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1 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: 2 Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ. 3 Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: 4 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: 5 Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, 6 To the praise of the glory of his grace, wherein he hath made us accepted in the beloved. 7 In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; 8 Wherein he hath abounded toward us in all wisdom and prudence; 9 Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself: 10 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: 11 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: 12 That we should be to the praise of his glory, who first trusted in Christ. 13 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, 14 Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory. 15 Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints, 16 Cease not to give thanks for you, making mention of you in my prayers; 17 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: 18 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, 19 And what is the exceeding greatness of his power to usward who believe, according to the working of his mighty power, 20 Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, 21 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: 22 And hath put all things under his feet, and gave him to be the head over all things to the church, 23 Which is his body, the fulness of him that filleth all in all.
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[AD 108] Ignatius of Antioch on Ephesians 1:1
On whose account I rejoice exceedingly, and have had the privilege, by this Epistle, of conversing with "the saints which are at Ephesus, the faithful in Christ Jesus."
[AD 202] Irenaeus on Ephesians 1:1
On of His Spirit, tending towards perfection, and preparing us for in corruption, being little by little accustomed to receive and bear God; which also the apostle terms "an earnest "that is, a part of the honour which has been promised us by God, where he says in the Epistle to the Ephesians, "In which ye also, having heard the word of truth, the Gospel of your salvation, believing in which we have been sealed with the Holy Spirit of promise, which is the earnest of our inheritance."
[AD 370] Gaius Marius Victorinus on Ephesians 1:1
When Jesus Christ elected Paul and made him an apostle, he elected him through the Spirit by the will of God or the power through whom God works his will. Let us therefore understand, as I often say, that the will of God is the very power, greatness and substance of the whole divine plenitude. Christ—that is, God’s Word which was in Christ—is the will of God. Those who consider this more closely will find that God and his will are inseparable.

Source: EPISTLE TO THE EPHESIANS 1.1.1
[AD 370] Gaius Marius Victorinus on Ephesians 1:1
In other letters when he writes to a church and its people he does not add “to the saints and the faithful.” But now, because he desires to keep them loyal to the holy Name, so that being sanctified they will not add anything superficially in excess of the Name, he calls them simply by this name: they are the faithful “in Christ.”

Source: EPISTLE TO THE EPHESIANS 1.1.1
[AD 384] Ambrosiaster on Ephesians 1:1
He writes not only to the faithful but to the saints to show that they are truly faithful insofar as they have been sanctified in Christ. For a good life is worthwhile and is called saintly if it is lived in the name of Jesus. Otherwise it is polluted, because it injures the Creator.

Source: EPISTLE TO THE EPHESIANS 1.1
[AD 407] John Chrysostom on Ephesians 1:1-2
"Paul, an apostle of Christ Jesus through the will of God, to the saints which are at Ephesus, and the faithful in Christ Jesus. Grace to you, and peace, from God our Father, and the Lord Jesus Christ."

Observe, he applies the word "through" to the Father. But what then? Shall we say that He is inferior? Surely not.

"To the saints," says he, "which are at Ephesus, and the faithful in Christ Jesus."

Observe that he calls saints, men with wives, and children, and domestics. For that these are they whom he calls by this name is plain from the end of the Epistle, as, when he says, "Wives, be in subjection unto your own husbands." [Ephesians 5:22] And again, "Children, obey your parents:" [Ephesians 6:1] and, "Servants, be obedient to your masters." [Ephesians 6:5] Think how great is the indolence that possesses us now, how rare is anything like virtue now and how great the abundance of virtuous men must have been then, when even secular men could be called "saints and faithful." "Grace to you, and peace, from God our Father, and the Lord Jesus Christ." "Grace" is his word; and he calls God, "Father," since this name is a sure token of that gift of grace. And how so? Hear what he says elsewhere; "Because you are sons, God sent forth the Spirit of His Son into our hearts, crying, Abba, Father." [Galatians 4:6]

"And from the Lord Jesus Christ."

Because for us men Christ was born, and appeared in the flesh.

Source: Homily 1 on Ephesians
[AD 407] John Chrysostom on Ephesians 1:1
Ephesus is the metropolis of Asia. It was dedicated to Diana, whom especially they worshipped there as their great goddess. Indeed so great was the superstition of her worshippers, that when her temple was burnt, they would not so much as divulge the name of the man who burnt it.

The blessed John the Evangelist spent the chief part of his time there: he was there when he was banished, and there he died. It was there too that Paul left Timothy, as he says in writing to him, As I exhorted you to tarry at Ephesus. 1 Timothy 1:3

Most of the philosophers also, those more particularly who flourished in Asia, were there; and even Pythagoras himself is said to have come from thence; perhaps because Samos, whence he really came, is an island of Ionia. It was the resort also of the disciples of Parmenides, and Zeno, and Democritus, and you may see a number of philosophers there even to the present day.

These facts I mention, not merely as such, but with a view of showing that Paul would needs take great pains and trouble in writing to these Ephesians. He is said indeed to have entrusted them, as being persons already well-instructed, with his profoundest conceptions; and the Epistle itself is full of sublime thoughts and doctrines.
He wrote the Epistle from Rome, and, as he himself informs us, in bonds. Pray for me, that utterance may be given unto me, in opening my mouth to make known with boldness the mystery of the Gospel, for which I am an ambassador in chains. Ephesians 6:19 It abounds with sentiments of overwhelming loftiness and grandeur. Thoughts which he scarcely so much as utters any where else, he here plainly declares; as when he says, To the intent that now unto the principalities and the powers in the heavenly places might be made known through the Church the manifold wisdom of God. Ephesians 3:10 And again; He raised us up with him, and made us to sit with him in heavenly places. Ephesians 2:6 And again; Which in other generations was not made known unto the sons of men, as it has now been revealed unto His holy apostles and prophets in the Spirit, that the Gentiles are fellow-heirs, and fellow-partakers of the promise in Christ. Ephesians 3:5
[AD 420] Jerome on Ephesians 1:1
Those whom he has called saintly he also calls faithful, because faith derives from the choice of our own minds, but sanctification we receive meanwhile from the abundance of the Sanctifier, not from our own will. As for his saying “faithful in Jesus Christ,” this is aimed at drawing a distinction that should be carefully noted. For there are those who have genuine faith but not faith in Jesus Christ. Someone who returns a deposit and does not deny another’s trust shows himself a faithful friend.… This person is indeed faithful but not “in Christ.”

Source: Commentary on Ephesians 1:1
[AD 585] Cassiodorus on Ephesians 1:1
Paul frequently declares that he was directly called as an apostle by the will of the Lord, so as to circumvent those who desired this honor with human presumptions. He writes to the saints and the faithful at Ephesus, adding his blessing as with the love of a father.

Source: SUMMARY OF EPHESIANS 1.1.1
[AD 749] John Damascene on Ephesians 1:1
For in regards to the works of God, meaning he and his apostolic commission from God, he surely declared, I work only but through Christ, being empowered by God. The introduction of the epistle, is to teach them in regards to the grace of Christ. Now this grace, we received from Him, and our sanctification, inasmuch as we have become partakers of His body, and have taken on His understanding. And the cause of this grace, is the goodness of God, Who is praised forever. Now the path to her (i.e. Grace), is through the blood of Christ that redeems.
[AD 370] Gaius Marius Victorinus on Ephesians 1:2
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.

Source: EPISTLE TO THE EPHESIANS 1.1.2
[AD 384] Ambrosiaster on Ephesians 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.

Source: EPISTLE TO THE EPHESIANS 1.2
[AD 420] Jerome on 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.

Source: Commentary on Ephesians 1:2
[AD 367] Hilary of Poitiers on Ephesians 1:3
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.

Source: TREATISE ON PSALM 127, CHAPTER 8
[AD 384] Ambrosiaster on Ephesians 1:3
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.

Source: EPISTLE TO THE EPHESIANS 1.3.1-2
[AD 407] John Chrysostom on Ephesians 1:3
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 you, He will bless the fruit of your body;" [Deuteronomy 7:13] and "He will bless your going out and your coming in." [Deuteronomy 28:4] But here it is not thus, but how? "With every spiritual blessing." And what do you lack yet? You are made immortal, you are made free, you are made a son, you are made righteous, you are made a brother, you are made a fellow-heir, you reign with Christ, you are glorified with Christ; all things are freely given you. "How," says he, "shall He not also with Him freely give us all things?" [Romans 8:32] Your First-fruits is adored by Angels, by the Cherubim, by the Seraphim! What do you lack yet? "With every spiritual blessing." There is nothing carnal here. Accordingly He excluded all those former blessings, when He said, "In the world you have tribulation," [John 16:33] 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. "You shall eat the good of the land." [Isaiah 1:19] "Unto a land flowing with milk and honey." [Exodus 3:8] "The Lord shall bless your land." [Deuteronomy 7:13] 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." [John 14:23] "Every one therefore which hears these words of Mine, and does 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." [Matthew 7:24-25] And what is that rock but those heavenly things which are above the reach of every change? "Every one therefore who," says 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." [Matthew 10:32-33] Again, "Blessed are the pure in heart, for they shall see God." [Matthew 5:8] And again, "Blessed are the poor in spirit, for theirs is the kingdom of Heaven." [Matthew 5:3] And again, "Blessed are you which are persecuted for righteousness sake, for great is your reward in Heaven." [Matthew 5:11-12] Observe, how every where He speaks 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." [Philippians 3:20] And again, "Not setting your mind on the things that are on the earth, but on the things which are above." [Colossians 3:3]

"In Christ."

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 says 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." [Hebrews 3:5-6]

Source: Homily 1 on Ephesians
[AD 407] John Chrysostom on Ephesians 1:3
* Blessed be the God, he says, and Father of our Lord Jesus Christ.

Observe; The God of Him that was Incarnate. And though you will not, The Father of God the Word.

* Who has blessed us with every spiritual blessing in the heavenly places in Christ.

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 you, He will bless the fruit of your body; Deuteronomy 7:13 and He will bless your going out and your coming in. Deuteronomy 28:4 But here it is not thus, but how? With every spiritual blessing. And what do you lack yet? You are made immortal, you are made free, you are made a son, you are made righteous, you are made a brother, you are made a fellow-heir, you reign with Christ, you are glorified with Christ; all things are freely given you. How, says he, shall He not also with Him freely give us all things? Romans 8:32 Your First-fruits is adored by Angels, by the Cherubim, by the Seraphim! What do you lack yet? With every spiritual blessing. There is nothing carnal here. Accordingly He excluded all those former blessings, when He said, In the world you have tribulation, John 16:33 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. You shall eat the good of the land. Isaiah 1:19 Unto a land flowing with milk and honey. Exodus 3:8 The Lord shall bless your land. Deuteronomy 7:13 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. John 14:23 Every one therefore which hears these words of Mine, and does 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. Matthew 7:24-25 And what is that rock but those heavenly things which are above the reach of every change? Every one therefore who, says 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. Matthew 10:32-33 Again, Blessed are the pure in heart, for they shall see God. Matthew 5:8 And again, Blessed are the poor in spirit, for theirs is the kingdom of Heaven. Matthew 5:3 And again, Blessed are you which are persecuted for righteousness sake, for great is your reward in Heaven. Matthew 5:11-12 Observe, how every where He speaks 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. Philippians 3:20 And again, Not setting your mind on the things that are on the earth, but on the things which are above. Colossians 3:3

* In Christ.

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 says 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. Hebrews 3:5-6
[AD 420] Jerome on Ephesians 1:3
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.

Source: Commentary on Ephesians 1:3
[AD 420] Jerome 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.

Source: Commentary on Ephesians 1:3
[AD 458] Theodoret of Cyrus 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.

Source: Interpretation of the Epistle to the Ephesians 1.3
[AD 749] John Damascene on 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. "...
[AD 215] Clement of Alexandria on Ephesians 1:4
For it were no longer seemly that the friend of God, whom "God hath fore-ordained before the foundation of the world"

Source: Clement of Alexandria Stromata Book VI
[AD 220] Tertullian on Ephesians 1:4
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.

Source: On the Apparel of Women Book II
[AD 253] Origen of Alexandria on Ephesians 1:4
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.

Source: EPISTLE TO THE EPHESIANS
[AD 384] Ambrosiaster on Ephesians 1:4
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.

Source: EPISTLE TO THE EPHESIANS 1.4
[AD 407] John Chrysostom on Ephesians 1:4-5
Do you observe how that nothing is done without Christ? Nothing without the Father? The one has predestinated, the other has 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." [Romans 5:11] 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.

Source: Homily 1 on Ephesians
[AD 407] John Chrysostom on Ephesians 1:4
His meaning is somewhat of this sort. Through whom He has blessed us, through Him He has 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, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." [Matthew 25:34] And again, "I will that where I am they will also be with Me." [John 17:24] 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 has He chosen us? "That we should be holy and without a blemish before Him." That you may not then, when you hear that "He has chosen us," imagine that faith alone is sufficient, he proceeds to add life and conduct. To this end, says he, has 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, says he, has He chosen from the rest of the nations." [Deuteronomy 14:2] Now if men in their choices choose what is best, much more does 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 has 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." [Psalm 18:24] What cleanness? That which is so "in His eyesight." He requires that holiness on which the eye of God may look.

Having thus spoken of the good works of these, he again recurs to His grace. "In love," says 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," says the Apostle; and He that chooses, knows what it is that He chooses. "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 near 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 near 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.

Source: Homily 1 on Ephesians
[AD 407] John Chrysostom on Ephesians 1:4
What he means is this: The one through whom he has blessed us is the one through whom he has elected us.… Christ chose us to have faith in him before we came into being, indeed even before the world was founded. The word foundation was well chosen, to indicate that it was laid down from some great height. For great and ineffable is the height of God, not in a particular place but rather in his remoteness from nature. So great is the distance between creature and Creator.

Source: HOMILY ON EPHESIANS 1.1.4
[AD 407] John Chrysostom on Ephesians 1:4
“You have been elected,” he says, “in order to be holy and unblemished before his face.” … He himself has made us saints, but we are called to remain saints. A saint is one who lives in faith, is unblemished and leads a blameless life.

Source: HOMILY ON EPHESIANS 1.1.4
[AD 407] John Chrysostom on Ephesians 1:4
The sanctified life is not the effect of our labors or achievements but of God’s love. It is not born of love alone or of our own virtue. For if it were from love alone, all ought to be saved. Again, if it were from our virtue his earthly appearing and the whole of his work would be unnecessary. But it is not from love alone or from our virtue but from God through God.… Virtue would have saved no one had there been no love.… For to become virtuous and to believe and to advance, this too was the work of the One who called us, even though it is something we can share.

Source: HOMILY ON EPHESIANS 1.1.5
[AD 420] Jerome on Ephesians 1:4
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.

Source: Commentary on Ephesians 1:4
[AD 420] Jerome 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.

Source: Commentary on Ephesians 1:4
[AD 420] Jerome 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.

Source: Commentary on Ephesians 1:4
[AD 749] John Damascene 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.
[AD 311] Methodius of Olympus on Ephesians 1:5
"For we believe that, together with the Son, who was made man for oar sakes, according to the good pleasure of His will,
[AD 370] Gaius Marius Victorinus on Ephesians 1:5
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.

Source: AGAINST THE ARIANS 1.2
[AD 407] John Chrysostom on Ephesians 1:5
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." [1 Corinthians 7:7] And again, "I desire that the younger widows marry, bear children." [1 Timothy 5:14] 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 loves us, whence has He such affection? It is of His goodness alone. For grace itself is the fruit of goodness. And for this cause, he says, has 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. "According to the good pleasure of His will," he proceeds,

Source: Homily 1 on Ephesians
[AD 407] John Chrysostom on Ephesians 1:5
Everywhere the purpose or good pleasure means God’s antecedent will. Yet there is another will. For God’s first [or antecedent] will is that sinners should not perish. His second or consequent will25 is that those who become evil should perish. Hence he does not chastise them from necessity but due to their own willing.

Source: HOMILY ON EPHESIANS 1.1.5
[AD 420] Jerome on Ephesians 1:5
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.

Source: Commentary on Ephesians 1:5
[AD 420] Jerome 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.

Source: Commentary on Ephesians 1:6
[AD 533] Fulgentius of Ruspe on Ephesians 1:5
The reason for saying “he destined us in love is” that he empowered us with his gracious love in order to predestine us.

Source: ON THE TRUTH OF PREDESTINATION 3.5
[AD 533] Fulgentius of Ruspe on Ephesians 1:5
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.

Source: ON THE TRUTH OF PREDESTINATION 3.6
[AD 749] John Damascene on Ephesians 1:5
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.
[AD 370] Gaius Marius Victorinus on Ephesians 1:6
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.

Source: EPISTLE TO THE EPHESIANS 1.1.(4) 5-6
[AD 407] John Chrysostom on Ephesians 1:6
And how is this? Not only is there this marvel, that He has given His Son, but yet further that He has given Him in such a way, as that the Beloved One Himself should be slain!

Yea, and more transcendent still! He has 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?

Source: Homily 1 on Ephesians
[AD 407] John Chrysostom on Ephesians 1:6
* To the praise of the glory of His grace, which He freely bestowed on us in the Beloved.

That the glory of His grace may be displayed, he says, which He freely bestowed on us in the Beloved. Now then if for this He has 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 knows 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 desires 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 says. He does not say, Which He has graciously given us, (ἐ χαρίσατο) but, wherein He has shown grace to us. (ἐ χαρίτωσεν) That is to say, He has not only released us from our sins, but has 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 has 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 has He shed over us, so dear has He rendered us to Himself. The King, says the Psalmist, shall greatly desire your beauty. Psalm 45:11 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, partakes 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 says, in whom we have our redemption through His Blood.
And how is this? Not only is there this marvel, that He has given His Son, but yet further that He has given Him in such a way, as that the Beloved One Himself should be slain!

Yea, and more transcendent still! He has 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?
[AD 407] John Chrysostom on Ephesians 1:6
So that our love for him may become more fervent, he desires nothing from us except our salvation. He does not need our service or anything else but does everything for this end. One who openly expresses praise and wonder at God’s grace will be more eager and zealous.

Source: HOMILY ON EPHESIANS 1.1.6
[AD 749] John Damascene on Ephesians 1:6
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.
[AD 202] Irenaeus on Ephesians 1:7
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; "

Source: Against Heresies Book V
[AD 253] Origen of Alexandria on Ephesians 1:7
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.

Source: EPISTLE TO THE EPHESIANS
[AD 407] John Chrysostom on Ephesians 1:7-8
The abovementioned gifts are riches, yet is this far more so. "Which," says 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 has 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,

Source: Homily 1 on Ephesians
[AD 407] John Chrysostom on Ephesians 1:7
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,

Source: Homily 1 on Ephesians
[AD 407] John Chrysostom on Ephesians 1:7
The wonder is not only that he gave his Son but that he did so in this way, by sacrificing the one he loved. It is astonishing that he gave the Beloved for those who hated him. See how highly he honors us. If even when we hated him and were enemies he gave the Beloved, what will he not do for us now?

Source: HOMILY ON EPHESIANS 1.1.8
[AD 420] Jerome on Ephesians 1:7
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.

Source: Commentary on Ephesians 1:7
[AD 458] Theodoret of Cyrus 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.

Source: Interpretation of the Epistle to the Ephesians 1.7
[AD 370] Gaius Marius Victorinus on Ephesians 1:8
The riches of God are heaped upon us in that he makes us something better than we were at the beginning of our existence.

Source: EPISTLE TO THE EPHESIANS 1.1.8
[AD 407] John Chrysostom on Ephesians 1:8-9
That 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 tells us His secrets; the mysteries, says he, of His will, as if one should say, He has 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 has 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 has come to pass.

Source: Homily 1 on Ephesians
[AD 220] Tertullian on Ephesians 1:9
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.

Source: Against Marcion Book V
[AD 220] Tertullian on Ephesians 1:9
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.

Source: On Monogamy
[AD 253] Origen of Alexandria on Ephesians 1:9
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.

Source: EPISTLE TO THE EPHESIANS
[AD 370] Gaius Marius Victorinus on Ephesians 1:9
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.

Source: EPISTLE TO THE EPHESIANS 1.1.8
[AD 370] Gaius Marius Victorinus on Ephesians 1:9
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.

Source: EPISTLE TO THE EPHESIANS 1.1.9
[AD 384] Ambrosiaster on Ephesians 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.

Source: EPISTLE TO THE EPHESIANS 1.9.1
[AD 420] Jerome on Ephesians 1:9
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.

Source: Commentary on Ephesians 1:9
[AD 420] Jerome 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.

Source: Commentary on Ephesians 1:9
[AD 749] John Damascene 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.
[AD 749] John Damascene on Ephesians 1:9
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.
[AD 202] Irenaeus on Ephesians 1:10
And yet again, "All things are gathered together by God in Christ.", 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.
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.
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;"

Source: Against Heresies Book III
[AD 202] Irenaeus on Ephesians 1:10
Thus Christ unites … in himself all that is earthly and all that is spiritual. He unites humanity to Spirit and places the Spirit in humanity. Being himself made the fountainhead of the Spirit, Christ gives the Spirit to be the head of humanity. Thus through the Son by the Spirit we ourselves now see and hear and speak.

Source: AGAINST HERESIES 5.20.2
[AD 220] Tertullian on Ephesians 1:10
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.

Source: An Answer to the Jews
[AD 220] Tertullian on Ephesians 1:10
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.

Source: Against Marcion Book V
[AD 235] Hippolytus of Rome on Ephesians 1:10
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.

Source: Fragments - Dogmatic and Historical
[AD 370] Gaius Marius Victorinus on Ephesians 1:10
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.

Source: EPISTLE TO THE EPHESIANS 1.1.10
[AD 407] John Chrysostom on Ephesians 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," says he, "of the fullness of the times."

The fullness 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," says 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 fullness of the times, to sum up all things in Christ;" and no where has 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 Yours," says He, "and Yours are Mine." [John 17:10]

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 near 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 fullness 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 says.

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 has gathered up in Himself the dispensations carried on through a lengthened period, that is to say, He has cut them short. For "by finishing His word and cutting it short in righteousness," [Romans 9:28] 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 has 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 has 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 has rebuilt the house, that is to say, He has made it stronger, and laid a firmer foundation. So also here He has 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. etc.

Source: Homily 1 on Ephesians
[AD 407] John Chrysostom on Ephesians 1:10
The “fullness of time” was the Son’s appearing. When, then, God had done all through angels, through prophets and through the law, yet nothing had improved, there was a danger that humanity had come into being for nothing. It was not going merely nowhere but to the bad. All were perishing together, just like in the days of the flood but more so. Just then he offered this gracious dispensation—to ensure that creation should not have come into being for nothing or in vain. The “fullness of time” is that divine wisdom by which, at the moment when all were most likely to perish, they were saved.

Source: HOMILY ON EPHESIANS 1.1.10
[AD 407] John Chrysostom on Ephesians 1:10
See how precisely he speaks. The origin is from the Father—the design, the resolution, the first initiative. The embodied fulfillment of the design came through the Son, who is never called servant but always Son.… What the Father has willed in the Son is not external to his will. What the Son has done has not deprived the Father of his willing action. All is common in the relation of Father and Son.

Source: HOMILY ON EPHESIANS 1.1.10
[AD 407] John Chrysostom on Ephesians 1:10
To “recapitulate” is to join together. But let us press on closer to the fuller truth. In our customary usage a recapitulation is a brief summary of what has been said at great length. It is a concise expression of everything that has been detailed. That is what it is here as well. The providential ordering that has occurred over a long time, the Son has once for all “recapitulated.” Everything is summed up in him.… There is also another meaning: In Christ’s incarnation God has given a single head to all creation, both angels and humans.

Source: HOMILY ON EPHESIANS 1.1.10
[AD 458] Theodoret of Cyrus on Ephesians 1:10
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.”

Source: Interpretation of the Epistle to the Ephesians 1.10
[AD 749] John Damascene on 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!
[AD 407] John Chrysostom on Ephesians 1:11
Since inheritance is a matter of fortune, not of choice or virtue, it often depends on obscure or fortuitous circumstances, overlooking virtue. It may bring to the fore those who are of no account. But notice how Paul qualifies this statement.… He says “have been destined,” that is, God has set us apart for himself. It is as if to say God saw us before we became heirs. The foreknowledge of God is wonderful and sees all things before they occur.

Source: HOMILY ON EPHESIANS 2.1.11-14
[AD 407] John Chrysostom on Ephesians 1:11-14
"In whom also we were made a heritage, having been foreordained according to the purpose of Him who works all things after the counsel of his will."

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." [Romans 11:33] 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 says, "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," says he, "according to the purpose of Him who works 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, [Romans 8:28-30] "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 has chosen us; but the whole is of deliberate choice. Men predestinated, that is to say, having chosen them to Himself, He has 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 says, "I was not sent, but unto the lost sheep of the house of Israel?" [Matthew 15:24] And said again to his disciples, "Go not into any way of the Gentiles, and enter not into any city of the Samaritans." [Matthew 10:5] 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 13:46] 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 works 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.

Source: Homily 2 on Ephesians
[AD 220] Tertullian on Ephesians 1:12
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.

Source: Against Marcion Book V
[AD 370] Gaius Marius Victorinus on Ephesians 1:12
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.

Source: EPISTLE TO THE EPHESIANS 1.1.12
[AD 384] Ambrosiaster on Ephesians 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.

Source: EPISTLE TO THE EPHESIANS 1.12
[AD 407] John Chrysostom on Ephesians 1:12-13
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, has at the end of these days spoken unto us in His Son," [Hebrews 1:1] 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.

Source: Homily 2 on Ephesians
[AD 160] Shepherd of Hermas on Ephesians 1:13
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.

Source: Shepherd of Hermas Similitude Eighth
[AD 220] Tertullian on Ephesians 1:13
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.

Source: Against Marcion Book V
[AD 398] Didymus the Blind on Ephesians 1:13
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.

Source: ON THE HOLY SPIRIT 20
[AD 407] John Chrysostom on Ephesians 1:13
By this seal God shows great forethought for humanity. He not only sets apart a people and gives them an inheritance but secures it as well. It is just as if someone might stamp his heirs plainly in advance; so God set us apart to believe and sealed us for the inheritance of future glory.

Source: HOMILY ON EPHESIANS 2.1.11-14
[AD 407] John Chrysostom on Ephesians 1:13
What does “in the Spirit of promise” mean? That we have now received him according to his promise. There are two promises, first through the prophets and finally through the Son.

Source: HOMILY ON EPHESIANS 2.1.11-14
[AD 420] Jerome on Ephesians 1:13
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.

Source: Commentary on Ephesians 1:13
[AD 220] Tertullian on Ephesians 1:14
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.

Source: On the Resurrection of the Flesh
[AD 384] Ambrosiaster on Ephesians 1:14
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.

Source: EPISTLE TO THE EPHESIANS 1.14
[AD 407] John Chrysostom on Ephesians 1:14
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 Your Name's sake;" [Psalm 109:21] and again, God Himself said, "I do it for My own sake;" [Isaiah 48:11] and so Moses, "Do it, if for nothing else, yet for the glory of Your 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.

Moral. Let not the hearing, however, make us too much at our ease; for although He does it for His own sake, yet notwithstanding He requires a duty on our part. If He says, "Them that honor Me I will honor, and they that despise Me shall be lightly esteemed," [1 Samuel 2:30] let us reflect that there is that which He requires of us also. True, it is the praise of His glory to save those that are enemies, but those who, after being made friends, continue His friends. So that if they were to return back to their former state of enmity, all were vain and to no purpose. There is not another Baptism, nor is there a second reconciliation again, but "a certain fearful expectation of judgment which shall devour the adversaries." [Hebrews 10:27] If we intend at the same time to be always at enmity with Him and yet to claim forgiveness at His hand, we shall never cease to be at enmity, and to be wanton, to grow in depravity, and to be blind to the Sun of Righteousness which has risen. Do you not see the ray that shall open your eyes? Render them then good and sound and quicksighted. He has showed you the true light; if you shun it, and runnest back again into the darkness, what shall be your excuse? What sort of allowance shall be made for you? None from that moment. For this is a mark of unspeakable enmity. When indeed you knew not God, then if you were at enmity with Him, you had, be it how it might, some excuse. But when you have tasted the goodness and the honey, if you again abandonest them, and turnest to your own vomit, what else are you doing but bringing forward evidence of excessive hatred and contempt? 'Nay,' you will say, 'but I am constrained to it by nature. I love Christ indeed, but I am constrained by nature.' If you are under the power and force of constraint, you will have allowance made; but if you yield from indolence, not for a moment.

Now then, come, let us examine this very question, whether sins are the effect of force and constraint, or of indolence and great carelessness. The law says, "You shall not kill." What sort of force, what sort of violence, is there here? Violence indeed must one use to force himself to kill, for who among us would as a matter of choice plunge his sword into the throat of his neighbor, and stain his hand with blood? Not one. You see then that, on the contrary, sin is more properly matter of violence and constraint. For God has implanted in our nature a charm, which binds us to love one another. "Every beast (it says) loves his like, and every man loves his neighbor." [Sirach 13:15] Do you see that we have from our nature seeds which tend to virtue; whereas those of vice are contrary to nature? And if these latter predominate, this is but an evidence of our exceeding indolence.

Again, what is adultery? What sort of necessity is there to bring us to this? Doubtless, it will be said, the tyranny of lust. But why, tell me, should this be? What, is it not in every one's power to have his own wife, and thus to put a stop to this tyranny? True, he will say, but a sort of passion for my neighbor's wife seizes hold on me. Here the question is no longer one of necessity. Passion is no matter of necessity, no one loves of necessity, but of deliberate choice and free will. Indulgence of nature, indeed, is perhaps matter of necessity, but to love one woman rather than another is no matter of necessity. Nor is the point with you natural desire, but vanity, and wantonness, and unbounded licentiousness. For which is according to reason, that a man should have an espoused wife, and her the mother of his children, or one not acknowledged? Do you not know that it is intimacy that breeds attachment. This, therefore, is not the fault of nature. Blame not natural desire. Natural desire was bestowed with a view to marriage; it was given with a view to the procreation of children, not with a view to adultery and corruption. The laws, too, know how to make allowance for those sins which are of necessity, — or rather nothing is sin when it arises from necessity but all sin rises from wantonness. God has not so framed man's nature as that he should have any necessity to sin, since were this the case, there would be no such thing as punishment. We ourselves exact no account of things done of necessity and by constraint, much less would God, so full of mercy and loving-kindness.

Again, what is stealing? Is it matter of necessity? Yes, a man will say, because poverty causes this. Poverty, however, rather compels us to work, not to steal. Poverty, therefore, has in fact the contrary effect. Theft is the effect of idleness; whereas poverty produces usually not idleness, but a love of labor. So that this sin is the effect of indolence, as you may learn from hence. Which, I ask, is the more difficult, the more distasteful, to wander about at night without sleep, to break open houses, and walk about in the dark, and to have one's life in one's hand, and to be always prepared for murder, and to be shivering and dead with fear; or to be attending to one's daily task, in full enjoyment of safety and security? This last is the easier task; and it is because this is easier, that the majority practise it rather than the other. You see then that it is virtue which is according to nature, and vice which is against nature, in the same way as disease and health are.

What, again, are falsehood and perjury? What necessity can they possibly imply? None whatever, nor any compulsion; it is a matter to which we proceed voluntarily. We are distrusted, it will be said. True, distrusted we are, because we choose it. For we might, if we would, be trusted more upon our character, than upon our oath. Why, tell me, is it that we do not trust some, no, not on their oath, while we deem others trustworthy even independently of oaths. Do you see that there is no need of oaths in any case? 'When such an one speaks,' we say, 'I believe him, even without any oath, but you, no, not with your oaths.' Thus then an oath is unnecessary; and is in fact an evidence rather of distrust than of confidence. For where a man is over ready to take his oath, he does not leave us to entertain any great idea of his scrupulousness. So that the man who is most constant in his use of oaths, has on no occasion any necessity for using one, and he who never uses one on any occasion, has in himself the full benefit of its use. Some one says there is a necessity for an oath, to produce confidence; but we see that they are the more readily trusted who abstain from taking oaths.

But again, if one is a man of violence, is this a matter of necessity? Yes, he will say, because his passion carries him away, and burns within him, and does not let the soul be at rest. Man, to act with violence is not the effect of anger, but of littleness of mind. Were it the effect of anger, all men, whenever they were angry, would never cease committing acts of violence. We have anger given us, not that we may commit acts of violence on our neighbors, but that we may correct those that are in sin, that we may bestir ourselves, that we may not be sluggish. Anger is implanted in us as a sort of sting, to make us gnash with our teeth against the devil, to make us vehement against him, not to set us in array against each other. We have arms, not to make us at war among ourselves, but that we may employ our whole armor against the enemy. Are you prone to anger? Be so against your own sins: chastise your soul, scourge your conscience, be a severe judge, and merciless in your sentence against your own sins. This is the way to turn anger to account. It was for this that God implanted it within us.

But again, is plunder a matter of necessity? No, in no wise. Tell me, what manner of necessity is there to be grasping: what manner of compulsion? Poverty, a man will say, causes it, and the fear of being without common necessaries. Now this is the very reason why you ought not to be grasping. Wealth so gotten has no security in it. You are doing the very same thing as a man would do, who, if he were asked why he laid the foundation of his house in the sand, should say, he did it because of the frost and rain. Whereas this would be the very reason why he should not lay it in the sand. They are the very foundations which the rain, and blasts, and wind, most quickly overturn. So that if you would be wealthy, never be rapacious; if you would transmit wealth to your children, get righteous wealth, at least, if any there be that is such. Because this abides, and remains firm, whereas that which is not such, quickly wastes and perishes. Tell me, have you a mind to be rich, and do you take the goods of others? Surely this is not wealth: wealth consists in possessing what is your own. He that is in possession of the goods of others, never can be a wealthy man; since at that rate even your very silk venders, who receive their goods as a consignment from others, would be the wealthiest and the richest of men. Though for the time, indeed, it is theirs, still we do not call them wealthy. And why forsooth? Because they are in possession of what belongs to others. For though the piece itself happens to be theirs, still the money it is worth is not theirs. Nay, and even if the money is in their hands, still this is not wealth. Now, if consignments thus given render not men more wealthy because we so soon resign them, how can those which arise from rapine render them wealthy? However, if at any rate you desire to be wealthy, (for the matter is not one of necessity,) what greater good is it that you would fain enjoy? Is it a longer life? Yet, surely men of this character quickly become short-lived. Oftentimes they pay as the penalty of plunder and rapaciousness, an untimely death; and not only suffer as a penalty the loss of the enjoyment of their gains, but go out of life having gained but little, and hell to boot. Oftentimes too they die of diseases, which are the fruits of self-indulgence, and of toil, and of anxiety. Fain would I understand why it is that wealth is so eagerly pursued by mankind. Why surely for this reason has God set a limit and a boundary to our nature, that we may have no need to go on seeking wealth beyond it. For instance He has commanded us, to clothe the body in one, or perhaps in two garments; and there is no need of any more to cover us. Where is the good of ten thousand changes of raiment, and those moth-eaten? The stomach has its appointed bound, and anything given beyond this, will of necessity destroy the whole man. Where then is the use of your herds, and flocks, and cutting up of flesh? We require but one roof to shelter us. Where then is the use of your vast ground-plots, and costly buildings? Do you strip the poor, that vultures and jackdaws may have where to dwell? And what a hell do not these things deserve? Many are frequently raising edifices that glisten with pillars and costly marbles, in places which they never so much as saw. What scheme is there indeed that they have not adopted? Yet neither themselves reap the benefit, nor any one else. The desolateness does not allow them to get away there; and yet not even thus do they desist. You see that these things are not done for profit's-sake, but in all these cases folly, and absurdity, and vainglory, is the motive. And this, I beseech you to avoid, that we may be enabled to avoid also every other evil, and may obtain those good things which are promised to them that love Him, in our Lord Jesus Christ, with whom to the Father, together with the Holy Ghost, be glory, strength, honor forever. Amen.

Source: Homily 2 on Ephesians
[AD 407] John Chrysostom on Ephesians 1:14
* In whom having also believed, you were sealed with the Holy Spirit of promise, which is an earnest of our inheritance.

Here again, the word sealed, is an indication of special 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 2:28 And hearken again to the words of Christ; But you shall receive power, when the Holy Ghost has come upon you, and you shall be my witnesses both in Jerusalem, and in all Judea, and Samaria, and unto the uttermost part of the earth. Acts 1:8 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; Hebrews 6:18 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 Corinthians 1:22 for an earnest is a part of the whole. He has purchased what we are most concerned in, our salvation; and has 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 has given an earnest. When we show our faith by our works, then He will add the rest. Nay, more, He has given yet another pledge, His own blood, and has promised another still. In the same way as in case of war between nation and nation they give hostages: just so has 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 there, and saw every thing with different eyes. You have 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.

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 among 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 Your Name's sake; Psalm 109:21 and again, God Himself said, I do it for My own sake; Isaiah 48:11 and so Moses, Do it, if for nothing else, yet for the glory of Your 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.

Moral. Let not the hearing, however, make us too much at our ease; for although He does it for His own sake, yet notwithstanding He requires a duty on our part. If He says, Them that honor Me I will honor, and they that despise Me shall be lightly esteemed, 1 Samuel 2:30 let us reflect that there is that which He requires of us also. True, it is the praise of His glory to save those that are enemies, but those who, after being made friends, continue His friends. So that if they were to return back to their former state of enmity, all were vain and to no purpose. There is not another Baptism, nor is there a second reconciliation again, but a certain fearful expectation of judgment which shall devour the adversaries. Hebrews 10:27 If we intend at the same time to be always at enmity with Him and yet to claim forgiveness at His hand, we shall never cease to be at enmity, and to be wanton, to grow in depravity, and to be blind to the Sun of Righteousness which has risen. Do you not see the ray that shall open your eyes? Render them then good and sound and quicksighted. He has showed you the true light; if you shun it, and runnest back again into the darkness, what shall be your excuse? What sort of allowance shall be made for you? None from that moment. For this is a mark of unspeakable enmity. When indeed you knew not God, then if you were at enmity with Him, you had, be it how it might, some excuse. But when you have tasted the goodness and the honey, if you again abandonest them, and turnest to your own vomit, what else are you doing but bringing forward evidence of excessive hatred and contempt? 'Nay,' you will say, 'but I am constrained to it by nature. I love Christ indeed, but I am constrained by nature.' If you are under the power and force of constraint, you will have allowance made; but if you yield from indolence, not for a moment.

Now then, come, let us examine this very question, whether sins are the effect of force and constraint, or of indolence and great carelessness. The law says, You shall not kill. What sort of force, what sort of violence, is there here? Violence indeed must one use to force himself to kill, for who among us would as a matter of choice plunge his sword into the throat of his neighbor, and stain his hand with blood? Not one. You see then that, on the contrary, sin is more properly matter of violence and constraint. For God has implanted in our nature a charm, which binds us to love one another. Every beast (it says) loves his like, and every man loves his neighbor. Sirach 13:15 Do you see that we have from our nature seeds which tend to virtue; whereas those of vice are contrary to nature? And if these latter predominate, this is but an evidence of our exceeding indolence.

Again, what is adultery? What sort of necessity is there to bring us to this? Doubtless, it will be said, the tyranny of lust. But why, tell me, should this be? What, is it not in every one's power to have his own wife, and thus to put a stop to this tyranny? True, he will say, but a sort of passion for my neighbor's wife seizes hold on me. Here the question is no longer one of necessity. Passion is no matter of necessity, no one loves of necessity, but of deliberate choice and free will. Indulgence of nature, indeed, is perhaps matter of necessity, but to love one woman rather than another is no matter of necessity. Nor is the point with you natural desire, but vanity, and wantonness, and unbounded licentiousness. For which is according to reason, that a man should have an espoused wife, and her the mother of his children, or one not acknowledged? Do you not know that it is intimacy that breeds attachment. This, therefore, is not the fault of nature. Blame not natural desire. Natural desire was bestowed with a view to marriage; it was given with a view to the procreation of children, not with a view to adultery and corruption. The laws, too, know how to make allowance for those sins which are of necessity,— or rather nothing is sin when it arises from necessity but all sin rises from wantonness. God has not so framed man's nature as that he should have any necessity to sin, since were this the case, there would be no such thing as punishment. We ourselves exact no account of things done of necessity and by constraint, much less would God, so full of mercy and loving-kindness.

Again, what is stealing? Is it matter of necessity? Yes, a man will say, because poverty causes this. Poverty, however, rather compels us to work, not to steal. Poverty, therefore, has in fact the contrary effect. Theft is the effect of idleness; whereas poverty produces usually not idleness, but a love of labor. So that this sin is the effect of indolence, as you may learn from hence. Which, I ask, is the more difficult, the more distasteful, to wander about at night without sleep, to break open houses, and walk about in the dark, and to have one's life in one's hand, and to be always prepared for murder, and to be shivering and dead with fear; or to be attending to one's daily task, in full enjoyment of safety and security? This last is the easier task; and it is because this is easier, that the majority practise it rather than the other. You see then that it is virtue which is according to nature, and vice which is against nature, in the same way as disease and health are.

What, again, are falsehood and perjury? What necessity can they possibly imply? None whatever, nor any compulsion; it is a matter to which we proceed voluntarily. We are distrusted, it will be said. True, distrusted we are, because we choose it. For we might, if we would, be trusted more upon our character, than upon our oath. Why, tell me, is it that we do not trust some, no, not on their oath, while we deem others trustworthy even independently of oaths. Do you see that there is no need of oaths in any case? 'When such an one speaks,' we say, 'I believe him, even without any oath, but you, no, not with your oaths.' Thus then an oath is unnecessary; and is in fact an evidence rather of distrust than of confidence. For where a man is over ready to take his oath, he does not leave us to entertain any great idea of his scrupulousness. So that the man who is most constant in his use of oaths, has on no occasion any necessity for using one, and he who never uses one on any occasion, has in himself the full benefit of its use. Some one says there is a necessity for an oath, to produce confidence; but we see that they are the more readily trusted who abstain from taking oaths.

But again, if one is a man of violence, is this a matter of necessity? Yes, he will say, because his passion carries him away, and burns within him, and does not let the soul be at rest. Man, to act with violence is not the effect of anger, but of littleness of mind. Were it the effect of anger, all men, whenever they were angry, would never cease committing acts of violence. We have anger given us, not that we may commit acts of violence on our neighbors, but that we may correct those that are in sin, that we may bestir ourselves, that we may not be sluggish. Anger is implanted in us as a sort of sting, to make us gnash with our teeth against the devil, to make us vehement against him, not to set us in array against each other. We have arms, not to make us at war among ourselves, but that we may employ our whole armor against the enemy. Are you prone to anger? Be so against your own sins: chastise your soul, scourge your conscience, be a severe judge, and merciless in your sentence against your own sins. This is the way to turn anger to account. It was for this that God implanted it within us.

But again, is plunder a matter of necessity? No, in no wise. Tell me, what manner of necessity is there to be grasping: what manner of compulsion? Poverty, a man will say, causes it, and the fear of being without common necessaries. Now this is the very reason why you ought not to be grasping. Wealth so gotten has no security in it. You are doing the very same thing as a man would do, who, if he were asked why he laid the foundation of his house in the sand, should say, he did it because of the frost and rain. Whereas this would be the very reason why he should not lay it in the sand. They are the very foundations which the rain, and blasts, and wind, most quickly overturn. So that if you would be wealthy, never be rapacious; if you would transmit wealth to your children, get righteous wealth, at least, if any there be that is such. Because this abides, and remains firm, whereas that which is not such, quickly wastes and perishes. Tell me, have you a mind to be rich, and do you take the goods of others? Surely this is not wealth: wealth consists in possessing what is your own. He that is in possession of the goods of others, never can be a wealthy man; since at that rate even your very silk venders, who receive their goods as a consignment from others, would be the wealthiest and the richest of men. Though for the time, indeed, it is theirs, still we do not call them wealthy. And why forsooth? Because they are in possession of what belongs to others. For though the piece itself happens to be theirs, still the money it is worth is not theirs. Nay, and even if the money is in their hands, still this is not wealth. Now, if consignments thus given render not men more wealthy because we so soon resign them, how can those which arise from rapine render them wealthy? However, if at any rate you desire to be wealthy, (for the matter is not one of necessity,) what greater good is it that you would fain enjoy? Is it a longer life? Yet, surely men of this character quickly become short-lived. Oftentimes they pay as the penalty of plunder and rapaciousness, an untimely death; and not only suffer as a penalty the loss of the enjoyment of their gains, but go out of life having gained but little, and hell to boot. Oftentimes too they die of diseases, which are the fruits of self-indulgence, and of toil, and of anxiety. Fain would I understand why it is that wealth is so eagerly pursued by mankind. Why surely for this reason has God set a limit and a boundary to our nature, that we may have no need to go on seeking wealth beyond it. For instance He has commanded us, to clothe the body in one, or perhaps in two garments; and there is no need of any more to cover us. Where is the good of ten thousand changes of raiment, and those moth-eaten? The stomach has its appointed bound, and any thing given beyond this, will of necessity destroy the whole man. Where then is the use of your herds, and flocks, and cutting up of flesh? We require but one roof to shelter us. Where then is the use of your vast ground-plots, and costly buildings? Do you strip the poor, that vultures and jackdaws may have where to dwell? And what a hell do not these things deserve? Many are frequently raising edifices that glisten with pillars and costly marbles, in places which they never so much as saw. What scheme is there indeed that they have not adopted? Yet neither themselves reap the benefit, nor any one else. The desolateness does not allow them to get away there; and yet not even thus do they desist. You see that these things are not done for profit's-sake, but in all these cases folly, and absurdity, and vainglory, is the motive. And this, I beseech you to avoid, that we may be enabled to avoid also every other evil, and may obtain those good things which are promised to them that love Him, in our Lord Jesus Christ, with whom to the Father, together with the Holy Ghost, be glory, strength, honor forever. Amen.
[AD 420] Jerome on Ephesians 1:14
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.

Source: Commentary on Ephesians 1:14
[AD 458] Theodoret of Cyrus 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.

Source: Interpretation of the Epistle to the Ephesians 1.14
[AD 370] Gaius Marius Victorinus on Ephesians 1:15
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.”

Source: EPISTLE TO THE EPHESIANS 1.1.15
[AD 407] John Chrysostom on Ephesians 1:15-20
"For this cause I also, having heard of the faith in the Lord Jesus, which is among you, and which you show toward all the saints, cease not to give thanks for you, making mention of you in my prayers; that the God of our Lord Jesus Christ, the Father of glory, may give unto you a spirit of wisdom and revelation in the knowledge of Him: having the eyes of your heart enlightened; that you may know what is the hope of His calling, what the riches of the glory of His inheritance in the saints, and what the exceeding greatness of His power to us-ward who believe, according to that working of the strength of His might, which He wrought in Christ, when He raised Him from the dead."

Never 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," says he, "of the faith in the Lord Jesus which is among you, and which you 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."

What is your prayer, and what your 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." [1 Corinthians 1:25] Inasmuch as it is by the self-same power by which He raised Christ from the dead, that He has also drawn us to Himself. Nor is that power limited to the resurrection, but far exceeds it.

Source: Homily 3 on Ephesians
[AD 370] Gaius Marius Victorinus on Ephesians 1:16
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.”

Source: EPISTLE TO THE EPHESIANS 1.1.16
[AD 407] John Chrysostom on Ephesians 1:16
Consider how many people he had in mind, whom it was hard work even to remember. All these he has remembered in his prayers, giving thanks to God as though he himself were the chief beneficiary.… Everywhere he joins faith and love in a remarkable union.

Source: HOMILY ON EPHESIANS 3.1.15-19
[AD 220] Tertullian on Ephesians 1:17
From Him also is besought "the spirit of wisdom," at whose disposal is enumerated that sevenfold distribution of the spirit of grace by Isaiah.

Source: Against Marcion Book V
[AD 220] Tertullian on Ephesians 1:17
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.

Source: Against Praxeas
[AD 367] Hilary of Poitiers on Ephesians 1:17
Where Jesus Christ is, there is God, and where there is glory, there is the Father.

Source: ON THE TRINITY 11.17
[AD 384] Ambrosiaster on Ephesians 1:17
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.

Source: EPISTLE TO THE EPHESIANS 1.18.1
[AD 407] John Chrysostom on Ephesians 1:17
Glory is the name among us which denotes that which is most magnificent. The “Father of glory” means “the one who has given you these most extraordinary gifts.” Through his subordinate effects his glory is revealed. Everywhere in Scripture this name is applied to God: glory.

Source: HOMILY ON EPHESIANS 3.1.15-19
[AD 420] Jerome on Ephesians 1:17
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.”

Source: Commentary on Ephesians 1:15-17
[AD 220] Tertullian on Ephesians 1:18
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? .

Source: Against Marcion Book V
[AD 220] Tertullian on Ephesians 1:18
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.

Source: Against Marcion Book V
[AD 370] Gaius Marius Victorinus on Ephesians 1:18
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.

Source: EPISTLE TO THE EPHESIANS 1.1.17-18
[AD 373] Ephrem the Syrian on Ephesians 1:18
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.

Source: HOMILY ON OUR LORD 32
[AD 420] Jerome on Ephesians 1:18
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.

Source: Commentary on Ephesians 1:18-20
[AD 420] Jerome on Ephesians 1:18
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.

Source: Commentary on Ephesians 1:18-20
[AD 220] Tertullian on Ephesians 1:19
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.

Source: Against Marcion Book V
[AD 407] John Chrysostom on Ephesians 1:19
When the prophets had achieved nothing, nor angels nor archangels, nor the whole creation visible and invisible … he decided to appear himself in the flesh to show that this was a matter that required divine power.

Source: HOMILY ON EPHESIANS 3.1.20-23
[AD 458] Theodoret of Cyrus on Ephesians 1:19
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.

Source: Interpretation of the Epistle to the Ephesians 1.19
[AD 367] Hilary of Poitiers on Ephesians 1:20
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.

Source: ON THE TRINITY 11.31
[AD 420] Jerome on Ephesians 1:20
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.

Source: Commentary on Ephesians 1:21
[AD 458] Theodoret of Cyrus on Ephesians 1:20
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.

Source: Interpretation of the Epistle to the Ephesians 1.20
[AD 202] Irenaeus on Ephesians 1:21
H 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".
For they were assisted by the Scriptures, which the Lord confirmed and tiff-filled, in coming such as He had been announced; but here,

Source: Against Heresies Book IV
[AD 235] Hippolytus of Rome on Ephesians 1:21
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.

Source: Hippolytus Refutation of All Heresies Book VII
[AD 253] Origen of Alexandria on Ephesians 1:21
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.

Source: EPISTLE TO THE EPHESIANS
[AD 253] Origen of Alexandria on Ephesians 1:21
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.

Source: COMMENTARY ON ROMANS 7.13
[AD 311] Methodius of Olympus on Ephesians 1:21
For the mountains are to be explained by the heavens, and the ninety and nine sheep by the principalities and powers

Source: Methodius Discourse III. Thaleia
[AD 370] Gaius Marius Victorinus on Ephesians 1:21
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.”

Source: EPISTLE TO THE EPHESIANS 1.1.20-23
[AD 370] Gaius Marius Victorinus on Ephesians 1:21
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.

Source: EPISTLE TO THE EPHESIANS 1.1.20-23
[AD 407] John Chrysostom on Ephesians 1:21
He says not merely “above” but “far above.” For God is higher than the powers on high. So he led him up there, the very one who shared our lowly humanity. He led him from the lowest depth to the highest sovereignty, beyond which there is no higher honor. “Above every sovereignty,” he says: not merely compared with this or that.… What gnats are compared with humans, so is the whole creation compared with God.

Source: HOMILY ON EPHESIANS 3.1.20-23
[AD 407] John Chrysostom on Ephesians 1:21-22
Vast indeed are the mysteries and secrets of which He has 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 has 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." [2 Corinthians 1:3] And, again, the Prophet says, "The Lord is my strength and my might." [Psalm 18:1]

"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; [cf.Acts 7:2] 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 receives not the things of the Spirit of God; for they are foolishness unto him." [1 Corinthians 2:14] So then, there is need of spiritual "wisdom," that we may perceive things spiritual, that we may see things hidden. That Spirit "reveals" 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 searches 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 has learned God, and knows God, shall no longer dispute concerning anything. 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 anything. And hence it is that he says,

"Having the eyes of your heart enlightened in the knowledge of Him."

He that has learned what God is, will have no misgiving about His promises, and disbelief about what has 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 you may know," says 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.

But what is clear? That through His power we have believed that He has 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," [John 11:43] and straightway he obeyed. Peter said, "Tabitha, arise," [Acts 9:40] 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," [1 Thessalonians 4:15] and all shall come to pass, all run together "in a moment, in the twinkling of an eye." [1 Corinthians 15:52] But in the matter of believing, it is not thus, but how is it? Hearken then to Him again, how He says, "How often would I have gathered your children together, and you would not." [Matthew 23:37] 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.

"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. Do you see how great things He has wrought? He has raised up Christ. Is this a small thing? But look again. He has 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 has in a moment raised up on high. Truly this is indeed the "exceeding greatness of His power." And behold, whither He has raised Him.

"In the heavenly places;"

He has made Him far above all created nature, far above all rule and authority.

"Far above all rule," he says.

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 has 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 there then has 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. If all mankind are to be counted as spittle and were counted as the turn of a balance, consider the invisible powers as insects. 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 has 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.

"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 has 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 has He raised the Church? As though he were lifting it up by some engine, he has 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 has suffered neither Angel nor Archangel nor any other being to be above Him. But not only in this way has He honored us, in exalting that which is of ourselves, but also in that He has prepared the whole race in common to follow Him, to cling to Him, to accompany His train.

"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 fullness of Him that fills 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? The 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." [Hebrews 2:16] 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, has made it sit? He has made it His garment, and not only so, but has put all things in subjection under His feet. How many sorts of death do you suppose? How many souls? Ten thousand? Yea, and ten thousand times told, but nothing equal to it will you mention. Two things He has done, the greatest things. He has both Himself descended to the lowest depth of humiliation, and has 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 your 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. Your own head the more respectable of your servants reverence, and do you subject your body to be the sport of them that insult it? How sore punishment then shall you 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? Do you 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 you are 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." [1 Peter 2:22] 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, "You have a devil," and He answered nothing.

Further, our discourse is concerning this Body, and as many of us as partake of that Body and taste of that Blood, are partaking of that which is in no wise different from that Body, nor separate. Consider that we taste of that Body that sits above, that is adored by Angels, that is next to the Power that is incorruptible. Alas! How many ways to salvation are open to us! He has made us His own body, He has imparted to us His own body, and yet not one of these things turns us away from what is evil. Oh the darkness, the depth of the abyss, the apathy! "Set your mind," says he, "on the things that are above, where Christ is, seated on the right hand of God." [Colossians 3:1] And after all this, some set their affections upon money, or licentiousness, others are carried captive by their passions!

Do you not see, that even in our own body, when any part is superfluous and useless, it is cut off, is cut away? It is of no use that it has belonged to the body, when it is mutilated, when it is mortified, when it is decayed, when it is detrimental to the rest. Let us not then be too confident, because we have been once made members of this body. If this body of ours, though but a natural body, nevertheless suffers amputation, what dreadful evil shall it not undergo, if the moral principle should fail? When the body partakes not of this natural food, when the pores are stopped up, then it mortifies; when the ducts are closed, then it is palsied. So is it with us also, when we stop our ears, our soul becomes palsied; when we partake not of the spiritual food, when, instead of corrupt bodily humors, evil dispositions impair us, all these things engender disease, dangerous disease, disease that wastes. And then there will be need of that fire, there will be need of that cutting asunder. For Christ cannot endure that we should enter into the bride-chamber with such a body as this. If He led away, and cast out the man that was clothed in filthy garments, what will He not do unto the man who attaches filth to the body; how will He not dispose of him?

I observe many partaking of Christ's Body lightly and just as it happens, and rather from custom and form, than consideration and understanding. When, says a man, the holy season of Lent sets in, whatever a man may be, he partakes of the mysteries, or, when the day of the Lord's Epiphany comes. And yet it is not the Epiphany, nor is it Lent, that makes a fit time for approaching, but it is sincerity and purity of soul. With this, approach at all times; without it, never. "For as often," [1 Corinthians 11:26] says he, "as you do this, you proclaim the Lord's death," i.e., "you make a remembrance of the salvation that has been wrought for you, and of the benefits which I have bestowed." Consider those who partook of the sacrifices under the old Covenant, how great abstinence did they practise? How did they not conduct themselves? What did they not perform? They were always purifying themselves. And do you, when you draw near to a sacrifice, at which the very Angels tremble, do you measure the matter by the revolutions of seasons? And how shall you present yourself before the judgment-seat of Christ, thou who presumest upon His body with polluted hands and lips? You would not presume to kiss a king with an unclean mouth, and the King of heaven do you kiss with an unclean soul? It is an outrage. Tell me, would you choose to come to the Sacrifice with unwashen hands? No, I suppose, not. But you would rather choose not to come at all, than come with soiled hands. And then, thus scrupulous as you are in this little matter, do you come with soiled soul, and thus dare to touch it? And yet the hands hold it but for a time, whereas into the soul it is dissolved entirely. What, do you not see the holy vessels so thoroughly cleansed all over, so resplendent? Our souls ought to be purer than they, more holy, more brilliant. And why so? Because those vessels are made so for our sakes. They partake not of Him that is in them, they perceive Him not. But we do —yes, verily. Now then, you would not choose to make use of a soiled vessel, and do you approach with a soiled soul? Observe the vast inconsistency of the thing. At the other times you come not, no, not though often you are clean; but at Easter, however flagrant an act you may have committed, you come. Oh! The force of custom and of prejudice! In vain is the daily Sacrifice, in vain do we stand before the Altar; there is no one to partake. These things I am saying, not to induce you to partake any how, but that you should render yourselves worthy to partake. Are you not worthy of the Sacrifice, nor of the participation? If so, then neither are you of the prayer. You hear the herald, standing, and saying, "As many as are in penitence, all pray." As many as do not partake, are in penitence. If you are one of those that are in penitence, you ought not to partake; for he that partakes not, is one of those that are in penitence. Why then does he say, "Depart, you that are not qualified to pray," while you have the effrontery to stand still? But no, you are not of that number, you are of the number of those who are qualified to partake, and yet art indifferent about it, and regardest the matter as nothing.

Look, I entreat: a royal table is set before you, Angels minister at that table, the King Himself is there, and do you stand gaping? Are your garments defiled, and yet do you make no account of it?— or are they clean? Then fall down and partake. Every day He comes in to see the guests, and converses with them all. Yes, at this moment is he speaking to your conscience; "Friends, how are you standing here, not having on a wedding garment?" He said not, Why did you sit down? No, before he sat down, He declared him to be unworthy, so much as to come in. He says not, "Why did you sit down to eat," but, "Why did you come in?" And these are the words that He is at this very moment addressing to one and all of us that stand here with such shameless effrontery. For every one, that partakes not of the mysteries, is standing here in shameless effrontery. It is for this reason, that they which are in sins are first of all put forth; for just as when a master is present at his table, it is not right that those servants who have offended him should be present, but they are sent out of the way: just so also here when the sacrifice is brought forth, and Christ, the Lord's sheep, is sacrificed; when you hear the words, "Let us pray together," when you behold the curtains drawn up, then imagine that the Heavens are let down from above, and that the Angels are descending!

As then it is not meet that any one of the uninitiated be present, so neither is it that one of them that are initiated, and yet at the same time defiled. Tell me, suppose any one were invited to a feast, and were to wash his hands, and sit down, and be all ready at the table, and after all refuse to partake; is he not insulting the man who invited him? Were it not better for such an one never to have come at all? Now it is just in the same way that you have come here. You have sung the Hymn with the rest: you have declared yourself to be of the number of them that are Worthy, by not departing with them that are unworthy. Why stay, and yet not partake of the table? I am unworthy, you will say. Then are you also unworthy of that communion you have had in prayers. For it is not by means of the offerings only, but also by means of those canticles that the Spirit descends all around. Do we not see our own servants, first scouring the table with a sponge, and cleaning the house, and then setting out the entertainment? This is what is done by the prayers, by the cry of the herald. We scour the Church, as it were, with a sponge, that all things may be set out in a pure church, that there may be "neither spot nor wrinkle." [Ephesians 5:27] Unworthy, indeed, both our eyes of these sights, and unworthy are our ears! "And if even a beast," it is said, "touch the mountain, it shall be stoned." [Exodus 19:13] Thus then they were not worthy so much as to set foot on it, and yet afterwards they both came near, and beheld where God had stood. And you may, afterwards, come near, and behold: when, however, He is present, depart. You are no more allowed to be here than the Catechumen is. For it is not at all the same thing never to have reached the mysteries, and when you have reached them, to stumble at them and despise them, and to make yourself unworthy of this thing. One might enter upon more points, and those more awful still; not however to burden your understanding, these will suffice. They who are not brought to their right senses with these, certainly will not be with more.

That I may not then be the means of increasing your condemnation, I entreat you, not to forbear coming, but to render yourselves worthy both of being present, and of approaching. Tell me, were any king to give command and to say, "If any man does this, let him partake of my table;" say, would ye not do all you could to be admitted? He has invited us to heaven, to the table of the great and wonderful King, and do we shrink and hesitate, instead of hastening and running to it? And what then is our hope of salvation? We cannot lay the blame on our weakness; we cannot on our nature. It is indolence and nothing else that renders us unworthy.

So far have I spoken of myself. But may He that pricks the heart, He that gives the Spirit of compunction, pierce your hearts, and plant the seeds in the depth of them, that so through His fear ye may conceive, and bring forth the spirit of salvation, and come near with boldness. For, "your children," it is said, "are like olive plants round about your table." [Psalm 128:3] O, then, let there be nothing old, nothing wild, nothing harsh. For of such sort are the young plants that are fit for fruit, for the beautiful fruit, fruit I mean of the olive-tree. And thriving they are, so as all to be round about the table, and come together here, not in vain or by chance, but with fear and reverence. For thus shall you behold with boldness even Christ Himself in heaven, and shall be counted worthy of that heavenly kingdom, which may God grant we may all attain, in Jesus Christ, our Lord with whom to the Father, together with the Holy Spirit, be glory, might, honor, now and ever, and for ages of ages. Amen.

Source: Homily 3 on Ephesians
[AD 420] Jerome on Ephesians 1:21
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.

Source: Commentary on Ephesians 1:21
[AD 253] Origen of Alexandria on Ephesians 1:22-23
The 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.

Source: EPISTLE TO THE EPHESIANS
[AD 384] Ambrosiaster on Ephesians 1:22
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.

Source: EPISTLE TO THE EPHESIANS 1.23
[AD 407] John Chrysostom on Ephesians 1:22-23
Oh, how high he has raised the church! For, as if he were lifting it by some stage machine, he has led it up to a great height and installed it on that throne. For where the head is, there is the body also.

Source: HOMILY ON EPHESIANS 3.1.20-23
[AD 407] John Chrysostom on Ephesians 1:22
God set him above so as to be honored before the rest, not merely to distinguish him but to make all things his servants. Truly this is an awesome reality—that the whole power of creation should finally bow before a man in whom God the Word dwells. For it is possible for someone to be on high without subjects but held in peculiar honor. Here, however, it is not so, but “he has put all under his feet.” And he has not only subjected them but imposed the most extreme subjection, below which there is no other. For this reason he says “under his feet.”

Source: HOMILY ON EPHESIANS 3.1.20-23
[AD 420] Jerome on Ephesians 1:22-23
In 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.

Source: Commentary on Ephesians 1:22-23
[AD 420] Jerome on Ephesians 1:22
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.

Source: Commentary on Ephesians 1:22-23
[AD 420] Jerome on Ephesians 1:22
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.

Source: Commentary on Ephesians 1:22-23
[AD 140] Pseudo-Clement on Ephesians 1:23
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]

Source: Second Epistle To The Corinthians (Pseudo-Clement)
[AD 220] Tertullian on Ephesians 1:23
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.

Source: Against Marcion Book V
[AD 220] Tertullian on Ephesians 1:23
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.

Source: On Monogamy
[AD 370] Gaius Marius Victorinus on Ephesians 1:23
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.

Source: EPISTLE TO THE EPHESIANS 1.1.20-23
[AD 370] Gaius Marius Victorinus on Ephesians 1:23
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.

Source: EPISTLE TO THE EPHESIANS 1.1.20-23
[AD 407] John Chrysostom on Ephesians 1:23
The fullness of the head is the body and that of the body is the head. Observe how skillfully Paul writes and how he spares no word to express the glory of God. The “fullness” of the head, he says, is fulfilled through the body. The body consists of all its members. He shows Christ using each member individually, not merely all in common. For if we were not many—one a hand, one a foot, one another member—the body would not be full. Through all members, therefore, his body is made full. Then the head is fulfilled, then the body becomes perfect, when we are all combined and gathered into one.

Source: HOMILY ON EPHESIANS 3.1.20-23
[AD 458] Theodoret of Cyrus on Ephesians 1:23
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.

Source: Interpretation of the Epistle to the Ephesians 1.23