Bible Verses and Early Church Commentary | Historical Christian Faith

¹ And you hath he quickened, who were dead in trespasses and sins; ² Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: ³ Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others. ⁴ But God, who is rich in mercy, for his great love wherewith he loved us, ⁵ Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) ⁶ And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: ⁷ That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus. ⁸ For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: ⁹ Not of works, lest any man should boast. ¹⁰ For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. ¹¹ Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; ¹² That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: ¹³ But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. ¹⁴ For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; ¹⁵ Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; ¹⁶ And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby: ¹⁷ And came and preached peace to you which were afar off, and to them that were nigh. ¹⁸ For through him we both have access by one Spirit unto the Father. ¹⁹ Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God; ²⁰ And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; ²¹ In whom all the building fitly framed together groweth unto an holy temple in the Lord: ²² In whom ye also are builded together for an habitation of God through the Spirit.

[AD 108] Ignatius of Antioch on Ephesians 2:2

If any one confesses the Father, and the Son, and the Holy Ghost, and praises the creation, but calls the incarnation merely an appearance, and is ashamed of the passion, such an one has denied the faith, not less than the Jews who killed Christ. If any one confesses these things, and that God the Word did dwell in a human body, being within it as the Word, even as the soul also is in the body, because it was God that inhabited it, and not a human soul, but affirms that unlawful unions are a good thing, and places the highest happiness in pleasure, as does the man who is falsely called a Nicolaitan, this person can neither be a lover of God, nor a lover of Christ, but is a corrupter of his own flesh, and therefore void of the Holy Spirit, and a stranger to Christ. All such persons are but monuments and sepulchres of the dead, upon which are written only the names of dead men. Flee, therefore, the wicked devices and snares of the spirit which now worketh in the children of this world, lest at any time being overcome, ye grow weak in your love.

Source: Epistle of Ignatius to the Philadelphians

[AD 108] Ignatius of Antioch on Ephesians 2:2

They are ashamed of the cross; they mock at the passion; they make a jest of the resurrection. They are the offspring of that spirit who is the author of all evil, who led Adam, by means of his wife, to transgress the commandment, who slew Abel by the hands of Cain, who fought against Job, who was the accuser of Joshua the son of Josedech, who sought to "sift the faith" of the apostles, who stirred up the multitude of the Jews against the Lord, who also now "worketh in the children of disobedience; from whom the Lord Jesus Christ will deliver us, who prayed that the faith of the apostles might not fail, not because He was not able of Himself to preserve it, but because He rejoiced in the pre-eminence of the Father. It is fitting, therefore, that ye should keep aloof from such persons, and neither in private nor in public to talk with them; but to give heed to the law, and the prophets, and to those who have preached to you the word of salvation. But flee from all abominable heresies, and those that cause schisms, as the beginning of evils.

Source: Epistle of Ignatius to the Smyrnaeans

[AD 108] Ignatius of Antioch on Ephesians 2:4

Arm yourselves with meekness, become the imitators of His sufferings, and of His love, wherewith He loved us when He gave Himself a ransom for us.

Source: Epistle of Ignatius to the Trallians

[AD 155] Polycarp of Smyrna on Ephesians 2:8

I have greatly rejoiced with you in our Lord Jesus Christ, because ye have followed the example of true love [as displayed by God], and have accompanied, as became you, those who were bound in chains, the fitting ornaments of saints, and which are indeed the diadems of the true elect of God and our Lord; and because the strong root of your faith, spoken of in days long gone by, endureth even until now, and bringeth forth fruit to our Lord Jesus Christ, who for our sins suffered even unto death, [but] "whom God raised froth the dead, having loosed the bands of the grave." "In whom, though now ye see Him not, ye believe, and believing, rejoice with joy unspeakable and full of glory;" into which joy many desire to enter, knowing that "by grace ye are saved, not of works," but by the will of God through Jesus Christ.

Source: Epistle to the Philippians 1

[AD 160] Shepherd of Hermas on Ephesians 2:12

For many will their regrets be; for they have no hope, but have despaired of themselves and their life. But do thou pray to God, and He will heal thine own sins, and those of thy whole house, and of all the saints.

Source: Shepherd of Hermas, Vision 1

[AD 160] Shepherd of Hermas on Ephesians 2:20

"And the stones, sir," I said, "which were taken out of the pit and fitted into the building: what are they?" "The first," he said, "the ten, viz, that were placed as a foundation, are the first generation, and the twenty-five the second generation, of righteous men; and the thirty-five are the prophets of God and His ministers; and the forty are the apostles and teachers of the preaching of the Son of God."

Source: Shepherd of Hermas, Similitude 9

[AD 202] Irenaeus on Ephesians 2:2

Just as if any one, being an apostate, and seizing in a hostile manner another man's territory, should harass the inhabitants of it, in order that he might claim for himself the glory of a king among those ignorant of his apostasy and robbery; so likewise also the devil, being one among those angels who are placed over the spirit of the air, as the Apostle Paul has declared in his Epistle to the Ephesians,

Source: Against Heresies Book V

[AD 202] Irenaeus on Ephesians 2:15

Now, by means of communion with Himself, the Lord has reconciled man to God the Father, in reconciling us to Himself by the body of His own flesh, and redeeming us by His own blood, as the apostle says to the Ephesians, "In whom we have redemption through His blood, the remission of sins;" and again to the same he says, "Ye who formerly were far off have been brought near in the blood of Christ;" and again, "Abolishing in His flesh the enmities, even the law of commandments contained in ordinances." And in every Epistle the apostle plainly testifies, that through the flesh of our Lord, and through His blood, we have been saved.

Source: Irenaeus Against Heresies Book 5

[AD 202] Irenaeus on Ephesians 2:13

And again: "But now, in Christ, ye who sometimes were far off are made nigh by the blood of Christ.".
and again to the same he says, "Ye who formerly were far off have been brought near in the blood of Christ; "

Source: Against Heresies Book III

[AD 202] Irenaeus on Ephesians 2:17

He, appearing in these last times, the chief cornerstone, has gathered into one, and united those that were far off and those that were near;

Source: Against Heresies Book III

[AD 202] Irenaeus on Ephesians 2:7

God, therefore, is one and the same, who rolls up the heaven as a book, and renews the face of the earth; who made the things of time for man, so that coming to maturity in them, he may produce the fruit of immortality; and who, through His kindness, also bestows eternal things, "that in the ages to come He may show the exceeding riches of His grace;" who was announced by the law and the prophets, whom Christ confessed as His Father.

Source: Irenaeus Against Heresies Book 4

[AD 215] Clement of Alexandria on Ephesians 2:11

To illustrate: the noble apostle circumcised Timothy, though loudly declaring and writing that circumcision made with hands profits nothing.

Source: The Stromata Book 7

[AD 215] Clement of Alexandria on Ephesians 2:20

Certainly He is called "the chief corner stone; in whom the whole building, fitly joined together, groweth into an holy temple of God"

Source: The Stromata Book 6

[AD 215] Clement of Alexandria on Ephesians 2:5

For in truth he did destroy the works of desire, love of money, contentiousness, vanity, mad lust for women, paederasty, gluttony, licentiousness, and similar vices. Their birth is the soul's corruption, since then we are "dead in sins." And this is the incontinence referred to as "female."

Source: The Stromata Book 3

[AD 220] Tertullian on Ephesians 2:11

Look also at what follows in connection with these words: "Wherefore remember, that ye being in time past Gentiles in the flesh, who are called uncircumcision by that which has the name of circumcision in the flesh made by the hand-that at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world." Now, without what God and without what Christ were these Gentiles? Surely, without Him to whom the commonwealth of Israel belonged, and the covenants and the promise.

Source: Against Marcion Book V

[AD 220] Tertullian on Ephesians 2:2

“Once you followed the course of this world.” World here is completely distinguishable from God. For the creature is unlike the Creator, the artifact unlike its Maker, the world unlike God. Similarly when Paul speaks of those who “follow the prince of the power of the air” he is referring not to the one God who holds sway over all the ages. For the one who presides over higher authorities is never classified by reference to one lower.

Source: AGAINST MARCION 5.17.7-8

[AD 220] Tertullian on Ephesians 2:10

It is manifest that sins, and lusts of the flesh, and unbelief, and anger, are ascribed to the common nature of all mankind, the devil [however leading that nature astray, which he has already infected with the implanted germ of sin. "We," says he, "are His workmanship, created in Christ." It is one thing to make (as a workman), another thing to create.

Source: Against Marcion Book V

[AD 220] Tertullian on Ephesians 2:10

"For to create in Himself of twain," for He who had made is also the same who creates (just as we have found it stated above: "For we are His workmanship, created in Christ Jesus"), "one new man, making peace" (really new, and really man-no phantom-but new, and newly born of a virgin by the Spirit of God), "that He might reconcile both unto God" (even the God whom both races had offended-both Jew and Gentile), "in one body," says he, "having in it slain the enmity by the cross."

Source: Against Marcion Book V

[AD 220] Tertullian on Ephesians 2:10

Shall it be granted possible for human ingenuity to summon a spirit into water, and, by the application of hands from above, to animate their union into one body with another spirit of so clear sound; and shall it not be possible for God, in the case of His own organ, to produce, by means of "holy hands," a sublime spiritual modulation? But this, as well as the former, is derived from the old sacramental rite in which Jacob blessed his grandsons, born of Joseph, Ephrem and Manasses; with his hands laid on them and interchanged, and indeed so transversely slanted one over the other, that, by delineating Christ, they even portended the future benediction into Christ.

Source: On Baptism

[AD 220] Tertullian on Ephesians 2:15

He was born in a singular way from a virgin by the Spirit of God. He was born to reconcile both Gentile and Jew to God, both of whom had offended God. He reconciled them into one body through the cross. The enmity was in this way slain. This reconciliation took place in his flesh through his body as he suffered on the cross.

Source: AGAINST MARCION 5.17.15

[AD 220] Tertullian on Ephesians 2:15

What is near, and what was far off now that "the middle wall has been broken down" of their "enmity," (are made one) "in His flesh." But Marcion erased the pronoun His, that he might make the enmity refer to flesh, as if (the apostle spoke) of a carnal enmity, instead of the enmity which was a rival to Christ.

Source: Against Marcion Book V

[AD 220] Tertullian on Ephesians 2:15

Source: Against Marcion Book V

[AD 220] Tertullian on Ephesians 2:13

They were once far off from the Christ of the Creator, from the way of the Israelites, from the covenants, from the hope of the promise, from God himself. Once far off, the Gentiles now come close in Christ to the things that were once far off.

Source: AGAINST MARCION 5.17.12-13

[AD 220] Tertullian on Ephesians 2:13

Now, without what God and without what Christ were these Gentiles? Surely, without Him to whom the commonwealth of Israel belonged, and the covenants and the promise. "But now in Christ," says he, "ye who were sometimes far off are made nigh by His blood." From whom were they far off before? From the privileges) whereof he speaks above, even tom the Christ of the Creator, from the commonwealth of Israel, from the covenants, from the hope of the promise, from God Himself.

Source: Against Marcion Book V

[AD 220] Tertullian on Ephesians 2:12

In it he tells them to remember, that at the time when they were Gentiles they were without Christ, aliens from (the commonwealth of) Israel, without intercourse, without the covenants and any hope of promise, nay, without God, even in his own world, as the Creator thereof.

Source: Against Marcion Book V

[AD 220] Tertullian on Ephesians 2:12

It shows that it is the duty of one who, already living in marriage with an unbelieving woman, has presently been by the grace of God converted, to continue with his wife; for this reason, to be sure, in order that no one, after attaining to faith, should think that he must turn away from a woman who is now in some sense an "alien" and "stranger." Accordingly he subjoins withal a reason, that "we are called in peace unto the Lord God; "and that "the unbeliever may, through the use of matrimony, be gained by the believer.

Source: To His Wife Book II

[AD 220] Tertullian on Ephesians 2:1

I suppose, forsooth, we find Him, when he speaks of such as "were dead in trespasses and sins, wherein they had walked according to the course of this world, according to the prince of the power of the air, who worketh in the children of disobedience." But Marcion must not here interpret the world as meaning the God of the world.

Source: Against Marcion Book V

[AD 220] Tertullian on Ephesians 2:3

As a Jew Paul had been one of the “children of unbelief” in whom “the devil was at work,” especially when he persecuted the church and the Christ of the Creator. On this account he says, “We were by nature children of wrath.” But he says “by nature” so that a heretic could not argue that it was the Lord who created evil. We create the grounds for the Creator’s wrath ourselves.

Source: AGAINST MARCION 5.17.9-10

[AD 220] Tertullian on Ephesians 2:3

" In perfect agreement with reason was that indignation which resulted from his desire to maintain discipline and order. When, however, he says, "We were formerly the children of wrath," he censures an irrational irascibility, such as proceeds not from that nature which is the production of God, but from that which the devil brought in, who is himself styled the lord or "master" of his own class, "Ye cannot serve two masters," and has the actual designation of "father: ""Ye are of your father the devil.

Source: A Treatise on the Soul

[AD 220] Tertullian on Ephesians 2:3

" And if so, the apostle too was in error when he said in his epistle, "Ye were at one time darkness, (but now are ye light in the Lord: )" and, "We also were by nature children of wrath; " and, "Such were some of you, but ye are washed.

Source: A Treatise on the Soul

[AD 220] Tertullian on Ephesians 2:3

Source: Against Marcion Book V

[AD 220] Tertullian on Ephesians 2:3

But the apostle, too, had lived in Judaism; and when he parenthetically observed of the sins (of that period of his life), "in which also we all had our conversation in times past," he must not be understood to indicate that the Creator was the lord of sinful men, and the prince of this air; but as meaning that in his Judaism he had been one of the children of disobedience, having the devil as his instigator-when he persecuted the church and the Christ of the Creator. Therefore he says: "We also were the children of wrath," but "by nature." Let the heretic, however, not contend that, because the Creator called the Jews children, therefore the Creator is the lord of wrath.

Source: Against Marcion Book V

[AD 220] Tertullian on Ephesians 2:3

For when (the apostle) says," We were by nature the children of wrath," inasmuch as the Jews were not the Creator's children by nature, but by the election of their fathers, he (must have) referred their being children of wrath to nature, and not to the Creator, adding this at lasts" even as others," who, of course, were not children of God.

Source: Against Marcion Book V

[AD 220] Tertullian on Ephesians 2:3

Similarly, too, (when writing) to the Ephesians, while recalling past (deeds), he warns (them) concerning the future: "In which we too had our conversation, doing the concupiscences and pleasures of the flesh." Branding, in fine, such as had denied themselves-Christians, to wit-on the score of having "delivered themselves up to the working of every impunity," "But ye," he says, "not so have learnt Christ.

Source: On Modesty

[AD 220] Tertullian on Ephesians 2:16

Source: Against Marcion Book V

[AD 220] Tertullian on Ephesians 2:14

" For the Creator's righteousness no less than His peace was announced in Christ, as we have often shown already. Therefore he says: "He is our peace, who hath made both one" -that is, the Jewish nation and the Gentile world.

Source: Against Marcion Book V

[AD 220] Tertullian on Ephesians 2:20

For "the Lord of Sabaoth hath taken away, among the Jews from Jerusalem," among the other things named, "the wise architect" too, who builds the church, God's temple, and the holy city, and the house of the Lord.

Source: An Answer to the Jews

[AD 220] Tertullian on Ephesians 2:20

Stones are they, even foundation stones, upon which we are ourselves edified-"built," as St. Paul says, "upon the foundation of the apostles," who, like "consecrated stones," were rolled up and down exposed to the attack of all men.

Source: Against Marcion Book IV

[AD 220] Tertullian on Ephesians 2:20

He feared, no doubt, that our building was to stand in Christ upon the foundation of the ancient prophets, since the apostle himself never fails to build us up everywhere with (the words of) the prophets. For whence did he learn to call Christ "the chief corner-stone," but from the figure given him in the Psalm: "The stone which the builders rejected is become the head (stone) of the corner? "

Source: Against Marcion Book V

[AD 220] Tertullian on Ephesians 2:17

Therefore the Spirit and the Gospel will be found in the Christ, who was foretrusted, because foretold. Again, "the Father of glory" is He whose Christ, when ascending to heaven, is celebrated as "the King of Glory" in the Psalm: "Who is this King of Glory? the Lord of Hosts, He is the King of Glory.

Source: Against Marcion Book V

[AD 220] Tertullian on Ephesians 2:17

"When, therefore, He came and preached peace to them that were near and to them which were afar off," we both obtained "access to the Father," being "now no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God" (even of Him from whom, as we have shown above, we were aliens, and placed far off), "built upon the foundation of the apostles" -(the apostle added), "and the prophets; "these words, however, the heretic erased, forgetting that the Lord had set in His Church not only apostles, but prophets also.

Source: Against Marcion Book V

[AD 235] Hippolytus of Rome on Ephesians 2:14

In order, then, to show the time when He is to come whom the blessed Daniel desired to see, he says, "And after seven weeks there are other threescore and two weeks," which period embraces the space of 434 years. For after the return of the people from Babylon under the leadership of Jesus the son of Josedech, and Ezra the scribe, and Zerubbabel the son of Salathiel, of the tribe of David, there were 434 years unto the coming of Christ, in order that the Priest of priests might be manifested in the world, and that He who taketh away the sins of the world might be evidently set forth, as John speaks concerning Him: "Behold the Lamb of God, that taketh away the sin of the world!" And in like manner Gabriel says: "To blot out transgressions, and make reconciliation for sins." But who has blotted out our transgressions? Paul the apostle teaches us, saying, "He is our peace who made both one; " and then, "Blotting out the handwriting of sins that was against us."

Source: Hippolytus Exegetical Fragments

[AD 235] Hippolytus of Rome on Ephesians 2:17

And by war he means the war that is in the body, because its frame has been made out of hostile elements; as it has been written, he says, "Remember the conflict that exists in the body." Jacob, he says, saw this entrance and this gate in his journey into Mesopotamia, that is, when from a child he was now becoming a youth and a man; that is, (the entrance and gate) were made known unto him as he journeyed into Mesopotamia. But Mesopotamia, he says, is the current of the great ocean flowing from the midst of the Perfect Man; and he was astonished at the celestial gate, exclaiming, "How terrible is this place! it is nought else than the house of God, and this (is) the gate of heaven." On account of this, he says, Jesus uses the words, "I am the true gate." Now he who makes these statements is, he says, the Perfect Man that is imaged from the unportrayable one from above. The Perfect Man therefore cannot, he says, be saved, unless, entering in through this gate, he be born again. But this very one the Phrygians, he says, call also Papa, because he tranquillized all things which, prior to his manifestation, were confusedly and dissonantly moved. For the name, he says, of Papa belongs simultaneously to all creatures -celestial, and terrestrial, and infernal-who exclaim, Cause to cease, cause to cease the discord of the world, and make "peace for those that are afar off," that is, for material and earthly beings; and "peace for those that are near," that is, for perfect men that are spiritual and endued with reason. But the Phrygians denominate this same also "corpse"-buried in the body, as it were, in a mausoleum and tomb. This, he says, is what has been declared, "Ye are whited sepulchres, full," he says, "of dead men's bones within," because there is not in you the living man. And again he exclaims, "The dead shall start forth from the graves," that is, from the earthly bodies, being born again spiritual, not carnal. For this, he says, is the Resurrection that takes place through the gate of heaven, through which, he says, all those that do not enter remain dead. These same Phrygians, however, he says, affirm again that this very (man), as a consequence of the change, (becomes) a god. For, he says, he becomes a god when, having risen from the dead, he will enter into heaven through a gate of this kind. Paul the apostle, he says, knew of this gate, partially opening it in a mystery, and stating "that he was caught up by an angel, and ascended as far as the second and third heaven into paradise itself; and that he beheld sights and heard unspeakable words which it would not be possible for man to declare."

Source: The Refutation of All Heresies - Book 5

[AD 253] Origen of Alexandria on Ephesians 2:6

What Paul is saying then is: If you believe that Christ is risen from the dead, believe also that you too have risen with him. If you believe that he sits at the Father’s right hand in heaven, believe that your place too is amid not earthly but heavenly things.

Source: COMMENTARY ON ROMANS 5.8

[AD 253] Origen of Alexandria on Ephesians 2:13

Paul is responding to those who think that believers in Christ may enter into the commonwealth of Israel but that it is some entirely different one that has nothing in common with the history of Israel.… It is those who know the spiritual law and live in accordance with it who are made dwellers in the commonwealth of Israel, more so than those who are Israelites in the body only.

Source: EPISTLE TO THE EPHESIANS

[AD 253] Origen of Alexandria on Ephesians 2:20

These are fitting words to cite against those who would divide the Godhead and think that the prophets belong to one God and the apostles to another.

Source: EPISTLE TO THE EPHESIANS

[AD 258] Cyprian on Ephesians 2:20

You have written also, that on my account the Church has now a portion of herself in a state of dispersion, although the whole people of the Church are collected, and united, and joined to itself in an undivided concord: they alone have remained without, who even, if they had been within, would have had to be cast out. Nor does the Lord, the protector of His people, and their guardian, suffer the wheat to be snatched from His floor; but the chaff alone can be separated from the Church, since also the apostle says, "For what if some of them have departed from the faith? shall their unbelief make the faith of God of none effect? God forbid; for God is true, but every man a liar." And the Lord also in the Gospel, when disciples forsook Him as He spoke, turning to the twelve, said, "Will ye also go away? "then Peter answered Him, "Lord, to whom shall we go? Thou hast the word of eternal life; and we believe, and are sure, that Thou art the Son of the living God." Peter speaks there, on whom the Church was to be built, teaching and showing in the name of the Church, that although a rebellious and arrogant multitude of those who will not hear and obey may depart, yet the Church does not depart from Christ; and they are the Church who are a people united to the priest, and the flock which adheres to its pastor. Whence you ought to know that the bishop is in the Church, and the Church in the bishop; and if any one be not with the bishop, that he is not in the Church, and that those flatter themselves in vain who creep in, not having peace with God's priests, and think that they communicate secretly with some; while the Church, which is Catholic and one, is not cut nor divided, but is indeed connected and bound together by the cement of priests who cohere with one another.

Source: Epistle LXVIII

[AD 258] Cyprian on Ephesians 2:17

That it is impossible to attain to God the Father, except by His Son Jesus Christ. In the Gospel: "I am the way, and the truth, and the life: no one cometh to the Father but by me." Also in the same place: "I am the door: by me if any man shall enter in, he shall be saved." Also in the same place: "Many prophets and righteous men have desired to see the things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them." Also in the same place: "He that believeth on the Son hath eternal life: he that is not obedient in word to the Son hath not life; but the wrath of God shall abide upon him." Also Paul to the Ephesians: "And when He had come, He preached peace to you, to those which are afar off, and peace to those which are near, because through Him we both have access in one Spirit unto the Father." Also to the Romans: "For all have sinned, and fail of the glory of God; but they are justified by His gift and grace, through the redemption which is in Christ Jesus." Also in the Epistle of Peter the apostle: "Christ hath died once for our sins, the just for the unjust, that He might present us to God." Also in the same place: "For in this also was it preached to them that are dead, that they might be raised again." Also in the Epistle of John: "Whosoever denieth the Son, the same also hath not the Father. He that confesseth the Son, hath both the Son and the Father."

Source: Treatise XII Three Books of Testimonies Against the Jews

[AD 325] Lucius Caecilius Firmianus Lactantius on Ephesians 2:12

When the Jews often resisted wholesome precepts, and departed from the divine law, going astray to the impious worship of false gods, then God filled just and chosen men with the Holy Spirit, appointing them as prophets in the midst of the people, by whom He might rebuke with threatening words the sins of the ungrateful people, and nevertheless exhort them to repent of their wickedness; for unless they did this, and, laying aside their vanities, return to their God, it would come to pass that He would change His covenant, that is, bestow the inheritance of eternal life upon foreign nations, and collect to Himself a more faithful people out of those who were aliens by birth. But they, when rebuked by the prophets, not only rejected their words; but being offended because they were upbraided for their sins, they slew the prophets themselves with studied tortures.

Source: The Divine Institutes, Book 4, Chapter XI

[AD 370] Gaius Marius Victorinus on Ephesians 2:2

Light and dark are two things, as are truth and falsehood, goodness and wickedness. But they are not to be imagined as equal, for it is not pious to compare anything to God, even by contraries. So we are to understand that there are two spirits, one of faith and one of disobedience. Satan and his devils have their substance from air, that is, from material reality. They derive their power in that same way, over those who think materially. The prince of that power which is in the air works through matter. He is therefore that spirit now at work through material means among the children of disobedience. He possesses their minds and has dominion over them. Therefore the one who lives “according to the course of this world lives according to the prince of the power of the air, of the spirit who is now at work in the children of disobedience.”

Source: EPISTLE TO THE EPHESIANS 1.2.1-2

[AD 370] Gaius Marius Victorinus on Ephesians 2:10

Does Paul mean “good works” in the future tense or those which we now perform? Taken either way they are good for us to walk in. They are witnesses to Christ’s working in us.

Source: EPISTLE TO THE EPHESIANS 1.2.10

[AD 370] Gaius Marius Victorinus on Ephesians 2:15

Their souls have thus been reconciled to the eternal and the spiritual, to all things above. The Savior, through the Spirit, indeed the Holy Spirit, descended into souls. He thereby joined what had been separated, spiritual things and souls, so as to make the souls themselves spiritual. He has established them in himself, as he says, “in a new person.” What is this new person? The spiritual person, as distinguished from the old person, who was soul struggling against flesh.

Source: EPISTLE TO THE EPHESIANS 1.2.14-15

[AD 370] Gaius Marius Victorinus on Ephesians 2:6

He did not make us deserving, since we did not receive these things by our own merit but by the grace and goodness of God.… But all this, as he often asserts and I insist, is in Christ. For in him is the whole mystery of the resurrection, both ours and of all others.

Source: EPISTLE TO THE EPHESIANS 1.2.7

[AD 370] Gaius Marius Victorinus on Ephesians 2:12

The true way of Israel consists in living according to the Spirit, thinking according to the Spirit and being circumcised from unworthy desires.

Source: EPISTLE TO THE EPHESIANS 1.2.12

[AD 370] Gaius Marius Victorinus on Ephesians 2:18

Both Jews and Gentiles “have access to the Father” through Christ himself. But how? “In one Spirit.” For the Spirit, who is one with Christ, enters into us when we believe in Christ. We then feel God’s presence, know God and worship God. Thus we come to the Father in that same Spirit through Christ. No one, whether Jew or Gentile, comes to the Father except through Christ.

Source: EPISTLE TO THE EPHESIANS 1.2.18

[AD 370] Gaius Marius Victorinus on Ephesians 2:1

Death is understood in two ways. The first is the familiar definition—when the soul is separated from the body at the end of life. The second is that, while abiding in that same body, the soul pursues the desires of the flesh and lives in sin.

Source: EPISTLE TO THE EPHESIANS 1.2.1-2

[AD 370] Gaius Marius Victorinus on Ephesians 2:14

Christ, he says, “is our peace.” Elsewhere Paul calls him mediator. He interposed himself of his own accord between divided realms. Souls born of God’s fountain of goodness were being detained in the world. There was a wall in their midst, a sort of fence, a partition made by the deceits of the flesh and worldly lusts. Christ by his own mystery, his cross, his passion and his way of life destroyed this wall. He overcame sin and taught that it could be overcome. He destroyed the lusts of the world and taught that they ought to be destroyed. He took away the wall in the midst. It was in his own flesh that he overcame the enmity. The work is not ours. We are not called to set ourselves free. Faith in Christ is our only salvation.

Source: EPISTLE TO THE EPHESIANS 1.2.14-15

[AD 370] Gaius Marius Victorinus on Ephesians 2:19

What are we to understand by “fellow citizens with the saints?” It implies a distinction between citizens and saints. But if this is so, who are the saints and who are the citizens? Saints refers to the apostles, prophets and all who formerly experienced God or spoke divinely through the Spirit dwelling within them. They in some way beheld God’s presence, as did Abraham, either through the flesh, through the Spirit or through both flesh and Spirit, as with all the apostles. Those who have later believed in Christ without any such special means are “fellow citizens with the saints and members of God’s household.”

Source: EPISTLE TO THE EPHESIANS 1.2.19

[AD 370] Gaius Marius Victorinus on Ephesians 2:9

The fact that you Ephesians are saved is not something that comes from yourselves. It is the gift of God. It is not from your works, but it is God’s grace as God’s gift, not from anything you have deserved. Our works are one thing, what we deserve another. Hence he distinguishes the two phrases “not from yourselves” and “not from works.” Remember that there are faithful works that ought to be displayed daily in services to the poor and other good deeds.

Source: EPISTLE TO THE EPHESIANS 1.2.9

[AD 370] Gaius Marius Victorinus on Ephesians 2:21

He called this stone a cornerstone not merely because it is at the corner but because it is the first and most important stone. From it begins the foundation of the corner which joins and couples two things to make them one. Souls above already with Christ are united together with those that live in holiness and receive Christ in a mystery that is present. Souls below that are Christ’s, including those of the Gentiles, are also joined by that cornerstone, Jesus Christ.

Source: EPISTLE TO THE EPHESIANS 1.2.20

[AD 370] Gaius Marius Victorinus on Ephesians 2:21

All souls made spiritual through Christ are joined and built up into a holy temple, where God dwells. As Christ is in all and God in Christ, all are a temple of God through Christ.

Source: EPISTLE TO THE EPHESIANS 1.2.21-22

[AD 370] Gaius Marius Victorinus on Ephesians 2:20

Jesus Christ and his teachings are the foundation for the apostles. The edifice built on this foundation consists in life and character and one’s conduct and discipline. The primary foundation is for life; the rest of the edifice is for its adornment and edification. The primary foundation, I say, is to believe in Christ, hope in him and trust in God. This foundation is the teaching of the apostles, which is also heard in the word of the prophets. Note the order of this distinction, first apostles and then prophets. The apostles beheld [God incarnate]; the prophets received the Spirit. These are the saints mentioned above: those who saw and those who were inhabited by the Spirit. Hence the teachings of the apostles and prophets are indeed the teachings of Christ, which proclaim the foundation of all eternal hope.

Source: EPISTLE TO THE EPHESIANS 1.2.20

[AD 370] Gaius Marius Victorinus on Ephesians 2:17

He distinguishes “those who are far off” from “those who are near.” This refers to the Gentiles and Jews. For the Jews are obviously close and the Gentiles far off. Yet the Savior himself has brought the gospel to the Gentiles. Paul here mentions first that Christ by his advent has truly preached peace also to those who are far off, that is, the Gentiles, as is shown by many evidences. For those who come to belief from Gentile backgrounds ironically have a greater claim to be called sons than those from Jewish backgrounds. And yet, so that it may not be denied to the latter, he adds “and those who are near.”

Source: EPISTLE TO THE EPHESIANS 1.2. 7

[AD 370] Gaius Marius Victorinus on Ephesians 2:22

As he does so often, he brings the argument back to individuals, that is, to the Ephesians. They themselves have been built into that same temple cornerstone. Here he cleverly adjusts his language to form an exhortation. They have not yet fully entered into this unity but are still being built up. There is a deficiency, and therefore he warns and exhorts them.

Source: EPISTLE TO THE EPHESIANS 1.2.21-22

[AD 384] Ambrosiaster on Ephesians 2:2

He indicates that the prince of power, that is, the devil, has corrupted the understanding of the world to make it depart from the one God and conceive a belief in many gods. In this way the devil made them associates in his own conspiracy, seeing that they were found to exhibit the same impiety in their denial of the one God.

Source: EPISTLE TO THE EPHESIANS 2.2.1-3

[AD 384] Ambrosiaster on Ephesians 2:15

The law that he abolished was that which had been given to the Jews concerning circumcision and new moons and food and sacrifices and the sabbath. He ordered it to cease because it was a burden. In this way he made peace.

Source: EPISTLE TO THE EPHESIANS 2.15

[AD 384] Ambrosiaster on Ephesians 2:13

He reminds us that we were brought close to God by the blood of Christ in order to show how great is God’s affection toward us, since he allowed his own Son to die. We too, enduring in faith, should not yield to despair in any of the agonies inflicted on us for his sake, knowing that what he deserves from us exceeds all that our enemies can bring upon us.

Source: EPISTLE TO THE EPHESIANS 2.13

[AD 384] Ambrosiaster on Ephesians 2:3

He is speaking of a great deception when he brings to mind the “passions of the flesh.” For the pleasure of the flesh means being delighted by the visible, so that it gives the name of gods to the elements that God appointed as his means of ordering the world. But this name [God] belongs rightly to the one and only God, from whom everything derives.… If anyone imagines that the “passions of the flesh” mean anything else, let him reflect on how the apostle led a pure life. He lived without blemish according to the righteousness of the law. But because he had persecuted the church he includes himself in the “we”—“we lived in the passions of our flesh.” For every sin, according to Paul, has something to do with the deception associated with living according to the flesh, which is the mother of all corruption.

Source: EPISTLE TO THE EPHESIANS 2.3.1-3

[AD 384] Ambrosiaster on Ephesians 2:4

These are the true riches of God’s mercy, that even when we did not seek it mercy was made known through his own initiative.… This is God’s love to us, that having made us he did not want us to perish. His reason for making us was that he might love what he had made, seeing that no one hates his own workmanship.

Source: EPISTLE TO THE EPHESIANS 2.4

[AD 384] Ambrosiaster on Ephesians 2:14

The passion of the Savior made peace between the circumcision and the uncircumcision. For the enmity, which was between them like a wall and divided the circumcision from the uncircumcision and the uncircumcision from the circumcision, was abolished by the Savior. His command is that the Jew should not so presume on his circumcision as to reproach the Gentile, nor should the Gentile trust in his uncircumcision, that is, his paganism, so as to abhor the Jew. Both, made new, should maintain in Christ their faith in the one God.

Source: EPISTLE TO THE EPHESIANS 2.14.1

[AD 384] Ambrosiaster on Ephesians 2:19

Believers become “fellow citizens” in a way analogous to all those who desired the peace of Rome. They brought gifts and were accepted as Roman citizens, as were the people of Cilician Tarsus. Paul was a Roman citizen of that city. So too anyone who has joined himself to the Christian faith becomes a fellow citizen of the saints and a member of God’s household.

Source: EPISTLE TO THE EPHESIANS 2.19

[AD 384] Ambrosiaster on Ephesians 2:9

All thanksgiving for our salvation is to be given only to God. He extends his mercy to us so as to recall us to life precisely while we are straying, without looking for the right road. And thus we are not to glory in ourselves but in God, who has regenerated us by a heavenly birth through faith in Christ.

Source: EPISTLE TO THE EPHESIANS 2.10

[AD 384] Ambrosiaster on Ephesians 2:20

This means that the household of God is built upon both the old and the new covenants. For what the apostles preached had been foretold by the prophets. In his words to the Corinthians, that “God placed in the church first apostles then prophets,” he is concerned with the order of the church. But in this case he is speaking of the foundation in the prophets of old.

Source: EPISTLE TO THE EPHESIANS 2.20

[AD 384] Ambrosiaster on Ephesians 2:5

God made us in Christ. So it is through Christ once again that he has formed us anew. We are his members; he our Head.

Source: EPISTLE TO THE EPHESIANS 2.5

[AD 395] Gregory of Nyssa on Ephesians 2:3

When [Scripture] speaks of “sons of men” or “sons of rams,” it indicates an essential relation between the one begotten and the source of his begetting. But when it speaks of “sons of power” [as at 1 Sam 14:52] or “children of wrath,” it asserts a connection made by choice.

Source: AGAINST EUNOMIUS 3.1.116

[AD 395] Gregory of Nyssa on Ephesians 2:16

Taking up the enmity that had come between us and God on account of sins, “slaying it in himself,” as the apostle says (and sin is enmity), and becoming what we are, he joined the human to God again through himself.

Source: AGAINST EUNOMIUS 3.10.12

[AD 397] Ambrose of Milan on Ephesians 2:8

You have become a good son from a wicked servant; therefore, presume not from your own works, but from the grace of Christ: for by grace you have been saved, says the Apostle. Therefore, this is not arrogance, but faith: to preach what you have received is not pride, but devotion.

Source: On the Sacraments 5.4.19

[AD 400] Ignatius of Antioch on Ephesians 2:2

And indeed, before the cross was erected, he (Satan) was eager that it should be so; and he "wrought" [for this end] "in the children of disobedience." He wrought in Judas, in the Pharisees, in the Sadducees, in the old, in the young, and in the priests. But when it was just about to be erected, he was troubled, and infused repentance into the traitor, and pointed him to a rope to hang himself with, and taught him [to die by] strangulation. He terrified also the silly woman, disturbing her by dreams; and he, who had tried every means to have the cross prepared, now endeavoured to put a stop to its erection; not that he was influenced by repentance on account of the greatness of his crime (for in that case he would not be utterly depraved), but because he perceived his own destruction [to be at hand]. For the cross of Christ was the beginning of his condemnation the beginning of his death, the beginning of his destruction.

Source: Epistle of Pseudo-Ignatius to the Philippians

[AD 400] Pseudo-Clement on Ephesians 2:2

These, moreover, are like "the blind man who leads the blind man, and they both fall into the ditch." [Matthew 15:14] And they will receive judgment, because in their talkativeness and their frivolous teaching they teach natural wisdom and the "frivolous error of the plausible words of the wisdom of men," "according to the will of the prince of the dominion of the air, and of the spirit which works in those men who will not obey, according to the training of this world, and not according to the doctrine of Christ." But if you have received "the word of knowledge, or the word of instruction, or of prophecy," [1 Corinthians 12:8-10] blessed be God, "who helps every man without grudging — that God who gives to every man and does not upbraid him." [James 1:5]

Source: Two Epistles on Virginity

[AD 403] Epiphanius of Salamis on Ephesians 2:11

The phrase “Gentiles in the flesh” contrasts types of realities. The type in the flesh was awaiting the time of the spirit. The less perfect fulfillment of the circumcision is expressed in relation to its more perfect fulfillment.

Source: PANARION 42.12.3, THIRTY-SIXTH REFUTATION OF MARCION

[AD 407] John Chrysostom on Ephesians 2:11

"Who are called Uncircumcision." The honor then of the Jews is in names, their prerogative is in the flesh. For uncircumcision is nothing, and circumcision is nothing.

Source: Homily on Ephesians 5

[AD 407] John Chrysostom on Ephesians 2:2

Why does he call the Devil "the prince" of the world? Because nearly the whole human race has surrendered itself to him and all are willingly and of deliberate choice his slaves. And to Christ, though He promises unnumbered blessings, not any one so much as gives any heed; whilst to the Devil, though promising nothing of the sort, but sending them on to hell, all yield themselves. His kingdom then is in this world, and he has, with few exceptions, more subjects and more obedient subjects than God, in consequence of our indolence.

Source: Homily on Ephesians 4

[AD 407] John Chrysostom on Ephesians 2:2

"According to the power," saith he, "of the air, of the spirit." Here again he means, that Satan occupies the space under Heaven, and that the incorporeal powers are spirits of the air, under his operation. For that his kingdom is of this age, i. e., will cease with the present age, hear what he says at the end of the Epistle; "Our wrestling is not against flesh and blood, but against the principalities, against powers, against the world rulers of this darkness;" where, lest when you hear of world-rulers you should therefore say that the Devil is uncreated, he elsewhere calls a perverse time, "an evil world," not of the creatures. For he seems to me, having had dominion beneath the sky, not to have fallen from his dominion, even after his transgression.

Source: Homily on Ephesians 4

[AD 407] John Chrysostom on Ephesians 2:2

"That now worketh," he says, "in the sons of disobedience." You observe that it is not by force, nor by compulsion, but by persuasion, he wins us over; "disobedience" or "untractableness" is his word, as though one were to say, by guile and persuasion he draws all his votaries to himself.

Source: Homily on Ephesians 4

[AD 407] John Chrysostom on Ephesians 2:10

"For we are His workmanship, created in Christ Jesus for good works, which God afore prepared that we should walk in them." Observe the words he uses. He here alludes to the regeneration, which is in reality a second creation. We have been brought from non-existence into being. As to what we were before, that is, the old man, we are dead. What we are now become, before, we were not. Truly then is this work a creation, yea, and more noble than the first; for from that one, we have our being; but from this last, we have, over and above, our well being.

Source: Homily on Ephesians 4

[AD 407] John Chrysostom on Ephesians 2:10

"For good works, which God afore prepared that we should walk in them." Not merely that we should begin, but that we should walk in them, for we need a virtue which shall last throughout, and be extended on to our dying day. If we had to travel a road leading to a royal city, and then when we had passed over the greater part of it, were to flag and sit down near the very close, it were of no use to us. This is the hope of our calling; for "for good works" he says. Otherwise it would profit us nothing.

Source: Homily on Ephesians 4

[AD 407] John Chrysostom on Ephesians 2:1-3

There is, we know, a corporal, and there is also a spiritual, dying. Of the first it is no crime to partake, nor is there any peril in it, inasmuch as there is no blame attached to it, for it is a matter of nature, not of deliberate choice. It had its origin in the transgression of the first-created man, and thenceforward in its issue it passed into a nature, and, at all events, will quickly be brought to a termination; whereas this spiritual dying, being a matter of deliberate choice, has criminality, and has no termination.

Source: Homily on Ephesians 4

[AD 407] John Chrysostom on Ephesians 2:1-3

You observe the gentleness of Paul, and how on all occasions he encourages the hearer, not bearing too hard upon him. For whereas he had said, Ye have arrived at the very last degree of wickedness, (for such is the meaning of becoming dead,) that he may not excessively distress them, (because men are put to shame when their former misdeeds are brought forward, cancelled though they be, and no longer attended with danger,) he gives them, as it were, an accomplice, that it may not be supposed that the work is all their own, and that accomplice a powerful one. And who then is this? The Devil.

Source: Homily on Ephesians 4

[AD 407] John Chrysostom on Ephesians 2:15

What is meant by "Having abolished by ordinances?" For he makes a wide distinction between "commandments" and "ordinances." He either then means "faith," calling that an "ordinance," (for by faith alone He saved us,) or he means "precept," such as Christ gave, when He said, "But I say unto you, that ye are not to be angry at all." That is to say, "If thou shalt believe that God raised Him from the dead, thou shalt be saved." And again, "The word is nigh thee, in thy mouth, and in thine heart. Say not, Who shall ascend into heaven, or who shall descend into the abyss?" or, who hath "brought Him again from the dead?" Instead of a certain manner of life, He brought in faith. For that He might not save us to no purpose, He both Himself underwent the penalty, and also required of men the faith that is by doctrines.

"That he might create in Himself of the twain, one new man." Observe thou, that it is not that the Gentile is become a Jew, but that both the one and the other are entered into another condition. It was not with a view of merely making this last other than he was, but rather, in order to create the two anew. And well does he on all occasions employ the word "create," and does not say "change," in order to point out the power of what was done, and that even though the creation be invisible, yet it is no less a creation than that is, and that we ought not henceforward start away from this, as from natural things.

"That He might in Himself of the twain." That is, by Himself. He gave not this charge to another, but Himself, by Himself, melted both the one and the other, and produced a glorious one, and one greater than the first creation; and that one, first, was Himself. For this is the meaning of "in Himself." He Himself first gave the type and example. Laying hold on the one hand of the Jew, and on the other of the Gentile, and Himself being in the midst, He blended them together, made all the estrangement which existed between them to disappear, and fashioned them anew from above by fire and by water; no longer with water and earth, but with water and fire. He became a Jew by circumcision, He became accursed, He became a Gentile without the law, and was over both Gentiles and Jews.

"One new man," saith he, "so making peace." Peace for them both towards God, and towards each other. For so long as they continued still Jews and Gentiles, they could not have been reconciled. And had they not been delivered each from his own peculiar condition, they would not have arrived at another and a higher one. For the Jew is then united to the Gentile when he becomes a believer. It is like persons being in a house, with two chambers below, and one large and grand one above: they would not be able to see each other, till they had got above.

"Making peace," more especially towards God; for this the context shows.

Source: Homily on Ephesians 5

[AD 407] John Chrysostom on Ephesians 2:6

"He raised us up with Him and made us sit with Him." Beholdest thou the glory of His inheritance? That "He hath raised us up together," is plain. But that He "hath made us sit with Him in the heavenly places in Christ Jesus," how does this hold? It holds as truly, as that He hath raised us together. For as yet no one is actually raised, excepting that inasmuch as the Head hath risen, we also are raised, just as in the history, when Jacob did obeisance, his wife also did obeisance to Joseph. And so in the same way "hath He also made us to sit with Him." For since the Head sitteth, the body sitteth also with it, and therefore he adds "in Christ Jesus." Or again, if it means, not this, it means that by the layer of Baptism He hath "raised us up with Him." How then in that case hath He made "us to sit with Him?" Because, saith he, "if we suffer we shall also reign with Him," if we be dead with Him we shall also live with Him. Truly there is need of the Spirit and of revelation, in order to understand the depth of these mysteries.

Source: Homily on Ephesians 4

[AD 407] John Chrysostom on Ephesians 2:11-12

There are many things to show the loving-kindness of God. First, the fact, that by Himself He hath saved us, and by Himself through such a method as this. Secondly, that He hath saved us, as being what we were. Thirdly, that He hath exalted us to the place where we are. For all these things both contain in themselves the greatest demonstration of His loving-kindness, and they are the very subjects which Paul is now agitating in his Epistle. He had been saying, that when we were dead through our trespasses, and children of wrath, He saved us; He is now telling us further, to whom He hath made us equal. "Wherefore," saith he, "remember;" because it is usual with us, one and all, when we are raised from a state of great meanness to corresponding, or perhaps a greater, dignity, not so much as even to retain any recollection of our former condition, being nourished in this our new glory. On this account it is that he says, "Wherefore remember."-"Wherefore." Why, "wherefore?" Because we have been created unto good works, and this were sufficient to induce us to cultivate virtue; "remember,"-for that remembrance is sufficient to make us grateful to our Benefactor,-"that ye were aforetime Gentiles." Observe how he lowers the superior advantages of the Jews and admires the disadvantages of the Gentiles; disadvantage indeed it was not, but he is arguing with each respectively from their character and manner of life.

Source: Homily on Ephesians 5

[AD 407] John Chrysostom on Ephesians 2:11-12

Ye, saith he, who were thus called by the Jews. But why when he is about to show that the benefit bestowed upon them consisted in this, in having fellowship with Israel, does he disparage the Israelitish prerogative? He does not disparage it. In essential points he enhances it, but only in these points, in which they had no fellowship, he disparages it. For further on he says, "Ye are fellow-citizens of the saints and of the household of God." Mark, how far he is from disparaging it. These points, saith he, are indifferent. Never think, saith he, that because ye happen not to be circumcised, and are now in uncircumcision, that there is any difference in this. No, the real trouble was this, the being "without Christ," the being "aliens from the commonwealth of Israel." Whereas this circumcision is not "the commonwealth." Again, the being strangers from the covenants of promise, the having no hope to come, the being without God in this world, all these were parts of their condition. He was speaking of heavenly things; he speaks also of those which are upon earth; since the Jews had a great opinion of these. Thus also Christ in comforting His disciples, after saying, "Blessed are they that have been persecuted for righteousness' sake, for theirs is the kingdom of heaven," adds the lesser point of consolation, "for so," saith He, "persecuted they the prophets which were before you." For this, compared with the greatness of the other, is far less, yet in regard to the being nigh, and believing, it is great and sufficient, and has much force. This then was the sharing in the commonwealth. His word is not, "separated," but "alienated from the commonwealth." His word is not, "ye took no interest in," but, "ye had not so much as any part in, and were strangers." The expressions are most emphatic, and indicate the separation to be very wide. Because the Israelites themselves were without this commonwealth, not however as aliens, but as indifferent to it, and they fell from the covenants, not however as strangers, but as unworthy.

Source: Homily on Ephesians 5

[AD 407] John Chrysostom on Ephesians 2:13

Is this then the great privilege, it may be said, that we are admitted into the commonwealth of the Jews? What art thou saying? "He hath summed up all things that are in heaven, and that are in earth," and now dost thou tell us about Israelites? Yes, he would say. Those higher privileges we must apprehend by faith; these, by the things themselves. "But now," saith he, "in Christ Jesus, ye that once were far off, are made nigh," in reference to the commonwealth. For the "far off," and the "nigh," are matters of will and choice only.

Source: Homily on Ephesians 5

[AD 407] John Chrysostom on Ephesians 2:12

But what were "the covenants of the promise?" "To thee and to thy seed," saith He, "will I give this land," and whatever else He promised.

"Having no hope." he adds, "and without God." Though gods indeed they worshipped, but they were no gods: "for an idol is not any thing."

Source: Homily on Ephesians 5

[AD 407] John Chrysostom on Ephesians 2:18

"Peace," saith he, that "peace" which is towards God. He hath reconciled us. For the Lord Himself also saith, "Peace I leave with you; my peace I give unto you." And again, "Be of good cheer, I have overcome the world." And again, "Whatsoever ye shall ask in my name that will I do." And again, "For the Father loveth you." These are so many evidences of peace. But how towards the Gentiles? "Because through Him we both have our access in one Spirit unto the Father," not ye less, and they more, but all by one and the same grace. The wrath He appeased by His death, and hath made us meet for the Father's love through the Spirit. Mark again, the "in" means "by" or "through." By Himself and the Spirit that is, He hath brought us unto the Father.

Source: Homily on Ephesians 6

[AD 407] John Chrysostom on Ephesians 2:3

"In the lusts of our flesh, doing the desires of the flesh, and of the mind, and were by nature children of wrath, even as the rest." That is, having no spiritual affections. Yet, lest he should slander the flesh, or lest it should be supposed that the transgression was not great, observe how he guards the matter, "Doing," he says, "the desires of the flesh and of the mind." That is, the pleasurable passions. We provoked God to anger, he saith, we provoked Him to wrath, we were wrath, and nothing else. For as he who is a child of man is by nature man, so also were we children of wrath even as others; i. e., no one was free, but we all did things worthy of wrath.

Source: Homily on Ephesians 4

[AD 407] John Chrysostom on Ephesians 2:4

"But God, being rich in mercy." Not merely merciful, but rich in mercy; as it is said also in another place; "In the multitude of thy mercies." And again, "Have mercy upon me, according to the multitude of thy tender mercies."

Source: Homily on Ephesians 4

[AD 407] John Chrysostom on Ephesians 2:4

"For His great love, wherewith He loved us." Why did He love us? For these things are not deserving of love, but of the sorest wrath, and punishment. And thus it was of great mercy.

Source: Homily on Ephesians 4

[AD 407] John Chrysostom on Ephesians 2:14-15

"And brake down," he proceeds, "the middle wall of partition." What the middle wall of partition is, he interprets by saying, "the enmity having abolished in His flesh, even the law of commandments contained in ordinances." Some indeed affirm that he means the wall of the Jews against the Greeks, because it did not allow the Jews to hold intercourse with the Greeks. To me, however, this does not seem to be the meaning, but rather that he calls "the enmity in the flesh," a middle wall, in that it is a common barrier, cutting us off alike from God. As the Prophet says, "Your iniquities separate between you and Me;" for that enmity which He had both against Jews and Gentiles was, as it were, a middle wall. And this, whilst the law existed, was not only not abolished, but rather was strengthened; "for the law," saith the Apostle, "worketh wrath." Just in the same way then as when he says in that passage, "the law worketh wrath," he does not ascribe the whole of this effect to the law itself, but it is to be understood, that it is because we have transgressed it; so also in this place he calls it a middle wall, because through being disobeyed it wrought enmity. The law was a hedge, but this it was made for the sake of security, and for this reason was called "a hedge," to the intent that it might form an inclosure. For listen again to the Prophet, where he says, "I made a trench about it." And again, "Thou hast broken down her fences, so that all they which pass by the way do pluck her." Here therefore it means security and so again, "I will take away the hedge thereof, and it shall be trodden down." And again, "He gave them the law for a defence." And again, "The Lord executeth righteous acts and made known His ways unto Israel." It became, however, a middle wall, no longer establishing them in security, but cutting them off from God. Such then is the middle wall of partition formed out of the hedge. And to explain what this is, he subjoins, "the enmity in His flesh having abolished, the law of commandments."

How so? In that He was slain and dissolved the enmity therein. And not in this way only but also by keeping it. But what then, if we are released from the former transgression, and yet are again compelled to keep it? Then were the case the same over again, whereas He hath destroyed the very law itself. For he says, "Having abolished the law of commandments contained in ordinances." Oh! amazing loving-kindness! He gave us a law that we should keep it, and when we kept it not, and ought to have been punished, He even abrogated the law itself. As if a man, who, having committed a child to a schoolmaster, if he should turn out disobedient, should set him at liberty even from the schoolmaster, and take him away. How great loving-kindness were this!

Source: Homily on Ephesians 5

[AD 407] John Chrysostom on Ephesians 2:16

"And might reconcile them both in one body unto God through the Cross." He saith, not merely "might reconcile," but "might reconcile thoroughly" indicating that heretofore human nature had been easily reconciled, as, e.g., in the case of the saints and before the time of the Law. "In one body," saith he, and that His own, "unto God." How is this effected? By Himself, he means, suffering the due penalty.

"Through the cross having slain the enmity thereby." Nothing can be more decisive, nothing more expressive than these words. His death, saith the Apostle, hath "slain" the enmity. He hath "wounded" and "killed" it, not by giving charge to another, nor by what He wrought only, but also by what He suffered. He does not say "having dissolved," he does say "having cancelled," but what is stronger than all, "having slain," so that it never should rise again. How then is it that it does rise again? From our exceeding depravity. For as long as we abide in the body of Christ, as long as we are united, it rises not again, but lies dead; or rather that former enmity never rises again at all. But if we breed another, it is no longer because of Him, who hath destroyed and put to death the former one. It is thou, forsooth, that travailest with a fresh one. "For the mind of the flesh," saith he, "is enmity against God;" if we are in nothing carnally-minded, there will be no fresh enmity produced, but that "peace" shall remain.

Source: Homily on Ephesians 5

[AD 407] John Chrysostom on Ephesians 2:14

"For He is our peace, Who made both one." What is this, "both one?" He does not mean this, that He hath raised us to that high descent of theirs, but that he hath raised both us and them to a yet higher. Only that the blessing to us is greater, because to these it had been promised, and they were nearer than we; to us it had not been promised, and we were farther off than they. Therefore it is that he says, "And that the Gentiles might glorify God for His mercy." The promise indeed He gave to the Israelites, but they were unworthy; to us He gave no promise, nay, we were even strangers, we had nothing in common with them; yet hath He made us one, not by knitting us to them, but by knitting both them and us together into one. I will give you an illustration. Let us suppose there to be two statues, the one of silver, the other of lead, and then that both shall be melted down, and that the two shall come out gold. Behold, thus hath He made the two one. Or put the case again in another way. Let the two be, one a slave, the other an adopted son: and let both offend Him, the one as a disinherited child, the other as a fugitive, and one who never knew a father. Then let both be made heirs, both trueborn sons. Behold, they are exalted to one and the same dignity, the two are become one, the one coming from a longer, the other from a nearer distance, and the slave becoming more noble than he was before he offended.

Source: Homily on Ephesians 5

[AD 407] John Chrysostom on Ephesians 2:19

Perceive ye that it is not with the Jews simply, no, but with those saintly and great men, such as Abraham, and Moses, and Elias? It is for the self-same city with these we are enrolled, for that we declare ourselves. "For they that say such things," saith he, "make it manifest that they are seeking after a country of their own." No longer are we strangers from the saints, nor foreigners. For they who shall not attain to heavenly blessings, are foreigners. "For the Son," saith Christ, "abideth for ever."

"And of the household," he continues, "of God."

The very thing which they at the first had, by means of so many toils and troubles, hath been for you accomplished by the grace of God. Behold the hope of your calling.

Source: Homily on Ephesians 6

[AD 407] John Chrysostom on Ephesians 2:8

"For by grace," saith he "have ye been saved." In order then that the greatness of the benefits bestowed may not raise thee too high, observe how he brings thee down: "by grace ye have been saved," saith he, "Through faith;" Then, that, on the other hand, our free-will be not impaired, he adds also our part in the work, and yet again cancels it, and adds, "And that not of ourselves." Neither is faith, he means, "of ourselves." Because had He not come, had He not called us, how had we been able to believe? for "how," saith he, "shall they believe, unless they hear?" So that the work of faith itself is not our own. "It is the gift," said he, "of God," it is "not of works." Was faith then, you will say, enough to save us? No; but God, saith he, hath required this, lest He should save us, barren and without work at all. His expression is, that faith saveth, but it is because God so willeth, that faith saveth. Since, how, tell me, doth faith save, without works? This itself is the gift of God.

Source: Homily on Ephesians 4

[AD 407] John Chrysostom on Ephesians 2:9

"That no man should glory." That he may excite in us proper feeling touching this gift of grace. "What then?" saith a man, "Hath He Himself hindered our being justified by works?" By no means. But no one, he saith, is justified by works, in order that the grace and loving-kindness of God may be shown. He did not reject us as having works, but as abandoned of works He hath saved us by grace; so that no man henceforth may have whereof to boast. And then, lest when thou hearest that the whole work is accomplished not of works but by faith, thou shouldest become idle, observe how he continues.

Source: Homily on Ephesians 4

[AD 407] John Chrysostom on Ephesians 2:21

Mark, how he knits it all together, and represents Him at one time, as holding down the whole body from above, and welding it together; at another time, as supporting the building from below, and being, as it were, a root, or base. And whereas he had used the expression, "He created in Himself of the twain one new man;" by this he clearly shows us, that by Himself Christ knits together the two walls: and again, that in Him it was created. And "He is the first-born," saith he, "of all creation," that is, He Himself supports all things.

Whether you speak of the roof, or of the walls, or of any other part whatsoever, He it is supports the whole. Thus he elsewhere calls Him a foundation. "For other foundations," saith he, "can no man lay than that which is laid, which is Jesus Christ." "In whom each several building," he saith, "fitly framed together." Here he displays the perfectness of it, and indicates that one cannot otherwise have place in it, unless by living with great exactness.

Source: Homily on Ephesians 6

[AD 407] John Chrysostom on Ephesians 2:20

Observe how he blends all together, the Gentiles, the Jews, the Apostles, the Prophets, and Christ, and illustrates the union sometimes from the body, and sometimes from the building: "built," saith he, "upon the foundation of the Apostles and Prophets;" that is, the Apostles and Prophets are a foundation, and he places the Apostles first, though they are in order of time last, doubtless to represent and express this, that both the one and the other are alike a foundation, and that the whole is one building, and that there is one root. Consider, that the Gentiles have the Patriarchs as a foundation. He here speaks more strongly of that point than he does when he speaks of a "grafting in." There he rather attaches them on. Then he adds, that He who binds the whole together in Christ. For the chief corner-stone binds together both the walls, and the foundations.

Source: Homily on Ephesians 6

[AD 407] John Chrysostom on Ephesians 2:17

He sent not, saith the Apostle, by the hand of another, nor did He announce these tidings to us by means of any other, but Himself did it in His own person. He sent not Angel nor Archangel on the mission, because to repair so many and vast mischiefs and to declare what had been wrought was in the power of none other, but required His own coming. The Lord then took upon Himself the rank of a servant, nay, almost of a minister, "and came, and preached peace to you," saith he, "that were far off, and to them that were nigh." To the Jews, he means, who as compared with ourselves were nigh.

Source: Homily on Ephesians 6

[AD 407] John Chrysostom on Ephesians 2:22

"It groweth," saith he, "into a holy temple in the Lord, in whom ye also," he adds, "are builded together." He is speaking continuously: "Into a holy temple, for a habitation of God in the Spirit." What then is the object of this building? It is that God may dwell in this temple. For each of you severally is a temple, and all of you together are a temple. And He dwelleth in you as in the body of Christ, and as in a Spiritual temple. He does not use the word which means our coming to God, (prosodos) but which implies God's bringing us to Himself, (prosagoge) for we came not out of ourselves, but we were brought nigh by Him. "No one," saith Christ, "cometh unto the Father but by Me." And again, "I am the way, and the truth, and the life."

He joins them with the Saints and again returns to his former image, nowhere suffering them to be disunited from Christ. Doubtless then, this is a building that shall go on until His coming. Doubtless it was for this reason that Paul said, "As a wise master builder, I laid a foundation." And again that Christ is the foundation. What then means all this? You observe that the comparisons have all referred to the subject-matters, and that we must not expound them to the very letter. The Apostle speaks from analogy as Christ does, where He calls the Father an husbandman, and Himself a root.

Source: Homily on Ephesians 6

[AD 407] John Chrysostom on Ephesians 2:5

"Even when we were dead through our trespasses He quickened us together with Christ." Again is Christ introduced, and it is a matter well worthy of our belief, because if the Firstfruits live, so do we also. He hath quickened both Him, and us. Seest thou that all this is said of Christ incarnate? Beholdest thou "the exceeding greatness of His power to us-ward who believe?" Them that were dead, them that were children of wrath, them hath he quickened. Beholdest thou "the hope of his calling?"

Source: Homily on Ephesians 4

[AD 407] John Chrysostom on Ephesians 2:7

"That in the ages to come, He might show the exceeding riches of His grace, in kindness towards us, in Christ Jesus." Whereas he had been speaking of the things which concerned Christ, and these might be nothing to us, (for what, it might be said, is it to us, that He rose) therefore he shows that they do moreover extend to us, inasmuch as He is made one with us. Only that our concern in the matter he states separately. "Us," saith he, "who were dead through our trespasses He raised up with Him, and made us sit with Him." Wherefore, as I was saying, be not unbelieving, take the demonstration he adduces both from former things, and from His Headship, and also from His desire to show forth His goodness. For how will He show it, unless this come to pass? And He will show it in the ages to come. What? that the blessings are both great, and more certain than any other. For now the things which are said may to the unbelievers seem to be foolishness; but then all shall know them. Wouldest thou understand too, how He hath made us sit together with Him? Hear what Christ Himself saith to the disciples, "Ye also shall sit upon twelve thrones, judging the twelve tribes of Israel." And again, "But to sit on My right hand and on My left hand is not Mine to give, but it is for them for whom it hath been prepared of My Father." So that it hath been prepared. And well saith he, "in kindness towards us in Christ Jesus," for to sit on His right hand is honor above all honor, it is that beyond which there is none other. This then he saith, that even we shall sit there. Truly this is surpassing riches, truly surpassing is the greatness of His power, to make us sit down with Christ, Yea, hadst thou ten thousand souls, wouldest thou not lose them for His sake? Yea, hadst thou to enter the flames, oughtest thou not readily to endure it?

Source: Homily on Ephesians 4

[AD 420] Jerome on Ephesians 2:11

By calling the Ephesians “Gentiles in the flesh,” he shows that in the spirit they are not Gentiles, just as conversely the Jews are Gentiles in spirit and Israelites in the flesh. Therefore the Jews and Gentiles are subject to a fourfold division: Some are circumcised in spirit and flesh, as were Moses and Aaron.… Some have been circumcised neither in spirit nor in flesh, as were Nebuchadnezzar and Pharaoh.… A third group are circumcised only in the flesh.… Lastly come those of whom he now speaks, … believers such as today we see in the whole host of believing Gentiles around the world.

Source: Commentary on Ephesians 2:12

[AD 420] Jerome on Ephesians 2:10

We are his creation. This means that it is from him that we live, breathe, understand and are able to believe, because he is the One who made us. And note carefully that he did not say “we are his fashioning and molding” but “we are his creation.” Molding starts with the mud of the earth, but creation from the outset is “according to the image and likeness of God.”

Source: Commentary on Ephesians 2:10

[AD 420] Jerome on Ephesians 2:6

Above he said that God raised Christ from the dead and seated him at his right hand.… Some may ask how God who has saved us and raised us with him has also made us sit with Christ. A simple response would be indeed that, in the light of God’s foreknowledge, Paul is speaking of what is to come as though it had already been done.… One who understands the resurrection and the kingdom of Christ spiritually does not scruple to say that the saints already sit and reign with Christ! Just as a person may become truly holy even in the flesh, when he lives in the flesh and has his conversation in heaven, when he walks on earth and, ceasing to be flesh, is wholly converted into spirit, so he also is seated in heaven with Christ. For indeed “the kingdom of God is within us.”

Source: Commentary on Ephesians 2:1-5

[AD 420] Jerome on Ephesians 2:6

How abundant is his grace and how multi-faceted is the glory in which God has caused us to be seated and reign with Christ, after freeing us from the tribulations of the age! This is shown above all by the fact that in the ages to come he will shed his glory upon us in the sight not of some but of all rational creatures.… But an attentive reader might inquire: “Are you saying then that the human arena is greater than the angels and all the heavenly powers?” No.… Some might conceivably argue that “he made us sit with him in heavenly places” refers not to the good angels but to the bad angels, the banished angels and the prince of this world, and Lucifer who rises in the morning, over whom the saints will be enthroned with Christ.… But a better argument will translate [the reference to Christ’s grace] as meaning that we are saved not by our own merit but by his grace and that it is a proof of greater goodness to die for sinners rather than for the just.

Source: Commentary on Ephesians 2:7

[AD 420] Jerome on Ephesians 2:13

God in his entirety is everywhere. Who can be separated from him when all things are in him?… He is, however, said to be far away from the unrighteous, according to Proverbs [15:29].… Just as far as the unrighteous are away from him, so close is he to the saints. Just when God seemed to be furthest from the Ephesians, he was coming close to them by the blood of Jesus.

Source: Commentary on Ephesians 2:13-14

[AD 420] Jerome on Ephesians 2:12

When he says “having no hope, without God in the world,” he does not deny that the Ephesians had many gods before they believed in Christ. His point is that one who is without the true God has no god worthy of the name. And the next phrase, “without God in the world,” is significant: The Gentiles in a sense already had God indeed in the form of anticipation, because God knew beforehand that he would have them. In God’s foreknowledge they were never without God. But enmeshed in the world they were without God.

Source: Commentary on Ephesians 2:12

[AD 420] Jerome on Ephesians 2:18

However, it should not be thought possible to achieve perfect and complete reconciliation in this world.… The making of the new person in Christ will be fully consummated when earthly and heavenly things have been reconciled, when we come to the Father in one Spirit and with one affection and understanding.

Source: Commentary on Ephesians 2:1-5

[AD 420] Jerome on Ephesians 2:1

[The Greeks] speak of trespass as the first step toward sin. It is when a secret thought steals in, and, though we offer a measure of collusion, it does not yet drive us on to ruin.… But sin is something else. It is when the collusion is actually completed and reaches its goal.

Source: Commentary on Ephesians 2:1-5

[AD 420] Jerome on Ephesians 2:3

So that he would not appear to have exempted himself through pride when he said “your sins in which you walked,” he now adds “in which we also lived.” However, the one who says he has lived confesses past, not present, transgressions.

Source: Commentary on Ephesians 2:1-5

[AD 420] Jerome on Ephesians 2:3

There is a difference between sin of the flesh and sin of the mind. The sin of the flesh is indecency and profligacy and whatever might act as instrument to its lusts. The transgression of the mind pertains to doctrine contrary to truth and to the baseness of heretics.

Source: Commentary on Ephesians 2:1-5

[AD 420] Jerome on Ephesians 2:8

Paul says this in case the secret thought should steal upon us that “if we are not saved by our own works, at least we are saved by our own faith, and so in another way our salvation is of ourselves.” Thus he added the statement that faith too is not in our own will but in God’s gift. Not that he means to take away free choice from humanity … but that even this very freedom of choice has God as its author, and all things are to be referred to his generosity, in that he has even allowed us to will the good.

Source: Commentary on Ephesians 2:8-9

[AD 420] Jerome on Ephesians 2:21

It is maintained by some that the whole edifice built on the foundation of the apostles and prophets comprises not only human souls but also angelic powers, so that all equally will become the abode of God. They argue that it would be absurd if angels and all the blessed forces who serve God in heaven would have no part in this blessedness. For in this is a building, put together harmoniously, that is growing into a holy temple of God to be an abode of God in the Spirit.

Source: Commentary on Ephesians 2:1-5

[AD 420] Jerome on Ephesians 2:5

The sufferings of the present time are not worthy to be compared with the future glory that will be revealed in us. If so, we are saved by grace rather than works, for we can give God nothing in return for what he has bestowed on us.

Source: Commentary on Ephesians 2:1

[AD 428] Theodore of Mopsuestia on Ephesians 2:10

Here he is speaking not of the first but of the second creation, wherein we are re-created by the resurrection. Completely unable as we are to mend our ways by our own decision on account of the natural weakness that opposes us, we are made able to come newly alive without pain and with great ease by the grace of the One who re-creates us for this purpose.

Source: EPISTLE TO THE EPHESIANS 2.10

[AD 428] Theodore of Mopsuestia on Ephesians 2:14

Christ, conferring immortality on us through his resurrection, has put an end to this division [between Jew and Gentile], for there can be no circumcision of an immortal nature.

Source: CATENA 2.13

[AD 430] Augustine of Hippo on Ephesians 2:3

We speak of “nature” in two ways. When we are speaking strictly of nature itself, we mean the nature in which humanity was originally created—after God’s own image and without fault. The other way we speak of nature refers to that fallen sin nature, in which we are self-deceived and subject to the flesh as the penalty for our condemnation. The apostle adopts this way of speaking when he says “for we were by nature children of wrath, like the rest.”

Source: ON NATURE AND GRACE 81

[AD 430] Augustine of Hippo on Ephesians 2:3

What then is meant by this wickedness of the natural man and of those who … “by nature” are children of wrath? Could this possibly be the nature created in Adam? That created nature was debased in him. It has run and is running its course now through everyone by nature, so that nothing frees us from condemnation except the grace of God through Jesus Christ our Lord.

Source: ON MARRIAGE AND CONCUPISCENCE 2.20

[AD 444] Cyril of Alexandria on Ephesians 2:10

Human beings choose their own way of life and are entrusted with the reins of their own intelligence, so as to follow whatever course they wish, either toward the good or toward the contrary. But our [original, created] nature has implanted in it a zealous desire for whatever is good and the will to concern itself with goodness and righteousness. For this is what we mean by saying that humanity is “in the image and likeness of God,” that the creature is naturally disposed to what is good and right.

Source: DOCTRINAL QUESTIONS AND ANSWERS 2

[AD 458] Theodoret of Cyrus on Ephesians 2:2

Long ago, before the Fall, a certain authority was primordially entrusted to the devil. But falling from this through wickedness he became a teacher of impiety and wickedness. Yet he does not have power over all but only over those who do not receive divine revelation. These Paul calls “sons of disobedience.”

Source: Interpretation of the Epistle to the Ephesians 2.1-2

[AD 458] Theodoret of Cyrus on Ephesians 2:15

Christ dispelled the enmity between us and God. He gave his own flesh as a ransom for us. Once this was done, he put an end to the things that separated you and them. For this is what he means by “the law of ordinances.” He has not annulled the Decalogue.… For Christ the Lord himself held these up to the one who wanted to know the way to eternal life. But by doctrines he meant the gospel teaching, since the realizing of full maturity lies in the responsive choices of the will.… Yet these gospel teachings are not laid down as laws. They are a matter of free choice. What he does lay down as law is what he inscribed on nature when he created it in the beginning.

Source: Interpretation of the Epistle to the Ephesians 2.14-15

[AD 458] Theodoret of Cyrus on Ephesians 2:15

He has reconciled both, that is, those from Gentile and from Jewish backgrounds, in the one body that was offered on behalf of all, so that they may at last be made one body. And he has called all believers a single man because Christ our Lord is the one head, and those who have been favored with salvation fill the role of members.

Source: Interpretation of the Epistle to the Ephesians 2.16

[AD 458] Theodoret of Cyrus on Ephesians 2:6

If Christ the Lord did not share our human nature, he would have been falsely called our firstfruits. If so, his bodily nature was not raised from the dead and did not receive its seat at the right hand in heaven. And if none of this occurred how can it be said that God has raised us and seated us with Christ, that is, if we have nothing by nature that belongs to him?

Source: ERANISTES 1

[AD 458] Theodoret of Cyrus on Ephesians 2:12

He wants to show that Christ is the provider of all goods for them. “For previously,” he says, “you were destitute of the knowledge of God and did not enjoy the goods promised beforehand to Israel.”

Source: Interpretation of the Epistle to the Ephesians 2.12

[AD 458] Theodoret of Cyrus on Ephesians 2:5

Since he rose, we hope that we too shall rise. He himself [by his rising] has paid our debt. Then Paul explains more plainly how great the gift is: “You are saved by grace.” For it is not because of the excellence of our lives that we have been called but because of the love of our Savior.

Source: Interpretation of the Epistle to the Ephesians 2.4.5

[AD 533] Fulgentius of Ruspe on Ephesians 2:8

The blessed Paul argues that we are saved by faith, which he declares to be not from us but a gift from God. Thus there cannot possibly be true salvation where there is no true faith, and, since this faith is divinely enabled, it is without doubt bestowed by his free generosity. Where there is true belief through true faith, true salvation certainly accompanies it. Anyone who departs from true faith will not possess the grace of true salvation.

Source: ON THE INCARNATION 1

[AD 604] Gregory the Dialogist on Ephesians 2:14

The Lord was looking upon our redemption, we who come from the Gentile people, when he said he would bring other sheep also. This you see happening daily, brethren; this you see accomplished today with the reconciled Gentiles. For he makes one fold, as it were, from two flocks, because he unites the Jewish and Gentile peoples in his faith, as Paul attests, who says: "He is our peace, who has made both one." For while he chooses the simple from both nations for eternal life, he leads his sheep to their proper fold.

Source: Forty Gospel Homilies, Homily 14

[AD 1107] Theophylact of Ohrid on Ephesians 2:11

Having said that He saved them who were dead, he now intends to show to whom He made them equal and co-heirs, namely to the Israelites — for great indeed was their dignity — and he says: "therefore remember." "Therefore" (for this reason). Why then? Because you were created "for good works," for this alone is sufficient to urge us to care for virtue. And he said "remember" because those who rise from utter nothingness to a height usually forget their former state. What then should they "remember"? That in former times you were far from Christ, but now have become near to Him, just as Israel was. Such indeed is the purpose of these words. But notice how skillfully he overthrows circumcision, showing that it differs from uncircumcision only in word, not in deed. "You," he says, "Gentiles in the flesh," not in the spirit, and "who were called" so, not being so in reality, just as if he were saying that in the flesh you are lesser, but not in the spirit. And again with the words "circumcision made in the flesh" he points to a distinction consisting only in words and flesh. Thus uncircumcision was not something grievous and abominable, even though those who boasted in circumcision said so; but to be outside of Christ — that is truly terrible and unbearable. Why then, intending to show that they are partakers of the glory of the Israelites, does he diminish the dignity of the latter? But look at what he diminishes: not what is essential. For circumcision is not essential, but indifferent. In what is essential, however, he even greatly exalts them, calling the Israelites holy and intimate with God.

Source: Commentary on Ephesians

[AD 1107] Theophylact of Ohrid on Ephesians 2:2

You sinned, thus, "according to the course of this world," that is, thinking about worldly and temporal things and making bad use of this age. For this age is not evil, but the misuse of it is. It was given as a guide, since, being corruptible and quickly passing, it can arouse us toward the incorruptible and unchanging; but we, having given ourselves over to its corruption and flux, made it not a guide but an opponent. By "prince" who "has dominion in the air," he means the devil, and not the Demiurge, as the impious Manichaeans think. He calls him "prince" because people have subjected themselves to him and serve him more than God. However, such power of his exists only in this age and does not extend beyond the air, because it has place not in heaven but under heaven. Therefore Paul also calls him the prince "who has dominion in the air," not in the sense that he rules over the air and controls it, but because he loves to dwell in it. For the devil, being a spirit, lives in the air as if in a spirit (πνεύματι), and to this day has authority and power in it, ruling over those who have subjected themselves to him. And some understand by "the prince who has dominion in the air" the prince of the aerial powers. Therefore, they say, he added "of the spirit," that is, the prince and ruler of every aerial spirit. For after he once became a prince, he apparently did not lose his authority even after his fall.

He did not say "compelling," but "working." From this it is clear that he rules over those who have voluntarily submitted to him. For if he ruled against our will, he would compel. And from what follows it is also evident: he "works," it says, "in the sons of disobedience," that is, in those who do not obey God, but obey him voluntarily.

Source: Commentary on Ephesians

[AD 1107] Theophylact of Ohrid on Ephesians 2:10

So that you, having heard that you are not justified by works, would not become careless regarding works, he says that now after faith, works are needed. For you were created in Christ Jesus and became a new creature after the old man died in you in baptism. And just as in the beginning you were called from non-being into being, so now you are called to well-being: you were created not to be idle, but so as to do and walk in good works, that is, to accomplish the entire path of life in them, not for two or three years, but the entire path of your life. For he indicates this by the word "to fulfill." For "God foreordained" this, therefore one must not turn away from this work appointed by God. "For good works," not for one work, but for all: for if there is a deficiency in one, virtue is violated. But Gregory the Theologian understood the expression "created for good works" not in the sense of creation in baptism, but referred it to the first creation.

Source: Commentary on Ephesians

[AD 1107] Theophylact of Ohrid on Ephesians 2:15

Lest anyone should say: what then, if having been freed from the former transgression of the law, we are again compelled to observe it? – he says that He abolished it as well. For having given us the law for our strengthening, instead of punishing us when we did not keep it, He abolished the law entirely, just as if someone, having entrusted a child to a tutor, when he did not obey, took him away from the tutor. He calls it the "law" of "commandments" because it was the organizer of the order of life; and he calls faith a "doctrine" because it is established through teaching or dogmas. Therefore the apostle said, as it were: instead of a way of life, He introduced faith. For we received justification not as a result of commandments prescribing to do this or that, but "if you believe with your heart and confess with your mouth, you shall be saved" (cf. Rom. 10:9). Or else he calls "doctrine" the prohibitive commandments of the Lord, namely: "but I say to you: do not swear at all" (Matt. 5:34), or "do not be angry" (Isa. 54:9), and the like.

He did not make the Greek into a Jew, but elevated both to a better state. And he did not say "change," but "create," in order to express his thought more forcefully, and that thereafter we must not depart from natural works. "In Himself" (ἐν ἑαυτῷ) is said either instead of "through Himself" (δι᾽ ἑαυτοῦ), because it was not someone else who did this, but He Himself, as if melting down the Jew and the Gentile, created one new and wondrous man. Or it means that He Himself was the first to present the model and example, He Himself appeared beforehand as that which He made those (Greeks and Jews) into; and that He stood in the middle between both, holding on one side the Greek and on the other the Jew, mixing them together and removing everything hostile, supernaturally recreating them through fire and water. Thus, in the human nature which He assumed—a nature common to both Gentile and Jew, and assumed for the sake of both—in this nature, freed from all corruption and oldness, He created the two into one new man, free from the decrepitude and unrighteousness of sin. Neither the one nor the other is characterized any longer by his own qualities, but both are characterized by the property of the one man created in the image of Christ. But you will understand these words even better if you mentally picture the Lord as the cornerstone, and these two as walls built upon Him;

And in relation to one another (for the Jew then draws near to the Gentile when he becomes a believer), but especially to God, which is also more important, as he shows below.

Source: Commentary on Ephesians

[AD 1107] Theophylact of Ohrid on Ephesians 2:6

Since the firstfruits and the head, Christ, I say, has been raised, God also raised us through Him; in exactly the same way, if the head sits, the whole body sits together with it. Therefore he says: "in Christ Jesus," that is, because He is seated, we also are seated. Or else: "raised us up with Him" should be understood not as referring to resurrection, but to being made alive through baptism. But how then "seated us"? "If we endure," he says, "we shall also reign with Him" (2 Tim. 2:12). And Christ says: "you will sit on twelve thrones" (Matt. 19:28), and in another place: "but to sit at My right hand and at My left is not Mine to grant, but it is for those for whom it has been prepared" (Mark 10:40). So then, this has already been prepared.

Source: Commentary on Ephesians

[AD 1107] Theophylact of Ohrid on Ephesians 2:13

We were far from God, not in place, but in the disposition of heart and life, yet now we have become near, not by life (for we contributed nothing from works), but in Christ Jesus and by His Blood. For having shed His Blood and given Himself for us, He freed us from the captivity that kept us far from Him, and brought us near to Himself. But you can also understand it this way: we were far from the Israelites, and now we have become near to them.

Source: Commentary on Ephesians

[AD 1107] Theophylact of Ohrid on Ephesians 2:12

Having not said "separated" (κεχωρισμένοι), but "alienated," because the Israelites too were outside the lawful and godly life, but not as strangers, rather as negligent ones.

Here is what the great division consisted in. For he did not say: not holding to — προσέχοντες — the covenant, but completely alien — ξένοι — to it. And the Israelites, though they were deprived of the promises, were not as strangers to them. What covenants and promises? "To your descendants I give this land" (Gen. 15:18), and much else He promised, understood in an entirely spiritual sense.

"Hope" without doubt concerning the future: the resurrection and the recompense.

Although they worshiped gods, these were not gods. He added "in the world" to show that they were inferior to Israel not only in heavenly things, but also in what is glorious on earth. For the Israelites were both glorious and renowned in regard to their worship of God.

Source: Commentary on Ephesians

[AD 1107] Theophylact of Ohrid on Ephesians 2:18

By His death He destroyed the enmity and then made us beloved to the Father through the Spirit, having graced us with the same grace. For He did not grant them more, as to those who were near, and us less, as to those who were far off; but in one Spirit He granted to both the same grace and thus brought them to the Father. Or "in" is used instead of "through," and then the meaning would be this: through Him and the Spirit we have been brought to the Father.

Source: Commentary on Ephesians

[AD 1107] Theophylact of Ohrid on Ephesians 2:1

Above he said that God manifested in us the same power and working as in Christ. Of Him it is said that He raised Him from the dead and seated Him above all. And then now he speaks also of us: "and you," he says, "who were dead" (not by bodily death, which began with Adam, but by the death of the soul, which comes from ourselves, the death of sin) He raised and lifted up. So then, by the same power He both raised the Lord from bodily death and us from the spiritual death of sin, and the transformation of the soul's disposition is far more important than the raising of the dead, as was said above. The thought of this passage is indeed such, but it is stretched out too much until the words "made alive together with Christ," since much has been inserted and there is repetition in the words "God, who is rich in mercy." So then, having said that they were dead and having shown in what way they were dead, namely through transgressions and sins, he comforts them in a twofold manner: by the words "in which you once walked," and not now; and by the addition that you sinned because of enslavement to the devil, and not everything depended on you, but also on your helper, who so powerfully ruled over you.

Source: Commentary on Ephesians

[AD 1107] Theophylact of Ohrid on Ephesians 2:3

Not only does he reassure them by this, saying that our sinfulness came from the devil, but also by placing both himself and all others in the same position as them, since no one was without sin. By the lusts of the flesh he means those that arise from carnal-mindedness. That he is not reproaching the flesh here is clear. For having said "fulfilling the desires of the flesh," he adds "and of the mind," that is, thinking of nothing spiritual. Therefore it is not the flesh that is worthy of condemnation, but the mindset that draws one toward passionate pleasures. Or else in this way: we defile the mind by thinking evil, and the flesh by carrying it out. And you may consider the works of the flesh to be adultery and the like, and the work of the mind to be envy, holding grudges, and the like.

This is said instead of: we offend and anger God, and were nothing other in reality than wrath; just as a child of a human being is by nature a human, so also were we. And as sons of Gehenna and sons of perdition are called those who are worthy of such, so also "children of wrath" are called those who do things worthy of wrath. The word "by nature" is used instead of: truly and genuinely, "even as the rest," for no one was free from wrath.

Source: Commentary on Ephesians

[AD 1107] Theophylact of Ohrid on Ephesians 2:4

We were doing deeds worthy of implacable wrath, but God, he says, is not simply merciful, but also "rich in mercy." And love from great mercy. For otherwise how would we — children of wrath — have been deemed worthy of love?

Source: Commentary on Ephesians

[AD 1107] Theophylact of Ohrid on Ephesians 2:16

He did not say "reconcile" (καταλλάξη), but "fully reconcile" (άποκαταλλάξη), that is, reconcile again, showing that in ancient times too, through the law, human nature was being reconciled with God, but then, since through the transgression of the law the enmity was even more intensified, it again had need of reconciliation with God, which, as final, is rightly called reconciliation (άποκαταλλαγ). "In one body" — that is, in His own. For the punishment due to us He Himself took upon Himself through the cross, which He also said above: "In the flesh." And again, He might create the two in Himself. But according to some, "in one body" means that He reconciled with God both who had become, as it were, one body, of which He is the head.

He did not say "having destroyed," but more strongly — "having killed," so that it would no longer rise up. In what way then does enmity arise again after this? It never rises up, but gives birth to another, because you sin again. "In Himself" — either on the cross, or in His own body. For He killed the enmity both on the cross and in His own body, in which He also took up the cross.

Source: Commentary on Ephesians

[AD 1107] Theophylact of Ohrid on Ephesians 2:14

For before the incarnation of the Word there was great enmity between circumcision and uncircumcision; but now we have been reconciled, having become one faith. For now we are called no longer circumcision and uncircumcision, but we have one sign — faith. Imagine: two men, one a slave, the other adopted; both gave offense to the same person: one by committing an act worthy of losing his sonship, the other by running away; then both of them were made heirs and intimates. And so they were deemed worthy of equal honor, and two became one. In exactly the same way, Gentiles and Israelites turned out to be transgressors: the former as slaves, and the Israelites as sons. So then, what? Is it really such a great thing to have fellowship with the Israelites? You have raised us to the heavens, and now you point to this as something great? Yes, he says: that must be received by faith, but this by deeds themselves. However, he does not say that he brought us to the dignity of the Israelites, but that he raised both us and them to a better state. Yet the benefit to us is greater, because to them it was promised, but to us it was not promised, and we were far off, as the example cited above indicates.

He explains what the barrier consisted of, and says: in the enmity toward God of both Gentiles and Jews — enmity that arose from our transgressions, as the prophet also says: "your iniquities have made a separation between you and God" (Isa. 59:2). So this barrier, the enmity, He destroyed by His Flesh. In what way? By putting an end to the enmity in the flesh. For since He united flesh with the Godhead, it is clear that He accomplished reconciliation, for the two natures were united and joined together. And on the other hand, He destroyed the enmity also by appearing sinless and fulfilling the entire law. For the law was a fence, that is, it was given for safety, to provide protection; but when transgressed, it creates a barrier — sin, through which we do not remain in safety but are separated from God.

Source: Commentary on Ephesians

[AD 1107] Theophylact of Ohrid on Ephesians 2:19

Since the Son abides forever, those who do not attain the heavenly city are strangers and sojourners. But we are not such now, but rather fellow citizens with the saints; not simply of the Jews, but of their saints — the patriarchs and prophets — and we are enrolled in that very same city, the city that is in heaven, the eternal one, which they too earnestly sought.

What those men barely achieved through great labors, we have received through grace, having become God's own (members of His household). This is the hope of our calling: for it is in that very hope that we are called, so that we might receive this.

Source: Commentary on Ephesians

[AD 1107] Theophylact of Ohrid on Ephesians 2:8

Having said that which concerns God, namely, that we are saved by grace, he adds also that which belongs to us — "through faith," so as not to violate free will.

Again he as it were destroys this, saying that even faith is not from us; because if He had not come, if He had not called, we would not have followed either. "How shall they believe," he says, "in Him of whom they have not heard?" (Rom. 10:14). So that faith too is a gift of God. Or else alternatively: he does not call faith a gift of God, but rather salvation through faith — that is what is the gift of God. For let faith indeed be ours, but how could it alone save, if God had not been pleased to accept us on account of it, so that we would not be entirely without part in the matter of our salvation, but would appear as contributing something also from ourselves.

Source: Commentary on Ephesians

[AD 1107] Theophylact of Ohrid on Ephesians 2:9

This does not mean that God rejected us who have works, but rather that even those who would have perished with their works, He saved by grace, so that after this no one has the right to boast. For the word "so that" (ίνα) expresses not the cause, but the consequence of the matter.

Source: Commentary on Ephesians

[AD 1107] Theophylact of Ohrid on Ephesians 2:21

On the cornerstone, he says, that is Christ, the entire building — namely all believers, joined organically and inseparably — grows and is filled up, so as to become temples of God. "And I will set My dwelling among you," He says, "and will walk among you" (Lev. 26:11–12). For the Church (ἐκκλησία) in general, that is the assembly of all believers, is a temple of God, and so too is each person individually. "In the Lord" is said instead of — by the grace of the Lord, and not by our labors. And by the word "being fitted together" he shows that we cannot be built into a temple of God in any other way than by leading such a life as corresponds to the cornerstone.

Source: Commentary on Ephesians

[AD 1107] Theophylact of Ohrid on Ephesians 2:20

Wishing to show the close union of the Gentiles with the prophets and apostles, he says: "having been built upon," as if saying: the prophets and apostles serve as the foundation, while you completed the rest of the building, so that all together formed one temple of God. This is what it means to be built upon the patriarchs and prophets, which in another place he calls grafting in (Rom. 11:19). He placed the apostles first, although in time they were the last.

Christ holds all things upon Himself. For the cornerstone supports both the walls and the foundations. And note: sometimes he calls Him the one who holds all things together from above, in which case he names Him the head, and sometimes the one who bears the entire building upon Himself from below, like a cornerstone; and sometimes he also calls Him the foundation itself.

Source: Commentary on Ephesians

[AD 1107] Theophylact of Ohrid on Ephesians 2:17

He did not send another, but came Himself, appearing in the condition of a servant and slave, and "preached peace" — to God, without a doubt: to those "far off" — the Gentiles, and to those "near" — the Jews, since these seemed closer to God. And Christ indeed said: "Peace I leave with you" (John 14:27); be of good courage: "I have overcome the world" (John 16:33), and also: "My Father will love you" (John 14:23), and: "all things that you shall ask shall be given to you" (Mark 11:24). And all these are signs of peace.

Source: Commentary on Ephesians

[AD 1107] Theophylact of Ohrid on Ephesians 2:22

And all believers are built up in Him, and you also, Ephesians, to be a dwelling place of God in the Spirit, that is, through the cooperation of the Spirit. Or else he said "in the Spirit" in contrast to a material building, as if saying: a spiritual dwelling place of God. Such building up is also accomplished until the second coming through believers.

Source: Commentary on Ephesians

[AD 1107] Theophylact of Ohrid on Ephesians 2:5

Here is the end of the previously begun thought, while the rest is all a parenthetical insertion. Again Christ is the mediator, and the matter is worthy of trust: for if the firstfruits (the firstborn) lives, then we also live; since God gave life to both Him and us: to Him in actuality, and to us in power for now, and a little later — also in actuality. Behold the extraordinary greatness of His power, namely that He gave life to the dead, the sons of wrath. In this lies the hope of our calling.

With deep spiritual shock he expressed this, marveling at the ineffable gift of God. For not by labor and not by your own works, he says, were you saved, but only by grace. For, as far as works are concerned, you were worthy of punishment and wrath.

Source: Commentary on Ephesians

[AD 1107] Theophylact of Ohrid on Ephesians 2:7

Lest anyone doubt what has been said, he endeavors to make his speech more convincing, saying: if not for the sake of love toward us, then at least out of the desire to manifest His goodness, He will surely fulfill this. Now many do not believe this, but in the age to come all will know what God has granted us, seeing the saints in ineffable glory. As for the expression "in Christ Jesus," it means: this does not pertain to Christ alone, but through Him it passes also to us, as from the beginning to the whole: with Him we shall be made alive, with Him we shall also sit. So says the great John Chrysostom in his commentary on this passage, while in his commentary on the Gospel of Matthew he says that no one will sit then. Truly the gift of the Spirit and of revelation is needed to comprehend the depth of these mysteries. For if the wise teacher John had not said clearly that we "shall be" seated, then one might have said that in Christ we "already" sit, just as also that in Christ we are deemed worthy of worship from the angels. For it is not we personally who are deemed worthy of worship, but since our nature, united with God the Word, receives worship, this honor passes also to us. It is in this sense that he now says that we too shall sit.

Source: Commentary on Ephesians

[AD 1274] Thomas Aquinas on Ephesians 2:11

Once he has outlined God's blessing to the Gentiles in freeing them from sin (2:1), the Apostle recalls the favor shown them in their liberation from the state of paganism. Concerning this he does two things: First, he recounts the condition of their former state. Secondly, he describes the blessings granted them in their present state (2:13). He does two things about the first: First, he prefaces the recollections of their past state with an exhortation. Secondly, he discusses the condition of the past state itself (2:11b).

Thus he says "For which cause," that you might advert to the fact that everything comes to us by God's grace, be mindful: "Remember and do not forget how you provoked Yahweh your God in the desert" (Deut 9:7). "That you may remember the day of your coming out of Egypt, all the days of your life" (Deut 16:3).

When he states "that you, being heretofore Gentiles" he recounts, in the second place, the condition of their past state: First, as regards the evils they endured. Secondly, as regards the goods of which they were deprived (2:12).

In reference to the first he exposes three evils. First was the crime of paganism, by which they were accustomed to worship idols; this he implies in "that you being heretofore Gentiles." "You know that when you were heathens, you went to dumb idols according as you were led" (1 Cor 12:2). Secondly, he discusses their carnal way of life, saying "in the flesh," that is, living lustfully. "And they who are in the flesh cannot please God" (Rom 8:8). Thirdly, he speaks of the repugnance and contempt with which the Jews despised them. Hence he mentions "who are called uncircumcision by that" type of circumcision "which is called circumcision in the flesh" as the circumcised Jews performed this circumcision. He says "made by hands" to distinguish it from the spiritual circumcision spoken of in Colossians 2:11-13: "In whom you also were circumcised with a circumcision not hand-made, by putting off the body of the flesh, but in the circumcision of Christ, buried with him in baptism... And when you were dead in your sins and the uncircumcision of your flesh, he has brought you to life together with him, forgiving you all offenses."

Source: Commentary on Ephesians

[AD 1274] Thomas Aquinas on Ephesians 2:2

Secondly, he describes the twofold cause of their sin. One arises from this world insofar as they are attracted by the things of the world. Concerning this he states "according to the course of this world"; you were allured by mundane matters into a worldly life. "If any man love the world, the charity of the Father is not in him." Hence the command: "Love not the world, nor the things which are in the world" (1 Jn 2:15).

The other cause was the devils whom they served, of which Wisdom 14:27 warns: "The worship of infamous idols is the beginning and cause and end of all evil." In reference to this he says "according to the prince of the power of this air," and he portrays three aspects of this cause.

First, as regards their strength he says "the prince of the power." He exerts a power, not by the fact that he has it naturally, since he is neither the Lord nor creator by nature, but to the degree that he dominates over men who subject themselves to him by sinning. "Now shall the prince of this world be cast out" (Jn 12:31); "for the prince of this world is coming; he has no power over me" (Jn 14:30).

Secondly, concerning their dwelling place he says "of this air," that is, he has power in this darksome atmosphere. Here it should be noted that two opinions exist among the doctors. For some held that the demons who had fallen from grace were not from the higher ranks, but from the lower ones in charge of the lower bodies. It is evident that the whole of material creation is governed by God through the ministry of angels. Thus John Damascene was of the opinion that the first of those who had fallen had been in charge of the terrestrial order. He may have derived this from Plato's talk about certain celestial or world substances. In this perspective "of this air" is interpreted that they were created to preside over this atmosphere.

Others preferred, and with better reason, that those angels who sinned were from the highest ranks. "Of this air" then designates that this atmosphere is the place of their punishment. Jude refers to this in his canonical letter: "And the angels who did not keep their own position but left their proper dwelling he has kept in everlasting chains under darkness until the judgment of the great day" (Jude 6). The reason why they were not immediately thrust into hell after their fall, but released in the atmosphere, was because God did not want the creation of those who had sinned to be totally frustrated. Hence, he sent them to try men, by which the good would be prepared for glory and the wicked for eternal death. The time of our warfare and of merit will last until the day of judgment, till then they will remain in the atmosphere; after the day of judgment, however, they will be thrust back into hell.

Observe also how one reading has "of the spirit" which, as a genitive singular, stands for the plural "of the spirits." Another reading gives "spirit" in the accusative case; as if to say: "according to the prince spirit," that is, the prince who is a spirit.

Thirdly, he describes their activity when he states "that now works on the children of despair." They are the children of despair who reject the fruit of Christ's passion. Or, those who have no faith in eternal realities nor hope in salvation through Christ. In these the prince of the power of this air freely works, leading them wherever he wishes. Later it is said of them: "They have become callous and have given themselves up to licentiousness, greedy to practice every kind of uncleanness" (Eph 4:19). Perhaps, "of despair" means those of whom we should despair because they sin out of malice; the prince of this world doing whatever he pleases in them. For no one should despair of those who sin from ignorance or weakness, nor does that prince do whatever he wants with them.

On the contrary, however, one should never despair of anyone else as long as he lives. I reply. Our hope in someone can be twofold. On the one hand, it can be in the man, and on the other, in divine grace. Thus someone may be despaired of as far as he himself is concerned, but never must confidence in God be lost. For instance, people rightly despaired of Lazarus' power to bring himself back to life once he had been placed in the tomb, but no trust should have been lost in the God who raised him up. Therefore, those who out of malice are sunk in their many sins can be despaired of from the point of view of their own strength: "I have sunk into the abysmal mire, where there is no footing" (Ps 69:3). But no one should despair if it is a question of the divine power. Concerning these children of despair it mentions further on: "Let no man deceive you with empty words. For because of these things the anger of God comes upon the children of disobedience" (Eph 5:6).

Source: Commentary on Ephesians

[AD 1274] Thomas Aquinas on Ephesians 2:10

Next (2:10), he clarifies what he had said regarding grace. Concerning this he does two things: First, he clarifies the infusion of grace. Secondly, he declares the predestination of grace (2:10b).

There are two essential characteristics of grace, they have already been spoken of. The first of these is that what exists through grace is not present in man through himself or by himself, but from the gift of God. In reference to this he states "For we are his workmanship," whatever good we possess is not from ourselves but from the action of God. "Know that Yahweh is God: he made us, the Almighty" (Ps 99:3). "Is he not your Father, who created you, made you and fashioned you?" (Deut 32:6). This is immediately linked with what went before: "that no man may glory for we are his workmanship." Or, it can be joined with what was said above: "For by grace you are saved."

The second essential characteristic of grace is that it is not from previous works; this is expressed when he adds "created." To create anything is to produce it from nothing; hence, when anyone is justified without preceding merits, he can be said to have been created as though made from nothing. This creative action of justification occurs through the power of Christ communicating the Holy Spirit. On this account he adds "in Christ Jesus," that is, through Christ Jesus. "For in Christ Jesus neither circumcision nor uncircumcision means anything, but a new creation" (Gal 6:15). "Send forth your Spirit, they are created anew" (Ps 104:30). Moreover, not only are the habits of virtue and grace given to us, but we are inwardly renewed through the Spirit in order to act uprightly. Whence he goes on "in good works" since the good works themselves are made possible to us by God. "For you have accomplished all we have done" (Is 26:12).

Since "those he predestined he also called" through grace, as Romans 8:30 expresses it, therefore he adds something concerning predestination, saying, "which" good works "God has prepared." For predestination is nothing else than the pre-arrangement of God's blessings, among which blessings our good works themselves are numbered. God is said to prepare something for us insofar as he disposes himself to give it to us. "Provide the land with grain, for you prepared it for this" (Ps 64:10).

Lest anyone imagine that good works are prepared for us by God in such a way that we do not cooperate in their realization through our free will, he annexes "that we should walk in them." As though he said: Thus has he prepared them for us, that we might perform them for ourselves through our free will. "For we are God's co-workers" (1 Cor 3:9). For this reason the Apostle said of himself: "By the grace of God, I am what I am. And his grace in me has not been in vain; rather I have worked harder than all of them—yet not I, but the grace of God that is with me" (1 Cor 15:10). He expressly said "we should walk" to designate a progress in good works, in line with that saying: "Walk while you have the light, so that darkness may not overtake you" (Jn 12:35); "Walk then as children of the light" (Eph 5:8).

Source: Commentary on Ephesians

[AD 1274] Thomas Aquinas on Ephesians 2:15

A problem arises here since he says "breaking down the barrier of partition" and, on the contrary, Matthew 5:17 states: "Do not think that I have come to destroy the law or the prophets. I have not come to destroy, but to fulfill." I reply. The Old Law contained both moral and ceremonial precepts. The moral commandments were not destroyed by Christ but fulfilled in the counsels he added and in his explanations of what the Scribes and Pharisees had wrongly interpreted. So he says in Matthew 5:20: "Unless your justice abounds more than that of the Scribes and Pharisees, you shall not enter into the kingdom of heaven." And further on: "You have heard that it has been said: 'You shall love your neighbor and hate your enemy.' But I say to you: Love your enemies; do good to those who hate you; and pray for those who persecute and calumniate you" (Mt 5:43-44). He abolished the ceremonial precepts with regard to what they were in themselves, but he fulfilled them with regard to what they prefigured, adding what was symbolized to the symbol.

It should be understood, therefore, that in saying "breaking" he refers to the observance of the carnal law. To break down this barrier of partition is to destroy the hostility between the Jews and Gentiles. The former wanted to observe the law and the latter had little inclination to do so, from which anger and jealousy sprung up between them. But certainly, Christ has abolished this animosity in his assumed flesh. For at his birth peace was immediately proclaimed to men (cf. Lk 2:14). Or, in his immolated flesh since "He has given himself for us as an offering and sacrifice to God" (Eph 5:2). In this sacrifice all the former sacrifices were fulfilled and came to an end. "For by a single offering he has perfected for ever those who are sanctified" (Heb 10:14).

What that barrier was he implies when he says "the law of commandments," as though he said: "Breaking down the barrier" which is "the law of the commandments." The Old Law is termed the law of commandments, not because other laws lacked injunctions since the New Law has commandments: "A new commandment I give you" (Jn 13:34). There are two reasons why this title is applied to the Old Law. One is the great number of legal injunctions it contained, so many that men could not possibly keep them all, according to that text of Acts 15:10: "Now, therefore, why tempt God to put a yoke upon the necks of the disciples which neither our fathers nor we have been able to bear?" And Job 11:6: "That he would tell you the secrets of wisdom, which have multiple applications." Or, it is called "of commandments" meaning "of works." "Where then is your boasting? It is excluded. By what law? Of works? No, but by the law of faith" (Rom 3:27). Thus the baptism of John was called a baptism of water since it would cleanse only externally and not sanctify interiorly. Likewise, the Old Law was termed of works because it ordained only what must be done, but did not confer the grace through which men would have been assisted in fulfilling the law. The New Law, on the other hand, regulates what must be done by giving commands, and it aids in fulfilling them by bestowing grace.

I affirm that Christ "in his flesh" was "making void the law of commandments" as the imperfect is made void by the perfect and the shadow by the truth. "When the perfect comes, the imperfect will pass away" (1 Cor 13:10), that is, the imperfection and shadow of the Old Law of which Hebrews 10:1 asserts: "The law has a shadow of the good things to come, not the very image of the things." This happened "by the decrees," referring to the precepts of the New Testament through which the law was annulled. "You shall eat the oldest of the old store; and, the new coming on," that is, the precepts of the Natural Law together with the New Law; and having received these precepts "you shall cast away the old" (Lev 26:10), meaning the ceremonial precepts of the Old Law as they were in themselves, as was mentioned above.

He reveals the purpose of the convergence when he states "that he might make the two in himself into one new man." The end is that the aforementioned two peoples would be formed into one people. Whatever unites must come together in some unity, and since the law divided they could not be united in that law. But Christ took the place of the law, and faith in him, as the truth of those symbols, made them one in himself. "That they may be one as we also are one" (Jn 17:22); "For, where there are two or three gathered together in my name, there am I in the midst of them" (Mt 18:20).

This is "into one new man, making peace." That is, into Christ himself who is called a new man on account of the new manner of his conception: "For the Lord has created a new thing upon the earth: a woman shall encompass a man" (Jer 31:22). Another factor is the novelty of the grace he bestows: "For in Christ Jesus neither circumcision nor uncircumcision has any meaning, but a new creature" (Gal 6:15); "and be renewed in the spirit of your mind, and put on the new man who is created according to God" (Eph 4:23). Christ is also a new man on account of the new commands he sets forth: "A new commandment I give you: that you love one another as I have loved you" (Jn 13:34).

This appears to correspond to the Apostle's intention, yet in a Gloss the barrier is duplicated. On the side of the Jews the law is set up as the obstacle, while on the Gentiles' side it is idolatry.

Source: Commentary on Ephesians

[AD 1274] Thomas Aquinas on Ephesians 2:6

Regarding the second, he says "and has raised us up together" with Christ—for the soul this has happened in reality, in hope the body awaits it. "He who raised Jesus Christ from the dead will give life to your mortal bodies also through his Spirit which dwells in you" (Rom 8:11). In respect to the third he asserts "and has made us sit together in the heavenly places in Christ Jesus," now through hope, and in the future in reality. For, as John 12:26 puts it: "Where I am, there also will my servant be. If anyone serves me, my Father will honor him." Also the Apocalypse 3:21: "He who conquers I will grant him to sit with me in my throne; as I myself have conquered and sat down with my Father on his throne."

In these the Apostle uses the past tense in place of the future, proclaiming as already accomplished what has yet to be done on account of the certitude of hope. Thus God has "quickened us" in soul, he "has raised us up" in body, and "has made us sit" with Christ in both body and soul.

Source: Commentary on Ephesians

[AD 1274] Thomas Aquinas on Ephesians 2:13

After this he recalls the blessings offered them through Christ in their present condition after conversion. Concerning this he does two things: First, he shows how they were made partakers of the goods previously denied them. Secondly, he shows that their participation in those goods is not that of strangers but of citizens (2:19). The first part again has two sections: First, he depicts these blessings in a general way. Secondly, he specifies them (2:14).

With respect to the first: I have mentioned that in former times you were without Christ, alienated from Israel's way of life. "But now," after you have been converted to Christ, you are "in Christ Jesus," intimately united to him through faith and love. "He who remains in love remains in God, and God in him" (1 Jn 4:16). "For in Christ Jesus neither circumcision nor uncircumcision means anything, but a new creature" (Gal 6:15).

"You, I say, who some time were afar off," severed from God, not by space but by what you deserved, because it is said: "Keep distant from the wicked your salvation" (Ps 119:155), as well as association with the saints and a share in the covenants, as has already been said. Now you are made near to God and to his saints and covenants. "Your sons shall come from afar and your daughters shall be carried in arms" (Is 60:4). "For some of them," namely, the Gentiles, "have come from far away" (Mk 8:3), from the land of distortion and the state of paganism. Yet now "you are made near by the blood of Christ," that is, through his blood by which Christ draws you: "And I, if I be lifted up from the earth, will draw all things to myself" (Jn 12:32). This was on account of his vehement love which most forcefully revealed itself in the death of the cross. "I have loved you with an everlasting love. Therefore have I maintained my faithful love for you" (Jer 31:3).

Source: Commentary on Ephesians

[AD 1274] Thomas Aquinas on Ephesians 2:12

Next, he recounts the good things of which they were deprived: First from a share in the sacraments. Secondly, from a knowledge of God, at "and without God in this world."

Regarding the first he sets down three sacraments they were deprived of sharing in. They were, first of all, without the fundamental truth of Christ; whence he affirms "that you were at that time without Christ," without the promise of a Christ as was made to the Jews. "I will raise up for David a just branch; and a king shall reign and shall be wise" (Jer 23:5). "Rejoice greatly, O daughter of Sion, shout for joy, O daughter of Jerusalem: See, your King is coming to you, triumphant and victorious" (Zech 9:9).

They were deprived, in the second place, from the society of the saints as long as they remained in paganism. He says they were "aliens from Israel's way of life," since the Jews were not permitted to mix with the Gentiles. "You shall not make any league with them, nor show them mercy. Neither shall you make marriages with them" (Deut 7:2-3). "Jews do not communicate with Samaritans" (Jn 4:9). With respect to those who—not without contempt—were accepted into Judaism when they became proselytes he adds "and strangers to the testaments." As though he asserted: These converts, when they went over to Judaism and became proselytes, were accepted to partake of God's covenants as strangers rather than as citizens. He says testaments in the plural since the Old Testament was offered the Jews and the New was promised. "The Lord made his covenant rest upon the head of Jacob" (Sir 44:25) can be understood of the Old Testament. God promised to give them another covenant: "And I will make an everlasting covenant with them" (Bar 2:35). This latter was granted to those "to whom belong the adoption as children, the glory and the giving of the Law" (Rom 9:4).

He also sets down another blessing of which they were deprived: the hope of future goods, when he says "having no hope of the promise" since "To Abraham were the promises made and to his seed" (Gal 3:16).

Finally, he writes of the greatest injury from which they suffered, ignorance of God. "And without God in this world" means without the knowledge of God. "God has shown himself in Judah" (Ps 76:2), but not among the Gentiles: "Not in the passion of lust, like the Gentiles that do not know God" (1 Thes 4:5). This must be understood of the knowledge obtainable through faith, for Romans 1:21 speaks of their natural knowledge: "Although they knew God, they did not glorify him as God or give him thanks."

Source: Commentary on Ephesians

[AD 1274] Thomas Aquinas on Ephesians 2:18

He indicates the cause and form of peace by saying "For by him we have access both," that is, the two peoples, "in one Spirit," meaning we are joined by the union of the Holy Spirit. "Careful to keep the unity of the Spirit in the bond of peace" (Eph 4:3). "One and the same Spirit produces all these" (1 Cor 12:11). The way we enjoy access to the Father is through Christ since Christ works through the Holy Spirit. "Now if anyone does not have the Spirit of Christ, he does not belong to him" (Rom 8:9). Hence, whatever happens through the Holy Spirit also occurs through Christ.

When he says "to the Father," our access also must be understood as pertaining to the whole Trinity. For, by reason of the unity of the Divine Essence, the Son and the Holy Spirit are in the Father, and the Father and the Son are in the Holy Spirit. In saying "to the Father" he especially shows that whatever the Son possesses he has from the Father, and that he recognizes he has it from the Father.

Source: Commentary on Ephesians

[AD 1274] Thomas Aquinas on Ephesians 2:1

Above, the Apostle enumerated the blessings bestowed on the human race in general through Christ (1:3). Here the Apostle sets them in relief by comparing them to mankind's own former condition. Their past state can be considered in two ways: first as a state of sin, and secondly as a state of paganism. Therefore, the Apostle does two things: First, he recounts the blessings shown them in regard to their first state. Secondly, he recalls those related to their second state (2:11). The first part has two sections: First, the Apostle describes their state of sin. Secondly, the blessing of the grace of justification (2:4). Again, the first part has two divisions: First, he calls to mind the state of sin with reference to the pagans. Secondly, then with reference to the Jews (2:3). Once more the first has two parts: First, he sets down the generality of the blessing. Secondly, he adds its necessity (2:1).

God, he says, is wondrously active in the faithful, "in accord with the exercise of his mighty power, which he worked in Christ" (Eph 1:19), in raising him from the dead. Hence, according to this activity, and after the example of this operation, he has restored us to the life of grace from the death of sin. "He will revive us after two days: on the third day he will raise us up and we shall live in his sight" (Hos 6:3). "If you have been raised with Christ, seek the things that are above, where Christ is sitting at the right hand of God" (Col 3:1).

He demonstrates the need for such a blessing when he states "when you were dead in your offenses and sins" where he describes so well their sin. First of all, he depicts the multitude of their sins at "And you, when you were dead" with the worst type of death, spiritual death. "Evil will slay the wicked" (Ps 34:22). Sin is termed a death because by it man is separated from God who is life: "I am the way, and the truth, and the life" (Jn 14:6). Dead I say, in your offenses and sins—behold the great number! For offenses are the omissions of what they should have done—"Who can discover errors?" (Ps 19:13)—while sins are the evil they committed. "Wherein in time past you walked" is added to exaggerate the great number of sins. For if some are dead in offenses and sins at one time, they nonetheless cease at another time and leave off sinning; but these keep up their pace in going from bad to worse. Philippians 3:18 contains a similar idea: "For many, as I have often told you and now tell you with tears, conduct themselves as enemies of the cross of Christ." They "have gone after worthlessness and become worthless" (Jer 2:5).

Source: Commentary on Ephesians

[AD 1274] Thomas Aquinas on Ephesians 2:3

Next, the Apostle recalls the sinful state of the Jews, thereby demonstrating how everyone had sinned, according to that saying of Romans 3:9: "For we have charged both Jews and Greeks, that they are all under sin." Nevertheless, a difference should be noted. The Apostle had designated two causes when dealing with the sin of the Gentiles, one on the side of the world and the other on that of the demons whom they worshiped. The Jews were like the Gentiles in their sinful condition in regard to the first cause, but not the second; hence, the Apostle only mentions their sin as arising from worldly causes. In reference to this he makes three points: First, he recounts their guilt regarding sins of the heart. Secondly, the sins of action. Thirdly, original sin.

A sin of the heart is implied in carnal desires. About this he asserts: "in which" sins and offenses "also we all" who are Jews "conversed in time past," leading our life "in the" carnal "desires of our flesh." "For we ourselves also were once foolish, disobedient, led astray, slaves to various passions and pleasures, living in malice and envy, hateful, and hating one another" (Tit 3:3). "Put on the Lord Jesus Christ; and make no provision for the desires of the flesh" (Rom 13:14).

Sin in action is nothing else than a manifestation of inner concupiscence. A certain concupiscence of the flesh exists, it consists of the natural concupiscences; for example, for food through which the individual maintains his own life, and for sexual relations by which the species is preserved. Regarding these he says "fulfilling the will of the flesh," doing what the flesh delights in. "And they who are in the flesh cannot please God" (Rom 8:8). Another concupiscence exists, that of thought. These desires do not spring from the flesh but from the appetitive faculty of the soul, such as the ambition for honors, for one's own excellence and the like. Of these he states "and of our thoughts," that is, inordinate desires are followed once they are caused by the prompting of our reflections.

Original sin is hinted at in "and we were by nature children of wrath." This sin of the first parent was not only passed on to the Gentiles but to the Jews also: "Wherefore as by one man sin entered into this world, and by sin death; and so death passed upon all men, in whom all have sinned" (Rom 5:12). Baptism cleanses only the individual person who receives it from original sin; his children must also be baptized. Likewise, circumcision cleansed only the individual from original sin; the children they begot still had to be circumcised. Thus he says "we were by nature," that is, from the earliest beginning of nature—not of nature as nature since this is good and from God, but of nature as vitiated—"children of" an avenging "wrath," aimed at punishment and hell, "even as the rest," that is, the Gentiles.

Source: Commentary on Ephesians

[AD 1274] Thomas Aquinas on Ephesians 2:4

After exaggerating their state of festering sin (2:1), the Apostle recounts here the blessing of the grace of justification. Concerning which he does two things: First, he sets down the blessing itself. Secondly, he explains it (2:8). The blessing is described with reference to its three causes: First, the efficient cause. Secondly, the formal or exemplary cause (2:5). Thirdly, the final cause (2:7).

The efficient cause of the divine blessing of justification is God's charity: "But God, who is rich in mercy, for his exceeding charity wherewith he loved us." He states "for his exceeding charity" since we can think of a fourfold goodness and efficacy of the divine love. First, it brought us into existence: "For you love all things that are, and hate none of the things which you have made" (Wis 11:25). Second, he made us according to his own image, capable of enjoying his own beatitude: "He came from Miribath-Kadesh. At his right hand a fire blazed forth. He has loved the people; all the saints are in his hand" (Deut 33:2-3). Third, he renewed men corrupted by sin: "Yea, I have loved them with an everlasting love; therefore have I drawn thee, taking pity on thee" (Jer 31:3). Fourth, for our salvation he gave over his own Son: "For God so loved the world, as to give his only begotten Son" (Jn 3:16). Hence Gregory exclaims: "O the incalculable love of your charity! To redeem slaves you delivered up your Son."

He then asserts "who is rich in mercy." When a man's love is caused from the goodness of the one he loves, then that man who loves does so out of justice, inasmuch as it is just that he love such a person. When, however, love causes the goodness in the beloved, then it is a love springing from mercy. The love with which God loves us produces goodness in us; hence mercy is presented here as the root of the divine love: "The favors of Yahweh I will recall, the praises of Yahweh for all that Yahweh has done for us... which he has given according to his kindness and the multitude of his mercies" (Is 63:7). And "where is your zealous care and might, your surge of pity and mercy toward me?" (Is 63:15).

God is said to be "rich in mercy" because he possesses an infinite and unfailing mercy, which man does not. For man has a mercy that is bounded or limited in three ways. Firstly, in bestowing temporal benefits, man's mercy is restricted by the amount of his own possessions. "If you have little, do not be afraid to give from that little" (Tob 4:8); whereas God "enriches all who call upon him" (Rom 10:12). Secondly, the mercy of man is limited since he can only pardon offenses against himself. Even with these there ought to be a certain qualification; he should not forgive so indiscriminately that whoever is pardoned becomes more bold, prone and ready to offend again. "For, because sentence is not speedily pronounced against the evil, the hearts of the sons of men are fully set to do evil" (Eccl 8:11). But nothing can harm God and hence he can forgive every offense: "If you sin, what harm do you do to him?" And a little further on, "And if you act rightly, what do you give him?" (Job 35:6-7). Thirdly, a man shows mercy in remitting punishment; yet here too a qualification must be observed: he must not contravene the justice of a higher law. God, on the other hand, can remit all punishment since he is not bound by any higher law: "Who gave him charge over the earth? Or who else set the land in its place?" (Job 34:13). Thus the mercy of God is infinite because it is not limited by a scarcity of wealth, nor is it restricted through a fear of injury, nor by any higher law.

Source: Commentary on Ephesians

[AD 1274] Thomas Aquinas on Ephesians 2:16

When he states "and might reconcile both to God in one body," he discloses how both draw near to God. Concerning this he does two things: First, he treats of their reconciliation to God. Secondly, he writes of the manifestation of this reconciliation (2:17).

It should be realized that love of neighbor is the way to peace with God; for, as is mentioned in 1 John 4:20: "He who does not love his brother whom he sees, how can he love God whom he does not see?" Let no one pretend he has peace with Christ, Augustine asserts, if he quarrels with another Christian. Hence, he first mentions the peace among themselves Christ brought to men and then the peace of men with God. For this reason he says "that he might reconcile both" the united peoples "in one body" of the Church, namely, in Christ. "We, being many, are one body in Christ" (Rom 12:5). Then he reconciles us "to God" through faith and charity: "For God indeed was in Christ, reconciling the world to himself" (2 Cor 5:19).

He achieved this "by the cross, killing the enmities in himself." In fulfilling the Old Testament symbols, he killed the hostility that had arisen through the law between the Jews and the Gentiles. But the hostility that existed between God and men through sin, he killed in himself when he blotted out sin through the death of the Cross. He "who gave himself for our sins" (Gal 1:4); "Christ was offered once to carry away the sins of many" (Heb 9:28). Therefore, he says "killing the enmities," that is, sins, "in himself," meaning in the immolation of his own body. "Making peace through the blood of his cross, both as to the things that are on earth and the things that are in heaven" (Col 1:20). "When we were enemies, we were reconciled to God by the death of his Son" (Rom 5:10). "God wanted all fullness to dwell in him, and through him, to reconcile all things unto himself" (Col 1:19-20). Since Christ satisfied sufficiently for our sins, reconciliation occurred as a consequence of his having paid the price (cf. 1 Cor 6:20).

Source: Commentary on Ephesians

[AD 1274] Thomas Aquinas on Ephesians 2:14

Having recounted the blessings imparted to the Ephesians through Christ in a general way (2:13), he now recounts them in greater detail. Concerning this he makes two points: First, he shows how they have converged with the Jewish people. Secondly, how they are drawn closer to God (2:16). The first has three divisions: First, he reveals the cause of this convergence. Secondly, its manner (2:14b). Thirdly, its purpose (2:15b).

Christ is the cause of this drawing together, for which reason he affirms "For he is our peace, who has made both one." This is an emphatic way of speaking to better express the reality, as though he said: Rightly do I say that you are drawn near each other, but this occurs through Christ since he is the cause of "our peace." "My peace I give you" (Jn 14:27). It is usual to adopt this way of speaking when the totality of the effect depends on its cause; for instance, we say that God himself is our salvation because whatever salvation is present in us is caused by God. In the same way, whatever peace we possess is caused by Christ and, as a result, whatever convergence men have with one another. For when a man is at peace with another he can securely walk towards or approach him. Hence, "he is our peace." Angels announced peace at his birth: "Glory to God in the highest; and on earth peace to those he is pleased with" (Lk 2:14). Indeed, while Christ lived in the body the world enjoyed the greatest peace, the like of which it had never before possessed. "May the just man flourish in his days, and peace pour down till the moon be no more" (Ps 72:7). He himself proclaimed peace when he arose from the dead: "He said to them: 'Peace be with you'" (Lk 24:36).

It follows that he "has made both one," joining into unity both the Jews who worshiped the true God and the Gentiles who were alienated from God's cult. "And other sheep I have, that are not of this fold; them also I must bring. And they shall hear my voice; and there shall be one fold and one shepherd" (Jn 10:16). "One king shall be king over them all. And they shall no more be two nations, neither shall they be divided any more into two kingdoms" (Ez 37:22).

The manner of convergence is revealed when he states "and breaking down the middle barrier of partition." The method, then, consists in removing what is divisive. To understand the text we should imagine a large field with many men gathered on it. But a high barrier was thrown across the middle of it, segregating the people so that they did not appear as one people but two. Whoever would remove the barrier would unite the crowds of men into one multitude, one people would be formed.

What is said here should be understood in this way. For the world is likened to a field: "The field is the world" (Mt 13:38); this field of the world is crowded with men, "Increase and multiply, and fill the earth" (Gen 1:28). A barrier, however, runs down the field, some are on one side and the rest on the other. The Old Law can be termed such a barrier, its carnal observances kept the Jews confined: "Before the faith came, we were under the guardianship of the law, confined in anticipation of the faith which was to be revealed" (Gal 3:23). Christ was symbolized through the Old Law: "See, he stands behind our wall" (Cant 2:9). Christ, however, has put an end to this barrier and, since no division remained, the Jews and the Gentiles became one people. This is what he says: I affirm that "he has made both one" by the method of "breaking down the middle barrier."

I say a barrier "of partition" and not a wall. A barrier of partition is one in which the stones are not mortared together with cement; it is not built to last permanently but only for a specified time. The Old Law was a barrier of partition for two reasons. First, because it was not mortared together with charity which is, as it were, the cement uniting individuals among themselves and everyone together with Christ. "Be careful to keep the unity of the Spirit in the bond of peace" (Eph 4:3). The Old Law is a law of fear, persuading men to observe its commands by punishments and threats. While that law was in force, those who kept it out of love belonged by anticipation, as Augustine holds, to the New Testament which is the law of love. "For you have not received the spirit of bondage again in fear but you have received the spirit of adoption of sons" (Rom 8:15). Secondly, the Old Law is a barrier of partition because it was not meant to last permanently but only for a definite time. "As long as the heir is a child, he is no different from a servant, though he is master of all; but he is under tutors and governors until the time appointed by his father. So we also, when we were children, were slaves to the elemental powers of the world" (Gal 4:1-3).

Source: Commentary on Ephesians

[AD 1274] Thomas Aquinas on Ephesians 2:19

Once he has made it clear that the Gentiles have been admitted to spiritual blessings together with the Jews (2:13), he goes on to teach that in these blessings the Gentiles are not of less eminence than the Jews themselves; they enjoy a completely equal access to Christ's blessings. In reference to this he does two things: First, he presents what he has in mind. Secondly, he clarifies this presentation by an example (2:20). Regarding the first he makes two points: First, he excludes what was true of their past state from their present state. Secondly, he concludes to what is fitting for their present state (2:19b).

In drawing a conclusion, the Apostle says "Now therefore you are no more strangers and foreigners," and it should be recognized that a similar conclusion follows from the premises. First, indeed, from this, that both Jews and Gentiles are united and are reconciled to God. In the second place, they both have access in one Spirit to the Father. Together they are conformed to the whole Trinity; to the Father whom they approach, to the Son through whom, and to the Holy Spirit in whom they have access in unity. Hence, they in no way lack a share in spiritual goods.

To understand the text it must be realized that the community of the faithful are sometimes referred to as a house in the Scriptures: "that you may know how to behave thyself in the household of God, which is the church of the living God" (1 Tim 3:15). At other times it is called a city: "Jerusalem, which is built as a city" (Ps 121:3). A city possesses a political community whereas a household has a domestic one; these differ in two respects. For those who belong to the domestic community share with one another private activities; but those belonging to the civil community have in common with one another public activities. Secondly, the head of the family governs the domestic community; while those in the civil community are ruled by a king. Hence the analogy: what the king is in the realm, this the father is in the home.

The community of the faithful contains within it something of the city and something of the home. If the ruler of the community is thought of, he is a father: "Our Father, who art in heaven" (Mt 6:9); "I thought you would call me Father and would not turn from following me" (Jer 3:19). In this perspective, the community is a home. But if you consider the subjects themselves, it is a city since they have in common with one another the particular acts of faith, hope and charity. In this way, if the faithful are considered in themselves, the community is a civil one; if, however, the ruler is thought of, it is a domestic community.

This is why the Apostle writes the two words here: "strangers and foreigners." For what the stranger is to the home, that the foreigner is to the city. A stranger is an outsider, as it were, of a family: "It is a miserable life to go from house to house, and where you are a guest you may not open your mouth" (Sir 29:24). A foreigner is as an alien to the city into which he comes. As though the Apostle said: Formerly you were estranged from the community of believers, as strangers to a home and foreigners to a state—and as the proselytes were to the Old Law—but this is true no longer, for "you are no more strangers and foreigners."

Next, he draws the conclusion of what their present state is, stating "but you are fellow citizens with the saints and the domestics of God." As if he had said: Since the community of the faithful is termed a city in relation to its subjects, and a home relative to its ruler, the assembly to which you are called is the city of the saints and the house of God. "He who made perfect the glorious dwellings of Jacob speaks in you, city of God" (Ps 87:3). Hence Augustine remarks: "Two loves have formed two cities. For the love of God, even to the contempt of self," namely, of the man loving, "builds the heavenly city of Jerusalem. But the love of self, even to the contempt of God, builds the city of Babylon." Everyone, then, either is a citizen with the saints if he loves God to the contempt of self; or, if he loves himself even to the contempt of God, he is a citizen of Babylon.

Source: Commentary on Ephesians

[AD 1274] Thomas Aquinas on Ephesians 2:8

When the Apostle was recounting above the blessing of God by which we have been freed from sin, he inserted the thought that we had been saved by Christ's grace (2:5). Now he intends to prove that; he makes two points concerning it: First, he sets down his intention. Secondly, he clarifies the point in question (2:8b).

I rightly declared, he says of the first, by whose grace you were saved; and indeed, I still confidently say "For," in place of "because," "by grace you are saved." "By the grace of God, I am what I am" (1 Cor 15:10), "being justified freely by his grace" (Rom 3:24). For to be saved is the same as to be justified. Salvation implies a freedom from dangers; hence, man's perfect salvation will be in eternal life when he will be immune from all dangers, as a ship is said to be safe when it has arrived at port. "You shall call your walls 'salvation' and your gates 'praise'" (Is 60:18).

Men receive the hope of this salvation when they are justified from sin in the present, and are thus referred to as saved according to the expression of Romans 8:24: "For we are saved by hope." But this salvation of grace is "by faith" in Christ. In the justification of an adult who has sinned, the movement of faith towards God coincides with the infusion of grace. "Your faith has saved you. Go in peace" (Lk 8:48). "Being justified, therefore, by faith, we are at peace with God through our Lord Jesus Christ" (Rom 5:1).

When he next says "and that not of yourselves," he clarifies what he had spoken of: First, regarding faith, which is the foundation of the whole spiritual edifice. Secondly, regarding grace (2:10).

He eliminates two errors concerning the first point. The first of these is that, since he had said we are saved by faith, anyone can hold the opinion that faith itself originates within ourselves and that to believe is determined by our own wishes. Therefore to abolish this he states "and that not of yourselves." Free will is inadequate for the act of faith since the contents of faith are above human reason. "Matters too great for human understanding have been shown to you" (Sir 3:25). "No one knows what pertains to God except the Spirit of God" (1 Cor 2:11). That a man should believe, therefore, cannot occur from himself unless God gives it, according to that text of Wisdom 9:17: "Who could ever have known your will, had you not given Wisdom and sent your Holy Spirit from above." For this reason he adds "for it is the gift of God," namely, faith itself. "For you have been granted, for the sake of Christ, not only to believe in him, but also to suffer for him" (Phil 1:29). "To another, faith is given in the same Spirit" (1 Cor 12:9).

Source: Commentary on Ephesians

[AD 1274] Thomas Aquinas on Ephesians 2:9

The second error he rejects is that anyone can believe that faith is given by God to us on the merit of our preceding actions. To exclude this he adds "Not of" preceding "works" that we merited at one time to be saved; for this is the grace, as was mentioned above, and according to Romans 11:6: "If by grace, it is not now by works; otherwise grace is no more grace." He follows with the reason why God saves man by faith without any preceding merits, "that no man may glory" in himself but refer all the glory to God. "Not for our sake, Yahweh, not for our sake, but for the sake of your name display your glory, because of your kindness, because of your faithfulness" (Ps 115:1-2). "That no flesh should glory in his sight. It is due to him that you are in Christ Jesus, who became for us wisdom from God, justice, sanctification and redemption" (1 Cor 1:29-30).

Source: Commentary on Ephesians

[AD 1274] Thomas Aquinas on Ephesians 2:21

Next, he treats of the building's construction. In erecting any building four stages are requisite. First is the foundation of the edifice, second is the construction, third its increase, and fourth is the completion. He briefly touches on these.

In saying "in whom" he designates the foundation which principally is Christ and secondarily the doctrine of the Apostles and Prophets: "For other foundation no man can lay, but that which is laid; which is Christ Jesus" (1 Cor 3:11). He discusses the second briefly in "all the building being framed together." Understood allegorically, this signifies the Church herself which is built up when men are converted to the faith. Taken morally it signifies a sanctified soul, and then this building is erected when good works are built upon Christ. "Lady wisdom builds her house" (Prov 14:1); "Let each man take care how he builds on it" (1 Cor 3:10). With Christ as foundation, every spiritual edifice—whether of the Jews or of the Gentiles—is constructed by God's power. "If Yahweh does not build the palace, in vain do its builders work on it" (Ps 127:1). "Every house is built by someone; but the builder of all things is God" (Heb 3:4). Yet the building is constructed instrumentally either by the man who builds up himself, or by prelates.

He touches on the third when he states "grows up into an holy temple"; this happens when the number of those saved increases. "The word of the Lord continued to spread, and the number of the disciples multiplied greatly in Jerusalem" (Acts 6:7). It also grows when a man makes progress in good works, and he grows in grace to the degree that he becomes a holy temple. A temple is the dwelling place of God and must be holy: "The Most High sanctifies his dwelling" (Ps 46:5). Since we should be inhabited by God, that he might live in us, we ought to prepare ourselves in order to be holy. "Do you not know that you are the temple of God, and that the Spirit of God dwells in you?" (1 Cor 3:16). "See God's dwelling is with men, and he will dwell with them" (Rev 21:3).

But are we not temples of God from the instant we possess charity? I reply that it is so. And the more we progress, so much the more will God dwell within us. Hence, the fourth requisite to this building is its perfection and completion, which he states to be "in the Lord."

Source: Commentary on Ephesians

[AD 1274] Thomas Aquinas on Ephesians 2:20

Consequently, when he says "built upon the foundation of the Apostles," he clarifies what has been said. It is customary in the Scriptures that the figure, called metonymy, is used where the container is substituted for what it contains, as a house sometimes refers to those who are in the house. The Apostle employs this figure of speech concerning those who are in the house of God, the faithful; as though they were one house, he compares them to a building. Regarding this he does two things: First, he sets down what he intended. Secondly, he shows that the Ephesians themselves have become parts of this building (2:22). Concerning the first he does two things: First, he describes the foundation of this building. Secondly, its construction or completeness (2:21).

He writes of two foundations: one is primary and another secondary. The Apostles and Prophets are the secondary foundation. In this regard he states that they, the Ephesians, are not strangers but fellow citizens who belong already to the spiritual edifice which is "built upon the foundation of the Apostles and Prophets," that is, upon the teaching of the Apostles and Prophets. Or, "upon the foundation of the Apostles and Prophets" means upon Christ who is the foundation of the Apostles and Prophets. As though he said: You are built upon the same foundation on which the Apostles and Prophets, who were Jewish, were built.

These two interpretations only differ in words. Yet the first is more suited to the context; if the second was the better one there would be no point in adding "Jesus Christ himself being the chief cornerstone" since he would be the principal foundation. Hence this is more in harmony with the first; although Christ would be both the chief stone and the principal foundation. In meaning, however, they are in no way different since it is the same to say that Christ is the foundation, and the teaching of the Apostles and Prophets is; after all, they proclaimed Christ alone, and not themselves. To accept their doctrine is to accept Christ crucified: "We preach Christ crucified" (1 Cor 1:23); and "We have the mind of Christ" (1 Cor 2:16). 1 Peter 1:12 affirms of the Prophets: "It was revealed to them that they were not serving themselves but you, in the things which have been announced to you by those who preached the good news to you."

Notice that the Apostles are designated as foundations: "O city founded by him on the holy mountains" (Ps 87:1). "I will lay your foundations with sapphires" (Is 54:11), that is, with saintly men. In the Apocalypse 21:14 they are expressly called foundations: "And the wall of the city had twelve foundations, and on them were the twelve names of the twelve apostles of the Lamb." They are referred to as foundations to the degree that their doctrine proclaims Christ. "Upon this rock I will build my Church" (Mt 16:18).

Both "Apostles and Prophets" are alluded to so that he might indicate that the doctrine of both is necessary for salvation. "Therefore, every scribe instructed in the kingdom of heaven is like a householder who brings forth out of his treasure new things and old" (Mt 13:52). Also, that he might show the harmony between the two, of the one with the other, since there is an identical foundation to both. What the Prophets foretold was to come, the Apostles proclaimed as accomplished. "Paul, a servant of Jesus Christ, called to be an apostle, set apart for the gospel of God, which he had promised before by his prophets in the holy scriptures, concerning his Son" (Rom 1:1-3).

Christ Jesus alone is the principal foundation, in reference to this he says "himself being the chief cornerstone." Here he states three things about him; he is a stone, is placed at the corner, and is the chief one.

He is a stone on account of the strength of the foundation. Whence Matthew 7:25 speaks of the house founded on a rock and built solidly; neither rains, nor floods, nor winds could destroy it. Such was not the case with the house built on sand. "You saw a stone cut out of the mountain without a hand being put to it" (Dan 2:45). He is called a corner-stone on account of the convergence of both Jews and Gentiles. As two walls are joined at the corner, so in Christ the Jewish and Pagan peoples are united. "The stone which the builders rejected became the cornerstone" (Ps 118:22): "This is the stone rejected by you, the builders, which became the cornerstone. And there is salvation in no one else" (Acts 4:11-12). And Christ applies this text to himself in Matthew 21:42: "Have you never read in the Scriptures: The stone which the builders rejected has become the cornerstone?" He is referred to as the chief one by reason of his heavenly dignity: "See, I am laying a stone in Zion, a tested stone, a cornerstone, a precious stone, a foundation stone" (Is 28:16).

The foundation of a spiritual edifice contrasts with that of a material building. For a material building rests on a foundation in the earth, the more important the foundation is, the deeper must it be. A spiritual structure, on the other hand, has its foundation in heaven; as a result, the more principal the foundation, the higher it necessarily is. Thus we could imagine a city, as it were, coming down from heaven with its foundation in heaven and the building itself appearing to come downward towards us below, according to that passage of the Apocalypse 21:2: "I John, saw the holy city, the new Jerusalem, coming down out of heaven from God."

Source: Commentary on Ephesians

[AD 1274] Thomas Aquinas on Ephesians 2:17

The manifestation of the reconciliation is set down in "And coming, he preached" where he touches on: First, the proclamation of peace or reconciliation. Secondly, the cause and reason of this peace (2:18).

The reconciliation of God to man through Christ has been made known because Christ himself not only reconciled us to God and destroyed the hostilities, but also "coming" in the flesh "he preached" and proclaimed "peace." Or, "coming" after the resurrection when he stood in the midst of the disciples and said: "Peace be to you" (Lk 24:36). "He has sent me to bring good news to the afflicted, to heal the brokenhearted" (Is 61:1). "How beautiful upon the mountains are the feet of the messenger who preaches peace, brings good news and announces salvation" (Is 52:7).

"He preached," I say, not to one people only but "to you" Gentiles "that were afar off"; although not in his own person, nonetheless he proclaimed peace to you through his Apostles. "Go, therefore, and teach all nations" (Mt 28:19). "Hear, you that are far off, what I have done: and you that are near, know my strength" (Is 33:13). Christ in his own person announced the "peace to them that were near." "For I say that Christ became a servant of the circumcised to show God's truthfulness, to confirm the promises made to the patriarchs" (Rom 15:8).

Source: Commentary on Ephesians

[AD 1274] Thomas Aquinas on Ephesians 2:22

Finally, he indicates how the Gentiles have become participants of the building. "In which" building not only are the Jews incorporated, but also you Ephesians "are built together," that is, you are incorporated like the others. "Come to him, the living stone, rejected indeed by men, but chosen and honored by God. Be yourselves like living stones built into a spiritual house" (1 Pet 2:4-5). Therefore he adds "into an habitation of God" that God may dwell in you through faith. "That Christ may dwell by faith in your hearts" (Eph 3:17). Yet this cannot happen without charity since "he who remains in love remains in God and God in him" (1 Jn 4:16). And charity is bestowed on us through the Holy Spirit: "The love of God is poured forth in our hearts by the Holy Spirit who is given to us" (Rom 5:5). Thus he adds "in the Spirit."

Source: Commentary on Ephesians

[AD 1274] Thomas Aquinas on Ephesians 2:5

The exemplary cause of the blessing is that it is granted in Christ. In reference to this he states "even when we were dead in sins, he has quickened us together in Christ." He touches upon a triple blessing: justification, resurrection from the dead, and ascension into heaven—through these three we are assimilated to Christ.

He states, that the whole text might be read, concerning the first: "God, who is rich in mercy, for his exceeding charity wherewith he loved us, even when we were dead in sins, has quickened us together in Christ," he has made us live together with Christ. "He will revive us after two days: on the third day he will raise us up and we shall live in his sight" (Hos 6:3). He has quickened us, I say, through a life of justice: "Who placed us among the living" (Ps 66:9). This occurs in Christ, that is, through the grace of Christ "by whose grace you are saved." "For we are saved by hope" (Rom 8:24).

Source: Commentary on Ephesians

[AD 1274] Thomas Aquinas on Ephesians 2:7

Consequently, when he says "that he might shew in the ages to come," he discloses the final cause of the blessing which has been given. It can be read in two ways, depending on whether "ages to come" pertains to the present or future life. If it applies to this life, then age is a certain measure of time and a period of one generation. As though he affirmed: I am saying that we who are the first-fruits of those who sleep (cf. 1 Thes 4:12 ff.), "he has quickened in Christ that he might show in the ages to come," to those who will exist after us, the abundant riches of his grace. And this is not on account of our merits, but "in his own goodness towards us in Christ Jesus," that is, through Christ Jesus. "Christ Jesus came into the world to save sinners; of these I am the foremost. But I have received mercy for this reason, that in me first Christ Jesus might display his perfect patience, as an example for those who would believe in him for eternal life" (1 Tim 1:15-16). Therefore, God has communicated copious gifts of grace to the early saints that later generations would more easily be converted to Christ.

Or, "age" can be taken in reference to the next life, of which Sirach 24:14 states: "For eternity I shall not cease to exist." Although there will then be only one age, since it will be eternity, he nevertheless says "in the ages to come" on account of the numerous saints who will participate in eternity; there are said to be as many ages as there are shared-in eternities. Psalm 145:13 speaks of these ages: "Your kingdom is an eternal kingdom." In this sense he affirms: I say that he has vivified us in hope, namely, through Christ or in grace "that he might shew in the ages to come," that is, that he might bring to perfection in the next life, "the abundant riches of his grace." Such an abundant grace with which, even in this world, he forgives many sins and confers the greatest of gifts, will superabound even more in the next life, since there it will be enjoyed unfailingly. "I have come that they might have a life," namely, of grace in this world, "and have it more abundantly" in the fatherland of glory (Jn 10:10).

This occurs "in his own goodness." "Israel, how good God is to those who are pure of heart!" (Ps 73:1). "Yahweh is good to those who wait for him, to the soul that seeks him" (Lam 3:25). This is "towards us"; it is beyond our desire, our understanding, and beyond our capacity: "No eye has seen any God but you acting like this for those who wait for him" (Is 64:4). And this is "in Christ Jesus," that is, through Christ Jesus; for as grace is bestowed on us through Christ, so also is glory communicated, which is grace brought to perfection. "Yahweh God bestows favors and honors" (Ps 84:12). Through the same person we are beatified, through whom we are justified.

He says "that he might shew" because the treasure of grace is hidden within us; we have it "in earthen vessels" as 2 Corinthians 4:7 expresses it. "Behold what manner of charity the Father has bestowed upon us, that we should be called and should be the sons of God," after which comes: "We know that when he shall appear we shall be like to him" (1 Jn 3:1-2). But that hidden treasure, although it has not yet been revealed, is shown in the ages to come, since in the fatherland everything relating to the transparent glory of the saints will be unveiled before us. "The sufferings of this time are not worthy to be compared with the glory to come that shall be revealed in us" (Rom 8:18).

Source: Commentary on Ephesians

[AD 1963] CS Lewis on Ephesians 2:2

From this I see only two exits: either that there is a Great God, and also a 'God of this world', a prince of the powers of the air, whom the Great God does curse, and sometimes curses through us; or else that the operations of the Great God are not what they seem to me to be.

Source: The Pains of Animals, from God in the Dock

[AD 1963] CS Lewis on Ephesians 2:14

We may salva reverentia divide religions, as we do soups, into "thick" and "clear." By thick I mean those which have orgies and ecstasies and mysteries and local attachments: Africa is full of thick religions. By clear I mean those which are philosophical, ethical, and universalizing: Stoicism, Buddhism, and the Ethical Church are clear religions. Now if there is a true religion, it must be both thick and clear: for the true God must have made both the child and the man, both the savage and the citizen, both the head and the belly. And the only two religions that fulfill this condition are Hinduism and Christianity. But Hinduism fulfills it imperfectly. The clear religion of the Brahman hermit in the jungle and the thick religion of the neighboring temple go on side by side. The Brahman hermit doesn't bother about the temple prostitution nor the worshiper in the temple about the hermit's metaphysics. But Christianity really breaks down the middle wall of the partition. It takes a convert from Central Africa and tells him to obey an enlightened universalist ethic: it takes a twentieth-century academic prig like me and tells me to go fasting to a mystery, to drink the blood of the Lord. The savage convert has to be clear: I have to be thick. That is how one knows one has come to the real religion.

Source: Christian Apologetics, from God in the Dock

[AD 1963] CS Lewis on Ephesians 2:8

I doubt whether religious people have ever supposed that Faith-B [trust, or confidence, in God] follows automatically on the acquisition of Faith-A [a settled intellectual assent to God's existence]. It is described as a 'gift'. As soon as we have Faith-A in the existence of God, we are instructed to ask from God Himself the gift of Faith-B. An odd request, you may say, to address to a First Cause, an Ens Realissimum, or an Unmoved Mover. It might be argued, and I think I would argue myself, that even such an aridly philosophical God rather fails to invite than actually repels a personal approach. It would, at any rate, do no harm to try it.

Source: IS THEISM IMPORTANT?, from God in the Dock

[AD 9999] Pseudo-Augustine on Ephesians 2:3

Undoubtedly the will passes for nature—for it is from their will, not their nature, that people are judged. Similarly all the martyrs and the justified are upright not because they were born faithful but because they were reborn so.

Source: QUESTIONS ON THE OLD AND NEW TESTAMENTS 115.11