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1 For this cause I Paul, the prisoner of Jesus Christ for you Gentiles, 2 If ye have heard of the dispensation of the grace of God which is given me to youward: 3 How that by revelation he made known unto me the mystery; (as I wrote afore in few words, 4 Whereby, when ye read, ye may understand my knowledge in the mystery of Christ) 5 Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; 6 That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel: 7 Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power. 8 Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; 9 And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: 10 To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God, 11 According to the eternal purpose which he purposed in Christ Jesus our Lord: 12 In whom we have boldness and access with confidence by the faith of him. 13 Wherefore I desire that ye faint not at my tribulations for you, which is your glory. 14 For this cause I bow my knees unto the Father of our Lord Jesus Christ, 15 Of whom the whole family in heaven and earth is named, 16 That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; 17 That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, 18 May be able to comprehend with all saints what is the breadth, and length, and depth, and height; 19 And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God. 20 Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, 21 Unto him be glory in the church by Christ Jesus throughout all ages, world without end. Amen.
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[AD 370] Gaius Marius Victorinus on Ephesians 3:1
It remains, after he has stated the truth that all their hope is in Christ and thus they are all being built up together in the Spirit to be the dwelling place of God—it remains, I say, that he should teach them who he himself is and whether he himself is contributing to building them up together through the gospel and can give a reason for his own authority so that they may believe him.

Source: EPISTLE TO THE EPHESIANS 1.3.1-2
[AD 407] John Chrysostom on Ephesians 3:1
He has mentioned Christ's great and affectionate care; he now passes on to his own, insignificant indeed as it is, and a very nothing in comparison with that, and yet this is enough to engage them to himself. For this cause, saith he, am I also bound. For if my Lord was crucified for your sakes, much more am I bound. He not only was bound Himself, but allows His servants to be bound also,-"for you Gentiles." It is full of emphasis; not only do we no longer loathe you, but we are even bound, saith he, for your sakes and of this exceeding grace am I partaker.

Source: Homily on Ephesians 6
[AD 407] John Chrysostom on Ephesians 3:1
For what could be better than those bonds which always in his Epistles he prefers to all things else, saying, "Paul, a prisoner of Jesus Christ:" and again, "On this account I am bound with this chain, but the word of God is not bound;" and, "Even unto bonds, as an evil-doer." The punishment was twofold. For if indeed he had been so bound, as with a view to his good, the thing would have carried with it some consolation: but now he is bound both "as an evil-doer," and as with a view to very ill consequences; yet for none of these things cared he.

Source: Homily on Acts 52
[AD 420] Jerome on Ephesians 3:1
After a diligent search I have found nothing that answers to his prior clause.… For he does not say, “For this reason I, Paul, have done this or that or have taught this or that.” Instead, leaving the thought in suspense, he goes on to other matters. Perhaps we ought to pardon him for what he himself has admitted when he said, “if unschooled in speech, at least not in knowledge,” and look for order in his meaning rather than in his words. This can be rendered as follows: “I, Paul, in the chains of Jesus Christ and in chains for you Gentiles, have learned the mystery so that I may hand it on to you.”

Source: Commentary on Ephesians 3:1
[AD 420] Jerome on Ephesians 3:1
We often read that the body is called the prison of the soul. The soul is confined as if in a cage. Paul, for example, was constrained by the ties of the body and did not return to be with Christ so that the preaching to the Gentiles might be perfectly accomplished through him. But I grant that there are some who introduce another meaning here: Paul before his birth was predestined and sanctified from his mother’s womb for the purpose of preaching to the Gentiles. For this vocation he took on the bonds of flesh.

Source: Commentary on Ephesians 3:1
[AD 407] John Chrysostom on Ephesians 3:2
He alludes to the prediction addressed to Ananias concerning him at Damascus, when the Lord said, "Go thy way, for he is a chosen vessel unto Me, to bear My name before the Gentiles and Kings."

By "dispensation of grace," he means the revelation made to him. As much as to say, "I learned it not from man." He vouchsafed to reveal it even to me, though but an individual for your sakes. For Himself said unto me, saith he, "Depart, for I will send thee forth far hence unto the Gentiles." "If so be that ye have heard" for a dispensation it was, a mighty one; to call one, uninfluenced from any other quarter, immediately from above, and to say, "Saul, Saul, why persecutest thou Me?" and to strike him blind with that ineffable light!

Source: Homily on Ephesians 6
[AD 215] Clement of Alexandria on Ephesians 3:3
Rightly, then, the apostle says that it was by revelation that he knew the mystery: "As I wrote afore in few words, according as ye are able to understand my knowledge in the mystery of Christ.".
Rightly, therefore, the divine apostle says, "By revelation the mystery was made known to me (as I wrote before in brief, in accordance with which, when ye read, ye may understand my knowledge in the mystery of Christ), which in other ages was not made known to the sons of men, as it is now revealed to His holy apostles and prophets."

Source: The Stromata Book 1
[AD 235] Hippolytus of Rome on Ephesians 3:3
Now this (mystery) was not made known to previous generations, as he says, it has been written, "By revelation was made known unto me the mystery; "

Source: Hippolytus Refutation of All Heresies Book VII
[AD 370] Gaius Marius Victorinus on Ephesians 3:3
Paul indicates that this mystery was made known to him through revelation. From this passage it is evident that a Christian, and a very excellent Christian at that, can be brought into being solely by grace.… Nevertheless, the power of God dispenses grace in many ways. Others come to faith by teaching, wherein by a legitimate training process and through the commandments of the Savior a person is reborn through the Spirit and water, so as to receive the spirit of Christ, in a teaching process that is mediated from human beings and through human beings. But what happened to Paul came to him by the grace of God through revelation. Although he, in my judgment, was the only one who received this particular revelation, God is able to reveal himself in this form or in other ways to others.

Source: EPISTLE TO THE EPHESIANS 1.3.1-2
[AD 384] Ambrosiaster on Ephesians 3:3
He indicates that he has been shown the revelation of the mystery of God, about which he says that he has written briefly, that is, precisely, according to their capacity to comprehend the wisdom of the apostle in the mystery of Christ.

Source: EPISTLE TO THE EPHESIANS 3.4
[AD 407] John Chrysostom on Ephesians 3:3
Perhaps he had informed them of it by some persons, or had not long before been writing to them. Here he is pointing out that the whole is of God, that we have contributed nothing. For what? I ask, was not Paul himself, the wonderful, he that was so versed in the law, he that was brought up at the feet of Gamaliel according to the most perfect manner, was not he saved by grace? With good reason too does he call this a mystery, for a mystery it is, to raise the Gentiles in a moment to a higher rank than the Jews. "As I wrote afore," saith he, "in few words," i.e., briefly.

Source: Homily on Ephesians 6
[AD 458] Theodoret of Cyrus on Ephesians 3:3
The words I wrote a little before do not mean, as some think, that he has written another letter. For it is not with respect to himself that he says “I have written” but with respect to the mystery. For he is referring to “the mystery made known to me by revelation, as I wrote to you a little while ago,” yet it is this “about which I have just now written.” For this has been his subject from the outset right up to this passage.

Source: Interpretation of the Epistle to the Ephesians 3.1-4
[AD 407] John Chrysostom on Ephesians 3:4
Amazing! So then he wrote not the whole, nor so much as he should have written. But here the nature of the subject prevented it. Elsewhere, as in the case of the Hebrews and the Corinthians, the incapacity of the hearers. "Whereby, when ye read, ye can perceive," saith he, "my understanding in the mystery of Christ," i.e., how I knew, how I understood either such things as God hath spoken, or else, that Christ sitteth at the right hand of God; and then too the dignity, in that God "hath not dealt so with any nation." And then to explain what nation this is with whom God hath thus dealt, he adds.

Source: Homily on Ephesians 6
[AD 215] Clement of Alexandria on Ephesians 3:5
For now that is clearly shown "which was not made known to other ages, which is now revealed to the sons of men."

Source: The Stromata Book 5
[AD 370] Gaius Marius Victorinus on Ephesians 3:5
He teaches that there is a perfect harmony—a complete unity and identity—between the revelations given to him and those given to the apostles. His purpose is to avoid discord and any appearance of having received by revelation something that was not given to the apostles by the living Christ.

Source: EPISTLE TO THE EPHESIANS 1.3.5
[AD 407] John Chrysostom on Ephesians 3:5
What then, tell me, did not the Prophets know it? How then doth Christ say, that Moses and the Prophets wrote "these things concerning Me?" And again, "If ye believed Moses, ye would believe Me." And again, "Ye search the Scriptures, because ye think that in them ye have eternal life, and these are they which bear witness of me." His meaning is this, either that it was not revealed unto all men, for he adds, "which in other generations was not made known unto the sons of men, as it hath now been revealed;" or else, that it was not thus made known by the very facts and realities themselves, "as it hath now been revealed unto His holy Apostles and Prophets in the Spirit." For reflect. Peter, had he not been instructed by the Spirit, never would have gone to the Gentiles. For hear what he says, "Then hath God given unto them the Holy Ghost, as well as unto us." That it was by the Spirit that God chose that they should receive the grace. The Prophets then spoke, yet they knew it not thus perfectly; so far from it, that not even did the Apostles, after they had heard it. So far did it surpass all human calculation, and the common expectation.

Source: Homily on Ephesians 6
[AD 458] Theodoret of Cyrus on Ephesians 3:5
It was made known incrementally to the prophets of old, but not fully then as it is now. For they did not see the whole picture but wrote down words about aspects of it. … Remember that in the apostles’ day there were many who had the gift of prophecy. It is in this order that he mentions that the revelation was known to the apostles and then to the prophets.

Source: Interpretation of the Epistle to the Ephesians 3.5
[AD 407] John Chrysostom on Ephesians 3:6
What is this; "fellow-heirs, and fellow-partakers of the promise, and fellow-members of the body?" This last is the great thing, that they should be one body; this exceeding closeness of relation to Him. For that they were to be called indeed, that they knew, but that it was so great, as yet they knew not. This therefore he calls the mystery. "Of the promise." The Israelites were partakers, and the Gentiles also were fellow-partakers of the promise of God.

"In Christ Jesus through the Gospel."

That is, by His being sent unto them also, and by their believing; for it is not said they are fellow-heirs simply, but "through the Gospel." However, this indeed, is nothing so great, it is in fact a small thing, and it discloses to us another and greater thing, that not only men knew not this, but that neither Angels nor Archangels, nor any other created power, knew it. For it was a mystery, and was not revealed. "That ye can perceive," he saith, "my understanding." This alludes, perhaps, to what he said to them in the Acts, that he had some knowledge that the Gentiles also were called. This, he says, is his own knowledge, "the knowledge of the mystery," which he had mentioned, viz., "that Christ will in Himself make of the twain one new man." For by revelation he was instructed, both he and Peter, that they must not spurn the Gentiles; and this he states in his defence.

Source: Homily on Ephesians 6
[AD 420] Jerome on Ephesians 3:6
The Gentiles are fellow heirs with Israel. Put more precisely, they are fellow heirs with Christ. … It is not that some possession is divided among us but that God himself in his fullness is our inheritance and possession.

Source: Commentary on Ephesians 3:5-7
[AD 420] Jerome on Ephesians 3:6
Now the meaning of fellow heirs is this: Just as there are many members in one body … and these, though in one body, have their differences and feel their own joy and grief in turn, so those who have believed in Christ, even if they have different gifts, are bonded together in the one body of Christ.

Source: Commentary on Ephesians 3:5-7
[AD 370] Gaius Marius Victorinus on Ephesians 3:7
Everywhere Paul reminds us that we receive God’s gifts not by our own merit but by grace. Grace belongs to the giver, not to the recipient. And by adding “according to the working of his power,” he also ascribes this to God, so that “if I do any work, it is God’s power. For it is not my power that works in me but God’s.”

Source: EPISTLE TO THE EPHESIANS 1.3.7-8
[AD 407] John Chrysostom on Ephesians 3:7
He had said, "I am a prisoner;" but now again he says, that all is of God, as he says, "according to the gift of His grace;" for according to the power of the gift is the dignity of this privilege. But the gift would not have been enough, had it not also implanted in him power.

For a work indeed it was of power, of mighty power, and such as no human diligence was equal to. For he brought three qualifications to the preaching of the word, a zeal fervent and venturous, a soul ready to undergo any possible hardship, and knowledge and wisdom combined. For his love of enterprise, his blamelessness of life, had availed nothing, had he not also received the power of the Spirit.

Source: Homily on Ephesians 6
[AD 220] Tertullian on Ephesians 3:8
The apostle declares that to himself, "less than the least of all saints, was the grace given" of enlightening all men as to "what was the fellowship of the mystery, which during the ages had been hid in God, who created all things." The heretic erased the preposition in, and made the clause run thus: ("what is the fellowship of the mystery) which hath for ages been hidden from the God who created all things.

Source: Against Marcion Book V
[AD 370] Gaius Marius Victorinus on Ephesians 3:8
Was work given before grace? Or did grace come before any works? That which is working is God’s power. So grace had already been given. When it is said that Paul was made a minister according to the gift of God, we understand that the gift of being a minister was given before his working to make him a minister, and his being a minister is the gift and grace of God.

Source: EPISTLE TO THE EPHESIANS 1.3.7-8
[AD 407] John Chrysostom on Ephesians 3:8
They who go to the physician's have not merely to go there and nothing further; they have to learn how to treat themselves, and to apply remedies. And so with us then who come here, we must not do this and nothing else, we must learn our lesson, the surpassing lowliness of Paul. What? when he was about to speak of the vastness of the grace of God, hear what he saith, "Unto me, who am less than the least of all saints, was this grace given." Lowliness indeed it was even to bewail his former sins, although blotted out, and to make mention of them, and to hold himself within his true measure as where he calls himself "a blasphemer, and a persecutor, and injurious;" yet nothing was equal to this: for "formerly," saith he, such was I; and again he calls himself, "one born out of due time." But that after so many great and good deeds and at that time he should thus humble himself, and call himself "less than the least of all," this is indeed great and surpassing moderation. "To one who am less than the least of all saints;" he saith not, "than the Apostles." So that that expression is less strong than this before us. There his words are, "I am not meet to be called an Apostle." Here he says that he is even "less than the least of all saints;" "to me," saith he, "who am less than the least of all saints was this grace given."

Paul himself was sent to the Gentiles, the other Apostles to the Circumsion. So that the more marvellous and astonishing commission was given, saith he, "to me, who am less than the least." And this too was of grace, that he that was least should have the greatest things entrusted to him; that he should be made the herald of these tidings. For he that is made a herald of the greater tidings, is in this way great.

Source: Homily on Ephesians 7
[AD 407] John Chrysostom on Ephesians 3:8-9
"To preach unto the Gentiles the unsearchable riches of Christ."

If His "riches are unsearchable," and that too after his appearing, much more is His essence. If it is still a mystery, much more was it before it was made known; for a mystery he calls it on this account, because neither did the Angels know it, nor was it manifest to any one else.

Source: Homily on Ephesians 7
[AD 420] Jerome on Ephesians 3:8
Although it is a token of humility to call oneself “the least of all the saints,” one is guilty of deceit if one conceals the truth in the heart and says something else with the tongue. We must therefore look for an argument showing how Paul truly was “the least of all the saints” and yet did not fall from the rank of an apostle. The Lord says in the Gospel. “He who would be great among you, let him be less than all.” … Paul demonstrates this in his actions. … Therefore the apostle Paul was meekest of all who sought to be weak on Christ’s account.… Because of this humility, amazing grace was given to him. In this way he became “the least of all the saints” in order “to preach the unsearchable mysteries of God.”

Source: Commentary on Ephesians 3:8-9
[AD 420] Jerome on Ephesians 3:8
Unsearchable and hidden can be given two senses. The riches were previously unable to be searched out. They are now laid open after the Lord’s passion. Another sense, perhaps even better: Those things which by nature were unsearchable to humanity are the ones that have been made known by God’s revelation.

Source: Commentary on Ephesians 3:8-9
[AD 458] Theodoret of Cyrus on Ephesians 3:8
The divine apostle says not only that Christ’s nature is divine but also that “his riches are unsearchable.” “And how does one preach if his riches are indeed unsearchable?” “I preach this very thing,” he says, “that they are unsearchable.”

Source: Interpretation of the Epistle to the Ephesians 3.8
[AD 160] Shepherd of Hermas on Ephesians 3:9
God, who dwells in the heavens, and made out of nothing the things that exist, and multiplied and increased them on account of His holy Church, is angry with you for having sinned against Him.

Source: Shepherd of Hermas, Vision 1
[AD 370] Gaius Marius Victorinus on Ephesians 3:9
When he speaks of making “all men see the plan,” this includes both Israel and the Gentiles. Paul had doubtless received the gospel for the Gentiles. But the Jews too can see the plan if they follow and obey.

Source: EPISTLE TO THE EPHESIANS 1.3.9
[AD 370] Gaius Marius Victorinus on Ephesians 3:9
Christ is the only begotten Son of God, and through him all the rest are created. Through him the works of God are created, as God works in and through him. All ages of time are subsequent to Christ, being made by Christ.… Therefore, even though God is acknowledged as the Creator, God is nonetheless Creator through Christ. The term Creator therefore does not pertain simply to God as such but pertains to Christ and through Christ to God. Christ who was eternally begotten created all things in time. God worked and created all things through Christ.

Source: EPISTLE TO THE EPHESIANS 1.3.9
[AD 407] John Chrysostom on Ephesians 3:9
"And to make all men see," saith he, "what is the dispensation of the mystery which from all ages hath been hid in God, who created all things."

Angels knew only this, that "The Lord's portion was His people." And again it is said, "The Prince of Persia withstood me." So that it is nothing to be wondered at that they were ignorant of this; for if they were ignorant of the circumstances of the return from the Captivity, much more would they be of these things. For this is the gospel. "It is He that shall save," it saith, "His people." Not a word about the Gentiles. But what concerns the Gentiles the Spirit revealeth. That they were called indeed, the Angels knew, but that it was to the same privileges as Israel, yea, even to sit upon the throne of God, this, who would ever have expected? who would ever have believed?

"Which hath been hid," saith he, "in God."

This "dispensation," however, he more clearly unfolds in the Epistle to the Romans. "In God," he continues, "who created all things by Jesus Christ." And he does well to say "by Jesus Christ;" forasmuch as He who created all things by Him, revealeth also this by Him; for He hath made nothing without Him; for "without Him," it is said, "was not any thing made."

Source: Homily on Ephesians 7
[AD 420] Jerome on Ephesians 3:9
These riches of his generosity were “hidden from all past ages in God,” the Creator of all. Where are Marcion, Valentinus and the other heretics who say that there is one creator of the visible world and another creator of the invisible?… However, the phrase “mystery hidden from the ages” could also be understood to mean that the very ages of time remained ignorant of his generosity when all spiritual and rational creatures who inhabited all previous ages remained unenlightened.

Source: Commentary on Ephesians 3:9
[AD 215] Clement of Alexandria on Ephesians 3:10
With reason, therefore, the apostle has called the wisdom of God "manifold "and which has manifested its power "in many departments and in many modes".
-by art, by knowledge, by faith, by prophecy-for our benefit. "For all wisdom is from the Lord, and is with Him for ever "as says the wisdom of Jesus.
which He purposed in Christ."

Source: The Stromata Book 1
[AD 220] Tertullian on Ephesians 3:10
For the apostle goes on to infer (from his own statement): "in order that unto the principalities and powers in heavenly places might become known through the church the manifold wisdom of God." Whose principalities and powers does he mean? If the Creator's, how does it come to pass that such a God as He could have meant His wisdom to be displayed to the principalities and powers, but not to Himself? For surely no principalities could possibly have understood anything without their sovereign Lord.

Source: Against Marcion Book V
[AD 370] Gaius Marius Victorinus on Ephesians 3:10
His expression through the church means through all the members of God and through every soul that has put on his mysteries and has hope in him. From this we understand what has been given to humanity. The powers and principalities in heaven are learning the wisdom of God through a human mediator.

Source: EPISTLE TO THE EPHESIANS 1.3.10
[AD 370] Gaius Marius Victorinus on Ephesians 3:10
Paul briefly touches on all the parts of the mystery that we have spoken of above when he speaks of the “manifold wisdom of God,” whether this be that he sent his Son or that such great majesty assumed the form of a slave or that greater gifts were given. The promises are so great: the forgiveness of sins, the promise of heaven, eternal life, glorification and our inheritance together with the same Christ in his resurrection after death and even his death itself. This is what makes up the manifold wisdom of God.

Source: EPISTLE TO THE EPHESIANS 1.3.10
[AD 384] Ambrosiaster on Ephesians 3:10
So abundant was God’s wisdom that he not only gave this teacher (Paul) to the Gentiles but also caused the truth to be-come known to the angelic spirits in heaven, who are the principalities and powers. They are powers because they have more power among the other spirits and are principalities because they are the principal powers.… The goal of all this is that the preaching of the church should be profitable to the Gentiles also. They are called to forsake their allegiance to the devil’s tyranny.

Source: EPISTLE TO THE EPHESIANS 3.10.1
[AD 407] John Chrysostom on Ephesians 3:10
True, to man it was not revealed; and art thou enlightening Angels and Archangels and Principalities and Powers? I am, saith he. For it was "hid in God," even "in God who created all things." And dost thou venture to utter this? I do, saith he. But whence hath this been made manifest to the Angels? By the Church. Again he saith, not merely the manifold but the much-manifold wisdom, that is, "the multiplied and varied." What then is this? Did not Angels know it? No, nothing of it; for if Principalities knew it not, much less could Angels ever have known it. What then? Did not even Archangels know it? No, nor even they. But whence were they going to know it? Who was to reveal it? When we were taught it, then were they also by us. For hear what the Angel saith to Joseph; "Thou shalt call His Name Jesus, for it is He that shall save His people from their sins."

In speaking of "principalities" and "powers," he speaks both of those above and those beneath.

Source: Homily on Ephesians 7
[AD 370] Gaius Marius Victorinus on Ephesians 3:11
From this we see what it means to say that the mystery was concealed in God, for he adds “according to the purpose of the ages.” This means that, after certain ages had reached their destined end, the mystery was to appear through the presence of the Lord in whom it had been concealed. For it was proper for it to be revealed through the One in whom it was concealed.

Source: EPISTLE TO THE EPHESIANS 1.3.11
[AD 384] Ambrosiaster on Ephesians 3:11
The saving knowledge of the mystery of God is conferred upon the human race in this way: God bestows his grace on humanity as the firstfruits of Christ’s coming kingdom. When Christ appeared, God revealed his mystery for the salvation of humanity.

Source: EPISTLE TO THE EPHESIANS 3.12
[AD 407] John Chrysostom on Ephesians 3:11
"According to the eternal purpose." It hath been now, he means, brought to pass, but not now decreed, it had been planned beforehand from the very first. "According to the eternal purpose which He purposed in Christ Jesus our Lord." That is, according to the eternal foreknowledge; foreknowing the things to come, i.e., he means the ages to come; for He knew what was to be, and thus decreed it. According to the purpose of the ages, of those, perhaps, which He hath made by Christ Jesus, because it was by Christ that every thing was made.

Source: Homily on Ephesians 7
[AD 407] John Chrysostom on Ephesians 3:12
"In whom we have," saith he, "boldness, and access in confidence through our faith in him."

"Have access," not as prisoners, he says, nor yet, as persons candidates for pardon, nor as sinners; for, saith he, we have even "boldness with confidence," that is, accompanied with cheerful trust; arising from what source? through our faith in Him.

Source: Homily on Ephesians 7
[AD 420] Jerome on Ephesians 3:12
Nothing can give us such trust in God and purity of conscience … as the Word, the truth, the wisdom and the righteousness received in Christ.… One who thinks in an orderly manner now has the Word and reason as the content of his faith. One who can comprehend wisdom has wisdom as the content of his faith. One who understands truth has truth as the content of his faith. One who lives righteously now has righteousness as the content of his faith.

Source: Commentary on Ephesians 3:12
[AD 253] Origen of Alexandria on Ephesians 3:13
One person will say that he attaches the words “which is your glory” to the tribulations … another to the boldness or else to the access or the faith. For boldness [or freedom of speech] is the glory to the one who possesses it, and access can be called the glory of the one who has access to God and faith the glory of the one with faith.

Source: EPISTLE TO THE EPHESIANS
[AD 370] Gaius Marius Victorinus on Ephesians 3:13
When some hear that Paul suffers tribulations, they may grow faint in faith. To prevent this he argues, in effect: “I pray on account of what has been revealed to me that you should not grow faint through my tribulations. These tribulations I am suffering are not due to anything I have caused but rather because you are either weak in faith or now wavering, or because you are making some unnecessary additions to the faith. That is the reason I endure these trials. I am now hoping to recall you to true discipline and observance so that you will not depart from Christ, having your hope in Christ alone. For this is your glory.”

Source: EPISTLE TO THE EPHESIANS 1.3.13
[AD 407] John Chrysostom on Ephesians 3:13
How is it "for them?" How is it "their glory?" It is because God so loved them, as to give even the Son for them, and to afflict His servants for them: for it was in order that they might attain so many blessings, that Paul was in prison. Surely this was from God's exceeding love towards them: it is what God also saith concerning the Prophets, "I have slain them by the words of my mouth." But how was it that they fainted, when another was afflicted? He means, they were troubled, were distressed. This also he says when writing to the Thessalonians, "that no man be moved by these afflictions." For not only ought we not to grieve, but we ought even to rejoice. If ye find consolation in the forewarning, we tell you beforehand that here we have tribulation. And why pray? Because thus hath the Lord ordered.

Source: Homily on Ephesians 7
[AD 215] Clement of Alexandria on Ephesians 3:14
But the self-love of the Greeks proclaims certain men as their teachers. As, then, the whole family runs back to God the Creator; so also all the teaching of good things, which justifies, does to the Lord, and leads and contributes to this.

Source: The Stromata Book 6
[AD 220] Tertullian on Ephesians 3:14
Why not? He had found the son whom he had lost; he had felt him to be all the dearer of whom he had made a gain. Who is that father to be understood by us to be? God, surely: no one is so truly a Father; no one so rich in paternal love.

Source: On Repentance
[AD 235] Hippolytus of Rome on Ephesians 3:14
This, he says, is what has been written in Scripture: "On this account I bend my knees to the God and Father and Lord of our Lord Jesus Christ, that God would grant you to have Christ dwelling in the inner man"

Source: Hippolytus Refutation of All Heresies Book VI
[AD 311] Methodius of Olympus on Ephesians 3:14
By communication of the Spirit, the Church contributing here their clearness and transformation into the image of the Word. And Paul confirms this, teaching it plainly, where he says:
[AD 370] Gaius Marius Victorinus on Ephesians 3:14
By kneeling we demonstrate the full form of prayer and petition. So we bend our knees. We ought not merely to incline our minds to prayer but also our bodies. We do well to lower our bodies lest we create an impression of elevation or an appearance of pride.

Source: EPISTLE TO THE EPHESIANS 1.3.14
[AD 370] Gaius Marius Victorinus on Ephesians 3:14
All good working and doing occur through Christ. The spirit of Christ is that of a serving ministry. He is himself the ministry of God toward us. God does everything through him. Therefore he says, “I bend my knees to the Father.”

Source: EPISTLE TO THE EPHESIANS 1.3.14
[AD 407] John Chrysostom on Ephesians 3:14-15
He here shows the spirit of his prayer for them. He does not say simply, "I pray," but manifests the supplication to be heartfelt, by the "bowing of the knees."

"From whom every family."

That is, no longer, he means, reckoned, according to the number of Angels, but according to Him who hath created the tribes both in heaven above and in earth beneath, not as the Jewish.

It seems necessary to state what are meant by "families." Here on earth, indeed there are "families" that is races sprung from one parent stock; but in heaven how can this be, where none is born of another? Surely then, by "families," "the family of Amattari:" or else that it is from Him from whom earthly fathers have their name of father.

Source: Homily on Ephesians 7
[AD 235] Hippolytus of Rome on Ephesians 3:15
For that in the head the substance is the formative brain from which the entire family is fashioned.
For to this effect John also has said, "Which is, and which was, and which is to come, the Almighty."

Source: Hippolytus Refutation of All Heresies Book V
[AD 380] Apostolic Constitutions on Ephesians 3:15
Then let the high priest say: It is very meet and fight before all things to sing an hymn to Thee, who art the true God, who art before all beings, "from whom the whole family in heaven and earth is named; "

Source: CONSTITUTIONS OF THE HOLY APOSTLES
[AD 420] Jerome on Ephesians 3:15
Before any discussion we must note that he did not say “from whom every fatherhood in heaven and earth is born” but “from whom every fatherhood in heaven and earth is named.” For it is one thing to merit the name of father, another to have a natural relation [as eternal Father to all creatures].… I have searched about in Scripture asking whether the word fatherhood is ever applied to the Gentiles. I have found nothing except the twenty-first psalm, “and all the fatherhoods of the Gentiles shall adore in his sight,” and the twenty-eighth, “Give to the Lord, fatherhoods of the Gentiles, bring him the young of rams.” Think by this analogy: As God exists, God allows the term existence to be applied to creatures as well. So we say that creatures exist and subsist, not so as to imply that they exist in and of themselves [as God exists] but as a derived existence enabled by God.… According to this same argument, God allows the term fatherhood to be given to creatures. So by analogy to his fathering we can understand creaturely fathering.… Similarly, as the only good One he makes others good. As the only immortal One God has bestowed immortality on others. As the only true One he imparts the name of truth. So also the Father alone, being Creator of all and the cause of the subsistence of all things, makes it possible for other creatures to be called fathers.

Source: Commentary on Ephesians 3:14
[AD 420] Jerome on Ephesians 3:15
We who are not of Abraham’s race are called Abraham’s children if we possess his faith. Similarly, I think that the angels and other invisible powers have something like princes of their own in heaven whom they rejoice to call fathers.… Our term fatherhood may now be used in the light of the awareness that God is Father of our Lord Jesus Christ. For the only begotten Son is so not by adoption but by nature. It is by adoption that creatures also are allowed to participate in fathering and hence are given the name of fathers. And remember that whatever we say of the Father and Son we say also of the Holy Spirit.

Source: Commentary on Ephesians 2.3
[AD 458] Theodoret of Cyrus on Ephesians 3:15
God is fully and truly Father; for he was not first a father and later became son but is always Father and Father by nature. The other fathers, whether bodily or spiritual, have received this name from above.… Paul is saying here that he is petitioning the Father of our Lord Jesus Christ, who is truly Father. He has his fatherhood not by receiving from another but himself has conferred fathering upon others.

Source: Interpretation of the Epistle to the Ephesians 3.14-15
[AD 370] Gaius Marius Victorinus on Ephesians 3:16
What are these “riches of the glory of God?” They are “being strengthened with might through his Spirit,” so that they may be strong against the sinful nature, the desires of the flesh and the dreadful powers of this world. This strengthening happens through the Spirit of God. But how are persons strengthened and made firm through the Spirit of God? By “Christ’s dwelling in the inner man,” he says. For when Christ begins to dwell in the inner citadel of the soul, persons are made strong by might through the Spirit. In this way everything of a hostile nature is evicted.

Source: EPISTLE TO THE EPHESIANS 1.3.16-17
[AD 407] John Chrysostom on Ephesians 3:16-17
"That He would grant you according to the riches of His glory that ye may be strengthened with power through His Spirit in the inward man; that Christ may dwell in your hearts through faith."

Mark with what insatiable earnestness he invokes these blessings upon them, that they may not be tossed about. But how shall this be effected? By the "Holy Spirit in your inward man, that Christ may dwell in your hearts through faith." How again shall this be?

However, he does not ask the whole of God, but demands of them also faith and love, and not simply love, but love "rooted and grounded," so that neither any blasts can shake it, nor any thing else overturn it. He had said, that "tribulations" are "glory," and if mine are so to you, he would say, much more will your own be: so that to be afflicted is no token of men being forsaken, for He who hath wrought so great things for us, never would do this.

But how doth Christ dwell in the hearts? Hear what Christ Himself saith, "I and my Father will come unto him, and make our abode with him." He dwelleth in those hearts that are faithful, in those that are "rooted" in His love, those that remain firm and unshaken.

"That ye may be" thoroughly "strong," saith he; so that there is great strength needed.

Source: Homily on Ephesians 7
[AD 220] Tertullian on Ephesians 3:17
Thus when, writing to the Ephesians, he spoke of "Christ dwelling in their inner man," he meant, no doubt, that the Lord ought to be admitted into their senses. He then added, "in your hearts by faith, rooted and grounded in love,"-making "faith" and "love" not substantial parts, but only conceptions of the soul.

Source: On the Resurrection of the Flesh
[AD 384] Ambrosiaster on Ephesians 3:17
Paul prays that believers be made more steadfast, not doubting but believing increasingly that Christ dwells in them even when they do not see him with their physical eyes. He prays that the Spirit which has been given them might infuse into them a certainty that Christ lives and is the Son of God, so that he lives by faith in their hearts. Thus when we have faith in him we behold him in our hearts. The benefit of this is that we grow more sure of his blessing. He does not desert us. He is always present through that faith in him which he guards in us. The gift of the Spirit, which is also the gift of God the Father, is given to us that he may keep us safe, to his glory.

Source: EPISTLE TO THE EPHESIANS 3.17.1-2
[AD 370] Gaius Marius Victorinus on Ephesians 3:18
Since he has taught that three things tend toward maturity in Christ—faith, understanding and love—he here brings them all into a brief compass. He is now praying that God will bestow all these gifts upon the Ephesians. Note the sequence he has followed: He spoke first of faith, “that you may have Christ dwelling in the inner man in your hearts through faith.” Now he speaks of understanding by saying “so that you may comprehend with all the saints the breadth, length and depth.” Again he adds with regard to love, “to know the love that surpasses knowledge.”

Source: EPISTLE TO THE EPHESIANS 1.3.18-19
[AD 370] Gaius Marius Victorinus on Ephesians 3:18
God is through all and in all, and is all things and the source of all, through whom all things come and over all. In this aspect the task of understanding is to note and know what “the breadth, the length, the height and the depth” of divine grace. How all these exist together or may be understood to exist in God and according to these aspects requires another, higher comprehension.… Hence he prays finally that the Ephesians may understand them all together. And so that they will not despair through their inability to comprehend them together, he adds: “so that you may be able to comprehend with all the saints.” Therefore the saints comprehend these things together and can expound them.

Source: EPISTLE TO THE EPHESIANS 1.3.18-19
[AD 384] Ambrosiaster on Ephesians 3:18
What is meant when Paul speaks of “length and breadth and depth and height?” Think of a sphere. The length is the same as the breadth and the height the same as the depth. So too all is proportional within the immeasurable infinity of God. A sphere is enclosed in a definite manner. God, being unenclosed, not only fills all things but exceeds all things. God is not confined but has everything within himself, so that he is the only one to be reckoned infinite. We cannot sufficiently thank him for the fact that, being so great, he deigned through Christ to visit human beings when they were subject to death and sin.

Source: EPISTLE TO THE EPHESIANS 3.18.2
[AD 392] Gregory of Elvira on Ephesians 3:18
The height is the measure of the majesty of the Lord.… The length is the passion of the Lord’s cross, by which believers are sealed. The breadth is seen in Pentecost, when the Holy Spirit is coming down upon all believers.

Source: ON THE ARK OF NOAH 32
[AD 395] Gregory of Nyssa on Ephesians 3:18
The divine mind of the apostle did not imagine this fourfold figure of the cross to no purpose. He knew that this figure, which is divided into four segments from the common center, represents the power and providence of the one displayed upon it. This dimensionality runs through all things. For this reason he calls each of four projections by its own name. By the height he means what is above, by the depth the underworld, by the length and breadth the intermediate domain which is under the control of his all-governing power. Hence the worship of the cross is viewed in relation to the fourfold figure of the cross. The heavenly order is symbolically paying its devotion to the Lord in the upper part, the cosmic order in the middle part and even the infernal order in the lower part.

Source: ON THE THREE DAYS
[AD 407] John Chrysostom on Ephesians 3:18-19
"To the end that ye being rooted and grounded in love, may be strong to apprehend with all the saints, what is the breadth, and length, and height, and depth,"

Thus is his prayer now again, the very same as when he began. For what were his words in the beginning? "That the God of our Lord Jesus Christ, the Father of glory may give unto you a Spirit of wisdom and revelation in the knowledge of Him; having the eyes of your heart enlightened, that ye may know what is the hope of His calling, what the riches of the glory of His inheritance in the saints; and what the exceeding greatness of His power to us-ward who believe." And now again he says the same. "That ye may be strong to apprehend with all the saints what is the breadth, and length, and height, and depth;" i.e., to know perfectly the mystery which hath been providentially ordered in our behalf: "and the breadth, and length, and height, and depth;" that is, too, the immensity of the love of God, and how it extends every where. And he outlines it by the visible dimensions of solid bodies, pointing as it were to a man. He comprehends the upper and under and sides. I have thus spoken indeed, he would say, yet is it not for any words of mine to teach you these things; that must be the work of the Holy Spirit. "By His might," saith he, is it that ye must be "strengthened" against the trials that await you, and in order to remain unshaken; so that there is no other way to be strengthened but by the Holy Ghost, both on account of trials and carnal reasonings.

Again, if in order to understand the love of God, it was necessary for Paul to pray, and there was need of the indwelling of the Holy Spirit, who by following mere reasonings shall understand the nature of Christ? And why is it a difficult thing to learn that God loveth us? Beloved, it is extremely difficult. For some know not even this; wherefore, they even say, numberless evils come to be in the world; and others know not the extent of this love. Nor, indeed, is Paul seeking to know its extent, nor with any view to measure it; for how could he? but only to understand this, that it is transcendent, and great. And this very thing, he says, he is able to show, even from the knowledge which hath been vouchsafed to us.

Source: Homily on Ephesians 7
[AD 420] Jerome on Ephesians 3:18
Let us think first about physical “breadth and length, depth and height” in order that we may be able to pass through these physical dimensions to their spiritual dimensions. For the sake of argument, let the physical length be that of heaven and earth, that is, of the whole world, from east to west. Let the breadth be from south to north. Let the depth be from the abyss and the infernal regions. Let the height be to all that is elevated above the heavens. But they say that the earth is round and rotates as a sphere. Roundness has no breadth and length, height and depth, but is proportional in all dimensions. Hence we are necessarily forced to understand spiritually by height the angels and forces above and by depth those powers below and what is beneath them. By length and breadth we speak spiritually of that which occupies the middle place between those above and those below. The consequence is that one draws near as a neighbor either to those things above or to those below. Whatever begins to advance one’s path toward better things so as to rise to the heavenly height, that is what Paul is calling length. Whatever brings one to the lower things as one lapses toward vice he is calling breadth.

Source: Commentary on Ephesians 3:16
[AD 370] Gaius Marius Victorinus on Ephesians 3:19
The one who knows the love that “passes all understanding” will better express the full measure of love for Christ. Paul prays that they may first know [the love of Christ] rather than do something. Doing comes from this knowing.

Source: EPISTLE TO THE EPHESIANS 1.3.18-19
[AD 384] Ambrosiaster on Ephesians 3:19
Can any words adequately describe this mystery, that God is born as a man? That God dies for the human race, the master for his servants, the Creator for his creation, the righteous for the unrighteous?… In the greatness of his majesty he became lowly to do on our behalf what was worthy of his love, so that we, insofar as we can, should join his household.

Source: EPISTLE TO THE EPHESIANS 3.19.1-3
[AD 384] Ambrosiaster on Ephesians 3:19
Faith is never directed solely to the Father or solely to the Son [but to Father and Son in their relationship]. Hence he adds “that you may be filled with all the fullness of God.” Thus by confessing Christ and giving thanks to him in the same glorious terms, the same honor is reserved for the Son as for the Father. All things that come from God the Father have been restored through his Son. By this the faithful confess the divine perfection in its wholeness.

Source: EPISTLE TO THE EPHESIANS 3.19.4
[AD 407] John Chrysostom on Ephesians 3:19
"That ye may be filled unto all the fulness of God."

What he means is this. Although the love of Christ lies above the reach of all human knowledge, yet shall ye know it, if ye shall have Christ dwelling in you, yea, not only shall know from Him this, but shall even "be filled unto all the fulness of God;" meaning by the "fulness of God," either the knowledge how God is worshipped in the Father, the Son, and the Holy Ghost, or else urging them thus to use every effort, in order to be filled with all virtue, of which God is full.

Source: Homily on Ephesians 7
[AD 370] Gaius Marius Victorinus on Ephesians 3:20
He says in effect: “I pray that you will do these things and understand these things. If, however, anyone is able to do more and more abundantly and go beyond these things—that is, beyond what I ask or understand—praise be to him. Yet whoever does more abundantly will receive this ability through the same power that works within us all, namely, through the power of God and Christ our Lord.”

Source: EPISTLE TO THE EPHESIANS 1.3.20-21
[AD 384] Ambrosiaster on Ephesians 3:20
He is praying to God the Father that we might know better what is expedient for us, and what had better not be asked for, and when something should be given, and how much of it and exactly what we really need. He prays that God himself might fittingly govern those who believe in him by his own providence and power.

Source: EPISTLE TO THE EPHESIANS 3.21
[AD 407] John Chrysostom on Ephesians 3:20
"Now unto Him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us."

That God hath done "abundantly above all that we ask or think," is evident from what the Apostle himself hath written. For I indeed, saith he, pray, but He of Himself, even without any prayer of mine, will do works greater than all we ask, not simply "greater," nor "abundantly greater," but "exceeding abundantly." And this is evident from "the power, that worketh in us:" for neither did we ever ask these things, nor did we expect them.

However, what is higher than the being "strengthened with might," in order to have Christ within? Vast are the things we ask, saith he, yet is He able to do above even them, so that not only doth He love us, but doth so intensely. Be it our care therefore, beloved, to understand the love of God. A great thing indeed is this; nothing is so beneficial to us, nothing so deeply touches us: more availing this to convince our souls than the fear of hell itself. Whence then shall we understand it? Both from the sources now mentioned, and from the things which happen every day. For from what motive have these things been done for us? from what necessity on His part? None whatever. Over and over again he lays down love as the cause. But the highest degree of love is that where men receive a benefit, without any prior service on their part to call for it.

Source: Homily on Ephesians 7
[AD 202] Irenaeus on Ephesians 3:21
Paul also, they affirm, very clearly and frequently names these Aeons, and even goes so far as to preserve their order, when he says, "To all the generations of the Aeons of the Aeon."

Source: Against Heresies Book I
[AD 407] John Chrysostom on Ephesians 3:21
"Unto Him be the glory," he concludes, "in the Church and in Christ Jesus, unto all generations forever and ever. Amen."

Well does he close the discourse with prayer and doxology; for right were it that He, who hath bestowed upon us such vast gifts, should be glorified and blessed, so that this is even a proper part of our amazement at His mercies, to give glory for the things advanced to us at God's hands through Jesus Christ.

"The glory in the Church." Well might he say this, forasmuch as the Church alone can last on to eternity.

Source: Homily on Ephesians 7
[AD 420] Jerome on Ephesians 3:21
This glory does not extend over the present time only, as if terminating in the age to come. Rather it extends throughout all generations and all ages. It is eternally ineffable. It abides, develops and increases.

Source: Commentary on Ephesians 3:20-21
[AD 458] Theodoret of Cyrus on Ephesians 3:21
God is to be worshiped both in the present life and in the next. Having thus revealed God’s goodness to them, he proceeds to urge them on to the particular virtues.

Source: Interpretation of the Epistle to the Ephesians 3.20-21