall quicken also your mortal bodies, because of his Spirit that dwelleth in you" (Rom. 8:11).
Setting him on his right hand refers to the second [element in Christ's exaltation]. This height of glory can be viewed in three perspectives: in its relation to God, to material creatures, and to spiritual creatures. Considered in relation to God, he is seated at his right hand; this is not to be thought of as a bodily organ—"God is a Spirit" (Jn. 4:24)—but as a metaphorical way of speaking. The right hand is taken as a nobler and stronger part of man; so when we say that Christ Jesus is seated at the right hand of God, it should be understood that according to his humanity he partakes of the Father's choicest blessings, and according to his divinity it is understood as equality with the Father. "Yahweh spoke to my lord: Take the throne at my right" (Ps. 109:1); and the last chapter of Mark (16:19): "And the Lord Jesus, after he had spoken to them, was taken up into heaven and sat on the right hand of God."
In heavenly places defines Christ's relation to material creatures. For the heavenly bodies occupy the highest place in comparison to the other bodies; yet, "He who descended is he who also ascended above all the heavens" (Eph. 4:10).
Commentary on Ephesians
Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come:
ὑπεράνω πάσης ἀρχῆς καὶ ἐξουσίας καὶ δυνάμεως καὶ κυριότητος καὶ παντὸς ὀνόματος ὀνομαζομένου οὐ μόνον ἐν τῷ αἰῶνι τούτῳ, ἀλλὰ καὶ ἐν τῷ μέλλοντι·
превы́ше всѧ́кагѡ нача́льства и҆ вла́сти и҆ си́лы и҆ госпо́дства, и҆ всѧ́кагѡ и҆́мене и҆менꙋ́емагѡ не то́чїю въ вѣ́цѣ се́мъ, но и҆ во грѧдꙋ́щемъ:
To these persons one may with justice say (as Scripture itself suggests), To what distance above God do ye lift up your imaginations, O ye rashly elated men? Ye have heard "that the heavens are meted out in the palm of [His] hand:" tell me the measure, and recount the endless multitude of cubits, explain to me the fulness, the breadth, the length, the height, the beginning and end of the measurement,-things which the heart of man understands not, neither does it comprehend them. For the heavenly treasuries are indeed great: God cannot be measured in the heart, and incomprehensible is He in the mind; He who holds the earth in the hollow of His hand. Who perceives the measure of His right hand? Who knoweth His finger? Or who doth understand His hand,-that hand which measures immensity; that hand which, by its own measure, spreads out the measure of the heavens, and which comprises in its hollow the earth with the abysses; which contains in itself the breadth, and length, and the deep below, and the height above of the whole creation; which is seen, which is heard and understood, and which is invisible? And for this reason God is "above all principality, and power, and dominion, and every name that is named," of all things which have been created and established. He it is who fills the heavens, and views the abysses, who is also present with every one of us. For he says, "Am I a God at hand, and not a God afar off? If any man is hid in secret places, shall I not see him?" For His hand lays hold of all things, and that it is which illumines the heavens, and lightens also the things which are under the heavens, and trieth the reins and the hearts, is also present in hidden things, and in our secret [thoughts], and does openly nourish and preserve us.
Against Heresies Book 4
Wherefore he who had received the apostolate to the Gentiles, did labour more than those who preached the Son of God among them of the circumcision. For they were assisted by the Scriptures, which the Lord confirmed and fulfilled, in coming such as He had been announced; but here, [in the case of the Gentiles,] there was a certain foreign erudition, and a new doctrine [to be received, namely], that the gods of the nations not only were no gods at all, but even the idols of demons; and that there is one God, who is "above all principality, and dominion, and power, and every name which is named;" and that His Word, invisible by nature, was made palpable and visible among men, and did descend "to death, even the death of the cross;" also, that they who believe in Him shall be incorruptible and not subject to suffering, and shall receive the kingdom of heaven.
Against Heresies Book 4
Since, therefore, it was requisite, he says, that we should be revealed as the children of God, in expectation of whose manifestation, he says, the creation habitually groans and travails in pain, the Gospel came into the world, and passed through every Principality, and Power, and Dominion, and every Name that is named.
Refutation of All Heresies Book 7
Under one Lord there may be many subordinate powers and lordships, who may themselves delegate a portion of their own power, some operating in this age and some in that which is to come. But none of these has an authority equal to the Son’s. All authorities must be subject to his authority. All subordinate powers are rightly exercised under that of Christ, since God’s power is superior to every other power.
Epistle to the Ephesians
The One who is above all by definition has no one above him. He is not temporally following after the Father but eternally from the Father. This same thing is said of the Holy Spirit, according to the Wisdom of God, when it says “the Spirit of God has filled the world.” If therefore the Son of God is said to be above all and the Holy Spirit is said to contain all, while God the Father is the one far above all names, it is plainly demonstrated that the nature and substance of the Trinity is one, which is above all.
Commentary on Romans 7.13
For the mountains are to be explained by the heavens, and the ninety and nine sheep by the principalities and powers
Discourse III. Thaleia
Because he is the fount and the origin and the principle in everything that moves, Christ was therefore set “above all authority and above all power.” Authority is one thing, power another. Authority is expressed in action. Power is expressed in the capacity to act. A potential act may exist not as present fact but as the present possibility of something. But since Christ is himself the origin of all and is in all that is possible, he is “above all power.” Since he is the source of all acts and authority is expressed in actions, he is therefore said to be “above all authority.”
Epistle to the Ephesians 1.1.20-23
All names are secondary inventions. They primarily point to that which is in the created order, whether it be angels, human beings or temporal powers. By contrast, only that is eternal in essence which has existence without dependency upon something else that exists, which lives by its own power. That which is eternal has no name in itself. Such “names” are added by us with our vocabulary and language. Christ receives these names from us (Son of God, divine, Spirit), yet he is still more than whatever these names convey.… Among names, the name that holds the chief place and that from which all names come is that which the Greeks call Being itself. But Christ is above this very being and is therefore above every name.
Epistle to the Ephesians 1.1.20-23
"Far above all rule," he saith.
Need then indeed is there of the Spirit, of an understanding wise in the knowledge of Him. Need then is there indeed of revelation. Reflect, how vast is the distance between the nature of man and of God. Yet from this vile estate hath He exalted Him to that high dignity. Nor does He mount by degrees, first one step, then another, then a third. Amazing! He does not simply say, "above," but, "far above;" for God is above those powers which are above. And thither then hath He raised Him, Him that is one of us, brought Him from the lowest point to the supremest sovereignty, to that beyond which there is no other honor. Above "all" principality, he says, not, i.e., over one and not over another, but over all,
"Rule and authority and power, and dominion, and every name that is named."
Whatever there be in Heaven, He has become above all. And this is said of Him that was raised from the dead which is worthy of our admiration; for of God the Word, it cannot possibly be, because what insects are in comparison of man, this the whole creation is in comparison of God. But of Him that was one of us, this is great and surprising indeed. For He raised Him up from the very lowest parts of the earth. If all the nations are as a drop, how small a portion then of that drop is a single man! Yet Him hath, He made higher than all things, "not only in this world, but also in that which is to come." Therefore powers there are whose names are to us unintelligible, and unknown.
Homily on Ephesians 3
Now we must ask where the apostle found these four names—principalities, powers, forces and dominions? From what sources did he bring them into the open? It would be dishonorable to imagine that Paul, who had been schooled in godly literature, might be quoting this from pagan sources. I therefore suggest that he has brought into the open some of the Hebrew traditions which are secret. Or better, it might have been that once he understood that the law is spiritual, he grasped a higher meaning in those things that are written in the guise of history. He could have known, for example, that there was a symbol of other powers and authorities in what is said in the books of Numbers and Kings about kings, princes, captains and leaders of tribes and ages.
Commentary on Ephesians 1:21
We have said there are nine orders of angels, because we know from the testimony of sacred Scripture that there are angels, archangels, virtues, powers, principalities, dominations, thrones, cherubim, and seraphim. For nearly all pages of sacred Scripture testify that there are angels and archangels. The books of the prophets frequently speak, as is well known, of cherubim and seraphim. The apostle Paul also enumerates the names of four orders to the Ephesians, saying: "Above every principality, and power, and virtue, and domination." Writing again to the Colossians, he says: "Whether thrones, or powers, or principalities, or dominations." He had already described dominations, principalities, and powers when speaking to the Ephesians; but when about to say these things also to the Colossians, he added thrones, about which he had not yet said anything to the Ephesians. Therefore, when thrones are joined to those four which he mentioned to the Ephesians—that is, principalities, powers, virtues, and dominations—there are five orders that are specifically expressed. When angels and archangels, cherubim and seraphim are added to these, without doubt nine orders of angels are found to exist.
Forty Gospel Homilies, Homily 34
He did not say "high," but "far above," to indicate the greatest height. For from the uttermost depth He raised human nature in Christ to the very highest point. Of course, he speaks of it as having died and been raised, since the divine nature truly did not die, was not raised, and was not exalted, as it was always above every height. Thus, above every angelic power sat the formerly despised human nature. Whatever it may be, he says, in heaven, it is below This One who was assumed and ascended, and He is above all. From this we learn that there are certain powers which we cannot even name now, but which will then be revealed.
Commentary on Ephesians
In relation to spiritual creatures, he first mentions that Christ is exalted over certain specific ones, and secondly, over all of them generally (1:21b).
To understand this, note that there are nine ranks of angels, of which the Apostle here (1:21a) mentions only the four middle ranks. Above these are the three superior ranks of the Thrones, Cherubim and Seraphim. Below them are the two lower ranks of the Archangels and the Angels. These nine ranks are also differentiated into three hierarchies, or sacred authorities [ principatus ], each of which embraces three ranks.
All the doctors agree in assigning the ranks of the First Hierarchy. The highest rank is the Seraphim, second are the Cherubim, third are the Thrones. In assigning the ranks among the Middle and Lower Hierarchies, however, Dionysius and Gregory disagree. Dionysius, [starting from the highest] and going down, places the Dominions as first in the Middle Hierarchy, the Virtues second, and the Powers third. In the first rank of the Lower Hierarchy he puts the Principalities, second are the Archangels and third are the Angels. This listing of the ranks is in accord with the present text where the Apostle begins, in an ascending order, from the first rank of Hierarchy, the seventh [down from the Seraphim].
Gregory, on the other hand, arranges them differently. He places the Principalities between the Dominions and the Powers, which is the second rank of the Middle Hierarchy; while he puts the Virtues between the Powers and the Archangels, which is the first rank of the Lower Hierarchy. This arrangement is supported by the Apostle's words in Colossians 1 (16): "For in him [Christ] were all things created in heaven and on earth, visible and invisible, whether thrones, or dominions, or principalities, or powers," where he enumerates those ranks in a descending order. Reserving Gregory's classification until we lecture on the letter to the Colossians, for the present we will follow Dionysius' approach since it accords with the text at hand.
To understand this, it should be realized that the structure of reality can be considered in three ways: First, according as it is present in the First Cause of everything, God. Secondly, according as it is in the universal causes. Thirdly, according to the arrangement of individual causes.
Since everything that happens among creatures occurs with the assistance of the angels, the three angelic hierarchies are distinguished according to the threefold way of conceiving the structure of reality. To one it belongs to grasp the intelligible patterns of things in the very summit of reality, God; it pertains to another to grasp the intelligible patterns of reality in the universal causes; while still another [understands these patterns] in the individual causes. For the higher the angelic minds are, the more do they receive divine illumination with greater universality. Therefore, the governance of reality in relation to God pertains to the First Hierarchy. On this account, the ranks of that hierarchy are named with reference to God. The Seraphim are so called because they are burning with love and through it are united to God. The Cherubim are, as it were, radiant inasmuch as they possess a supereminent knowledge of divine mysteries. The Thrones are so termed inasmuch as in them God carries out his judgments. Of these three ranks the Apostle makes no mention here.
To the Middle Hierarchy belongs the governance of things in relation to the universal causes. Hence the ranks of this hierarchy have names associated with power since the universal causes are present in the lower and individual things by their energy and power. Three tasks pertain to these powers which govern universally. First, some must give direction by their commands; secondly, others must dispose of any impediments to the fulfillment [of those commands]; thirdly, some must arrange how others will carry out the commands. Of these, the first belongs to the Dominions who, as Dionysius remarks, are free from any subordination; nor are they sent out on external [missions] but they give orders to those who are sent. The second pertains to the Virtues who facilitate the execution of the commands. The third belongs to the Powers who carry out the commands.
On the Lower Hierarchy devolves the guidance of things in relation to individual causes, and they are named from the [classes of objects] consigned to them. Hence, those called Angels carry out what pertains to the salvation of individual persons. The salvation and utility of greater personages is entrusted to the Archangels. Principalities is the name of those who preside over each of the provinces.
Christ is above all of these ranks that have been discussed. The Apostle only makes a special mention of four of them. The reason is that the names of these four ranks are given them for their dignity, and since he is dealing with the dignity of Christ, he names them especially to show that Christ surpasses all created dignity.
Consequently, when he says and above every name that is named, he teaches that Christ has been exalted above every spiritual creature in general. He had stated previously that Christ was exalted above all the spiritual creatures whose names were related to power. However, in Sacred Scripture, besides those ranks of angels, other ranks of celestial spirits are mentioned; for instance, the Seraphim (Is. 6), Cherubim (Ez. 10, 11 and 41), and Thrones (Psalms), which he did not speak of. Therefore, he shows that Christ, as man, is exalted above all of these ranks by adding above every name that is named. [He surpasses] not only those who exercise authority but everything capable of being named.
For it should be recognized that a name is given to understand the object [referred to]; it signifies the object's substance when what the name designates is the precise intelligibility of the object. In asserting every name that is named he lets us know that the exaltation is above every substance which can be known and comprehended by a name. I say this to exclude the substance of Divinity which is incomprehensible; so a Gloss remarks that above every name means everything that can be named. And lest it be thought that he is above the name of God, he inserts which is named. For the divine majesty can be neither embraced nor designated by a name.
Not only in this world, but also in that which is to come is added because there are many facts in this life that we grasp through knowledge and which we name, whereas those of the future life cannot be comprehended or named: "We know in part; and we prophesy in part" (1 Cor. 13:9). Nevertheless, the blessed in the future life do name these latter; they are those realities of which the Apostle says in 2 Corinthians 12 (4), that "he heard things that cannot be told, which man may not utter." Yet Christ is even exalted above these. "He gave him a name which is above all names" (Phil. 2:9).
Commentary on Ephesians
And hath put all things under his feet, and gave him to be the head over all things to the church,
καὶ πάντα ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ, καὶ αὐτὸν ἔδωκε κεφαλὴν ὑπὲρ πάντα τῇ ἐκκλησίᾳ,
[Заⷱ҇ 219] и҆ всѧ̑ покорѝ под̾ но́зѣ є҆гѡ̀, и҆ того̀ дадѐ главꙋ̀ вы́ше всѣ́хъ цр҃кви,
22–23The church is called the body of Christ. We inquire whether as the body is distinguished from the head so we should think of [the church] here as an organ of its Head. Or should we rather think of the head as an aspect of the body of a person, so the whole church of Christ is Christ’s body in that he ensouls it with his Godhead and fills it with his Spirit. Or perhaps it should be interpreted in another way. But even if the second is true, the more human part of it is by itself a subservient aspect of the whole body, while the divinity that gives life to the whole church is, as it were, the divine power that enlivens it.
Epistle to the Ephesians
He says that the Father has subjected all creation to the Son, so that he may be the head and Lord of all on account of being the one through whom he made all things. He “made all things subject to him” when he generated him before all things, that through him all that had not been might come into being.
Epistle to the Ephesians 1.23
"And He put all things in subjection under His feet."
Not simply so set Him above them as to be honored above them, nor by way of comparison with them, but so that He should sit over them as His slaves. Amazing! Awful indeed are these things; every created power hath been made the slave of man by reason of God the Word dwelling in Him. For it is possible for a man to be above others, without having others in subjection, but only as preferred before them. But here it is not so. No, "He put all things in subjection under His feet." And not simply put them in subjection, but in the most abject subjection, that below which there can be none. Therefore he adds, "under His feet."
"And gave Him to be Head over all things to the Church."
Amazing again, whither hath He raised the Church? as though he were lifting it up by some engine, he hath raised it up to a vast height, and set it on yonder throne; for where the Head is, there is the body also. There is no interval to separate between the Head and the body; for were there a separation, then were it no longer a body, then were it no longer a head. "Over all things," he says. What is meant by "over all things?" He hath suffered neither Angel nor Archangel nor any other being to be above Him. But not only in this way hath He honored us, in exalting that which is of ourselves, but also in that He hath prepared the whole race in common to follow Him, to cling to Him, to accompany His train.
Homily on Ephesians 3
22–23In the same way as a hand has many members subject to it, of which some are diseased and weak, so too our Lord Jesus Christ, being the head of the church, has as his members the whole congregation of the church, the saints and also the sinners. But the saints are in voluntary subjection to him, while the sinners are under compulsion.
Commentary on Ephesians 1:22-23
By his foreknowledge he is celebrating what is to come as though it were done already, as I explained above when he says “he has blessed us.” … Either this interpretation, or a better one might be: If we are to take account of what has gone before, we should take this to mean that even those things whose will is not subject to him serve him because of their natural condition. So demons, Gentiles and Jews all serve him. Even if they do not freely serve Christ nor are they put under his feet, yet, because they have been created by him for good, they are unwillingly subject to his power, even if they strive against him with the volition of their free judgment.
Commentary on Ephesians 1:22-23
Why “all things”? Why is it said that angels, thrones, dominions, powers and the other forces that were never opposed to God should be “put under his feet”? It seems obscure. But it could be said in reply that none is without sin. The “stars themselves are not clean in God’s sight,” and every creature dreads the advent of the Lord.… But another explanation refers the word all not to everything but only to those things that are in dispute. It is as if one says “all the citizens cried out,” not meaning that there was no one in the city who was silent but that what is said of the majority covers the minority also.
Commentary on Ephesians 1:22-23
Lest from the words "having seated above" you conclude that He received only the first honor, he indicates that He also made Him lord over all. And He did not simply subject, but gave in complete subjection: "under His feet." O wonder! He seated the Church on that very same throne as well; because where the head is (i.e. Christ), there is the body also (i.e. the Church itself). The words "above all" indicate that He gave a head that is mighty, which is above all, above angels, above archangels.
Commentary on Ephesians
The Apostle has previously dealt with the exaltation of Christ both from the viewpoint of his passing over from death to life (1:20a), and from that of his exaltation to the highest glory (1:20b-21). Now he treats of the immense power of his exaltation. Concerning this he does two things: First, he discusses the power of Christ with respect to the whole of creation. Secondly, then his power in relation to the Church (1:22b-23).
He affirms that, with respect to the whole of creation, Christ has universal power since God the Father hath subjected all things under his feet. The phrase under his feet can be taken in two ways. In one it is a figurative and symbolic way of saying that every creature is totally subject to the power of Christ. What we trample under foot is certainly subjected to us. Regarding this power the last chapter of Matthew (28:18) states: "All power is given to me in heaven and in earth." "For in subjecting all things to him, he left nothing not subjected to him" (Heb. 2:8).
In another acceptation it is a metaphorical way of speaking. By the feet the lowest part of the body is understood, and by the head the highest. Although the humanity and divinity should not be thought of as parts of Christ, nonetheless the divinity is preeminent in Christ and may be understood as his head—"The head of Christ is God" (1 Cor. 11:3). The humanity is lower and may be taken as the feet—"Let us worship at his footstool" (Ps. 132:7). The meaning [of this passage] is then that the Father has not only subjected all of creation to Christ as he is God, to whom everything is subject from eternity, but also to his humanity.
Notice how something may be subjected to Christ in two ways, some are so voluntarily and others involuntarily. Origen overlooked this distinction so that this saying of the Apostle occasioned an error on his part. He claimed that everything subjected to Christ, who is true salvation, must share in salvation. He concluded that the demons and damned will be saved at some time since they are subjected under Christ's feet. But this is contrary to the Lord's pronouncement: "Depart from me, you cursed, into everlasting fire, which was prepared for the devil and his angels"; and he concludes at the end of the chapter, "And these shall go into everlasting punishment" (Mt. 25:41, 46).
It must be held, therefore, that he subjects everything under his feet. Some do so willingly, as to their Saviour. For example, the just who fulfill God's will in the present life, and are subjected to him that they may satisfy their desire and will, awaiting for what Proverbs 10 (24) says of the good: "To the just their desire shall be given." Others, however, are subjected to him unwillingly, as to their judge, that Christ may accomplish his own will in their regard. These are the wicked to whom those words in Luke 19 (27) are applicable: "But as for those my enemies, who would not have me reign over them, bring them here and kill them before me."
Next (v. 22b), he deals with Christ's power with respect to the Church. In reference to this he makes three points: First, he sets down the relation of Christ to the Church. Secondly, the relation of the Church to Christ (1:23a). Thirdly, he explains this relationship (1:23b).
Concerning the first, he says God the Father made him head over all the church, both of the Church militant, composed of men living in the present, and of the Church triumphant, made up of the men and angels in the fatherland. On account of certain general reasons, Christ is even the head of the angels—"who is the head of all principality and power" (Col. 2:10)—whereas Christ is spiritually the head of mankind for special reasons. For the head has a threefold relationship with the other members. First, it has a preeminent position; secondly, its powers are diffused [throughout the body] since all the senses in the members are derived from it; thirdly, it is of the same nature [as the other members].
Thus, Christ is head of the Angels in regard to preeminence and the diffusion [of his power]. Even in his humanity Christ surpasses the angels: "Being made so much better than the angels as he hath inherited a more excellent name than they" (Heb. 1:4). Moreover, even as man, Christ enlightens and influences them; Dionysius proves this from the words of Isaiah 63 (1): "Who is this that comes from Edom, with dyed garments from Bosra?," claiming that these words are those of the highest angels. The response which follows: "It is I, announcing justice mighty to save," he says are the words of Christ who immediately answers them. From this it should be understood that Christ not only illumines the lower but also the higher angels.
With respect to a conformity of nature, Christ is not the head of the angels, "for surely he did not take angels to himself, but he took the line of Abraham" (Heb. 2:16). [By this relationship] he is head of men only. "You have wounded my heart, my sister," through nature, "and my spouse," through grace (Cant. 4:9).
Commentary on Ephesians
Which is his body, the fulness of him that filleth all in all.
ἥτις ἐστὶ τὸ σῶμα αὐτοῦ, τὸ πλήρωμα τοῦ τὰ πάντα ἐν πᾶσι πληρουμένου.
ꙗ҆́же є҆́сть тѣ́ло є҆гѡ̀, и҆сполне́нїе и҆сполнѧ́ющагѡ всѧ́чєскаѧ во всѣ́хъ.
So, then, brethren, if we do the will of our Father God, we shall be members of the first church, the spiritual, — that which was created before sun and moon; but if we shall not do the will of the Lord, we shall come under the Scripture which says, "My house became a den of robbers." [Jeremiah 7:11] So, then, let us elect to belong to the church of life, that we may be saved. I think not that you are ignorant that the living church is the body of Christ (for the Scripture, says, "God created man male and female;" [Genesis 1:27; cf. Ephesians 5:22-23] the male is Christ, the female the church,) and that the Books and the Apostles teach that the church is not of the present, but from the beginning. For it was spiritual, as was also our Jesus, and was made manifest at the end of the days in order to save you. [1 Peter 1:20]
Second Epistle To The Corinthians (Pseudo-Clement)
Accordingly, ourselves "who were sometime alienated and enemies in our mind by wicked works" does He reconcile to the Creator, against whom we had committed offence-worshipping the creature to the prejudice of the Creator. As, however, he says elsewhere, that the Church is the body of Christ, so here also (the apostle) declares that he "fills up that which is behind of the afflictions of Christ in his flesh for His body's sake, which is the Church.
Against Marcion Book 5
Therefore, if he bids us "be made dead to the law through the body of Christ," (which is the Church, which consists in the spirit of newness,) not "through the letter of oldness," (that is, of the law,)-taking you away from the law, which does not keep a wife, when her husband is dead, from becoming (wife) to another husband-he reduces you to (subjection to) the contrary condition, that you are not to marry when you have lost your husband; and in as far as you would not be accounted an adulteress if you became (wife) to a second husband after the death of your (first) husband, if you were still bound to act in (subjection to) the law, in so far as a result of the diversity of (your) condition, he does prejudge you (guilty) of adultery if, after the death of your husband, you do marry another: inasmuch as you have now been made dead to the law, it cannot be lawful for you, now that you have withdrawn from that (law) in the eye of which it was lawful for you.
On Monogamy
Christ is the fullness of the church. This entire fullness is in process of being filled up. At one stage everything which is being filled is made empty. So Christ was emptied or emptied himself. Having recovered all things again through the mystery of salvation and saved the full number of souls, Christ is filling all in all.
Epistle to the Ephesians 1.1.20-23
All these statements about the magnificence and power of Christ have this purpose: To prove that nothing further is to be received, no other thought required to complete the revelation. The Ephesians are therefore in error if they add anything further and introduce anything from the teaching of the Jews or of the world.
Epistle to the Ephesians 1.1.20-23
"Which is His body."
In order then that when you hear of the Head you may not conceive the notion of supremacy only, but also of consolidation, and that you may behold Him not as supreme Ruler only, but as Head of a body.
"The fulness of Him that filleth all in all" he says.
As though this were not sufficient to show the close connection and relationship, what does he add? "The fullness of Christ is the Church." And rightly, for the complement of the head is the body, and the complement of the body is the head. Mark what great arrangement Paul observes, how he spares not a single word, that he may represent the glory of God. "The, complement," he says, i.e., the head is, as it were, filled up by the body, because the body is composed and made up of all its several parts, and he introduces Him as having need of each single one and not only of all in common and together; for unless we be many, and one be the hand, and another the foot, and another some other member, the whole body is not filled up. It is by all then that His body is filled up. Then is the head filled up, then is the body rendered perfect, when we are all knit together and united. Perceivest thou then the "riches of the glory of His inheritance? the exceeding greatness of His power towards them that believe? he hope of your calling?"
Moral. Let us reverence our Head, let us reflect of what a Head we are the body,-a Head, to whom all things are put in subjection. According to this representation we ought to be better, yea, than the very angels, and greater than the Archangels, in that we have been honored above them all. God "took not hold of Angels," as he says in writing to the Hebrews, "but He took hold of the seed of Abraham." He took hold of neither principality nor power, nor dominion, nor any other authority, but He took up our nature, and made it to sit on His right hand. And why do I say, hath made it sit? He hath made it His garment, and not only so, but hath put all things in subjection under His feet. How many sorts of death supposest thou? How many souls? ten thousand? yea, and ten thousand times told, but nothing equal to it wilt thou mention. Two things He hath done, the greatest things. He hath both Himself descended to the lowest depth of humiliation, and hath raised up man to the height of exaltation. He saved him by His blood. He spoke of the former first, how that He so greatly humbled Himself. He speaks now of what is stronger than that-a great thing, the crown of all. Surely, even had we been counted worthy of nothing, it were enough. Or, had we been counted worthy even of this honor, it were enough, without the slaying of the Son. But where there are the two, what power of language must it not transcend and surpass? The very resurrection is not great, when I reflect on these things. It is of Him that he says, "The God of our Lord Jesus Christ," not of God the Word.
Let us feel awed at the closeness of our relation, let us dread lest any one should be cut off from this body, lest any one should fall from it, lest any one should appear unworthy of it. If any one were to place a diadem about our head, a crown of gold, should we not do every thing that we might seem worthy of the lifeless jewels? But now it is not a diadem that is about our head, but, what is far greater, Christ is made our very Head, and yet we pay no regard to it. Yet Angels reverence that Head, and Archangels, and all those powers above. And shall we, which are His body, be awed neither on the one account nor the other? And what then shall be our hope of salvation? Conceive to yourself the royal throne, conceive the excess of the honor. This, at least if we chose, might more avail to startle us, yea, even than hell itself. For, even though hell were not, that we having been honored with such an honor, should be found base and unworthy of it, what punishment, what vengeance must not this carry with it? Think near whom thy Head is seated, (this single consideration is amply sufficient for any purpose whatever,) on whose right hand He is placed, far above all principality, and power, and might. Yet is the body of this Head trampled on by the very devils. Nay, God forbid it should be thus; for were it thus, such a body could be His body no longer. Thy own head the more respectable of thy servants reverence, and dost thou subject thy body to be the sport of them that insult it? How sore punishment then shall thou not deserve? If a man should bind the feet of the emperor with bonds and fetters, will he not be liable to the extremity of punishment? Dost thou expose the whole body to fierce monsters, and not shudder?
However, since our discourse is concerning the Lord's body, come, and let us turn our thoughts to it, even that which was crucified, which was nailed, which is sacrificed. If thou art the body of Christ, bear the Cross, for He bore it: bear spitting, bear buffetings, bear nails. Such was that Body; that Body "did no sin, neither was guile found in His mouth." His hands did every thing for the benefit of them that needed, His mouth uttered not a word of those things which are not convenient. He heard them say, "Thou hast a devil," and He answered nothing.
Homily on Ephesians 3
By the church he means the whole community of the faithful. This he calls the body of Christ and the fullness of the Father. This body he has filled with all gifts. He “lives in it and goes about in it,” as the voice of prophecy says. But this will be more strictly so in the future life.… In the present life God is in all, since his nature is uncircumscribed; but he is not “all in all,” since some are impious and some lawless. Yet he lives in those who fear him and who put hope in his mercy. In the next life at any rate, when mortality has ceased and immortality is conferred and sin has no place any longer, he will be all in all.
Interpretation of the Epistle to the Ephesians 1.23
Lest you, having heard this, should think that by the name "head" some rule and authority is meant (for the word "head" has this meaning as well), he says that Christ is the head of the Church as a body, and is likewise akin to it and closely united with it. And the Church is His fullness. For just as the body is the fullness of the head, completing it with its members, so also the Church is the fullness of Christ, "who fills all in all." For Christ is completed and, as it were, perfected by all the members in the person of all believers: He is completed, as it were, by a hand in the person of a merciful man who helps the weak in various ways; He is completed, as it were, by a foot in the person of a man who undertakes a journey for the sake of preaching and who cares for his brethren, and He is completed by another member in another believer. And thus He is completed by all the members in the person of all believers, that is, through the agency of all believers, when one renders one service and another renders another. For then our head, Christ, becomes perfect, that is, receives a perfect body, when we are all together united and closely bound.
Commentary on Ephesians
He speaks of the relation of the Church to Christ at which is his body, inasmuch as she is subject to him, receives his influence, and shares the same nature with Christ. "Just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. For in one Spirit were we all baptized into one body" (1 Cor. 12:12-13).
He explains which is his body by adding the fulness of him. To one asking why there are so many members in a natural body—hands, feet, mouth, and the like—it could be replied that they are to serve the soul's variety of activities. [The soul] itself is the cause and principle of these [members], and what they are, the soul is virtually. For the body is made for the soul, and not the other way around. From this perspective, the natural body is a certain fullness of the soul; unless the members exist with an integral body, the soul cannot exercise fully its activities.
This is similar in the relation of Christ and the Church. Since the Church was instituted on account of Christ, the Church is called the fullness of Christ. Everything which is virtually in Christ is, as it were, filled out in some way in the members of the Church. For all spiritual understanding, gifts, and whatever can be present in the Church—all of which Christ possesses superabundantly—flow from him into the members of the Church, and they are perfected in them. So he adds who is filled all in all since Christ makes this member of the Church wise with the perfect wisdom present in himself, and he makes another just with his perfect justice, and so on with the others.
Commentary on Ephesians
PAUL, an apostle of Jesus Christ by the will of God, to the saints which are at Ephesus, and to the faithful in Christ Jesus:
Παῦλος, ἀπόστολος Ἰησοῦ Χριστοῦ διὰ θελήματος Θεοῦ, τοῖς ἁγίοις τοῖς οὖσιν ἐν Ἐφέσῳ καὶ πιστοῖς ἐν Χριστῷ Ἰησοῦ·
[Заⷱ҇ 216] Па́ѵелъ, посла́нникъ і҆и҃съ хрⷭ҇то́въ во́лею бж҃їею, ст҃ы̑мъ сꙋ́щымъ во є҆фе́сѣ и҆ вѣ́рнымъ ѡ҆ хрⷭ҇тѣ̀ і҆и҃сѣ: