Commentaries on the Epistle to the

Ephesians

<1+> IN THE EPISTLE OF B. PAUL TO THE EPHESIANS.

<2+> PROLOGUE

The apostle did not found the Ephesians in faith, but confirmed that many evils had been
suffered for them by the unfaithful, as he says: For if, as a man, I fought against the beasts of
Ephesus, what profit is it to me, if the dead do not rise again (1 Cor. 15:32)? And since he
foresees his struggle not without the effect of their completion, rejoicing in them, he exhorts
them by writings to improve the guarding of the city of Rome; because coming from
Jerusalem it is understood that he dwelt in custody under a surety, remaining outside the
camp in his employ (Acts 28:16).

<2+> CHAPTER ONE

(Verse 1.) Paul, the apostle of Christ Jesus, by the will of God, to all the saints who are in
Ephesus; and to the faithful in Christ Jesus. He writes in the usual manner, for he testifies
that he is an apostle of Christ Jesus by the will of God. He writes not only to the faithful, but
also to the saints; that then they may be truly faithful, if they be holy in Christ Jesus. For a
good life is then profitable and believed to be holy, if it is kept under the name of Christ:
otherwise it will be a contamination; because it proceeds to the injury of the creator. (Verse
2.) Grace to you and peace from God our Father and the Lord Jesus Christ. He says that the
grace of God is with the saints and the faithful, whom he calls our Father; because by him all
things were both founded and restored: but Christ our Lord, because he redeemed us,
offering himself for us. (Verse 3.) Blessed be the God and Father of our Lord Jesus Christ,
who blessed us with every spiritual blessing, that is, not with worldly, but with heavenly
blessing: not corruptible, but eternal; because the glory of Christians is not on earth, but in
heaven, and it is in Christ. For every gift of God's grace is in Christ; so that if anyone, despite
Christ, thinks that he is blessed by God, he knows that he is mistaken. Yet God is blessed in
another way, and men in another way. It is indeed a name of blessing, but it must be
understood as the merit of a person; for God is also said to do, and men do: but God does it
impassively only with a nod; but men make it by hand, by effort, labor, and sweat. God is
blessed, therefore, when he is exalted with praise worthy: but God blesses men in this way,
that he bestows upon them the gift of his grace, not according to their merits, but according
to his mercy. And therefore he said: He who blessed us in spiritual blessing; in order to
show that the perfect blessing of heavenly things is given to those who believe in Christ, that
they may be filled with heavenly glory, exalted above the powers of the heavens. Because
where I will be, he says, there will my minister also be (John 12:26). (Verse 4.) As he chose
us in himself before the constitution of the world, that we should be holy and spotless
before him in charity. God foreknew of all those who would believe in Christ, as he says to
the Romans: Whom he foreknew and called us (Rom. 8:29): not only from the Jews, but also
from the Gentiles. Therefore those whom God is said to call, persevere in faith: these are he
whom he chose before the world in Christ; that they may be undefiled before God in charity,
that is, that the love of God may make them a holy conversation. For no one obeys anyone
better than he who obeys out of charity. (Vers. 5.) Predestining us to the adoption of
children through Jesus Christ into himself. This he says that God decreed that those who
believe in Christ should be adopted as sons by God; that Christ, the true Son of God, should
be their head. (Verse 6.) According to the agreement of his will in praise of his glory. He says
that God had such an agreement; so that the grace given to men may prosper to the praise of
his glory; that our salvation may be the glory of God. With this he has gratified us in his
beloved Son. God gave us grace, because we believed in his Son Christ; for, loving his only
begotten, he bestows divine gifts upon his lovers. (Verse 7.) In whom we have redemption
through his blood, the remission of sins. He demands a double grace; because he redeemed
us with his own blood and did not impute our sins to us, that is, he redeemed and redeemed
us. (Verse 8.) According to the riches of his grace, which abounded in us, in all wisdom and
prudence. He adds to grace; because after the benefits mentioned above comes the gift of
wisdom and prudence of spiritual things. (Vers. 9, 10.) That he may make known to us the
mystery of his will, according to his good pleasure, which he set forth in him, in the
dispensation of the fulfillment of times; restoring all things in Christ, which are in heaven,
and which are on earth. This pleased God, whose counsel cannot be reversed; in order to
show in Christ the mystery of his will at the time when he wanted it to be revealed for the
recognition of the creature. His will was this, that he might then become more propitious to
all who were in error, whether in heaven or on earth, when Christ revealed that this was a
gift to those who believed, so that their sins would not be imputed to them who accepted
the faith of Christ. Therefore, every creature in the heavens and on earth, as it learns the
recognition of Christ, is restored to what it was created for. For when he is imbued with
faith in the one God, having learned the mystery of the Saviour, he is restored from the error
with which he began, having for certain that his creator is one God and Lord. This is where
John says in the Apocalypse: I saw Michael and his angels in heaven fighting with the dragon
and his army (Revelation 12:7). This inconsistency is partly from error, partly from the
presumption of usurped tyranny. (Vers. 11, 12.) In which we are also lotted, predestined
according to the purpose of God, who created all things according to the plan of his will; that
we, who before hoped in Christ, may be to the praise of his glory. This is what he says,
because the dispensation of preaching has been decreed by God; those of the Jews who
believed in Christ. Hence none of the Gentiles was chosen for the apostleship; for it was
worthy to be chosen from among these preachers who had previously hoped for the
salvation which had been promised to them in Christ. (Vers. 13, 14.) In which you also,
when you heard the word of truth of the Gospel of your salvation, were sealed as believers
with the Holy Spirit of promise; who is the pledge of our inheritance, for the redemption of
the acquisition for the praise of his glory. It is the glory of the glory of God when many are
brought to faith, just as it is the glory of a physician when he cures many. And therefore it
belongs to the glory of God, because he called the Gentiles to obtain the means of their
salvation through the faith promised to the Jews, having a sign of the future redemption and
inheritance, given the Holy Spirit after baptism. For the redeemed are appointed heirs, if
they continue in regeneration; that faith may receive the first pardon, and holy conversation
lasting with faith, may merit the crown. (Vers. 15, 16.) Therefore I too, having heard of your
faith in the Lord Jesus, and love for all the saints, did not cease to give thanks for you, to
make mention of you in my prayers. Because according to the decree of God, by which he
decreed that the nations should become partakers of the Jewish promise, when the
Ephesians heard the word of God, they accepted the faith of Christ, caring for all the saints,
as the Lord had commanded; for this reason he thanks God for the conversion and charity of
those who deigned to unite the nations to the Jews. (Vers. 17, 18, 19.) That the God of our
Lord Jesus Christ, the Father of light, may give you the spirit of wisdom and revelation in his
recognition, that the eyes of your heart may be enlightened; for this, that you may know
what is the hope of his calling, and what are the riches of the inheritance of his glory in the
saints. It is evident that for this reason he says that he prays for them, that they may know
the hope of their faith in a heavenly reward; because when they fully know who is the fruit
of believers, they will become more inclined to cultivate religion. For it seems already to
have set out in this way, because if before they know the glory of the promise, they are so
devoted; they will necessarily become more inclined when they know However, he calls the
Father of light God, and the God of Christ, since the true Father of Christ is God, and the God
of creation. But the Lord himself says the same thing: I am going to my Father and your
Father, my God and your God (John 20:17). He is therefore the Father of all glory; because
from him is all glory, and power, and dignity. He is also the Father of Christ, but in a
different way; because this is the true Son, and the God of all, but not so the God of Christ.
For so is the God of Christ; because God is from God, Christ is: but for the rest God is the
cause of terror, as the prophet himself says in Malachi: If I am God, where is my fear
(Malachi 1, 6)? (Vers. 20, 21.) And what is the great greatness of his power in you who
believe, according to the operation of the power of his strength, which he worked in Christ,
raising him from the dead, and placing him at his right hand in the heavenly places over all
principality and power , and Power, and Dominion, and every name that is named, not only
in this world, but also in the future. He declares that the example of the salvation of
believers and of glory consists in the resurrection of the Saviour, so that from it the faithful
may know what has been promised to them. For in like manner they will be exalted above
the heavens to come with Christ; as he says: Father, I will that where I am, these may be
with me, and that they may see my glory (John 17:24). This is because of the incarnation of
the Son of God, so that even having become a man he may be said to be above all the
heavens, and above all creation to sit at the right hand of God, having the name of God by
nature, not by adoption; so that those who crucified him might know that he is the Son of
God. For the honor which the Father gave him throughout the generation was then
manifested, when man suffered when he was born, and rose again defeated by death,
ascending from whence he had descended, above all the heavens. Whence it was said,
because the truth arose from the earth (Psal. 84:12). Because the Father has given all
judgment to the Son (John 5:22), therefore he is said to sit at the right hand of God, as if he
were a judge. Finally, he says to the disciples: Until now you have asked nothing in my
name: ask, and I will do it (Ibid. 16:24). Wherefore he said to the Jews: In a short time you
will see the Son of Man sitting at the right hand of the power of God, and coming with the
clouds of heaven (Matthew 26:64). For from what he knew, he began to be approached and
demanded, as if he were a judge. (Vers. 22, 23.) And he put all things under his feet, and
gave him head over all the church, which is his body and fullness, who fills all in all. He says
that the Father has subjected every creature to the Son; so that because he made all things
through him (John 1:3), he is the head of all and the Lord. Then he subjected all things to
him, when he begot him before all things; that by him he might make things that were not.
When he says the whole church, he summarily includes all that is in heaven and on earth;
that his members may be made into a new man, while they confess that he is the one
through whom they were made by God. For they are cast as members of the head, from
which they derive their origin; that all things may be fulfilled in all things. For when they
have returned to the confession of the one God, bowing the knee to Christ, it will be fulfilled
in all that it may be all; because they are from him: and by this means he is in them, because
they subsist by his power; for in withdrawing from God, they seem to empty him. Whence
he says in another place: That all things may grow into the growth of God (Colossians 2:19).

<2+> CHAPTER II.

(Vers. 1, 2.) And you, when you were dead in your trespasses and sins, in which you once
walked according to the age of this world. He says they are dead, because they follow the
errors of the age; for whatever departs from the profession of one God is considered dead;
because it does not remain in the root from which it derives its origin. According to the
prince of the power of this air, the spirit that now works in the children of unbelief. The
prince of power, that is, the devil, signifies that he has corrupted the understanding of the
world; that they should withdraw from one God, accepting the opinion of many gods, that he
might make them partners in his conspiracy, while they are found in the same impiety,
denying the one God. Therefore this prince of error is called the spirit of the air, in order to
show that he has usurped this part for himself in order to exercise dominion. For air is one
thing, and a ruler is another: but because it rules in the world or in the air, it is called the
spirit of the air. (Vers. 3.) In which we too were at one time conversant in the desires of our
flesh, doing the will of the flesh and its counsels: and we were by nature the children of
wrath, like the rest. It signifies treachery, while it mentions the desires of the flesh. For the
will of the flesh is to be pleased with the visible, so that the elements which God has
established as the rudders of the world, may appeal to the gods; since this name is due to
one God, from whom all things are; so that, just as he has no partner of these in virtue, so he
has no partner in name. But for this reason this name is not denied to Christ, because just as
their nature is common to them, so will the name also be. However, this is a difference
between the Father and the Son, because the Father received this from no one: but the Son
received everything from the Father through generation; so that in power and substance
and name the Son is in no way distant from the Father. Hence he says: All that the Father
has is mine; and my Father's (John 16:15) Therefore it is neither unworthy nor contrary, if
Christ is also called God, but of God the Father; that the authority of one God may be
preserved. For if anyone thinks that it means something else when he demands the will of
the flesh, let him also know that the Apostle had a clean life; because according to the justice
of the law he conversed without complaint. But because he persecuted the faith of Christ,
therefore, he says, we are converted in the desires of our flesh. For every sin is called flesh,
especially treachery, which is the mother of all crime. Good works and chastity will profit no
one if he is unfaithful; for treachery stains all these things. Hence it is that he submitted:
And we were by nature the children of wrath, like the rest. For when an evil will is assumed
in a nature, it becomes the nature of wrath, that is, that which is to be subjected to
vengeance, not changed by substance, but by evil will. For this is assigned to nature, which
follows; whence he says in Isaiah: The worst seed (Esai. 1, 4). And why should it be the
worst seed? so that the nature which forsakes God is called the worst seed. For it is to
degenerate to withdraw from the author: and when it sets an evil example for the rest, it is
an evil seed; for it produces the worst fruits. But if it returns to the Author, it will be a good
nature, according to the Apostle, who, unchanged while acknowledging his Creator, is called
a vessel of choice (Acts 9:15). (Verse 4.) But God, who is rich in mercy because of his great
charity, with which he had mercy on us. These are the true riches of mercies, that mercy
may be granted to those who do not ask for it, as Isaiah says: I have become manifest to
those who do not seek me (Isaiah 65:1); for this is to abound in mercy, so as not to be given
to those who ask. However, this is the charity of God towards us, that because he made us,
he does not want us to perish. for he loves his work. For therefore he did it, that he might
love what he did; for no one hates his work. (Verse 5.) And when we were dead in our sins,
he made us convivial in Christ. Alienated from God, we were dead: but his grace brought us
back, that is, he made us alive in Christ. For because he made us through him, he reformed
us again through him in him, that is, that we may be his members. but he is our head; for we
have him, superior to God, as the author of our life, as Peter the Apostle says: You have
killed the author of life (Acts 3:15). (Verse 6.) By whose grace you have been saved. To this
gift he adds nations; signifying that we are saved by the grace of Christ. (Vers. 7.) And at the
same time he raised him up, and at the same time he made him sit in the heavenly places in
Christ Jesus. This he says, as I mentioned above, there will be saints even from the nations,
where Christ is their head. (Verse 8.) That he might show in the ages to come the
superabundant riches of his grace in goodness upon us in Christ Jesus. This means that in
the future age the immortal gift of God will appear in the reward of the faithful; What eye
has not seen, nor ear heard, nor entered into the heart of man, what God has prepared for
those who care for him (1 Cor. 2:9). These are superabundant riches, to be given to those
who believe, as much as the mind cannot fathom. (Vers. 9, 10.) For by grace you have been
saved through faith. The grace of faith is given, that those who believe may be saved. And
this is not of you; For it is the gift of God, not of works, lest any man should glory. For we are
his image, created in Christ Jesus for good works; which God has prepared for us to walk in
them. It is true that every act of thanksgiving for our salvation must be referred to God, who
bestows his mercy upon us; to call back to life those who wandered, and did not seek the
true way. And therefore we ought not to glory in ourselves; but in God, who regenerated us
by the heavenly birth through the faith of Christ, we deserve to receive the promises by
being trained in good works, which God has decreed for us who have already been
regenerated. (Vers. 11, 12.) Retaining memory, you who once were nations, in the flesh, who
cut off the foreskin, from what is called circumcision made in the flesh; because you were at
that time without Christ, alienated from the conduct of Israel, and guests of the covenants
and having no hope of their promise, and without God in this world. Let the nations be
united, remembering what they have been (for they were carnal, and without hope, having
no communion of the promise of the Jews in Christ; for Christ was promised to the Jews, not
to the Gentiles, that they might be more inclined to give thanks to God through Christ, who
in his mercy made them spiritual partakers, when they were carnal. That is why
circumcision, he says, was made in the flesh, so that it signified another, not made spiritual.
(Verse 13.) But now in Christ Jesus you, who once were far off, have become near through
the blood of Christ. He still commends the gift and grace of God , to whom he always wishes
to return us as humble thanks; for this reason he remembers that we have been made
neighbors to God in the blood of Christ, in order to show how much affection God has for us,
who allowed his Son to die for us, so that we, keeping us in his faith, will be saved from all
destructions let us not yield to him when brought to us, knowing that he deserves more
from us than anything that can be inflicted by our enemies. he goes for us; that it might not
be for him, but for us. For even if it did not profit us, we might perhaps be compelled to die
for the master of the servant himself: how much more when not only his death, but also our
own death, affords us the result! (Verse 14.) For he is our peace, who made both one, and
dissolving the middle wall of the wall, enmities in his flesh. The Passion of the Savior made
peace between circumcision and foreskin. For the enmity which was like a wall in the
middle and divided circumcision from circumcision, and the foreskin from circumcision,
was resolved by the Savior by giving a law so that neither a Jew presumptuous about
circumcision should reject a Gentile, nor a Jew who was faithful to a Gentile because of
circumcision, that is, paganism, should be abhorred: but that both, renewed, should follow
the faith of one God in Christ. For all that the Savior taught, he then confirmed when he rose
from the dead. However, the wall which was in the middle, dividing between the law of
things and the Gentiles, signified a wall or a fence, that is, not a stable wall, nor a strong one;
because neither was gentile a fixed thing, as if invented by man, nor was circumcision, and
the observance of the oblations, meats, and sacrifices, or the Sabbaths stable and fixed; for
they were thus given, that they might cease at the coming of Christ. For although God has
given these things, but for a time: but the preaching of the faith is firm and without a
successor. (Verse 15.) Abolishing the law of commandments in decrees that he might
establish two in himself, making peace in one new man. This is what I mentioned in
summary above; because he made void the law which had been given to the Jews in
circumcision, and in circumcision, and in food, and in sacrifices, and in the Sabbath, that is,
he had already commanded it to cease; because they were burdened, and so he made peace.
Whence the Apostle Peter says in the Acts of the Apostles: Why do you put a yoke on the
neck of the brothers, which neither our fathers nor we could bear (Acts 15:10)? (Verse 16.)
That he might present and reconcile both in one body to God through the cross. Having
removed enmity, by his death Christ first reconciled the peoples to one another, then made
peace with God the Father; that men of one nature, because they had become different
through error, might be made members of one new body, of which Christ is the head. (Vers.
17, 18.) Killing the enmities within himself, and coming and preaching peace to you who are
far off, and peace to those who are near; because through him we both have access to the
Father in one Spirit. It is the same sense; for he killed the enmity in himself, while he died
for all, both Jews and Gentiles. For the death of the Savior benefits all; for by rising from the
dead, condemned to death, which held them all, he showed what hope those who believed
in him had. Hence he commanded a preaching, by which all should be called to God the
Father in the unity of the Spirit, divided by discord, so that either the Jews (who are said to
be near because the promise was made to their fathers), or the Gentiles (who are said to be
far because they did not receive the law of God given by Moses ), having removed the past
rite, they should receive the faith of Christ, by which they would be made one. (Verse 19.)
Therefore you are no longer guests and residents, but you are citizens of the saints, and
God's household. He reminds them to be mindful of the benefits of God; because when they
were far from the knowledge and fear of God, they were joined by his mercy; that they
might become partakers of those who were close to God, becoming companions of the sons
of God. For just as whatever nation of the Romans desired to follow peace, they were
received with gifts offered; so that they were Roman citizens, just as the Tharso-Cilicians
were, whence the Apostle calls himself a Roman citizen (Acts 22:26): so also whoever
associates himself with the Christian faith becomes a citizen of the saints and a householder
of God. (Verse 20.) Having been built upon the foundation of the apostles and prophets,
Christ Jesus himself as the chief cornerstone. This is placed above the New and Old
Testaments. For what the apostles preached, the prophets said would be; although he says
to the Corinthians: God, he says, first placed apostles in the Church, secondly prophets (1
Cor. 12:28). But these are other prophets; for in that place he discusses about the
organization of the Church, but here about the foundation of the Church: for the prophets
arranged it; for the apostles laid the foundations. Hence the Lord says to Peter: Upon this
rock I will build my Church (Matthew 16:18), that is, in this confession of the Catholic faith I
will establish the faithful for life; for David also arranged the house of God and marked the
place where it was to be built: but Solomon founded it. (Vers. 21, 22.) In which every
structure, compact, grows into a holy temple in the Lord, in which you also build a
habitation of God in spirit. This is the sense in which the Lord says: on this rock I will build
my church. For the Savior took two peoples into himself, and made one in the Lord, just as
the cornerstone contains two walls, strengthened in the unity of a house; for the faithful are
the surfaces of the temple of God, conversing in spirit; that they may become heirs of the
heavenly dwelling.
<2+> CHAPTER III.

(Verse 1.) For the sake of this thing I, Paul, am bound to Christ Jesus for you, brothers.
Because it shows the disposition of divine clemency, which was before the world, towards
the salvation of the nations; now he declares himself to act as a messenger of this gift by the
provision of God, by sending Christ. For the Lord, after his resurrection, sent his apostles to
preach in his turn (Matthew 28:19), directing the latter to the conversion of the Gentiles; for
thus he said to him: Go, I will send you far away to the nations (Acts 22:21). Therefore he
used the word Dominic, when he says: Peace to you who are far off, and to those who are
near. (Vers. 2, 3, 4.) If, however, you have heard the dispensation of God's grace, which was
given to us in you. He wants them to know that by God's judgment he was sent by Christ to
preach to the Gentiles the mystery of God's grace. According to the revelation, the mystery
became known to me, as I previously wrote in a little way, so that you who read it can
understand my prudence in the mystery of Christ. Shown to him means the revelation of the
mystery of God, of which he mentions that he had written briefly before, that is, in a
moderate manner, as they could grasp the prudence of the Apostle in the sacrament of
Christ. (Vers. 5, 6.) What in other ages was not known to the sons of men, as it has now been
revealed to his saints and prophets in the spirit, that the nations are united and
incorporated and partakers of his promise in Christ Jesus. He asserts that this was shown by
God at the time of Christ, which was hidden; because the nations would be partakers of the
grace promised in the Law. He says that it was shown to the holy preachers and prophets,
that is, to the apostles and interpreters of the Law, not to the prophets of old. For although
the Gentiles were first admitted to the Law, they were commanded to be circumcised; and
the prophets knew that the nations would be partakers of the glory of God (for they also
signified this in many places); but this was hidden, that without circumcision, and Sabbaths,
and neomenia, and other such things, they would be future partakers of the grace of God,
and without the Law they would receive the faith of Christ, and be saved. This is what he
says: In the spirit the nations are united and incorporated, and partakers of his promise in
Christ. For he who worships God with the spirit has no need of the work of the Law. (Verse
7.) Through his gospel I became a minister according to the gift of God's grace, which was
given to me according to the operation of his power. Through the preaching of his ministry
he claims to have known the gift which God has arranged for the nations according to the
operation of his power. For it is the operation of his power, because he raised Christ from
the dead, conquered by death, in which he saved all. Yet the dispensation of his Gospel is
this, by which the will of God is recognized; because he decided to save the nations without
the work of the Law. (Verse 8.) This grace was given to me, the least of all the saints. Let him
humble himself when he says the least, knowing that humility has progressed. For he says
that so much grace was given to him; that this gift, which was previously unknown in past
ages, was granted to him, that he might manifest this to the nations. For whence can it be
seen that the least of all the saints, who before he was baptized, was called a vessel of
choice? That I may evangelize the inestimable riches of Christ among the nations (Acts
9:15). He proves himself chosen to preach the gift of God in the incomprehensible riches of
Christ, which he deigned to bestow on the already desperate nations; that they might be
saved through faith without works. And it is clear that no one sends an excellent and
important task through an unworthy person. Therefore, showing how much he deserves
from God, he humbles himself, so that his merit may increase. (Verse 9.) And I will enlighten
all, which is the dispensation of the mystery hidden from the ages in God, who created all
things. He says that he was sent in a twofold way to teach the nations the mystery that was
in God, from whom all things are; that through him they may learn and understand Christ
always in God, and with God, and because without circumcision and the other
commandments of the Law he arranged to save the nations. For the Jews were found
unworthy to have such a teacher; for in this way the Jews believed in Christ, so that they
kept the Law; which is hateful to God. Finally, the apostles say to their co-apostle Paul: You
see, brother, how many thousands there are among the Jews who believe, and all these are
rivals of the Law (Acts 21:20). Wherefore it came to pass, that the vessel of election was
sent to teach the Gentiles, that even they themselves might have full hope of their faith,
hoping nothing of the Law, but in Christ alone. For by the manifested sacrament, such a gift
was given to Christ as to have the effect of perfect salvation; for as in great vows the
greatest apophores are given; And so, because of the great revealed mystery, joy and
gladness, men have been given such an excellent gift, that it is enough for them to save a lot.
(Verse 10.) That the manifold wisdom of God may be known to the Princes and Powers in
the heavenly places through the Church. God felt so good about this that he did not only give
this teacher to the nations; but also that through him the truth of Christ may be made
known to the spirits in the heavenly places, who are Princes and Powers. Powers therefore,
because they are more powerful among the rest of the spirits; that those who recognize
through the Church, which has been drawn to life in many ways, the mystery of the abiding
of the one God in Christ, may cease from error. For this is done in order that the
ecclesiastical preaching may also benefit these people, and they may abandon their assent
to the tyranny of the devil, with which he has armed himself against the faith of the one God
with impious presumption. Which sense is prescribed in the twenty-third psalm, where the
Lord God of the universe is shown, saying by the Spirit of God through David: The earth is
the Lord's, and the fullness of it, the world of the world, and all who dwell in it (Psal. 23:1).
And in subjects: Lift up the gates of your Prince, and lift up the eternal gates, and the King of
glory will enter. Who is this King of glory? The Lord of the virtues is himself the King of
glory (Ibid., 7 et seq.). It is therefore said to these princes who are in error in the heavenly
realms, or to his ministers on earth, to remove the gates of their prince, that is, of the devil,
from their minds, through which the error of many who professed gods entered. For they
are temporal; because every deception is closed in time: for the way of the wicked will
perish (Psal. 1:6). But they are admonished to lift up the eternal gates, exhorting justice;
because the truth endures for ever and ever. Wherefore he says in the one hundred and
seventeenth psalm: This is the gate of the Lord, the righteous shall enter through it (Psal.
167:20). For it is manifest that the righteous by faith enter into the heavens, into the
kingdom of God, which never perishes, as the prophet Daniel testifies, saying among other
things: Another incorruptible kingdom will arise (Dan. 2:44): but the wicked enter the
Tartar hell because of unbelief. This, then, is the King of glory, Christ, who, having been
conquered by death, appears to be the Lord and the King of glory. For by the power of his
power, by which he subdues the underworld, he manifests himself; because he is the Son of
God, who preached the kingdom of one God in the heavens and on the earth to condemn the
tyranny of the devil. (Vers. 11, 12.) According to the purpose of the ages in Christ Jesus our
Lord, in whom we have freedom in confidence through his faith. He says that Christ was
manifested in the world, in which God proposed to show his mystery for human salvation,
so that the knowledge of the mystery of God might bring salvation to mortals; so that, as it
were, a dedication to the kingdom of Christ, this grace was given to believers instead of
apophores. For though it has already been done long ago, yet it seems new to the ignorant
creature. (Verse 13.) For this reason I ask that you do not fail in my tribulations for you,
which are in your glory. The manifest hope which is in the mystery of Christ reminds them
not to suffer offense because of the tribulations which are inflicted on the saints by the
unfaithful. For it belongs to their glory, if the disciples, strengthened by this hope, were not
offended in the tribulation of the teacher; because the pressure of the faithful will be raised
to the glory of the world to come; for this is the trial of the faithful, if they notice the hope of
their faith. (Vers. 14, 15, 16.) For the sake of this thing I bow my knees to the Father of our
Lord Jesus Christ, from whom all fatherhood in heaven and on earth is named; that he may
give you strength according to the riches of his majesty to be confirmed in his Spirit. He says
that he will pray this on his knees, that since he has been deigned to call the nations to know
the mystery of his will, he also gives this, because he is rich, that they may be established in
the Spirit by his nod, that is, that they may not be disturbed by the carnal destructions
brought by the treacherous: but that they may be stable , expecting in the future the reward
of this thing. (Verse 17.) Let Christ dwell in the inner man through faith in your hearts. In
this he asks them to be more firmly established, so that they do not waver, but rather
believe that Christ dwells in them, whom they do not see with these eyes; that the Spirit
given to them may infuse this into them through the gift of God, that they may be sure of
Christ who lives, and is the Son of God, and lives by faith in our hearts, so that when we have
his faith in our hearts, we may be seen to have him. This is done by this, that we may be
assured of his help; because he does not forsake us, but is always present because of his
faith, which he sees in us. that in his turn he may provide us with safety, if we consent to
him, that he may also reveal the hidden things; through whom we must certainly not seek to
dwell in ourselves. For this is another paraclete, between whom there is a distance of
persons, not of nature; because it both receives from him and proceeds from God (John
15:26). For in those in whom there is unity of nature, they belong to each other; whence the
Lord says: All things are my Father's, and all things are my Father's (John 16:15). (Verse
18.) That being rooted and grounded in charity, you may be able to comprehend with all the
saints what is breadth, and length, and height, and depth. He says that Christ, or the Spirit
dwelling in us, ensures this, so that we may be grounded in the charity of God, bound by his
benefits, and be able, with the saints, who are apostles and prophets, to know the immense
and inestimable God, surpassing all in the majesty of his power. For when he says: The
breadth, and the length, and the height, and the depth; This certainly signifies that, as in a
sphere, there is as much length as there is breadth, and as much height as there is depth. so
also in God all things are equal in the immensity of infinity. For the sphere is concluded in a
definite manner: But God not only fills all things, but also surpasses them; for it is not shut
up, but contains all things within itself, so that it alone may be considered ineffable and
infinite: and graces are insufficient for this, because since it is so great, it was deigned
through Christ to visit man subject to sin and death. (Verse 19.) To recognize also the
superior knowledge of Christ's charity. After God the Father's infinite and incomprehensible
knowledge and indescribable clemency, he also wants us to recognize Christ's charity;
because it is superior to science, and is under-understood as human; that the love of Christ
may be held above the knowledge of men. For who can gather the reason of this mystery of
charity, that God was born as a man for the sake of man, then died for men, master for
servants, creator for creatures, pious for the ungodly? Why did he love us so? or that he
should have something of us, who needs nothing? Is not this charity above the knowledge of
men? or who among men will be able to present this charity to anyone; though it be odd,
and thereby supersede human comments? This, then, he wants us to know, because our
sense cannot attain, nor perceive the depth of Christ's benefits towards us; so that we may
always be submissive and devoted to him, and we cannot satisfy those debts with any
reason, or we may continue in his faith until death. For he, because of the magnificence of
his majesty, did for us those things which are unworthy of him; so that we, as far as we can,
may serve him. That you may be filled with all the fullness of God. Because faith is neither
complete in the Father alone, nor perfect in the Son alone, therefore he added: That you may
be filled with all the fullness of God; that by confession and thanksgiving as to the Father, so
also to the Son honor be reserved: and all things that are from God the Father be believed to
have been made and restored by the Son; that there may be full perfection of divinity in the
profession of believers. For the Christian lacks nothing when he knows that God the Father
is immeasurable through all things: he also professes the ineffable charity of Christ, and is
superior to human knowledge. (Vers. 20, 21.) But to Him who is able to do all things, and
more abundantly than we ask or understand, according to the power that works in us: to
Him be glory in Christ Jesus, and in the Church, and forever and ever. Amen. This refers to
the person of the Father; as because he knows better what is useful and what is not to be
asked, and when to give, and what kind, and how much need they are; He himself governs
those who believe in him by his providence and power. To whom, therefore, is glory in
Christ Jesus, because through him he guarantees all things to us: and because the honor of
the Father is in the Son, and in the Church, that is, in the people, whom he has deigned to
adopt. For in the brightness of the children is the glory of the father, saying to the Lord
(Matt. 5:16): Let your light so shine before men, that they may see your good works, and
magnify your Father who is in heaven. Forever. Amen, that is, truth forever.

<2+> CHAPTER IV.

(Verse 1.) I beseech you therefore, brethren, I am bound in the Lord, to walk worthily in the
calling to which you have been called. that by acting well they may receive salutary health;
so also the Master of the Gentiles exhorts them, that by doing works worthy of their faith,
they may perceive what has been promised to the saints, knowing that this is the result of
their glory. , diligently preserving the spirit of unity in the bond of peace. that they may not
lose the spirit of unity and peace: and by this means that they may suffer one another with
patience. For modesty begets progress; because when they bear with one another,
admonishing with gentleness of mind, they are corrected to effect, and peace will remain in
them, by which they will not be called the Sons of God undeservedly; because the Lord said:
"Blessed are the peacemakers, for they shall be called the children of God" (Matthew 5:9).
lest he should seem to give way. From here arises discord, which corrupts the covenants of
peace. so that since the Church is one body, the people should have one mind; because that
which is believed is one. there is unity to which we are called, let us not disagree in
anything. For if the Lord is one, that is, Christ, as he also says in the Gospel: Because your
teacher is one Christ (Matthew 23:10); one faith, one baptism, one God and father of all, who
is above all, and through all, and in all believers, the mind and heart of the people must be
one; because these things which he enumerates are of unity, for they agree in all things.
However, God the Father, because he owes nothing to anyone, he said to be above all things,
and through all people. which are from him. And in all of us, that is, in the faithful. For it is in
us through confession; because we confess him, and because he has given us his spirit,
through whom he is without doubt in us: he is not in the heathen; for the Father of Christ is
denied by them. because in the gifts there is diversity of duties, not of nature. yet not
without a measure of equity, because he gives to each one according to his strength; that he
may drink as much as he thirsts. to give away for conquering death, he was exalted on the
cross, as he himself had said. For he said: When I am exalted from the earth, I will draw all
things to myself (John 12:32). they were holding, he took away those who consented to him,
and ascending thence he led them into the heavens (Matthew 27:52). so that those who
would perhaps not believe in the resurrection of Christ, might become convinced by the
resurrection of those whom they knew to be dead; for they saw these, whom they
recognized as having lived a long time ago. The Savior, however, led both his own and those
who volunteered. For it is said that while he was trailing those who desired to be delivered,
he took them. he would go up; and not like men who descended to this, that they might
remain there. For they were held in hell by a sentence, which sentence could not hold the
Saviour; because sin has conquered. Having thus triumphed over the devil, he descended
into the heart of the earth; that his display might be the preaching of the dead, and that as
many as were eager for him might be delivered. that by the power of his power, trampled
upon by death, he should rise again with the captives for whose sake he allowed himself to
suffer. heaven, except he who came down from heaven, the Son of man, who is in heaven. for
he says: From the highest heaven his going forth, and his return to its highest (Psal. XVIII, 7).
Here, therefore, descending from the heavens to the earth, man was born: after he died, he
descended to the underworld, from which he rose again on the third day, before all He
ascends mortals above all the heavens; in order to show the illusory death of the creature. )
but the prophets are interpreters of the Scriptures; although among the very first there
were prophets, such as Agabus, and four virgins prophesying (Acts XXI, 9), as it is contained
in the Acts of the Apostles for the rudiments of the faith to be commended (Acts VII, 2 et
seq.): but now they are called interpreters of the prophets. Evangelists, deacons they are, as
Philip was; although they are not priests, they can still evangelize without a chair, just as the
blessed Stephen and Philip were mentioned (Acts 8:5). for man does not live by bread alone,
but by every word that proceeds from the mouth of God (Matthew 4:4). But teachers are
exorcists, because in the Church they themselves check and beat the restless: whether those
who used to imbue children with letters and lessons , as is the custom of the Jews, whose
irradiance has passed to us, which has become obsolete through negligence. above all,
because he deprecates the words of future hope, which order can now be the presbytery.
For in the bishop are all the orders: because he is the first priest, that is, he is the chief of the
priests, and the prophet, and the evangelist, and the rest of the duties of the church to be
fulfilled in the ministry of the faithful. In all places the Church was established, and the
offices were ordered, and things were arranged in a different way than they had begun. for
Philip did not ask for a time, or a day on which to baptize the eunuch (Acts 8:38), nor did he
interpose a fast; neither did Paul and Silas postpone the time in which to baptize Optus from
the prison with all his people (Acts 16:33); neither did Peter have deacons, nor did he ask
for the day when he would baptize Cornelius with all his household (Acts 10:48): neither
himself, but he ordered the brothers who had gone with him to Cornelius from Joppa to
baptize; for as yet no one had been ordained except seven deacons. So that the people might
grow and multiply, it was granted to all among the beginnings to evangelize, to baptize, and
to expound the Scriptures in the Church; but where all places are surrounded by the Church,
assemblies are established, and governors and other offices are ordered in the Churches; so
that none of the clerics, who was not ordained, should presume to assume an office which
he knew was not entrusted or granted to him. And the Church began to be governed by
another order and providence; for if all could do the same thing, it would be irrational and
commonplace, and would be seen as the most base thing. Hence it is that now neither
deacons preach among the people, nor clerics or laymen baptize, nor are believers dipped
on any day, except the sick. Therefore the writings of the Apostle do not agree in everything
to the organization which now exists in the Church; for these things are written among the
very beginnings. because the first priests were called bishops; so that when he retires, the
following should succeed him. Lastly, in Egypt the priests consign, if the bishop is not
present. established, lest the unworthy should usurp it at random, and it would be a scandal
to many. In the Law, priests were born from the tribe of Aaron, the Levites (Exod. 28:43);
therefore a priest can be made of the people (1 Peter 2:9). For the building up of the body of
Christ. so that those who are different in dignity in Christ may all be one, having one head,
Christ, that is, the author of life. into the knowledge of Christ. Into a perfect man, into the
measure of the age of the fullness of Christ. He exhorts to be worked out in such a way that
the perfection of faith may be apprehended. For when he says perfect, he does not mean a
man of temporal age and measure: but by this saying he wants us to become perfect in the
fullness of the understanding of the divinity of the Son of God. He wants us to be grounded
and stable in the discipline of the Catholic faith, which the Apostle Peter, revealing to God,
professed is (Matthew 16:16), nor should we be fanned by the pestilential assertions of
different heresies found in human wickedness; so that through these deceitful enemies
error may be brought under the name of truth. For this is the remedy of falsehood, that he
may introduce error under the pretext of truth: and not only under the name of truth, but
also lest, as before we accepted the faith humble in sense we wandered through various
errors, we should be faithful to the truth and run away he will remind the fragile and those
who doubt about the promised hope; because they have already become Christians, they
must be founded, because there is no ambiguity in our faith; for it is commended by the
power of miracles. to him, knowing that he is the author of all life, so that the members are
subject to him as if to the head; as if others, through error or malice, do not admit that Christ
is the head of all things, because they were made by him by the will of the Father; We,
however, who adhere to the Catholic faith, must do this with all devotion and care, so as not
to bring loss to this faith, but gain, persevering in this assertion. that the perverse
conversations of the mind armed against the truth may be crushed. teaches; for from him,
he says, the whole body, that is, the whole chorus of Archangels and Powers, Principalities
and Powers subsists. yet because they are from one and through one, at the same time all
things are called one body. For just as the members are of one body, yet they are different in
function and dignity; They are of God, and of the Angels whom the Lord himself calls saints
(Mark 8:38), as if there were a kind of concatenation, ordered down to the firmament; that
the whole may be united and yet be distinguished by merits: by merits I mean not only
duties, but also natures. For not because he says all things are united, they will be of one
nature: but what the members of the body do are distinguished by duties, not by nature; so
also in all these, not the members, but the nature itself, make distinctions. This, then, is what
is labored, that the creature may be reduced to one sense, and that in sense it may be one
body, while all have one profession, that they may agree in the charity of the Creator for
their progress. for he rebuilds himself in the temple of the Lord, for it had been destroyed
by madness and the fury of the devil. Because of the ignorance of God, which is in them. The
Creator manifested, and the reason shown, which the creature ought to follow, while in the
faith of its God, it challenges them to God, so that they do not walk or feel otherwise than
they are taught. lest there be found like unto the Gentiles, who neither receive the faith, nor
the conduct which the Law commands, having an obscure sense, lest they contemplate the
truth of the divine name. lest they walk the way of one God, that he may make them
partners in his destruction. (Verse 19.) those who are not to come contaminate their lives
with the most vile activity, refusing to submit to the law of faith; because it forbids pleasure
because of the hope of a future life, which they therefore consider to be laughable, so that
they may rightly be seen to dishonor themselves, and to covet others with greedy lust, as if
there were no life after this transfiguration. yet you heard him, and were taught in him, as
the truth is in Jesus. It is evident that Christians have not learned despair after this death,
but hope for both; for the faithful are promised life, but the unfaithful are promised death,
which is eternal punishment; that either death or life may be learned in Christ; because he
who follows him will rise to life through him; but he who separates himself from him will be
delivered up to hell through him. for he who judges himself will be condemned. so that if
they are taught in this way, as the truth is in Jesus, then they may be seen to have learned
Christ, and to have heard him, and to have been taught in him: for Christ teaches of himself
what he is, and how much is to be believed, and what hope there is in him, and what they
ought to be believers. For he who has learned Christ knows that he rose from the dead; that
it might be a form for the faithful, and therefore there is great hope for that death for those
who love God. so that he might depart from his former conduct, which he calls an old man,
because of the past time of ignorance. Therefore man is one and the same, who, if he follows
his former vices, is called old; whether in sense, it is said to be crude; certainly not the
substance of the flesh or of the soul, but in the understanding and the conduct of life. Yet the
old man is said to be corrupt, because of the sense of adultery, and the vile life. it is in truth
and justice. It is just and true to follow the right way: but he follows the right way, he who is
devoted to his creator and walks in his will, which gentiles do not know. For he who is
reborn in Christ by faith is clothed with Christ, and is the rival of the life which Christ
delivered; that he may be seen to be created next to God: for in him a man is created, in
whom he is wise; and therefore the truth and justice of God is unknown by the Gentiles. For
when believers acknowledge God the Creator, keeping his commandments, they are created
in justice and truth. ) since we are members of one another. Because we were created in
truth and righteousness, reborn in baptism; therefore, that we may remain in it, we are
commanded to put down falsehood, assuming the truth, and not to do anything deceitfully
with our brother; that since we are members of one body, we may support each other in our
causes in truth. (Verse 26.) Be angry and do not sin. therefore he says that we must be angry
(Psal. iv, 5), but he reminds us not to sin through anger. so that anger itself may be
moderated, and no one should show himself too righteous to the transgressor: for some are
wont to sin in such a way that they seem to be afflicted with so many plagues, as they
cannot bear: and he who could perhaps be corrected, is removed from life, not without sin
of the angry. Hence Solomon : Do not, he says, be just a lot; for there is one who perishes in
his righteousness (Ecclesiastes 7:17). But we must be imitators of God, who has moderate
justice; for when it was just that the wicked should be spared, he suffers them with his
patience, that some of them may be corrected. He does not want it to be kept in his chest, so
that the day it rises, when the day falls, because if it remains in the mind, it gives the devil an
opportunity to glory. for he finds a mind prepared for evil, to which he joins himself, and by
his affection deceives the man made for life; for it is to think of a man, to fulfill the devil. that
he may have, whence he may give to those who are in need. So that the conversation of the
new man may remain, he exhorts him not to return again to past vices and sins; for it is of
no avail to say something new, when a man is approved of being old by evil works. Not only
therefore is the Christian commanded not to take away others, but also to supply those
suffering from want from his labor; that, being devoted to good works, he should repay
what he had previously taken away, and store up for himself from the rest for the future; for
he who ceases from stealing can have forgiveness, not glory. let him proceed; but if anyone
is good for the edification of faith, let him give grace to those who hear him. In the servant of
God, all things must be seen as good, and his purity must not be stained in any part. When
does the Lord say that each one will be justified or condemned by his own words (Matthew
12:37)? Nor can it be believed that he lives well who speaks evil; for to speak ill leads to
many vices. For one can speak ill, who behaves shamefully, and who detracts from good
things, and who talks with deceit, and who lies. These represent horror; for good and sober
stories give grace and an example to the hearers; that they may honor God in his words,
built up in the faith of Christ. to our interests, as it was said by the Lord: Thus there will be
joy in heaven in one sinner who does penance (Luke 15:10). The Holy Spirit therefore
rejoices in our salvation, not in himself, who does not need joy; so, on the contrary, if we
were not obedient to him, he is grieved, because he has no progress in us; for he wants us to
belong to life. However, he is not so grieved as to suffer, since he is impassive: but when he
says that he is grieved, this means our cause; because he forsakes us because we have
injured him, by disregarding his warnings. for he is the Holy Spirit, who sanctifies the
children of God, remaining in us. mentions to be removed; for through anger there is
indignation, through indignation there is a cry, like the voice of a madman, which is alien to
the servant of God: through the cry creeps in blasphemy, which cannot but be evil, this
makes life bitter, drawing it to death: and therefore we must beware of all these; for the fear
of God must moderate and impose a measure on accidental causes. therefore he submitted
that these things should be taken away with all malice; for it is not only wickedness to
blaspheme, but also to feign peace in the face, and to meditate discord in the heart. He is
exhorted to be merciful to one another, as is the Lord: Be, he says, merciful, that you may be
like your Father who is in heaven (Luke 6:36). For if the Lord through his Son had mercy on
his servants; how much more ought their servants to have mercy on one another, and to
give, if one sin against another? These are the precepts of him who is pitied: who, if he be
despised in them, will without doubt recall the sentence by which he had given mercy: and
so it shall come to pass, as he said The Lord speaks in the Gospel about him who, receiving
mercy from the Lord, was caught as a wicked fellow (Matthew 18:33).

<2+> CHAPTER V.

(Verse 1.) Be therefore imitators of God, as dear children. This is what he said above,
because we are commanded by this exhortation to be imitators of God the Father; so that if
we have obeyed, we may be considered the dearest children of God. For this is the father's
dearest son, who is an imitator of his good deeds. (Verse 2.) And walk in love, as Christ
loved us, and gave himself up for us as a sacrifice and an offering to God for a sweet savor.
As he wants us to be imitators of God the Father in kindness and mercy, so also Christ his
children in love. that as he loved us, giving himself up for us, so we also ought to lay down
our lives for each other. What John the Apostle also said, according to the example of the
Lord, souls should be laid down for the brethren (1 John 3:16). If, therefore, the death of
Christ is a sweet savor to God, God gladly accepted his death. If it is true, those who crucified
him according to the will of God did not sin. But it is not so, because Christ is said to have
offered himself to God, while he suffered himself to be killed, continuing in the will of God
his Father; because he who is justly killed, offering himself to the devil, does his will, so that
he deserves to be killed. Thus Christ, while adhering to the will of God, displeased the devil,
and therefore killed him, because he offered himself to God, executing justice. For in the
offering righteousness and truth are signified; for God regards this, and this is his accepted
sacrifice. Therefore the undeserved, who is killed, is pleasing to God; not because he is
killed, but because he preserved justice until death. For Christ accepted this death for life;
whence also the fragrance of sweetness is called God: yet he says to the Romans that God
delivered him up for us all (Rom. 8:32). Now we must inquire how God delivered him up, or
how he offered himself to God; for this, as far as words are concerned, seems to be the
opposite. God is said to have betrayed him, while he allowed him to be killed, as the Lord
says to Pilate: You would not have power over me unless it had been given to you from
above (John 19:11). For it was given to him, but to him who willed, power, that is, he was
permitted to do what he wanted, and this is to betray: for while he conceals, he betrays; for
if he had refused to allow it, he would not have been killed. He therefore allowed him to be
killed, but by those who wanted to kill him not under compulsion, but voluntarily. Therefore
they are not immune from punishment, because this was permitted to them, as they wished;
for condemnation belongs to him, because they willed it. That is why God allowed it;
because he knew that this would happen against the devil for many. For it was worthy that
he should be permitted to do what the enemy, prejudicial to the future, would do against
him, as if for himself; that imputing his imprudence to himself, he would be tormented by
the penitence of what he had done. But the fact that Christ himself offered himself, or that
God delivered him up, is one thing; because the will of both is one. (Verse 3.) But
fornication, and all impurity or covetousness, shall not be named among you, as befits
saints. What he says is clear. However, how serious a thing is greed, from which we hide,
when it is compared to fornication and impurity, and so it seems to us, as if it were a fault of
no importance, when it is a serious sin. Therefore they cannot be saints, in whom any of
these things which forbid have been found. (Verse 4.) Either shamelessness, or foolish talk,
or scurrility, which do not belong to the matter; but rather thanksgiving. Because some are
wont to do something shameful, or to make fun of foolish talk, as if it were not a sin, this
forbids, because the servants of God must always appear sober and modest; for by foolish
talk one sins. Whence Salomon: A fool, he says, does evil by laughter (Prov. 10:23). And the
Lord says in the Gospel: because every idle word that men have spoken, they will give an
account of it on the day of judgment (Matthew 12:36). Nor can they be distinguished from
unkind things, which are therefore said, as belonging to the insult of any one; therefore
these things do not belong to the salutary matter. Wherefore he exhorts us to do and speak
these things, which are to our advantage, and to the praise of God, in whose law we must
meditate day and night; as it is written in the psalm (Psal. 1:2). For from the conversation
and manners of God's servants even the silent ones are to be understood; so that as far as
truth is from falsehood, so far are the servants of God from the servants of the devil. (Verse
5.) For know this, that every fornicator, or unclean person, or covetous person, which is
idolatry, has no inheritance in the kingdom of God and Christ. For what reason these should
be removed, he shows; because whoever is like that will have no part in the kingdom of
heaven, which is the Father's and the Son's. In order to teach that avarice is a dangerous
thing, he calls it idolatry, which no sin is greater than. Let us therefore see why avarice is
called idolatry. Idolatry usurps the honor of God, and vindicates creatures, when, in the
name of divinity, which belongs to the Creator alone, it asserts a share in his creation. But
avarice is therefore equated with this, because in the same way the miser usurps and
hoards the things that are God's; that what is granted to the uses of all in common, greed
will deny; when therefore he collects these things with himself, lest others should use them;
which causes the flesh to be sold, so that the poor may not live; for if they were not at all
stored up, the abundance of all things would make use; in short, among the ancients,
because there was no avarice, nor charity. Therefore it is rightly compared to idolatry,
because it injures many. It is similarly hostile to the Creator; for God wills and commands
that the poor should be helped by what he has created, which is contradicted by greed. See
if he can be without the devil. (Vers. 6, 7.) Let no one deceive you with empty words; for
therefore the wrath of God cometh upon the children of unbelief. Therefore do not become
part of them. Empty words are useless; but vanity is the culture of idols, which certainly
does not have its beginning from God, but from error. He therefore teaches that assent to
these words should not be given; for they are always perplexed, and by a kind of seduction
fallacy oppose the faith of ancient times, judging the account of the present, not the hope of
the future. For this reason vengeance came upon them from heaven, that they might know
that what they refused to believe was true. From which vanity he teaches the servants of
God to be discreet, lest they become partakers of their punishment. (Verse 8.) For once you
were darkness, but now you are light in the Lord. Darkness is ignorance; because no one
sees in the darkness: but ignorance is gentileness, or perfidy from which the grace of God
has drawn them to faith, they have become light, that is, truth; because what they are is
manifested in the light. Finally, the pagans, celebrating their mysticism in the dark in a cave
with their eyes covered, are mocked. Those who become Christians from these, having
learned the truth, are called children of light, because God is the light, whose faith they
accept in truth. (Verse 9.) Walk as children of light, for the fruit of light is in all goodness,
justice, and truth. This he says, that they should converse in such a way, that they may not
be called sons of light without merit. For the works of light are done openly without fear;
but the works of darkness in secret, because they are unlawful; for every sin fears to be
made public. (Verse 10.) Prove what it is, what pleases God. It may be judged from the
magnificence of holiness and goodness, by which works God is pleased; for he himself said:
Be holy, even as I, the Lord your God, am holy (Leviticus 19:2). And the Lord: Be, he said,
merciful, just as your Father is (Luke 6:36). These things please God; for in holiness there is
purification, but in mercy there is full and perfect justice. (Verse 11.) And do not share in the
unfruitful works of darkness. He warns us not to be polluted by evil deeds by consent;
because they are unfruitful towards good, and profitable towards evil. (Verse 12). But more
and rebuke; for what is done by them in secret, it is shameful even to say. Not only does he
want them to be strangers from evil deeds, but also to accuse the evil deeds of those who
work shamefully in secret. For then sins are proved, if they are accused; that they may
admire the children of light, by whom they are justly accused, they will not be able to
contradict, but rather they will respect them. But when all things are rebuked, they are
revealed by the light. It is true that sins are then seen when they are reproved; because he
who sins, so long as he is not rebuked, does not seem to himself to be sinning at all. For
everything that is manifested is light. There is no doubt in the manifest, nor can it be
excused, that it is an open offence. For just as the sun is visible, the existence of the day can
already be denied; and thus, when the sin is manifested, the rebuke is seen as false. (Verse
14.) Because of this he says: Arise, you who sleep, and arise from the dead, and touch Christ.
Sleep signifies this stupor of the mind, which is alienated from the true way. But alienation
is this species of death, from which he is reminded to rise again; so that he who repents may
recognize the truth, which is Christ. Therefore the perfidious and vicious, sunk into hell
under the despair of life, may they be admonished to rise again or emerge, and have a part
with Christ; that they may pass from darkness to light, and from death to life. (Vers. 15, 16.)
See therefore how you walk cautiously, not as unwise, but as wise, redeeming the time,
because the days are evil. Since above he commanded that perfidy and the vices of life
should be arraigned by the servants of God; that we should converse with prudence among
the perfidious, especially at the time when the perfidious reign, presuming on a profane
king; so that if a Christian sees a restless and passionate adversary, he conceals himself from
him, and does not even incite him to blasphemy and stir up a storm; but let him speak there,
where opportunity is given. For how, when asked what he is among mighty traitors, he must
not be silent, nor deny what he is; so even if there is a fear of disputing among them, it must
be concealed; since it is a loss to sow over thorns. For this is the wise man, to know how to
answer each one; for there is one who, although he is unfaithful, is not completely
intractable, so as not to suffer himself to hear the words of faith. There is again one in whom
the zeal of perfidy is so hot, that faith is not only discussed not with him, but not even in his
presence; for by shouting at him, and by blaspheming, many are offended. Therefore, when
Paul and Barnabas heard them blaspheming against them, they shook off their clothes and
withdrew from them (Acts 13:46). (Verse 17.) Therefore do not become imprudent, but
understand what the will of the Lord is. The Lord Jesus warns that peace should be studied.
And the vessel of choice: If it is possible, he says, let what is of you be done, having peace
with all (Rom. 12:18). And to Timothy: The servant, he says, does not need to quarrel with
the Lord, but to be gentle with everyone (II Tim. 2, 24). This is the will of the Lord, that what
should be done by his servants should be done with modesty. for disturbance and noise, or
contention with animosity, breeds enmity. These, therefore, he submitted for the higher
reasons, in which he wishes to rebuke the servants of God for the offenses of sinful men; so
that, because by this means disagreements and quarrels usually arise, sinners should argue
with restraint and meekness; lest, being provoked to anger, they should leap to a dispute.
And therefore he advises us to take care of this prudently, so that he may set out. (Verse 18.)
And do not get drunk with wine, in which there is lust. Sobers can have the confidence to
argue; for good conversation strikes terror into the delinquent: nor will he who is rebuked
be able to bear harshly because he is reproved, when he knows the best conversation of the
admonisher. For where there is drunkenness, there is also lasciviousness: but
lasciviousness provokes indecency. Wherefore it behooves them to be sober, that the laws
of good conduct may be observed. (Verse 19.) But be filled with the Holy Spirit, speaking to
yourselves in psalms and hymns and spiritual songs, singing and making merry in your
hearts to God. The Holy Spirit loves a rational life; because if we live well, we shall be filled
with it, as he mentions, to confess and extol the gift of God with a different song of the voice;
that the praise of God should be sung with every tongue. For he who has the Spirit always
meditates on spiritual things; so that it is not only on the lips, but bursts forth from the
heart because of the old saying of the Lord through the prophet. For he said: These people
honor me with their lips, but their heart is far from me (Esai. 29:13). (Vers. 20, 21.) Always
giving thanks for all in the name of our Lord Jesus Christ to God and the Father, subject to
one another in the fear of Christ. We are commanded to give thanks to God in all his gifts,
who also condescended to adopt us through his own Son Christ, through whom we have
come to know him, and have learned to worship God in the Spirit (for God is a spirit), one
subjecting himself to the other for the fear of Christ, who commanded us to practice
humility (John 4:24). (Vers. 22, 23, 24.) Let women be subject to their husbands, as to the
Lord; since the man is the head of the woman, just as Christ is the head of the church, he
himself is the savior of her body. But as the Church is subject to Christ, so let women be
subject to their husbands in all things. Women are commanded by natural law to be subject
to men, because man is the authority of woman; Hence, he says, they must be subject to men
as to the Lord. Hence Sarah called Abraham her master (Gen. 18:12); For as Christ is the
head of the Church, so is the husband of the woman. For the Church took its beginning from
Christ, whence it was subject to him; so is the woman to be subject to her husband. In this,
however, there is a difference, because the woman is consubstantial with the man: but the
Church can participate in Christ in name, not in nature. (Vers. 25-28.) Husbands, love your
wives, just as Christ loved the Church and gave himself up for her. that he might sanctify
her, purifying her with the washing of water in the word: that he himself might present to
himself a glorious Church, not having spot, or wrinkle, or anything of the sort: but that she
should be holy and spotless. Likewise husbands ought to love their wives. Women are
commanded to be submissive, and to have respect for men: but men are admonished to love
their wives in this way; that they may also lay down their souls for them, being zealous for
their love and discipline, that they may be religious and holy. He who loves his wife loves his
body. By natural reason, woman is a portion of man's body, and by this means man loves
himself in woman; how if he commits fornication, he sins in himself, because the two are
one in the flesh. Therefore the persons do not divide the substance, so that the number of
the nature is made by the persons: but they are in the unity of the nature. (Verse 29.) For no
one ever hates his own flesh, but nourishes and cherishes it, just as Christ does the Church.
By the example of the Savior, husbands are exhorted to love their wives: as Christ nourishes
and cherishes his body; so also the man with the woman, because it is his flesh. (Verse 30.)
Because we are members of his body, and of his flesh and of his bones. This must be
understood spiritually; for that is why he said that we are his members, because he is the
head of the whole church; so that because we began to exist through him, he is called our
head, as if from which the whole body subsists; that every spiritual creature may be his
members: if, however, he bows the knee in his name. (Vers. 31, 32.) Because of this, a man
will leave his father and mother, and he will stick to his wife, and they will be two in one
flesh (Gen. 2, 24). To commend unity he gave an example of unity; so that just as man and
woman are one by nature, so Christ and the Church are understood to be one by faith. This
is a great mystery, but I say in Christ and in the Church. The sacrament of the mystery
signifies the great unity of man and woman. Nor does this succeed, but he demands another
cause, which is not inconsistent with the mystery mentioned, which he knows belongs to
the progress of the human race, that is, of the Church and of the Saviour; so that as a man,
having left his parents, cleaves to his wife, so also, having forsaken all error, the Church
cleaves to and submits to its head, which is Christ. Nevertheless, let each one of you love his
wife, but let the woman fear her husband. Since there is one nature in man and woman,
therefore the man is admonished to love the woman as himself, but the woman, because she
is an inferior person because of condition, not of nature, is commanded to fear him, subject
to the man.

<2+> CHAPTER VI.

(Vers. 1, 2) Children, obey your parents in the Lord, for this is just: Honor your father and
mother. The law is given to children, so that because they obey their parents' authorities,
they obey them. for it is just that they show reverence to those through whom they are.
(Verse 3.) Which is the first commandment of the promise, that it may be well with thee,
and that thou mayest live long upon the earth. This promise is contained in Exodus (Exodus
20:12), that parents should be honored; that they might be well, and that they might
become of an advanced age. How, however, did he say this first commandment; since it is
clear that the first commandment is contained in this way: You shall have no other gods
before me. Then: You shall not make for yourself any likeness of those things which are in
heaven above and on earth below. Third: You shall not take the name of the Lord your God
in vain. Fourth: You shall observe my Sabbaths, he says. And the fifth: Honor father and
mother, etc. (Exodus 20, 3 et seq.) But since the first four commandments belong to God,
these are implied to be contained in the first table, the rest to man to honor his parents, not
to kill, not to commit adultery, not to steal, not to bear false witness, and not to covet
anything of his neighbor. These six commandments are seen written on the second tablet,
the first of which is: Honor your father and mother. For this reason therefore he said: Which
is the first commandment in the promise; that he might distinguish between the
commandments which pertain to God, and between those which pertain to man. (Verse 14.)
And you, fathers, do not provoke your children to anger: but bring them up in the discipline
and correction of the Lord. In order that the Law may be kept, by which it is provided that
children should honor their parents: another Law is also given to parents by the Apostle, so
that they may imbue their children in such a way that they may not despise the
commandments of the Law. because if they have been nurtured in the fear of the Lord, they
will be able to observe the commandments. For if they provoke their children to anger, they
do not themselves keep the order of the Law; for they seem to compel them, that they may
be found transgressors. For in anger no one recognizes what is useful; therefore they must
learn temperance by the example of their parents, so that they follow what is useful. For
they must remember the fathers, because they themselves were sons, and certainly did not
want to be exasperated by their fathers. Children must also know that they are future
fathers, and they do not want to be dishonored by them. Therefore, let both show each
other what they seek from each other. (Verse 5.) Servants, obey your carnal masters with
fear and trembling in the simplicity of your heart like Christ. Since our religion is the most
sublime and the only powerful one of all, and which promises the kingdoms of heaven to
those who believe: so that for this reason pride should not be born to men, all debts of
present conditions or duties are commanded to be paid. so as to incite even more the hearts
of the unfaithful to the culture of God, which they see both just and humble. For when the
master sees that the servants have improved, and that they have progressed faithfully in
rendering their services, they pay what they deserve with all liberty. Servants, too, when
they see the meekness of their masters, covet with all eagerness the faith by which human
duties are governed by such placid nets. For even he who is in condition, if he has a servant,
does not want to be despised by him; and therefore neither should he despise his master:
and as he wills to treat his master with him, so he also must treat his servant, and thus he
will be able to please God. (Vers. 6, 7, 8.) Not serving to the eye, as pleasing men: but as
servants of Christ, doing the will of God from the heart, serving with kindness as the Lord,
and not as men; knowing that every one who does good, whatever good he does, will
receive this from the Lord, whether he is a servant or a free man. Because of the fear of God,
he wants just and faithful services to be offered to men; For he serves God, whose rights he
keeps in the obedience of his carnal master, whom he will repay him for his righteous deeds
on the day of judgment, and he hears all others to testify. This matter can also be beneficial
to the safety of the masters; for seeing, that it is difficult, servants made faithful ministers by
the grace of God, they were able to praise the glory of God. (Vers. 9.) And you, masters, do
the same to them, dismissing the threats: knowing that both your Lord and theirs is in the
heavens, and persons are not accepted with him. Of course, carnal masters not being
ignorant of the fact that God is the common master of all, they demand such services as they
do not bear pains when demanded of themselves. For with what measure any one has
measured, it shall be restored to him (Matthew 7:1); For the Lord, the just judge, discerns
causes, not persons. (Vers. 10.) Concerning the rest, brethren, be strengthened in the Lord,
and in the power of his virtue. After all the admonitions and exhortations, and the
religiously handed down order of discipline, and the clear arrangement of the mystery, he
wants them to be strong in faith, trusting in the power of God; that, knowing that the hope
of the promise is firm, they may be ready to obey God, raising their rudders against the
waves excited by the imprudence of the enemy. For the tempest stirs up the servants of God,
but he himself makes the shipwreck. (Vers. 11, 12.) Put on the armor of God, that you may
stand against the nations. The weapon of God is steadfast faith, by which alone Satan has
always been defeated. For your struggle is not against flesh and blood, but against the
Principalities and Powers of this world, against the rulers of this darkness, against the
spiritual wickedness that is in the heavenly places. The Apostle is certain that the
destructions which are wrought by the unfaithful servants of God are ministered to by the
devil, whose height is great and impossible for men; He advises us to take up against these
the weapons of God, by whose power alone all the devices of the devil are overcome and
destroyed. For it is he whose companions are, whom he says are the rulers of this darkness,
the most evil spirits who dwell in the heavenly places, in the firmament of the world. These
are the leaders of error, the rulers of darkness, that is, the leaders of ignorance and
treachery. For the rulers of darkness are to lead in a perverse understanding, as if they were
teachers of unbelief. (Vers. 13-17.) Therefore take up the whole armor, that you may be able
to resist in the evil day, and to stand perfect in all things, having girded your loins in charity,
and put on the breastplate of righteousness, and shod your feet in preparation for the
Gospel of peace. Above all these, taking up the shield of faith, in which you will be able to
extinguish all the weapons of the evil one by fire: and take the helmet of salvation, and the
sword of the Spirit, which is the word of God. Since we are waging war against the most
atrocious enemies, and cunning in every deception, therefore we must watch with all
caution and concern; that whatever they may attempt, they may find us fortified and
prepared. For it is necessary that God should also help those whom he sees to be vigilant in
prayers, and to expect victory from his weapons. But in a war of this kind, a sober mind is
needed, and a pure conscience, because it is not fought against carnal wickedness, but
against spiritual ones. For against the enemies of the earth the body is strengthened with
firewood, and the mind is set on fire with cups, so that it takes courage to resist. that we
may be infused with the Holy Spirit to conquer unclean and errant spirits. Let us therefore
gird up our loins in truth, if we are prepared to resist error. For everyone who wants to
work girds himself; that the hindrance being removed, he should work more diligently.
(Vers. 18, 19, 20.) Through every prayer and prayer praying at all times, in the spirit, and
watching him in all perseverance and supplication for all the saints, and for me; that it may
be given to me in the opening of my mouth to make known the mystery of the Gospel, for
which I function as a messenger in the chain; that I may use the freedom which has been
exercised in him, as I ought to speak. If we are rightly converted, the Holy Spirit abides in us,
and we can obtain what we ask. This, then, is to pray in the spirit at all times, to direct a
complete prayer to God with a clear conscience and faith. For he prays in the flesh, he who
prays with a polluted mind, is about to sin again, not because of the event or theft, but
because of the purpose. But it is possible not to sin unto death, if he prays perseveringly; so
that the mind may be diligently intent on the Law of God, meditating on those things day
and night that God loves. Then they can also pray for the saints; for it is not unworthy that
the members should be anxious for each other: nor can it be seen as rash if, instead of the
teacher, qualified disciples interpose, aiding him, so that he may use his freedom to preach,
as it has been handed down by the author; lest, under the force of tribulations, the very fear
blunts the sharpness of doctrine, lost in severity. Therefore he exhorts the double to pray
for himself; so that his senses may be filled with the spirit to fully speak the mystery, and he
may be given the opportunity of boldness in asserting, which certainly God willingly hears
the prayer; for he sees his ambassador despised in his apostle, whence certainly, indignant
in his cause, he will not deny the effect. For if it is the custom and the law not to bring
destruction upon the ambassadors of men, with what presumption and audacity is not only
destruction, but also death inflicted upon the ambassadors of God! Wherefore he says: On
whose behalf I function in the chain. For he was not allowed to speak freely, but in
subjection and necessity, reporting the words of God, was subjected to chains, scourges, and
death: and he was stoned and fought with the beasts of Ephesus (1 Cor. 15:32). (Vers. 21,
22.) But that you also may know the things which are about me; Tychicus, my beloved
brother and faithful minister in the Lord, will make it fully known to you what I am doing.
Through Tychicus the Ephesians learn what the apostle is doing, and he also knows what
the Ephesians were doing. There was no doubt about the Apostle, because what he was
doing was divine: but this was to be known about him, what he was doing among the
treacherous, and their plots. But this is to be known about the Ephesians, whether they
prospered or not. So that they should obey, and willingly listen to the words of Tychicus, he
commends him, and calls him the most beloved brother, and a worthy minister of God.
Peace to the brethren, and charity with faith from God our Father and the Lord Jesus Christ.
He desires peace, which is the door of love, to be with his brothers, and charity with faith;
that having entered through peace, they may remain in charity, which is from faith. For this
is God the Father and his Son our Lord Jesus Christ. Grace with all who love our Lord Jesus
Christ in incorruption. Amen. The apostle foretells that many who are to come, having a
sense of hopeless faith in our Lord Jesus Christ, says that eternal grace abides with those
who love Christ, rightly concerning him, and feeling with the will of God the Father; for
those who say that he is degenerate, let the grace given to them be taken away.