:
1 I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, 2 With all lowliness and meekness, with longsuffering, forbearing one another in love; 3 Endeavouring to keep the unity of the Spirit in the bond of peace. 4 There is one body, and one Spirit, even as ye are called in one hope of your calling; 5 One Lord, one faith, one baptism, 6 One God and Father of all, who is above all, and through all, and in you all. 7 But unto every one of us is given grace according to the measure of the gift of Christ. 8 Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. 9 (Now that he ascended, what is it but that he also descended first into the lower parts of the earth? 10 He that descended is the same also that ascended up far above all heavens, that he might fill all things.) 11 And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; 12 For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: 13 Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: 14 That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; 15 But speaking the truth in love, may grow up into him in all things, which is the head, even Christ: 16 From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love. 17 This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind, 18 Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart: 19 Who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness. 20 But ye have not so learned Christ; 21 If so be that ye have heard him, and have been taught by him, as the truth is in Jesus: 22 That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; 23 And be renewed in the spirit of your mind; 24 And that ye put on the new man, which after God is created in righteousness and true holiness. 25 Wherefore putting away lying, speak every man truth with his neighbour: for we are members one of another. 26 Be ye angry, and sin not: let not the sun go down upon your wrath: 27 Neither give place to the devil. 28 Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth. 29 Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers. 30 And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. 31 Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice: 32 And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you.
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[AD 99] Clement of Rome on Ephesians 4:4
Let us cleave, therefore, to the innocent and righteous, since these are the elect of God. Why are there strifes, and tumults, and divisions, and schisms, and wars among you? Have we not [all] one God and one Christ? Is there not one Spirit of grace poured out upon us? And have we not one calling in Christ? [Ephesians 4:4-6] Why do we divide and tear in pieces the members of Christ, and raise up strife against our own body, and have reached such a height of madness as to forget that "we are members one of another?" [Romans 12:5]

Source: Letter to the Corinthians (Clement)
[AD 108] Ignatius of Antioch on Ephesians 4:5
Since, also, there is but one unbegotten Being, God, even the Father; and one only-begotten Son, God, the Word and man; and one Comforter, the Spirit of truth; and also one preaching, and one faith, and one baptism; and one Church which the holy apostles established from one end of the earth to the other by the blood of Christ, and by their own sweat and toil; it behoves you also, therefore, as "a peculiar people, and a holy nation," to perform all things with harmony in Christ.

Source: Epistle of Ignatius to the Philadelphians
[AD 108] Ignatius of Antioch on Ephesians 4:8-9
How shall we be able to live apart from Him, whose disciples the prophets themselves in the Spirit did wait for Him as their Teacher? And therefore He whom they rightly waited for, having come, raised them from the dead.

Source: Epistle of Ignatius to the Magnesians
[AD 108] Ignatius of Antioch on Ephesians 4:8-9
He really, and not merely in appearance, was crucified, and died, in the sight of beings in heaven, and on earth, and under the earth. By those in heaven I mean such as are possessed of incorporeal natures; by those on earth, the Jews and Romans, and such persons as were present at that time when the Lord was crucified; and by those under the earth, the multitude that arose along with the Lord. For says the Scripture, "Many bodies of the saints that slept arose," their graves being opened. He descended, indeed, into Hades alone, but He arose accompanied by a multitude; and rent asunder that means of separation which had existed from the beginning of the world, and cast down its partition-wall.

Source: Epistle of Ignatius to the Trallians
[AD 108] Ignatius of Antioch on Ephesians 4:4-5
The more, therefore, you see the bishop silent, the more do you reverence him. For we ought to receive every one whom the Master of the house sends to be over His household, as we would do Him that sent him. It is manifest, therefore, that we should look upon the bishop even as we would look upon the Lord Himself, standing, as he does, before the Lord. For "it behoves the man who looks carefully about him, and is active in his business, to stand before kings, and not to stand before slothful men." And indeed Onesimus himself greatly commends your good order in God, that ye all live according to the truth, and that no sect `has any dwelling-place among you. Nor indeed do ye hearken to any one rather than to Jesus Christ, the true Shepherd and Teacher. And ye are, as Paul wrote to you, "one body and one spirit, because ye have also been called in one hope of the faith. Since also "there is one Lord, one faith, one baptism, one God and Father of all, who is over all, and through all, and in all." Such, then, are ye, having been taught by such instructors, Paul the Christ-bearer, and Timothy the most faithful.

Source: Epistle of Ignatius to the Ephesians
[AD 108] Ignatius of Antioch on Ephesians 4:1
"I therefore, the prisoner of the Lord, beseech you, that ye walk worthy of the vocation wherewith ye are called," guarding against those heresies of the wicked one which have broken in upon us, to the deceiving and destruction of those that accept of them.

Source: Epistle of Pseudo-Ignatius to the Antiochians
[AD 125] Odes of Solomon on Ephesians 4:8-9
Sheol saw me and was shattered, and Death ejected me and many with me.
I have been vinegar and bitterness to it, and I went down with it as far as its depth.
Then the feet and the head it released, because it was not able to endure my face.
And I made a congregation of living among his dead; and I spoke with them by living lips; in order that my word may not be unprofitable.
And those who had died ran towards me; and they cried out and said, Son of God, have pity on us.
And deal with us according to Your kindness, and bring us out from the bonds of darkness.
And open for us the door by which we may come out to You; for we perceive that our death does not touch You.
May we also be saved with You, because You are our Savior.
Then I heard their voice, and placed their faith in my heart.
And I placed my name upon their head, because they are free and they are mine.

Source: Ode 42, Lines 11-20
[AD 140] Pseudo-Clement on Ephesians 4:18
So then, brothers and sisters, after the God of truth I address to you an appeal that you may give heed to the words written, that you may save both yourselves and him who reads an address in your midst. For as a reward I ask of you repentance with the whole heart, while you bestow upon yourselves salvation and life. For by so doing we shall set a mark for all the young who wish to be diligent in godliness and the goodness of God. And let not us, in our folly, feel displeasure and indignation, whenever any one admonishes us and turns us from unrighteousness to righteousness. For there are some wicked deeds which we commit, and know it not, because of the double-mindedness and unbelief present in our breasts, and our understanding is darkened by vain desires. Let us, therefore, work righteousness, that we may be saved to the end. Blessed are they who obey these commandments, even if for a brief space they suffer in this world, and they will gather the imperishable fruit of the resurrection. Let not the godly man, therefore, grieve; if for the present he suffer affliction, blessed is the time that awaits him there; rising up to life again with the fathers he will rejoice for ever without a grief.

Source: Second Epistle To The Corinthians (Pseudo-Clement)
[AD 155] Polycarp of Smyrna on Ephesians 4:26
For I trust that ye are well versed in the Sacred Scriptures, and that nothing is hid from you; but to me this privilege is not yet granted. It is declared then in these Scriptures, "Be ye angry, and sin not," and, "Let not the sun go down upon your wrath." Happy is he who remembers this, which I believe to be the case with you. But may the God and Father of our Lord Jesus Christ, and Jesus Christ Himself, who is the Son of God, and our everlasting High Priest, build you up in faith and truth, and in all meekness, gentleness, patience, long-suffering, forbearance, and purity; and may He bestow on you a lot and portion among His saints, and on us with you, and on all that are under heaven, who shall believe in our Lord Jesus Christ, and in His Father, who "raised Him from the dead." Pray for all the saints. Pray also for kings, and potentates, and princes, and for those that persecute and hate you, and for the enemies of the cross, that your fruit may be manifest to all, and that ye may be perfect in Him.

Source: Epistle to the Philippians 12
[AD 155] Polycarp of Smyrna on Ephesians 4:8-9
The strong root of your faith, spoken of in days [Philippians 1:5] long gone by, endures even until now, and brings forth fruit to our Lord Jesus Christ, who for our sins suffered even unto death, [but] "whom God raised from the dead, having loosed the pains of Hades." [quoting variant Acts 2:24 found in a few manuscripts of the so-called "Western" text]

Source: Epistle to the Philippians 1
[AD 160] Shepherd of Hermas on Ephesians 4:30
You ought as a servant of God to have walked in truth, and not to have joined an evil conscience with the spirit of truth, nor to have caused sadness to the holy and true Spirit.

Source: Shepherd of Hermas, Commandment 3
[AD 160] Shepherd of Hermas on Ephesians 4:25
Again he said to me, "Love the truth, and let nothing but truth proceed from your mouth, that the spirit which God has placed in your flesh may be found truthful before all men; and the Lord, who dwelleth in you, will be glorified, because the Lord is truthful in every word, and in Him is no falsehood."

Source: Shepherd of Hermas, Commandment 3
[AD 160] Shepherd of Hermas on Ephesians 4:27
As many, therefore, as are empty, fear the devil, as possessing power. When a man has filled very suitable jars with good wine, and a few among those jars are left empty, then he comes to the jars, and does not look at the full jars, for he knows that they are full; but he looks at the empty, being afraid lest they have become sour. For empty jars quickly become sour, and the goodness of the wine is gone. So also the devil goes to all the servants of God to try them. As many, then, as are full in the faith, resist him strongly, and he withdraws from them, having no way by which he might enter them. He goes, then, to the empty, and finding a way of entrance, into them, he produces in them whatever he wishes, and they become his servants.

Source: Shepherd of Hermas, Commandment 12
[AD 160] Shepherd of Hermas on Ephesians 4:26
For he is choked by the vile spirit, and cannot attend on the Lord as he wishes, for anger pollutes him. For the Lord dwells in long-suffering, but the devil in anger.

Source: Shepherd of Hermas, Commandment 5
[AD 165] Justin Martyr on Ephesians 4:8-9
Trypho: We ask you first of all to tell us some of the Scriptures which you allege have been completely cancelled.

Justin: I shall do as you please... And since this passage from the sayings of Jeremiah is still written in some copies [of the Scriptures] in the synagogues of the Jews (for it is only a short time since they were cut out)... And again, from the sayings of the same Jeremiah these have been cut out: 'The Lord God remembered His dead people of Israel who lay in the graves; and He descended to preach to them His own salvation.'

Source: Dialogue with Trypho, Chapter LXXII
[AD 180] Melito of Sardis on Ephesians 4:8-9
Who is my opponent? I, he says, am the Christ. I am the one who destroyed death, and triumphed over the enemy, and trampled Hades under foot, and bound the strong one, and carried off man to the heights of heaven, I, he says, am the Christ.

Source: On the Passover, 102
[AD 180] Melito of Sardis on Ephesians 4:8-9
By the cross death is destroyed, and by the cross salvation shines; by the cross the gates of hell are burst, and by the cross the gates of paradise are opened... the cross is the destroyer of hell.

Source: New Fragment #3:4-5, lines 24-36, as quoted by Stuart George Hall in 'Melito of Sardis: On Pascha and Fragments' (2012 revised edition), pp. 62-96
[AD 202] Irenaeus on Ephesians 4:8
For the Lord, through means of suffering, "ascending into the lofty place, led captivity captive, gave gifts to men," and conferred on those that believe in Him the power "to tread upon serpents and scorpions, and on all the power of the enemy," that is, of the leader of apostasy. Our Lord also by His passion destroyed death, and dispersed error, and put an end to corruption, and destroyed ignorance, while He manifested life and revealed truth, and bestowed the gift of incorruption.

Source: Against Heresies (Book II, Chapter 20), Section 3
[AD 202] Irenaeus on Ephesians 4:29
And, "Let no corrupt communication proceed out of your mouth, neither filthiness, nor foolish talking, nor scurrility, which are not convenient, but rather giving of thanks."

Source: Against Heresies Book IV
[AD 202] Irenaeus on Ephesians 4:25
No doubt, if any one is unwilling to follow the Gospel itself, it is in his power to reject it, but it is not expedient. For it is in man's power to disobey God, and to forfeit what is good; but such conduct brings no small amount of injury and mischief. And on this account Paul says, "All things are lawful to me, but all things are not expedient;" referring both to the liberty of man, in which respect "all things are lawful," God exercising no compulsion in regard to him; and by the expression "not expedient" pointing out that we "should not use our liberty as a cloak of maliciousness, for this is not expedient. And again he says, "Speak ye every man truth with his neighbour."

Source: Irenaeus Against Heresies Book 4
[AD 202] Irenaeus on Ephesians 4:6
Now, that this God is the Father of our Lord Jesus Christ, Paul the apostle also has declared, .
In accordance with this, too, does the apostle say, "There is one God, the Father, who is above all, and in us all.".
which the Lord grants to those who rightly believe in Him, and love Him, and who know that "there is one Father, who is above all, and through all, and in us all."

Source: Against Heresies Book II
[AD 202] Irenaeus on Ephesians 4:8-9
As Jeremiah declares, "The holy Lord remembered His dead Israel, who slept in the land of sepulture; and He descended to them to make known to them His salvation, that they might be saved." For this reason also were the eyes of the disciples weighed down when Christ's passion was approaching; and when, in the first instance, the Lord found them sleeping, He let it pass — thus indicating the patience of God in regard to the state of slumber in which men lay; but coming the second time, He aroused them, and made them stand up, in token that His passion is the arousing of His sleeping disciples, on whose account "He also descended into the lower parts of the earth," [Ephesians 4:9] to behold with His eyes the state of those who were resting from their labours, in reference to whom He did also declare to the disciples: "Many prophets and righteous men have desired to see and hear what you see and hear." [Matthew 13:17]

For it was not merely for those who believed on Him in the time of Tiberius Cæsar that Christ came, nor did the Father exercise His providence for the men only who are now alive, but for all men altogether, who from the beginning, according to their capacity, in their generation have both feared and loved God, and practised justice and piety towards their neighbours, and have earnestly desired to see Christ, and to hear His voice. Wherefore He shall, at His second coming, first rouse from their sleep all persons of this description, and shall raise them up, as well as the rest who shall be judged, and give them a place in His kingdom.

Source: Against Heresies (Book IV, Chapter 22), Sections 1-2
[AD 202] Irenaeus on Ephesians 4:8-9
He became a man subject to stripes, and knowing what it is to bear infirmity, [Isaiah 53:3] and sat upon the foal of an ass, [Zechariah 9:9] and was a stone rejected by the builders, and was led as a sheep to the slaughter, [Isaiah 53:7] and by the stretching forth of His hands destroyed Amalek; [Exodus 17:11] while He gathered from the ends of the earth into His Father's fold the children who were scattered abroad, [Isaiah 11:12] and remembered His own dead ones who had formerly fallen asleep, and came down to them that He might deliver them...

Source: Against Heresies (Book IV, Chapter 33), Section 1
[AD 202] Irenaeus on Ephesians 4:8-9
For they do not choose to understand, that if these things are as they say, the Lord Himself, in whom they profess to believe, did not rise again upon the third day; but immediately upon His expiring on the cross, undoubtedly departed on high, leaving His body to the earth. But the case was, that for three days He dwelt in the place where the dead were, as the prophet says concerning Him: "And the Lord remembered His dead saints who slept formerly in the land of sepulture; and He descended to them, to rescue and save them." And the Lord Himself says, "As Jonas remained three days and three nights in the whale's belly, so shall the Son of man be in the heart of the earth." [Matthew 12:40] Then also the apostle says, "But when He ascended, what is it but that He also descended into the lower parts of the earth?" [Ephesians 4:9] This, too, David says when prophesying of Him, "And you have delivered my soul from the nethermost hell;" [Psalms 86:13] and on His rising again the third day, He said to Mary, who was the first to see and to worship Him, "Touch Me not, for I have not yet ascended to the Father; but go to the disciples, and say unto them, I ascend unto My Father, and unto your Father." [John 20:17]

If, then, the Lord observed the law of the dead, that He might become the first-begotten from the dead, and tarried until the third day "in the lower parts of the earth;" [Ephesians 4:9] then afterwards rising in the flesh, so that He even showed the print of the nails to His disciples, He thus ascended to the Father;— [if all these things occurred, I say], how must these men not be put to confusion, who allege that "the lower parts" refer to this world of ours, but that their inner man, leaving the body here, ascends into the super-celestial place? For as the Lord "went away in the midst of the shadow of death," where the souls of the dead were, yet afterwards arose in the body, and after the resurrection was taken up [into heaven], it is manifest that the souls of His disciples also, upon whose account the Lord underwent these things, shall go away into the invisible place allotted to them by God, and there remain until the resurrection, awaiting that event; then receiving their bodies, and rising in their entirety, that is bodily, just as the Lord arose, they shall come thus into the presence of God. "For no disciple is above the Master, but every one that is perfect shall be as his Master." [Luke 6:40] As our Master, therefore, did not at once depart, taking flight [to heaven], but awaited the time of His resurrection prescribed by the Father, which had been also shown forth through Jonas, and rising again after three days was taken up [to heaven]; so ought we also to await the time of our resurrection prescribed by God and foretold by the prophets, and so, rising, be taken up, as many as the Lord shall account worthy of this [privilege].

Source: Against Heresies (Book V, Chapter 31), Section 1-2
[AD 202] Irenaeus on Ephesians 4:10
But what Isaiah said, "From the height above, or from the depth beneath," [Isaiah 7:11] was meant to indicate, that "He who descended was the same also who ascended." [Ephesians 4:10]

Source: Against Heresies (Book III, Chapter 21), Section 6
[AD 202] Irenaeus on Ephesians 4:16
) which had been found, making in His own person the first-fruits of the resurrection of man; that, as the Head rose from the dead, so also the remaining pan of the body-.
-this man will first of all "hold the head, from which the whole body is compacted and bound together, and, through means of every joint according to the measure of the ministration of each several part, maketh increase of the body to the edification of itself in love."

Source: Against Heresies Book III
[AD 215] Clement of Alexandria on Ephesians 4:13
And writing to the Ephesians, he has unfolded in the clearest manner the point in question, speaking to the following effect: "Till we all attain to the unity of the faith, and of the knowledge of God, to a perfect man, to the measure of the stature of the fulness of Christ: that we be no longer children, tossed to and fro by every wind of doctrine, by the craft of men, by their cunning in stratagems of deceit; but, speaking the truth in love, may grow up to Him in all things".
And the structure's terminating in a cubit is the symbol of the advancement of the righteous to oneness and to "the unity of the faith.".
from glory) till they grow into "a perfect man.".
Of virtue and the increase of righteousness, should obtain a better place in the universe, as tending in each step of advancement towards the habit of impassibility, till "it come to a perfect man".
For by the service of what is best and most exalted, which is characterized by unity, it renders the Gnostic at once friend and son, having in truth grown "a perfect man, up to the measure of full stature.".
Now, of what I may call the passionlessness which we attribute to the Gnostic (in which the perfection of the believer, "advancing by love, comes to a perfect man, to the measure of full stature"

Source: The Instructor Book 1
[AD 215] Clement of Alexandria on Ephesians 4:29
This filthy speaking the apostle beats off, saying, "Let no corrupt communication proceed out of your mouth, but what is good."

Source: The Instructor Book 2
[AD 215] Clement of Alexandria on Ephesians 4:25
"Putting away lying, speak every man truth with his neighbour: for we are members one of another. Let not the sun go down upon your wrath; neither give place to the devil." "Ye masters, treat your servants well, forbearing threatening: knowing that both their and your Lord is in heaven; and there is no respect of persons with Him."

Source: The Instructor Book 3
[AD 215] Clement of Alexandria on Ephesians 4:28
Let him that stole, steal no more; but rather let him labour, working that which is good "(and to work is to labour in seeking the truth; for it is accompanied with rational well-doing), "that ye may have to give to him that has need"

Source: The Stromata Book 1
[AD 215] Clement of Alexandria on Ephesians 4:26
"Putting away lying, speak every man truth with his neighbour: for we are members one of another. Let not the sun go down upon your wrath; neither give place to the devil."

Source: The Instructor Book 3
[AD 215] Clement of Alexandria on Ephesians 4:20
"But ye have not so learned Christ; if so be that ye have heard Him, and have been taught by Him, as the truth is in Jesus: that ye put off, concerning the former conversation, the old man (not the hoary man, but him that is) corrupt according to deceitful lusts; and be renewed (not by dyeings and ornaments), but in the spirit of your mind; and put on the new man, which after God is created in righteousness and true holiness."

Source: The Instructor Book 3
[AD 215] Clement of Alexandria on Ephesians 4:11
"God gave to the Church, some apostles, and some prophets, and some evangelists, and some pastors and teachers, for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ."

Source: The Stromata Book 1
[AD 215] Clement of Alexandria on Ephesians 4:14
Prosecuting a bootless task, which the apostle has called "cunning craftiness of men whereby they lie in wait to deceive." "For there are," he says, "many unruly and vain talkers and deceivers:" Wherefore it was not said to all, "Ye are the salt of the earth."

Source: The Stromata Book 1
[AD 220] Tertullian on Ephesians 4:30
Nor merely from anger, but altogether from all perturbation of mind, ought the exercise of prayer to be free, uttered from a spirit such as the Spirit unto whom it is sent. For a defiled spirit cannot be acknowledged by a holy Spirit, nor a sad by a joyful, nor a lettered by a free.

Source: On Prayer
[AD 220] Tertullian on Ephesians 4:30
Not that I am specially entitled to exhort you; yet not only the trainers and overseers, but even the unskilled, nay, all who choose, without the slightest need for it, are wont to animate from afar by their cries the most accomplished gladiators, and from the mere throng of onlookers useful suggestions have sometimes come; first, then, O blessed, grieve not the Holy Spirit, who has entered the prison with you; for if He had not gone with you there, you would not have been there this day.

Source: Ad Martyras
[AD 220] Tertullian on Ephesians 4:22
The apostle clearly identifies the old man. For he “put off the old man which belongs to your former manner of life,” not with respect to the decay of any substance. For he is telling us to put away not the flesh but those things that he has elsewhere shown to be oriented to the fleshly way of life, indicting not the body as such but its works.

Source: ON THE RESURRECTION OF THE DEAD 45.6
[AD 220] Tertullian on Ephesians 4:22
When the apostle enjoins us "to put off the old man, which is corrupt according to the deceitful lusts; and to be renewed in the spirit of our mind; and to put on the new man, which after God is created in righteousness and true holiness," (they maintain) that by here also making a distinction between the two substances, and applying the old one to the flesh and the new one to the spirit, he ascribes to the old man-that is to say, the flesh-a permanent corruption.

Source: On the Resurrection of the Flesh
[AD 220] Tertullian on Ephesians 4:22
But the apostle mentions a very clear mark of the old man. For "put off," says he, "concerning the former conversation, the old man; " (he does) not say concerning the seniority of either substance.

Source: On the Resurrection of the Flesh
[AD 220] Tertullian on Ephesians 4:22
And just as we acknowledge that that which according to its former conversation was "the old man" was also corrupt, and received its very name in accordance with "its deceitful lusts," so also (do we hold) that it is "the old man in reference to its former conversation," and not in respect of the flesh through any permanent dissolution.

Source: On the Resurrection of the Flesh
[AD 220] Tertullian on Ephesians 4:22
Since, therefore, he makes the image both of the earthy and the heavenly consist of moral conduct-the one to be abjured, and the other to be pursued-and then consistently adds, "For this I say" (on account, that is, of what I have already said, because the conjunction "for" connects what follows with the preceding words) "that flesh and blood cannot inherit the kingdom of God," -he means the flesh and blood to be understood in no other sense than the before-mentioned "image of the earthy; "and since this is reckoned to consist in "the old conversation," which old conversation receives not the kingdom of God, therefore flesh and blood, by not receiving the kingdom of God, are reduced to the life of the old conversation.

Source: On the Resurrection of the Flesh
[AD 220] Tertullian on Ephesians 4:22
Nay, rather, by the virtue of contemning food He was initiating "the new man" into "a severe handling" of "the old," that He might show that (new man) to the devil, again seeking to tempt him by means of food, (to be) too strong for the whole power of hunger.

Source: On Fasting
[AD 220] Tertullian on Ephesians 4:8
Now hear how he declared that by Christ Himself, when returned to heaven, these spiritual gifts were to be sent: "He ascended up on high," that is, into heaven; "He led captivity captive," meaning death or slavery of man; "He gave gifts to the sons of men," that is, the gratuities, which we call charismata. He says specifically "sons of men," and not men promiscuously; thus exhibiting to us those who were the children of men truly so called, choice men, apostles.

Source: Against Marcion, Book V, Chapter 8
[AD 220] Tertullian on Ephesians 4:8
I, on my part, now wish to engage with you in a discussion on the allegorical expressions of the apostle. What figures of speech could the novel god have found in the prophets (fit for himself)? "He led captivity captive," [Ephesians 4:8] says the apostle. With what arms? In what conflicts? From the devastation of what country? From the overthrow of what city? What women, what children, what princes did the Conqueror throw into chains? For when by David Christ is sung as "girded with His sword upon His thigh," [Psalm 45:3] or by Isaiah as "taking away the spoils of Samaria and the power of Damascus," [Isaiah 8:4] you make Him out to be really and truly a warrior confest to the eye. Learn then now, that His is a spiritual armour and warfare

Source: Against Marcion, Book V, Chapter 18
[AD 220] Tertullian on Ephesians 4:8
on high," that is, into heaven; "He led captivity captive," meaning death or slavery of man; "He gave gifts to the sons of men," that is, the gratuities, which we call charismata.

Source: Against Marcion Book V
[AD 220] Tertullian on Ephesians 4:8
What figures of speech could the novel god have found in the prophets (fit for himself)? "He led captivity captive," says the apostle. With what arms? In what conflicts? From the devastation of what Country? From the overthrow of what city? What women, what children, what princes did the Conqueror throw into chains? For when by David Christ is sung as "girded with His sword upon His thigh," or by Isaiah as "taking away the spoils of Samaria and the power of Damascus," you make Him out to be really and truly a warrior confest to the eye.

Source: Against Marcion Book V
[AD 220] Tertullian on Ephesians 4:5
His only aim in alluding to it was) that he might all the more firmly insist upon the resurrection of the body, in proportion as they who were vainly baptized for the dead resorted to the practice from their belief of such a resurrection. We have the apostle in another passage defining "but one baptism." To be "baptized for the dead" therefore means, in fact, to be baptized for the body; for, as we have shown, it is the body which becomes dead.

Source: Against Marcion Book V
[AD 220] Tertullian on Ephesians 4:5
To be "baptized for the dead" therefore means, in fact, to be baptized for the body; for, as we have shown, it is the body which becomes dead. What, then, shall they do who are baptized for the body, if the body rises not again? We stand, then, on firm ground (when we say) that the next question which the apostle has discussed equally relates to the body.

Source: Against Marcion Book V
[AD 220] Tertullian on Ephesians 4:5
Happy is our sacrament Of water, in that, by washing away the sins of our early blindness, we are set free and admitted into eternal life! A treatise on this matter will not be superfluous; instructing not only such as are just becoming formed (in the faith), but them who, content with having simply believed, without full examination of the grounds of the traditions, carry (in mind), through ignorance, an untried though probable faith.

Source: On Baptism
[AD 220] Tertullian on Ephesians 4:5
But the Jewish Israel bathes daily, because he is daily being defiled: and, for fear that defilement should be practised among us also, therefore was the definition touching the one bathing made.

Source: On Baptism
[AD 220] Tertullian on Ephesians 4:5
God wills us all to he so conditioned, as to be ready at all times and places to undertake (the duties of) His sacraments. There is "one God, one faith," one discipline too.

Source: On Exhortation to Chastity
[AD 220] Tertullian on Ephesians 4:25
Learn then now, that His is a spiritual armour and warfare, since you have already discovered that the captivity is spiritual, in order that you may further learn that this also belongs to Him, even because the apostle derived the mention of the captivity from the same prophets as suggested to him his precepts likewise: "Putting away lying," (says he, ) "speak every man truth with his neighbour; " and again, using the very words in which the Psalm expresses his meaning, (he says, ) "Be ye angry, and sin not; " "Let not the sun go down upon your wrath.

Source: Against Marcion Book V
[AD 220] Tertullian on Ephesians 4:25
Let all bitterness, and wrath, and anger, and clamour, and evil-speaking, be put away from you, with all malice: but be ye kind one to another, tender-hearted, forgiving one another, even as God in Christ hath forgiven you." Why, therefore, do not those who suppose the flesh to be the old man, hasten their own death, in order that by laying aside the old man they may satisfy the apostle's precepts? As for ourselves, we believe that the whole of faith is to be administered in the flesh, nay more, by the flesh, which has both a mouth for the utterance of all holy words, and a tongue to refrain from blasphemy, and a heart to avoid all irritation, and hands to labour and to give; while we also maintain that as well the old man as the new has relation to the difference of moral conduct, and not to any discrepancy of nature.

Source: On the Resurrection of the Flesh
[AD 220] Tertullian on Ephesians 4:27
We, however (just as we have received), only on the day of the Lord's Resurrection ought to guard not only against kneeling, but every posture and office of solicitude; deferring even our businesses lest we give any place to the devil. Similarly, too, in the period of Pentecost; which period we distinguish by the same solemnity of exultation.

Source: On Prayer
[AD 220] Tertullian on Ephesians 4:27
For how can the absent be supported by you? By bearing with them? Well, he says that people must be supported, if anywhere they have committed a fault through the weakness of their faith, just as (he enjoins) that we should comfort the faint-hearted; he does not say, however, that they should be sent into exile. But when he urges us not to give place to evil, he does not offer the suggestion that we should take to our heels, he only teaches that passion should be kept under restraint; and if he says that the time must be redeemed, because the days are evil, he wishes us to gain a lengthening of life, not by flight, but by wisdom.

Source: On Flight in Persecution
[AD 220] Tertullian on Ephesians 4:26
Learn then now, that His is a spiritual armour and warfare, since you have already discovered that the captivity is spiritual, in order that you may further learn that this also belongs to Him, even because the apostle derived the mention of the captivity from the same prophets as suggested to him his precepts likewise: "Putting away lying," (says he, ) "speak every man truth with his neighbour; " and again, using the very words in which the Psalm expresses his meaning, (he says, ) "Be ye angry, and sin not; " "Let not the sun go down upon your wrath.

Source: Against Marcion Book V
[AD 220] Tertullian on Ephesians 4:26
Learn then now, that His is a spiritual armour and warfare, since you have already discovered that the captivity is spiritual, in order that you may further learn that this also belongs to Him, even because the apostle derived the mention of the captivity from the same prophets as suggested to him his precepts likewise: "Putting away lying," (says he, ) "speak every man truth with his neighbour; " and again, using the very words in which the Psalm expresses his meaning, (he says, ) "Be ye angry, and sin not; " "Let not the sun go down upon your wrath." "Have no fellowship with the unfruitful works of darkness; " for (in the Psalm it is written, ) "With the holy man thou shalt be holy, and with the perverse thou shalt be perverse; " and, "Thou shalt put away evil from among you.

Source: Against Marcion Book V
[AD 220] Tertullian on Ephesians 4:26
Ever if we must be angry, our anger must not be maintained beyond sunset, as the apostle admonishes. But how rash is it either to pass a day without prayer, while you refuse to make satisfaction to your brother; or else, by perseverance in anger, to lose your prayer?

Source: On Prayer
[AD 220] Tertullian on Ephesians 4:26
If "the sun go down over our wrath," we are in jeopardy: we are not allowed to remain one day without patience.

Source: Of Patience
[AD 220] Tertullian on Ephesians 4:26
And (a right distinction it was); for John has here sanctioned it; in that there are some sins of daily committal, to which we all are liable: for who will be free from the accident of either being angry unjustly, and retaining his anger beyond sunset; or else even using manual violence or else carelessly speaking evil; or else rashly swearing; or else forfeiting his plighted word or else lying, from bashfulness or "necessity? "In businesses, in official duties, in trade, in food, in sight, in hearing, by how great temptations are we plied! So that, if there were no pardon for such sins as these, salvation would be unattainable to any.

Source: On Modesty
[AD 220] Tertullian on Ephesians 4:11
So long, however, as its form exists in its proper order, you may seek and discuss as much as you please, and give full rein to your curiosity, in whatever seems to you to hang in doubt, or to be shrouded in obscurity. You have at hand, no doubt, some learned brother gifted with the grace of knowledge, some one of the experienced class, some one of your close acquaintance who is curious like yourself; although with yourself, a seeker he will, after all, be quite aware that it is better for you to remain in ignorance, lest you should come to know what you ought not, because you have acquired the knowledge of what you ought to know.

Source: The Prescription Against Heretics
[AD 220] Tertullian on Ephesians 4:8-9
But what is that which is removed to Hades after the separation of the body; which is there detained; which is reserved until the day of judgment; to which Christ also, on dying, descended? I imagine it is the souls of the patriarchs.

Source: A Treatise on the Soul, Chapter 7
[AD 220] Tertullian on Ephesians 4:8-9
By ourselves the lower regions (of Hades) are not supposed to be a bare cavity, nor some subterranean sewer of the world, but a vast deep space in the interior of the earth, and a concealed recess in its very bowels; inasmuch as we read that Christ in His death spent three days in the heart of the earth, [Matthew 12:40] that is, in the secret inner recess which is hidden in the earth, and enclosed by the earth, and superimposed on the abysmal depths which lie still lower down. Now although Christ is God, yet, being also man, "He died according to the Scriptures," [1 Corinthians 15:3] and "according to the same Scriptures was buried." With the same law of His being He fully complied, by remaining in Hades in the form and condition of a dead man; nor did He ascend into the heights of heaven before descending into the lower parts of the earth, that He might there make the patriarchs and prophets partakers of Himself. [1 Peter 3:19]

Source: A Treatise on the Soul, Chapter 55
[AD 220] Tertullian on Ephesians 4:17
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 4:32
"But," say they, "God is `good, 'and `most good, ' and `pitiful-hearted, 'and `a pitier, 'and `abundant in pitiful-heartedness, ' which He holds `dearer than all sacrifice, ' `not thinking the sinner's death of so much worth as his repentance', `a Saviour of all men, most of all of believers.' And so it will be becoming for `the sons of God' too to be `pitiful-hearted' and `peacemakers; ' `giving in their turn just as Christ withal hath given to us; ' `not judging, that we be not judged.' For `to his own lord a man standeth or falleth; who art thou, to judge another's servant? ' `Remit, and remission shall be made to thee.'"

Source: On Modesty
[AD 220] Tertullian on Ephesians 4:1
They and we have one faith, one God, the same Christ, the same hope, the same baptismal sacraments; let me say it once for all, we are one Church. Thus, whatever belongs to our brethren is ours: only, the body divides us.

Source: On the Veiling of Virgins
[AD 220] Tertullian on Ephesians 4:1
For it is our duty so to walk in the Lord's discipline as is "worthy," not according to the filthy concupiscences of the flesh.

Source: On Exhortation to Chastity
[AD 220] Tertullian on Ephesians 4:4
There is to us one, and but one, baptism; as well according to the Lord's gospel as according to the apostle's letters, inasmuch as he says, "One God, and one baptism, and one church in the heavens." But it must be admitted that the question, "What rules are to be observed with regard to heretics? "is worthy of being treated.

Source: On Baptism
[AD 220] Tertullian on Ephesians 4:9
It is the Son, too, who ascends to the heights of heaven, [John 3:13] and also descends to the inner parts of the earth. [Ephesians 4:9]

Source: Against Praxeas, Chapter 30
[AD 220] Tertullian on Ephesians 4:9
It is the Son, too, who ascends to the heights of heaven, and also descends to the inner parts of the earth. "He sitteth at the Father's right hand " -not the Father at His own.

Source: Against Praxeas
[AD 220] Tertullian on Ephesians 4:31
For what sort of deed is it to approach the peace of God without peace? the remission of debts while you retain them? How will he appease his Father who is angry with his brother, when from the beginning "all anger" is forbidden us? For even Joseph, when dismissing his brethren for the purpose of fetching their father, said, "And be not angry in the way.

Source: On Prayer
[AD 220] Tertullian on Ephesians 4:16
This, too, I may confidently say: he who has likened the unity of our body throughout its manifold and divers members to the compacting together of the various gifts of the Spirit, shows also that there is but one Lord of the human body and of the Holy Spirit.

Source: Against Marcion Book V
[AD 235] Hippolytus of Rome on Ephesians 4:13
For there is also one Son (or Servant) of God, by whom we too, receiving the regeneration through the Holy Spirit, desire to come all unto one perfect and heavenly man.

Source: Hippolytus Dogmatical and Historical Fragments
[AD 235] Hippolytus of Rome on Ephesians 4:26
And then he will work wonders, cleansing lepers, raising paralytics, expelling demons, proclaiming things remote just as things present, raising the dead, helping widows, defending orphans, loving all, reconciling in love men who contend, and saying to such, "Let not the sun go down upon your wrath; "

Source: Dubious Hippolytus Fragments
[AD 235] Hippolytus of Rome on Ephesians 4:6
These things then, brethren, are declared by the Scriptures. And the blessed John, in the testimony of his Gospel, gives us an account of this economy (disposition) and acknowledges this Word as God, when he says, "In the beginning was the Word, and the Word was with God, and the Word was God." If, then, the Word was with God, and was also God, what follows? Would one say that he speaks of two Gods? I shall not indeed speak of two Gods, but of one; of two Persons however, and of a third economy (disposition), viz., the grace of the Holy Ghost. For the Father indeed is One, but there are two Persons, because there is also the Son; and then there is the third, the Holy Spirit. The Father decrees, the Word executes, and the Son is manifested, through whom the Father is believed on. The economy of harmony is led back to one God; for God is One. It is the Father who commands, and the Son who obeys, and the Holy Spirit who gives understanding: the Father who is above all, and the Son who is through all, and the Holy Spirit who is in all. And we cannot otherwise think of one God, but by believing in truth in Father and Son and Holy Spirit. For the Jews glorified (or gloried in) the Father, but gave Him not thanks, for they did not recognise the Son. The disciples recognised the Son, but not in the Holy Ghost; wherefore they also denied Him. The Father's Word, therefore, knowing the economy (disposition) and the will of the Father, to wit, that the Father seeks to be worshipped in none other way than this, gave this charge to the disciples after He rose from the dead: "Go ye and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." And by this He showed, that whosoever omitted any one of these, failed in glorifying God perfectly. For it is through this Trinity that the Father is glorified. For the Father willed, the Son did, the Spirit manifested. The whole Scriptures, then, proclaim this truth.

Source: Fragments - Dogmatic and Historical
[AD 235] Hippolytus of Rome on Ephesians 4:8-9
He showed all power given by the Father to the Son [Matthew 28:18], who is ordained Lord of things in heaven, and things on earth, and things under the earth, and Judge of all [Philippians 2:10]: of things in heaven, because He was born, the Word of God, before all (ages); and of things on earth, because He became man in the midst of men, to re-create our Adam through Himself; and of things under the earth, because He was also reckoned among the dead, preaching the Gospel to the souls of the saints [1 Peter 3:19], (and) by death overcoming death.

Source: On Christ and Antichrist, Section 26
[AD 235] Hippolytus of Rome on Ephesians 4:8-9
He [John the Baptist] also first preached to those in Hades, becoming a forerunner there when he was put to death by Herod, that there too he might intimate that the Saviour would descend to ransom the souls of the saints from the hand of death.

Source: On Christ and Antichrist, Section 45
[AD 235] Hippolytus of Rome on Ephesians 4:8-9
For this reason the warders of Hades trembled when they saw Him; and the gates of brass and the bolts of iron were broken. For, lo, the Only-begotten entered, a soul among souls, God the Word with a (human) soul. For His body lay in the tomb, not emptied of divinity; but as, while in Hades, He was in essential being with His Father, so was He also in the body and in Hades. For the Son is not contained in space, just as the Father; and He comprehends all things in Himself. But of His own will he dwelt in a body animated by a soul, in order that with His soul He might enter Hades, and not with His pure divinity.

Source: Exegetical Fragments
[AD 236] Pope Anterus on Ephesians 4:29
And be ye kind one to another, tender-hearted, forgiving one another, even as God in Christ hath forgiven you."
[AD 250] Commodian on Ephesians 4:8-9
Thus the law of God proclaims: when the Highest became lowly, Hell gave way, so that Adam might be lifted from Death; the Lord, having mercy on his own creation, descended into the tomb, and thus through hidden power, he nullified the power of Death.
The Lord crept up, concealed from the old robber, and He allowed Himself to suffer, in order to cast him down more completely.
That one, indeed, bold and always cruel like an enemy, while he hoped to rage against a man, was conquered by the Highest.
By that thing through which the evil one had previously brought man down to death, he himself was overcome; from there comes forth life for us.

Source: SONG OF TWO PEOPLES
[AD 253] Origen of Alexandria on Ephesians 4:23
As there are many spirits, each has its proper abode. There is a spirit proper to your mind. When your mind is detoxified and expels confusions, the spirit of your mind renews you by taking up its dwelling within you.

Source: EPISTLE TO THE EPHESIANS
[AD 253] Origen of Alexandria on Ephesians 4:22
The “old man” includes all born as earthly men in their old nature. It is this “old man,” this ancient condition of humanity, that is put off in Christ. Although his body continues, he nonetheless undergoes a change to new life engendered by living baptism. What he was has been “put off.” His old life is renewed by the holy water and the copious mercy of the anointing. He becomes new rather than old, whole rather than corrupt, fresh rather than enfeebled, an infant rather than an old man, eternal rather than ephemeral.

Source: ON PSALM 91.12-13
[AD 253] Origen of Alexandria on Ephesians 4:27
He is showing us how an opportunity is being given to the devil by these acts and desires. Once he has entered our body, he takes full possession of us. Or if he cannot take full possession, he at least pollutes the soul, having stuck his flaming darts into us unawares. At times these pierce us with a wound that goes down very deep. At other times we are merely temporarily inflamed. But it is indeed seldom that these burning darts are easily extinguished. They find their place to wound.

Source: ON FIRST PRINCIPLES 3.2.4
[AD 253] Origen of Alexandria on Ephesians 4:6
He is “God and Father of all” by being the God but not the Father of some and both God and Father of others. It is as if, picking out ten men of whom five were someone’s sons and five his slaves, one said, “this is the lord and father of all ten.”

Source: EPISTLE TO THE EPHESIANS
[AD 253] Origen of Alexandria on Ephesians 4:6
It is impossible to speak of any parts or division in the incorporeal, but he is “in all and through all” … insofar as he is understood as either Wisdom or Word or life or truth, an interpretation which undoubtedly excludes all local confinement.

Source: ON FIRST PRINCIPLES 4.4.31
[AD 253] Origen of Alexandria on Ephesians 4:6
Here is a physical analogy to a spiritual truth: We can agree that the sun is “above all” things on earth. But by its rays it might be said at the same time to be “through all.” And insofar as the power of its light penetrates everywhere, it could also be said to be “in all.” It is in this way, I think, that God’s majesty is denoted by the phrase “above all.” God’s all-sufficiency is denoted in the words “through all.” It also belongs to the power of God to penetrate into all, so that because of his being in all no one is entirely void of him.

Source: EPISTLE TO THE EPHESIANS
[AD 253] Origen of Alexandria on Ephesians 4:8-9
If, on the other hand, as it reads in some manuscripts, "even in those who did not sin in the likeness of Adam's transgression," this death, namely that which was keeping souls bound in the underworld, is said to exercise dominion, then we shall understand it to mean that even the saints had fallen prey to that death certainly under the law of dying, even if not under the punishment of sin. But it was on this account that Christ descended into the underworld, not only because he would not be held by death [Acts 2:24], but also in order that he might release those who were held there, as we said, not so much through the crime of transgression as much as by the condition of dying. As it is written, "Many bodies of saints who were sleeping were resurrected with him and entered into the holy city." [Matthew 27:52-53] In this as well the prophet's sayings were fulfilled, in which he said of Christ, "In ascending on high he led captivity captive." [Ephesians 4:8-9] Thus by his own resurrection he has already destroyed the dominions of death, which is also why it is written that he set captivity free.

Source: Commentary on Romans, Book 5, Section 37
[AD 253] Origen of Alexandria on Ephesians 4:17
Consider what Paul calls “futility of mind.” This occurs when someone has a mind but does not use it for contemplation, instead surrendering it to captivity under Satan.

Source: PALESTINIAN CATENA ON PSALM 118.37
[AD 253] Origen of Alexandria on Ephesians 4:31
People who insult others are said to slander or blaspheme against those whom they insult.… One blasphemes when one makes a true doctrine appear false or a false one true, especially when one speaks of God or matters pertaining to God.

Source: EPISTLE TO THE EPHESIANS
[AD 258] Cyprian on Ephesians 4:30
What beyond;-that you should not swear nor curse; that you should not seek again your goods when taken from you; that, when you receive a buffet, you should give your other cheek to the smiter; that you should forgive a brother who sins against you, not only seven times, but seventy times seven times, but, moreover, all his sins altogether; that you should love your enemies; that you should offer prayer for your adversaries and persecutors? Can you accomplish these things unless you maintain the stedfastness of patience and endurance? And this we see done in the case of Stephen, who, when he was slain by the Jews with violence and stoning, did not ask for vengeance for himself, but for pardon for his murderers, saying, "Lord, lay not this sin to their charge." It behoved the first martyr of Christ thus to be, who, fore-running the martyrs that should follow him in a glorious death, was not only the preacher of the Lord's passion, but also the imitator of His most patient gentleness. What shall I say of anger, of discord, of strife, which things ought not to be found in a Christian? Let there be patience in the breast, and these things cannot have place there; or should they try to enter, they are quickly excluded and depart, that a peaceful abode may continue in the heart, where it delights the God of peace to dwell. Finally, the apostle warns us, and teaches, saying: "Grieve not the Holy Spirit of God, in whom ye are sealed unto the day of redemption. Let all bitterness, and anger, and wrath, and clamour, and blasphemy, be put away from you." For if the Christian have departed from rage and carnal contention as if from the hurricanes of the sea, and have already begun to be tranquil and meek in the harbour of Christ, he ought to admit neither anger nor discord within his breast, since he must neither return evil for evil, nor bear hatred.

Source: Treatise IX. On the Advantage of Patience.
[AD 258] Cyprian on Ephesians 4:30
That we must not grieve the Holy Spirit, whom we have received. Paul the apostle to the Ephesians: "Grieve not the Holy Spirit of God, in which ye were sealed in the day of redemption. Let all bitterness, and wrath, and indignation, and clamour, and blasphemy, be taken away from you."

Source: Treatise XII Three Books of Testimonies Against the Jews
[AD 258] Cyprian on Ephesians 4:22
That he who has attained to trust, having put off the former man, ought to regard only celestial and spiritual things, and to give no heed to the world which he has already renounced. In Isaiah: "Seek ye the Lord; and when ye have found Him, call upon Him. But when He hath come near unto you, let the wicked forsake his ways, and the unrighteous man his thoughts: and let him be turned unto the Lord, and he shall obtain mercy, because He will plentifully pardon your sins." Of this same thing in Solomon: "I have seen all the works which are done under the sun; and, lo, all are vanity." Of this same thing in Exodus: "But thus shall ye eat it; your loins girt, and your shoes on your feet, and your staves in your hands: and ye shall eat it in haste, for it is the Lord's passover." Of this same thing in the Gospel according to Matthew: "Take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewith shall we be clothed? for these things the nations seek after. But your Father knoweth that ye have need of all these things. Seek first the kingdom of God, and His righteousness; and all these things shall be added unto you." Likewise in the same place: "Think not for the morrow, for the morrow shall take thought for itself. Sufficient unto the day is its own evil." Likewise in the same place: "No one looking back, and putting his hands to the plough, is fit for the kingdom of God." Also in the same place: "Behold the fowls of the heaven: for they sow not, nor reap, nor gather into barns; and your heavenly Father feedeth them. Are not ye of more value than they? " Concerning this same thing, according to Luke: "Let your loins be girded, and your lamps burning; and ye like unto men that wait for their lord, when he cometh from the wedding; that, when he cometh and knocketh, they may open to him. Blessed are those servants, whom their lord, when he cometh, shall find watching." Of this same thing in Matthew: "The foxes have holes, and the birds of the heaven have nests; but the Son of man hath not where He may lay His head." Also in the same place: "Whoso forsaketh not all that he hath, cannot be my disciple." Of this same thing in the first to the Corinthians: "Ye are not your own, for ye are bought with a great price. Glorify and bear God in your body." Also in the same place: "The time is limited. It remaineth, therefore, that both they who have wives be as though they have them not, and they who lament as they that lament not, and they that rejoice as they that rejoice not, and they who buy as they that buy not, and they who possess as they who possess not, and they who use this world as they that use it not; for the fashion of this world passeth away." Also in the same place: "The first man is of the clay of the earth, the second man from heaven. As he is of the clay, such also are they who are of the clay; and as is the heavenly, such also are the heavenly. Even as we have borne the image of him who is of the clay, let us bear His image also who is from heaven." Of this same matter to the Philippians: "All seek their own, and not those things which are Christ's; whose end is destruction, whose god is their belly, and their glory is to their confusion, who mind earthly things. For our conversation is in heaven, whence also we expect the Saviour, our Lord Jesus Christ, who shall transform the body of our humiliation conformed to the body of His glory." Of this very matter to Galatians: "But be it far from me to boast, except in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world." Concerning this same thing to Timothy: "No man that warreth for God bindeth himself with worldly annoyances, that he may please Him to whom he hath approved himself. But and if a man should contend, he will not be crowned unless he fight lawfully." Of this same thing to the Colossians: "If ye be dead with Christ froth I the elements of the world, why still, as if living in the world, do ye follow vain things? " Also concerning this same thing: "If ye have risen together with Christ, seek those things which are above, where Christ is sitting on the right hand of God. Give heed to the things that are above, not to those things which are on the earth; for ye are dead, and your life is hidden with Christ in God. But when Christ your life shall appear, then shall ye also appear with Him in glory." Of this same thing to the Ephesians: Put off the old man of the former conversation, who is corrupted, according to the lusts of deceit. But be ye renewed in the spirit of your mind, and put on the new man, him who according to God is ordained in righteousness, and holiness, and truth." Of this same thing in the Epistle of Peter: "As strangers and pilgrims, abstain from fleshly lusts, which war against the soul; but having a good conversation among the Gentiles, that while they detract from you as if from evildoers, yet, beholding your good works, they may magnify God." Of this same thing in the Epistle of John: "He who saith he abideth in Christ, ought himself also to walk even as He walked." Also in the same place: "Love not the world, neither the things that are in the world. If any man loveth the world, the love of the Father is not in him. Because everything which is in the world is lust of the flesh, and lust of the eyes, and the ambition of this world, which is not of the Father, but of the lust of this world. And the world shall pass away with its lust. But he that doeth the will of God abideth for ever, even as God abideth for ever." Also in the first Epistle of Paul to the Corinthians: "Purge out the old leaven, that ye may be a new dough, as ye are unleavened. For also Christ our passover is sacrificed. Therefore let us celebrate the feast, not in the old leaven, nor in the leaven of malice and wickedness, but in the unleavened bread of sincerity and truth."

Source: Treatise XII Three Books of Testimonies Against the Jews
[AD 258] Cyprian on Ephesians 4:3
Who, then, is so wicked and faithless, who is so insane with the madness of discord, that either he should believe that the unity of God can be divided, or should dare to rend it-the garment of the Lord-the Church of Christ? He Himself in His Gospel warns us, and teaches, saying, "And there shall be one flock and one shepherd." And does any one believe that in one place there can be either many shepherds or many flocks? The Apostle Paul, moreover, urging upon us this same unity, beseeches and exhorts, saving, "I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no schisms among you; but that ye be joined together in the same mind and in the same judgment." And again, he says, "Forbearing one another in love, endeavouring to keep the unity of the Spirit in the bond of peace." Do you think that you can stand and live if you withdraw from the Church, building for yourself other homes and a different dwelling, when it is said to Rahab, in whom was prefigured the Church, "Thy father, and thy mother, and thy brethren, and all the house of thy father, thou shalt gather unto thee into thine house; and it shall come to pass, whosoever shall go abroad beyond the door of thine house, his blood shall be upon his own head? " Also, the sacrament of the passover contains nothing else in the law of the Exodus than that the lamb which is slain in the figure of Christ should be eaten in one house. God speaks, saying, "In one house shall ye eat it; ye shall not send its flesh abroad from the house." The flesh of Christ, and the holy of the Lord, cannot be sent abroad, nor is there any other home to believers but the one Church. This home, this household of unanimity, the Holy Spirit designates and points out in the Psalms, saying, "God, who maketh men to dwell with one mind in a house." in the house of God, in the Church of Christ, men dwell with one mind, and continue in concord and simplicity:

Source: Treatise I On the Unity of the Church
[AD 258] Cyprian on Ephesians 4:3
That the baptism which heretics and schismatics bestow is not the true one, is everywhere declared in the Holy Scriptures, since their very leading men are false Christs and false prophets, as the Lord says by Solomon: "He who trusteth in that which is false, he feedeth the winds; and the very same, moreover, followeth the flight of birds. For he forsaketh the ways of his own vineyard, he has wandered from the paths of his own little field. But he walketh through pathless places, and dry, and a land destined for thirst; moreover, he gathereth together fruitless things in his hands." And again: "Abstain from strange water, and from the fountain of another do not drink, that you may live a long time; also that the years of life may be added to thee." And in the Gospel our Lord Jesus Christ spoke with His divine voice, saying, "Except a man be born again of water and the Spirit, he cannot enter the kingdom of God." This is the Spirit which from the beginning was borne over the waters; for neither can the Spirit operate without the water, nor the water without the Spirit. Certain people therefore interpret for themselves ill, when they say that by imposition of the hand they receive the Holy Ghost, and are thus received, when it is manifest that they ought to be born again in the Catholic Church by both sacraments. Then indeed they will be able to be sons of God, as says the apostle: "Taking care to keep the unity of the Spirit in the bond of peace. There is one body, and one Spirit, as ye have been called in one hope of your calling; one Lord, one faith, one baptism, one God." All these things speaks the Catholic Church. And again, in the Gospel the Lord says: "That which is born of the flesh is flesh, and that which is born of the Spirit is spirit; because God is a Spirit, and he is born of God." Therefore, whatsoever things all heretics and schismatics do are carnal, as the apostle says: "For the works of the flesh are manifest, which are, fornications, uncleannesses, incest, idolatries, witchcrafts, hatreds, contentions, jealousy, anger, divisions, heresies, and the like to these; concerning which have told you before, as I also foretell you now, that whoever do such things shall not inherit the kingdom of God." And thus the apostle condemns, with all the wicked, those also who cause division, that is, schismatics and heretics. Unless therefore they receive saving baptism in the Catholic Church, which is one, they cannot be saved, but will be condemned with the carnal in the judgment of the Lord Christ.

Source: The Seventh Council of Carthage Under Cyprian
[AD 258] Cyprian on Ephesians 4:5
But as far as he is concerned, let us leave him; let us rather deal with that concerning which there is the greatest question. They who contend that persons baptized among the heretics ought to be received as if they had obtained the grace of lawful baptism, say that baptism is one and the same to them and to us, and differs in no respect. But what says the Apostle Paul? "One Lord, one faith, one baptism, one God." If the baptism of heretics be one and the same with ours, without doubt their faith also is one; but if our faith is one, assuredly also we have one Lord: if there is one Lord, it follows that we say that He is one. But if this unity which cannot be separated and divided at all, is itself also among heretics, why do we contend any more? Why do we call them heretics and not Christians? Moreover, since we and heretics have not one God, nor one Lord, nor one Church, nor one faith, nor even one Spirit, nor one body, it is manifest that neither can baptism be common to us with heretics, since between us there is nothing at all in common. And yet Stephen is not ashamed to afford patronage to such in opposition to the Church, and for the sake of maintaining heretics to divide the brotherhood and in addition, to call Cyprian "a false Christ and a false apostle, and a deceitful worker." And he, conscious that all these characters are in himself, has been in advance of you, by falsely objecting to another those things which he himself ought deservedly to hear. We all bid you, for all our sakes, with all the bishops who are in Africa, and all the clergy, and all the brotherhood, farewell; that, constantly of one mind, and thinking the same thing, we may find you united with us even though afar off.

Source: Epistle LXXIV
[AD 258] Cyprian on Ephesians 4:5
I know only one baptism in the Church, and none out of the Church. This one will be here, where there is the true hope and the certain faith. For thus it is written: "One faith, one hope, one baptism; " not among heretics, where there is no hope, and the faith is false, where all things are carried on by lying; where a demoniac exorcises; where one whose mouth and words send forth a cancer puts the sacramental interrogation; the faithless gives faith; the wicked bestows pardon of sins; and Antichrist baptizes in the name of Christ; he who is cursed of God blesses; he who is dead promises life; he who is unpeaceful gives peace; the blasphemer calls upon God; the profane person administers the office of the priesthood; the sacrilegious person establishes an altar. In addition to all these things, there is also this evil, that the priests of the devil dare to celebrate the Eucharist; or else let those who stand by them say that all these things concerning heretics are false. Behold to what kind of things the Church is compelled to consent, and is constrained without baptism, without pardon of sins, to hold communion. And this thing, brethren, we ought to flee from and avoid, and to separate ourselves from so great a wickedness, and to hold one baptism, which is granted by the Lord to the Church alone.

Source: The Seventh Council of Carthage Under Cyprian
[AD 258] Cyprian on Ephesians 4:5
Another Julianus of Marcelliana said: If a man can serve two masters, God and mammon, baptism also can serve two masters, the Christian and the heretic.

Tenax of Horrea Caeliae said: Baptism is one, but it is the Church's. Where the Church is not there, there can be no baptism.

Another Victor of Assuri said: It is written, that "God is one, and Christ is one, and the Church is one, and baptism is one." How, therefore, can any one be baptized there, where God, and Christ, and the one Church is not?

Donatulus of Capse said: And I also have always thought this, that heretics, who can obtain nothing without the Church, when they are converted to the Church, must be baptized.

Verulus of Rusiccada said: A man who is a heretic cannot give what he has not; much more a schismatic, who has lost what he once had.

Source: The Seventh Council of Carthage Under Cyprian
[AD 258] Cyprian on Ephesians 4:29
This has been done, although our mind and intention had been already plainly declared to the brethren, and to the whole of the people in this place, when, having received letters lately from both parties, we read your letters, and intimated your ordination to the episcopate, in the ears of every one. Moreover, remembering the common honour, and having respect for the sacerdotal gravity and sanctity, we repudiated those things which from the other party had been heaped together with bitter virulence into a document transmitted to us; alike considering and weighing, that in so great and so religious an assembly of brethren, in which God's priests were sitting together, and His altar was set, they ought neither to be read nor to be heard. For those things should not easily be put forward, nor carelessly and rudely published, which may move a scandal by means of a quarrelsome pen in the minds of the hearers, and confuse brethren, who are placed far apart and dwelling across the sea, with uncertain opinions. Let those beware, who, obeying either their own rage or lust, and unmindful of the divine law and holiness, rejoice to throw abroad in the meantime things which they cannot prove; and although they may not be successful in destroying and ruining innocence, are satisfied with scattering stains upon it with lying reports and false rumours. Assuredly, we should exert ourselves, as it is fitting for prelates and priests to do, that such things, when they are written by any, should be repudiated as far as we are concerned. For otherwise, what will become of that which we learn and which we declare to be laid down in Scripture: "Keep thy tongue from evil, and thy lips from speaking guile? " And elsewhere: "Thy mouth abounded in malice, and thy tongue embraced deceit. Thou satest and spakest against thy brother, and slanderedst thine own mother's son." Also whist the apostle says: "Let no corrupt communication proceed from thy mouth, but that which is good to the edifying of faith, that it may minister grace unto the hearers." Further, we show what the right course of conduct to pursue is, if, when such things are written by the calumnious temerity of some, we do not allow them to be read among us: and therefore, dearest brother, when such letters came to me against you, even though they were the letters of your co-presbyter sitting with you, as they breathed a tone of religious simplicity, and did not echo with any barkings of curses and revilings, I ordered them to be read to the clergy and the people.

Source: Epistle XLI
[AD 258] Cyprian on Ephesians 4:29
That we must not curse. In Exodus: "Thou shalt not curse nor speak ill of the ruler of thy people." Also in the thirty-third Psalm: "Who is the man who desires life, and loveth to see good days? Restrain thy tongue from evil, and thy lips that they speak no guile." Of this same thing in Leviticus: "And the Lord spoke to Moses, saying, Bring forth him who hath cursed abroad outside the camp; and all who heard him shall place their hands upon his head, and all the assembly of the children of Israel shall stone him." Of this same thing in Paul's Epistle to the Ephesians: "Let no evil discourse proceed out of your mouth, but that which is good for the edification of faith, that it may give grace to the hearers." Of this same thing to the Romans: "Blessing, and not cursing." Of this same thing in the Gospel according to Matthew: "He who shall say to his brother, Thou fool! shall be liable to the Gehenna of fire." Of this same matter, according to the same Matthew: "But I say unto you, That every idle word which men shall speak, they shall give account for it in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned."

Source: Treatise XII. Three Books of Testimonies Against the Jews.
[AD 258] Cyprian on Ephesians 4:27
In the first place, therefore, dearest brother, both by overseers and people nothing is to be more eagerly sought after, than that we who fear God should keep the divine precepts with every observation of discipline, and should not suffer our brethren to stray, and to live according to their own fancy and lust; but that we should faithfully consult for the life of each one, and not stiffer virgins to dwell with men,-I do not say to sleep together, but to live together -since both their weak sex and their age, still critical, ought to be bridled in all things and ruled by us, lest an occasion should be given to the devil who ensnares us, and desires to rage over us, to hurt them, since the apostle also says, "Do not give place to the devil." The ship is watchfully to be delivered from perilous places, that it may not be broken among the rocks and cliffs; the baggage must swiftly be taken out of the fire, before it is burnt up by the flames reaching it. No one who is near to danger is long safe, nor will the servant of God be able to escape the devil if he has entangled himself in the devil's nets. We must interfere at once with such as these, that they may be separated while yet they can be separated in innocence; because by and by they will not be able to be separated by our interference, after they have become joined together by a very guilty conscience. Moreover, what a number of serious mischiefs we see to have arisen hence; and what a multitude of virgins we behold corrupted by unlawful and dangerous conjunctions of this kind, to our great grief of mind! But if they have faithfully dedicated themselves to Christ, let them persevere in modesty and chastity, without incurring any evil report, and so in courage and steadiness await the reward of virginity. But if they are unwilling or unable to persevere, it is better that they should marry, than that by their crimes they should fall into the fire. Certainly let them not cause a scandal to the brethren or sisters, since it is written, "If meat cause my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend."

Source: Epistle LXI
[AD 258] Cyprian on Ephesians 4:1
Consider with what want of judgment you dare to blame those who strive for the truth against falsehood. For who ought more justly to be indignant against the other?-whether he who supports God's enemies, or he who, in opposition to him who supports God's enemies, unites with us on behalf of the truth of the Church?-except that it is plain that the ignorant are also excited and angry, because by the want of counsel and discourse they are easily turned to wrath; so that of none more than of you does divine Scripture say, "A wrathful man stirreth up strifes, and a furious man heapeth up sins." For what strifes and dissensions have you stirred up throughout the churches of the whole world! Moreover, how great sin have you heaped up for yourself, when you cut yourself off from so many flocks! For it is yourself that you have cut off. Do not deceive yourself, since he is really the schismatic who has made himself an apostate from the communion of ecclesiastical unity. For while you think that all may be excommunicated by you, you have excommunicated yourself alone from all; and not even the precepts of an apostle have been able to mould you to the rule of truth and peace, although he warned, and said, "I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with long-suffering, forbearing one another in love; endeavouring to keep the unity of the Spirit in the bond of peace. There is one body and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism; one God and Father of all, who is above all, and through all, and in us all."

Source: Epistle LXXIV
[AD 258] Cyprian on Ephesians 4:4
If any one consider and examine these things, there is no need for lengthened discussion and arguments. There is easy proof for faith in a short summary of the truth. The Lord speaks to Peter, saying, "I say unto thee, that thou art Peter; and upon this rock I will build my Church, and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven; and whatsoever thou shalt bind on earth shall be bound also in heaven, and whatsoever thou shalt loose on earth shall be loosed in heaven." And again to the same He says, after His resurrection, "Feed nay sheep." And although to all the apostles, after His resurrection, He gives an equal power, and says, "As the Father hath sent me, even so send I you: Receive ye the Holy Ghost: Whose soever sins ye remit, they shall be remitted unto him; and whose soever sins ye retain, they shall be retained; " yet, that He might set forth unity, He arranged by His authority the origin of that unity, as beginning from one. Assuredly the rest of the apostles were also the same as was Peter, endowed with a like partnership both of honour and power; but the beginning proceeds from unity. Which one Church, also, the Holy Spirit in the Song of Songs designated in the person of our Lord, and says, "My dove, my spotless one, is but one. She is the only one of her mother, elect of her that bare her." Does he who does not hold this unity of the Church think that he holds the faith? Does he who strives against and resists the Church trust that he is in the Church, when moreover the blessed Apostle Paul teaches the same thing, and sets forth the sacrament of unity, saying, "There is one body and one spirit, one hope of your calling, one Lord, one faith, one baptism, one God? "

Source: Treatise I On the Unity of the Church
[AD 258] Cyprian on Ephesians 4:2
In reference, however, to the character of Novatian, dearest brother, of whom you desired that intelligence should be written you what heresy he had introduced; know that, in the first place, we ought not even to be inquisitive as to what he teaches, so long as he teaches out of the pale of unity. Whoever he may be, and whatever he may be, he who is not in the Church of Christ is not a Christian. Although he may boast himself, and announce his philosophy or eloquence with lofty words, yet he who has not maintained brotherly love or ecclesiastical unity has lost even what he previously had been. Unless he seems to you to be a bishop, who-when a bishop has been made in the Church by sixteen co-bishops-strives by bribery to be made an adulterous and extraneous bishop by the hands of deserters; and although there is one Church, divided by Christ throughout the whole world into many members, and also one episcopate diffused through a harmonious multitude of many bishops; in spite of God's tradition, in spite of the combined and everywhere compacted unity of the Catholic Church, is endeavouring to make a human church, and is sending his new apostles through very many cities, that he may establish some new foundations of his own appointment. And although there have already been ordained in each city, and through all the provinces, bishops old in years, sound in faith, proved in trial, proscribed in persecution, (this one) dares to create over these other and false bishops: as if he could either wander over the whole world with the persistence of his new endeavour, or break asunder the structure of the ecclesiastical body, by the propagation of his own discord, not knowing that schismatics are always fervid at the beginning, but that they cannot increase nor add to what they have unlawfully begun, but that they immediately fail together with their evil emulation. But he could not hold the episcopate, even if he had before been made bishop, since he has cut himself off from the body of his fellow-bishops, and from the unity of the Church; since the apostle admonishes that we should mutually sustain one another, and not withdraw from the unity which God has appointed, and says, "Bearing with one another in love, endeavouring to keep the unity of the Spirit in the bond of peace." He then who neither maintains the unity of the Spirit nor the bond of peace, and separates himself from the band of the Church, and from the assembly of priests, can neither have the power nor the honour of a bishop, since he has refused to maintain either the unity or the peace of the episcopate.

Source: Epistle LI
[AD 258] Cyprian on Ephesians 4:2
Charity is the bond of brotherhood, the foundation of peace, the holdfast and security of unity, which is greater than both hope and faith, which excels both good works and martyrdoms, which will abide with us always, eternal with God in the kingdom of heaven. Take from it patience; and deprived of it, it does not endure. Take from it the substance of bearing and of enduring, and it continues with no roots nor strength. The apostle, finally, when he would speak of charity, joined to it endurance and patience. "Charity," he says, "is large-souled; charity is kind; charity envieth not, is not puffed up, is not provoked, thinketh not evil; loveth all things, believeth all things, hopeth all things, beareth all things." Thence he shows that it can tenaciously persevere, because it knows how to endure all things. And in another place: "Forbearing one another," he says, "in love, using every effort to keep the unity of the spirit in the bond of peace." He proved that neither unity nor peace could be kept unless brethren should cherish one another with mutual toleration, and should keep the bond of concord by the intervention of patience.

Source: Treatise IX. On the Advantage of Patience.
[AD 258] Cyprian on Ephesians 4:16
That anger must be overcome, lest it constrain us to sin. In Solomon in the Proverbs: "Better is a patient man than a strong man; for he who restrains his anger is better than he who taketh a city." Also in the same place: "The imprudent man declareth his anger on the same day, but the crafty man hideth away his dishonour." Of this same thing to the Ephesians: "Be ye angry, and sin not. Let not the sun set upon your wrath." Also in the Gospel according to Matthew: "Ye have heard that it was said by the ancients, Thou shalt not kill; and whoever shall kill shall be guilty of the judgment. But I say unto you, That every one who is angry with his brother without cause shall be guilty of the judgment."

Source: Treatise XII Three Books of Testimonies Against the Jews
[AD 325] Lucius Caecilius Firmianus Lactantius on Ephesians 4:26
But because I had said that the anger of God is not for a time only, as is the case with man, who becomes inflamed with an immediate excitement, and on account of his frailty is unable easily to govern himself, we ought to understand that because God is eternal, His anger also remains to eternity; but, on the other hand, that because He is endued with the greatest excellence, He controls His anger, and is not ruled by it, but that He regulates it according to His will. And it is plain that this is not opposed to that which has just been said. For if His anger had been altogether immortal, there would be no place after a fault for satisfaction or kind feeling, though He Himself commands men to be reconciled before the setting of the sun. But the divine anger remains for ever against those who ever sin. Therefore God is appeased not by incense or a victim, not by costly offerings, which things are all corruptible, but by a reformation of the morals: and he who ceases to sin renders the anger of God mortal.

Source: A Treatise on the Anger of God, Chapter XXI
[AD 339] Eusebius of Caesarea on Ephesians 4:8-9
But tomorrow assemble for me all your citizens, and I will preach in their presence and sow among them the word of God, concerning the coming of Jesus, how he was born; and concerning his mission, for what purpose he was sent by the Father; and concerning the power of his works, and the mysteries which he proclaimed in the world, and by what power he did these things; and concerning his new preaching, and his abasement and humiliation, and how he humbled himself, and died and debased his divinity and was crucified, and descended into Hades, and burst the bars which from eternity had not been broken, and raised the dead; for he descended alone, but rose with many, and thus ascended to his Father.

Source: Church History (Book I), Chapter 13, Section 19
[AD 345] Aphrahat the Persian Sage on Ephesians 4:8-9
Now Christ was delivered from the sword, and ascended from out of Sheol, and revived and rose the third day, and so God abode for His help.

Source: Demonstration 17 (Of Christ the Son of God), Section 10
[AD 370] Gaius Marius Victorinus on Ephesians 4:7
In counseling humility, meekness, etc., he sets forth the reason why each person is called to patience and forbearance. Grace has been given to each of us according to the measure in which Christ grants it. Since therefore different people have different gifts, there is no cause for envy or refusal. One should not grieve over what another has, nor should any refuse to give what grace he has received. If therefore Christ grants according to the measure of the grace given to each, we should all embrace one another in love, bearing everything with forbearance and patience, with meekness and humility.

Source: EPISTLE TO THE EPHESIANS 1.4.7
[AD 370] Gaius Marius Victorinus on Ephesians 4:28
Sin does not consist in simply committing sin but persisting in it. If so, there is always a place for repentance. There is a place for correction. So the apostle says: “let the one who has stolen not steal again.” This should be applied not only to stealing but also to all sin. Anyone who has sinned in any way is now called not to sin again.

Source: EPISTLE TO THE EPHESIANS 2.4.28
[AD 370] Gaius Marius Victorinus on Ephesians 4:27
The devil can do nothing to us unless we ourselves willingly allow him to do so. This is true in all our acts. Thus we are masters of our own will; otherwise we would deserve no good return for our good acts and no punishment for our bad acts. The devil’s opportunity arises from our own vice.

Source: EPISTLE TO THE EPHESIANS 2.4.27
[AD 370] Gaius Marius Victorinus on Ephesians 4:20
To believe in Christ is to obtain immortality and receive eternal life. For he himself is life. He himself is light. He himself is eternity. He himself is the one who overcomes death. He has by overcoming death overcome us too through the fulfilled mystery of salvation.

Source: EPISTLE TO THE EPHESIANS 2.4.20-21
[AD 370] Gaius Marius Victorinus on Ephesians 4:24
He is calling us to live as one whose thoughts come from the Spirit, who is himself once again becoming the spiritual man created by God. We are to live in the likeness of God, just as God intended when he said: “Let us make humanity in our own image and likeness.” Admittedly God has no face or physical aspect. God is Spirit. So we too have been created according to God, to think according to the Spirit and thus to allow nothing to drag us down to worldly and unworthy thoughts.

Source: EPISTLE TO THE EPHESIANS 2.4.23-24
[AD 370] Gaius Marius Victorinus on Ephesians 4:11
The name prophets is given to those who, having received the Spirit of God, spoke beforehand of Christ and his advent. These were the prophets who “were until Christ.” But after he arrived, was there no reason for any further prophecy? What prophets does Paul speak of here? It is obviously those who being full of the Spirit spoke of God after his coming, continuing to expound the divine teaching.

Source: EPISTLE TO THE EPHESIANS 2.4.11
[AD 370] Gaius Marius Victorinus on Ephesians 4:11
There are five ways of speaking about the Scriptures: speaking in tongues, speaking in revelation, speaking in knowledge, speaking in prophecy, speaking in teaching.… But there is another thing apart from these. It is being an evangelist. This means to relate what Christ did and announce that Christ himself is to be worshiped.

Source: EPISTLE TO THE EPHESIANS 2.4.11-12
[AD 370] Gaius Marius Victorinus on Ephesians 4:2
He speaks of several forms of forbearance, each of which prevents them from being carried away or proud. Lowliness is first, then meekness. Lowliness consists in having a humble mind. Meekness is a curb on pride and cruelty. Patience consists in bearing any adverse circumstance that may befall them. With lowliness and meekness they learn not to be afraid to suffer. With patience they learn how to respond if they must suffer.

Source: EPISTLE TO THE EPHESIANS 1.4.2-4
[AD 370] Gaius Marius Victorinus on Ephesians 4:31
He adds five terms briefly at the end—bitterness, wrath, anger, clamor, slander. Then at the very end he has added the summarizing phrase with all malice. Bitterness consists in envying and speaking ill of others and similar actions. Wrath consists in the lust for vengeance and punishment. Anger is the impulse of a mind boiling over and upheaving beyond what is reasonable. Clamor is a kind of insane, uncontrolled utterance. And blasphemy is wicked thought or speech that attacks God and is primarily directed against God.

Source: EPISTLE TO THE EPHESIANS 2.4.31
[AD 370] Gaius Marius Victorinus on Ephesians 4:10
Nothing in the cosmos is left untouched by Christ. He indeed descended to the lower parts of the earth and ascended above all the heavens. What heavens? Some say three, some more … but what does it matter? Christ, who ascended, ascended above all the heavens, however many. For eternity is now presently reigning in heaven and incorruptible life. All things there live by the Spirit. This reordering did not occur, however, until the descent of Christ. Once the mystery [of the cross] had been accomplished, all these received salvation after the passion and ascent of Christ and have been perfected. For this is what he means by “so that he might fulfill all,” that is, make them perfect and full, with nothing lacking.… Surely this could not be understood to infer that he fulfilled his mission on earth but set nothing right in the heavens and perfected nothing there.

Source: EPISTLE TO THE EPHESIANS 2.4.10
[AD 373] Ephrem the Syrian on Ephesians 4:8-9
He departed from Sheol and took up His abode in the Kingdom; that He might seek out a path from Sheol which oppresses all, to the Kingdom which requites all. For our Lord gave His resurrection as a pledge to mortals, that He would remove them from Sheol, which receives the departed without distinction, to the Kingdom which admits the invited with distinction; so that, from [the plan] which makes equal the bodies of all men within it, we may come to [the plan] which distinguishes the works of all men within it. This is He Who descended to Sheol and ascended, that from [the place] which corrupts its sojourners, He might bring us to the place which nourishes with its blessings its dwellers...

Sheol brought Him forth, that through Him its treasures might be emptied out...

For our Lord bare His cross and went forth according to the will of Death: but He cried upon the cross [Matthew 27:50-52] and brought forth the dead from within Sheol against the will of Death. For in that very thing by which Death had slain Him [i.e., the body], in that as armour He bore off the victory over Death. But the Godhead concealed itself in the manhood and fought against Death, Death slew and was slain. Death slew the natural life; and the supernatural life slew Him. And because Death was not able to devour Him without the body, nor Sheol to swallow Him up without the flesh, He came unto the Virgin, that from thence He might obtain that which should bear Him to Sheol; as from beside the ass they brought for Him the colt whereon He entered Jerusalem, and proclaimed concealing her overthrow and the destruction of her children. With the body then that [was] from the Virgin, He entered Sheol and plundered its storehouses and emptied its treasures. He came then to Eve the Mother of all living. This is the vine whose fence Death laid open by her own hands, and caused her to taste of his fruits. So Eve the Mother of all living became the well-spring of death to all living. But Mary budded forth, a new shoot from Eve the ancient vine; and new life dwelt in her, that when Death should come confidently after his custom to feed upon mortal fruits, the life that is slayer of death might be stored up [therein] against him; that when Death should have swallowed [the fruits] without fear, he might vomit them forth and with them many. For [He Who is] the Medicine of life flew down from heaven, and was mingled in the body, the mortal fruit. And when Death came to feed after his custom, the Life in His turn swallowed up Death. This is the food that hungered to eat its eater. So then, by one fruit which Death swallowed hungrily, he vomited up many lives which he had swallowed greedily. The hunger then which hurried him against one, emptied out his greed which had hurried him against many. Thus Death was diligent to swallow one, but was in haste to set many free. For while One was dying on the cross, many that were buried from within Sheol were coming forth at His cry. [Matthew 27:50-53] This is the fruit that cleft asunder Death who had swallowed it, and brought out from within it the Life in quest of which it was sent. For Sheol hid away all that she had devoured. But through One that was not devoured, all that she had devoured were restored from within her. He, whose stomach is disordered, vomits forth both that which is sweet to him and that which is not sweet. So the stomach of Death was disordered, and as he was vomiting forth the medicine of life which had sickened it, he vomited forth along with it also those lives that had been swallowed by him with pleasure.

This is the Son of the carpenter, Who skilfully made His cross a bridge over Sheol that swallows up all, and brought over mankind into the dwelling of life. And because it was through the tree that mankind had fallen into Sheol, so upon the tree they passed over into the dwelling of life. Through the tree then wherein bitterness was tasted, through it also sweetness was tasted; that we might learn of Him that among the creatures nothing resists Him. Glory be to You, Who laid Your cross as a bridge over death, that souls might pass over upon it from the dwelling of the dead to the dwelling of life!

Source: Homily on Our Lord
[AD 373] Athanasius of Alexandria on Ephesians 4:6
The Father makes all things by the Word in the Spirit. So it is that the Unity of the Trinity is safeguarded. So it is that in the Church is proclaimed the one God who is ‘above all and through all and in all (Eph 4.6)’. He is ‘above all’ as Father, as author and source; ‘through all’ by the Word; ‘in all’ in the Holy Spirit.”
- "Letters to Serapion on The Holy Spirit, 1.28"
[AD 373] Athanasius of Alexandria on Ephesians 4:8-9
This Body it was that was laid in a grave, when the Word had left it, yet was not parted from it, to preach, as Peter says, also to the spirits in prison [1 Peter 3:19].

And this above all shows the foolishness of those who say that the Word was changed into bones and flesh. For if this had been so, there were no need of a tomb. For the Body would have gone by itself to preach to the spirits in Hades. But as it was, He Himself went to preach, while the Body Joseph wrapped in a linen cloth, and laid it away at Golgotha. [Mark 15:46]

Source: Letter 59, Sections 5-6
[AD 373] Athanasius of Alexandria on Ephesians 4:8-9
We know that He, the Only-begotten Son of God, at the Father's bidding came from the heavens for the abolishment of sin, and was born of the Virgin Mary, and conversed with the disciples, and fulfilled the Economy according to the Father's will, and was crucified, and died and descended into the parts beneath the earth, and regulated the things there, Whom the gate-keepers of hell saw [Job 38:17] and shuddered; and He rose from the dead the third day...

Source: De Synodis, Part 1, Section 8
[AD 380] Apostolic Constitutions on Ephesians 4:26
But if it happens that by any one's contrivance you are angry at anybody, "let not the sun go down upon your wrath; "

Source: CONSTITUTIONS OF THE HOLY APOSTLES
[AD 380] Apostolic Constitutions on Ephesians 4:4
Be of one mind, O you bishops, one with another, and be at peace with one another; sympathize with one another, love the brethren, and feed the people with care; with one consent teach those that are under you to be of the same sentiments and to be of the same opinions about the same matters, "that there may be no schisms among you; that you may be one body and one spirit, perfectly joined together in the same mind and in the same judgment," [1 Corinthians 1:10; Ephesians 4:4] according to the appointment of the Lord. And let the deacon refer all things to the bishop, as Christ does to His Father. But let him order such things as he is able by himself, receiving power from the bishop, as the Lord did from His Father the power of creation and of providence. But the weighty matters let the bishop judge; but let the deacon be the bishop's ear, and eye, and mouth, and heart, and soul, that the bishop may not be distracted with many cares, but with such only as are more considerable, as Jethro did appoint for Moses, and his counsel was received.

Source: Apostolic Constitutions (Book II), Section 6, XLIV
[AD 384] Ambrosiaster on Ephesians 4:30
The Holy Spirit rejoices in our salvation not for himself, since he has no lack of blessedness. But if we have disobeyed the Spirit, we have grieved the Spirit. His work in us is cut short, just when he wishes us to belong to life. Yet he is not grieved in such a way as to suffer in a literal sense. For God the Spirit is invisible and not subject to physical suffering. When Paul says the Spirit is “grieved,” he speaks metaphorically on our account to show that the Spirit leaves us to our own self-will when we have, so to speak, wounded him by despising his admonitions.

Source: EPISTLE TO THE EPHESIANS 4.30
[AD 384] Ambrosiaster on Ephesians 4:21
It is Christ himself who teaches us about himself! When we are “taught in him,” we learn who he is, how great we should reckon him to be and what hope is in him. We learn “in him” what sort of people believers ought to be. Any one who has “learned Christ” knows that he rose from the dead to be the pattern for the faithful. He teaches that there is great hope after this death for those who love God.

Source: EPISTLE TO THE EPHESIANS 4.21
[AD 384] Ambrosiaster on Ephesians 4:13
He exhorts them to strive to attain to the perfecting of faith, the essence of which is to hold fast to Christ as true and perfect God. Do not measure him by some human measure. Measure yourself by regarding him as perfect God in the fullness of his deity. When he refers to a mature man he does not mean a span of years or physical stature but a maturation into the full understanding of the divinity of the Son of God.

Source: EPISTLE TO THE EPHESIANS 4.13
[AD 384] Ambrosiaster on Ephesians 4:12
He says that the church’s order has been so formed as to join the human race together in the profession of unity, so that all may be in Christ, having Christ as their single head, that is, as the source of life.

Source: EPISTLE TO THE EPHESIANS 4.12.6
[AD 384] Ambrosiaster on Ephesians 4:29
To the servant of God, all things appear to have some aspect of good. This does not stain his purity in any respect. What use is it to have a clean life and a foul mouth? The Lord says that everyone will be justified or condemned by his own words. One who speaks ill cannot be thought to live well. Many vices are implied in speaking ill of another, whether this means talking basely or disparaging the good of another or telling deceitful tales or lies. All these are repugnant. But good and sober reports are gratifying to those who hear them. They set an example. God is glorified in such words, which build up faith in Christ.

Source: EPISTLE TO THE EPHESIANS 4.29
[AD 384] Ambrosiaster on Ephesians 4:25
Since we have been “created in truth and righteousness” and reborn in baptism, in order to remain in it we are instructed to put away lying altogether. Hold fast to the truth. Do not cheat your brother in any way. Being members of one body, support one another’s causes in turn.

Source: EPISTLE TO THE EPHESIANS 4.25
[AD 384] Ambrosiaster on Ephesians 4:28
Paul exhorts them not to return to their past vices and sins. He wants them to behave as new persons. What good is it to be called new if our evil deeds prove us to be still gripped by our old nature? The Christian is commanded not merely to avoid stealing but more so to care actively for the poor through his own hard work. Hence by commitment to good works he may restore what he formerly stole. We are not to be praised for refusing to steal. What makes one praiseworthy is to give of one’s own to the needy.

Source: EPISTLE TO THE EPHESIANS 4.28
[AD 384] Ambrosiaster on Ephesians 4:15
Considering the love of Christ by which he loved us and gave himself up for us, we should make everything subject to him, knowing that he is the author of life for all. This is the truth. We are to be subject to him as members of the body are to the head. Others, either through error or through malice, may not confess that Christ is the head of everything or that everything is created from him by the Father’s will. But we who adhere to the wholeness of faith ought nonetheless to take pains with all care and devotion that we bring no harm to this faith but rather to uphold it. We do this by remaining steadfast in this affirmation, so as to constrain the talk of depraved minds armed against the truth.

Source: EPISTLE TO THE EPHESIANS 4.15
[AD 384] Ambrosiaster on Ephesians 4:27
An angry mind will necessarily think evil thoughts, as the devil desires. If the devil finds a mind ready for evil and slipping toward it, he deceives the person who was created for life. The thought, you see, is human. But the devil completes it.

Source: EPISTLE TO THE EPHESIANS 4.27
[AD 384] Ambrosiaster on Ephesians 4:6
God the Father owes his existence to no one. Hence he is declared to be “over all” and “through all.” He is “through all” in the sense that all things come from him. Necessarily he will be “over all” the things that come from him. And God is “in all,” that is, dwelling in all the faithful. For he is in us by our confession, because we confess him, and he has given us his own Spirit, through which without doubt he is dwelling in us. He is not in the same sense dwelling in unbelievers who deny that he is the Father of Christ.

Source: EPISTLE TO THE EPHESIANS 4.5.1-2
[AD 384] Ambrosiaster on Ephesians 4:11
Apostles are bishops, while prophets are interpreters of the Scriptures.… Even if they are not elders they can nonetheless preach the gospel without a chair, as Stephen and Philip are recorded to have done. Shepherds may be readers, who nourish the people who hear them by their readings.… Masters may refer to the healers in the church who constrain and chastise those who are troubled. Or they may be those who were accustomed to hearing the readings and imparting them to children, as was the Jewish custom. Their tradition was passed on to us but has by now become obsolete through neglect.

Source: EPISTLE TO THE EPHESIANS 4.12.1-2
[AD 384] Ambrosiaster on Ephesians 4:19
They have lost their moral compass through lack of hope in a future life. Living now as if they had no future, they pollute their own lives with the foulest behaviors. They refuse to submit themselves to the most elementary requirement of faith, which brings their pleasure-seeking into accountability in relation to the future life. It is this future life that these people declare to be ridiculous. Hence they pretend to have a right to debauch themselves. They covet the goods of others with ravenous greed, as though there were no life whatever after this little space.

Source: EPISTLE TO THE EPHESIANS 4.19
[AD 384] Ambrosiaster on Ephesians 4:9
The truth incarnate is that he is said to have descended in order to ascend, unlike humans, who have descended in order to remain there. For by decree they were held in the lower world. But this decree could not hold the Savior. He has conquered sin. Therefore, after his triumph over the devil, he descended to the heart of the world, so that he might preach to the dead, that all who desired him might be set free. It was necessary for him to ascend. He had descended to trample death underfoot by the force of his own power, then only to rise again with the former captives.

Source: EPISTLE TO THE EPHESIANS 4.9
[AD 384] Ambrosiaster on Ephesians 4:31
Some repress anger and clamor yet still remain mischievous. Paul therefore adds that these should be entirely done away, along with all malice. Such mischief consists not only in blasphemy but in putting on a face of peace while holding on to discord within the soul.

Source: EPISTLE TO THE EPHESIANS 4.31
[AD 386] Cyril of Jerusalem on Ephesians 4:8-9
He was truly laid as Man in a tomb of rock; but rocks were rent asunder by terror because of Him. He went down into the regions beneath the earth, that thence also He might redeem the righteous. For, tell me, could thou wish the living only to enjoy His grace, and that, though most of them are unholy; and not wish those who from Adam had for a long while been imprisoned to have now gained their liberty? Esaias the Prophet proclaimed with loud voice so many things concerning Him; would you not wish that the King should go down and redeem His herald? David was there, and Samuel, and all the Prophets, John himself also, who by his messengers said, Are you He that should come, or look we for another [Matthew 11:3]? Would you not wish that He should descend and redeem such as these?

But He who descended into the regions beneath the earth came up again; and Jesus, who was buried, truly rose again the third day. And if the Jews ever worry you, meet them at once by asking thus: Did Jonah come forth from the whale on the third day, and has not Christ then risen from the earth on the third day?

Source: Catechetical Lecture 4, Sections 11-12
[AD 386] Cyril of Jerusalem on Ephesians 4:8-9
He cried to the Father, saying, Father, into Your hands I commend My spirit [Luke 23:46]; I commend it, that I may take it again. And having said these things, He gave up the ghost [Matthew 27:50]; but not for any long time, for He quickly rose again from the dead.

The Sun was darkened, because of the Sun of Righteousness [Malachi 4:2]. Rocks were rent, because of the spiritual Rock. Tombs were opened, and the dead arose, because of Him who was free among the dead; He sent forth His prisoners out of the pit wherein is no water [Zechariah 9:11].

Source: Catechetical Lecture 13, Sections 33-34
[AD 395] Gregory of Nyssa on Ephesians 4:6
One God contains all and guides all as is fitting and is in all. This one saying of Paul suffices by itself to express everything succinctly, when he says that God is “over all and through all and in all.”

Source: REFUTATION OF EUNOMIUS’S CONFESSION OF FAITH 169
[AD 395] Gregory of Nyssa on Ephesians 4:24
There is but one garment of salvation, namely, Christ. Hence the “new man” created in God’s likeness is none other than Christ. One who has put on Christ has thus put on the new person created in God’s likeness.

Source: AGAINST EUNOMIUS 3.1.52
[AD 395] Gregory of Nyssa on Ephesians 4:8-9
The Enemy, therefore, beholding in Him such power, saw also in Him an opportunity for an advance, in the exchange, upon the value of what he held. For this reason he chooses Him as a ransom for those who were shut up in the prison of death. But it was out of his power to look on the unclouded aspect of God; he must see in Him some portion of that fleshly nature which through sin he had so long held in bondage. Therefore it was that the Deity was invested with the flesh, in order, that is, to secure that he, by looking upon something congenial and kindred to himself, might have no fears in approaching that supereminent power; and might yet by perceiving that power, showing as it did, yet only gradually, more and more splendour in the miracles, deem what was seen an object of desire rather than of fear... His choosing to save man is a testimony of his goodness; His making the redemption of the captive a matter of exchange exhibits His justice, while the invention whereby He enabled the Enemy to apprehend that of which he was before incapable, is a manifestation of supreme wisdom...

For since, as has been said before, it was not in the nature of the opposing power to come in contact with the undiluted presence of God, and to undergo His unclouded manifestation, therefore, in order to secure that the ransom in our behalf might be easily accepted by him who required it, the Deity was hidden under the veil of our nature, that so, as with ravenous fish, the hook of the Deity might be gulped down along with the bait of flesh, and thus, life being introduced into the house of death, and light shining in darkness, that which is diametrically opposed to light and life might vanish; for it is not in the nature of darkness to remain when light is present, or of death to exist when life is active.

Source: The Great Catechism, Chapter XXIII-XXIV
[AD 395] Gregory of Nyssa on Ephesians 4:8-9
What shall we learn of the three days' time? [...] This one hath loosed the oath of death, this one hath comforted the firstborn of the dead, in this one the iron gates of death are broken down, in this one the brass of the rod of hell are broken. Now the prison of death is opened, now the prisoners are declared to be released... As the ruler of darkness could not approach the presence of the Light unimpeded, had he not seen in Him something of flesh, then, as soon as he saw the God-bearing flesh and saw the miracle performed through it by the Deity, he hoped that if he came to take hold of the flesh through death, then he would take hold of all the power contained in it. Therefore, having swallowed the bait of the flesh, he was pierced by the hook of the Deity and thus the dragon was transfixed by the hook.

Source: Of the three days between the death and resurrection of our Lord Jesus (De tridui inter mortem et resurrectionem domini nostri Jesu), Section 3
[AD 397] Ambrose of Milan on Ephesians 4:5
There are many kinds of baptisms, but one baptism, declares the Apostle. Why? There are baptisms of the Gentiles, but they are not true baptisms. They are washings, but they cannot be baptisms. The body is washed, but the guilt is not washed away; indeed, in that washing it is contracted. However, there were baptisms of the Jews, some excessive, some symbolic. And the symbol itself benefits us, because it is a messenger of truth.

Source: On the Sacraments 2.1.2
[AD 397] Ambrose of Milan on Ephesians 4:8-9
Light's glittering morn bedecks the sky,
heaven thunders forth its victor cry,
the glad earth shouts its triumph high,
and groaning hell makes wild reply:

While he, the King of glorious might,
treads down death's strength in death's despite,
and trampling hell by victor's right,
brings forth his sleeping Saints to light.

Fast barred beneath the stone of late
in watch and ward where soldiers wait,
now shining in triumphant state,
He rises Victor from death's gate.

Hell's pains are loosed, and tears are fled;
captivity is captive led;
the Angel, crowned with light, hath said,
'The Lord is risen from the dead.'

Source: Aurora Lucis Rutilat
[AD 398] Didymus the Blind on Ephesians 4:11
This is a house set up and ordered by Jesus.… He does not do this in a casual manner. It is with the utmost discrimination and discretion: One is assigned to the rank of an apostle, one to the place of a prophet, others to look after the flock of Christ and to work at the divine instruction of others for those saints who are prepared to learn.

Source: ON ZECHARIAH 1.228
[AD 400] Ignatius of Antioch on Ephesians 4:5
The Evangelists, too, when they declared that the one Father was "the only true God," did not omit what concerned our Lord, but wrote: "In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him, and without Him was not anything made that was made." And concerning the incarnation: "The Word," says [the Scripture], "became flesh, and dwelt among us." And again: "The book of the generation of Jesus Christ, the son of David, the son of Abraham." And those very apostles, who said "that there is one God," said also that "there is one Mediator between God and men." Nor were they ashamed of the incarnation and the passion. For what says [one]? "The man Christ Jesus, who gave Himself" for the life and salvation of the world.

Source: Epistle of Pseudo-Ignatius to the Antiochians
[AD 400] Ignatius of Antioch on Ephesians 4:4-5
There is then one God and Father, and not two or three; One who is; and there is no other besides Him, the only true [God]. For "the Lord thy God," saith [the Scripture], "is one Lord." And again, "Hath not one God created us? Have we not all one Father? And there is also one Son, God the Word. For "the only-begotten Son," saith [the Scripture], "who is in the bosom of the Father." And again, "One Lord Jesus Christ." And in another place, "What is His name, or what His Son's name, that we may know? " And there is also one Paraclete. For "there is also," saith [the Scripture], "one Spirit," since "we have been called in one hope of our calling." And again, "We have drunk of one Spirit," with what follows. And it is manifest that all these gifts [possessed by believers] "worketh one and the self-same Spirit." There are not then either three Fathers, or three Sons, or three Paracletes, but one Father, and one Son, and one Paraclete. Wherefore also the Lord, when He sent forth the apostles to make disciples of all nations, commanded them to "baptize in the name of the Father, and of the Son, and of the Holy Ghost," not unto one [person] having three names, nor into three [persons] who became incarnate, but into three possessed of equal honour.

Source: Epistle of Pseudo-Ignatius to the Philippians
[AD 400] Pseudo-Clement on Ephesians 4:27
"Do you maintain that there is any prince of evil or not? For if you say that there is not, I can prove to you from many statements, and those too of your teacher, that there is; but if you honestly allow that the evil one exists, then I shall speak in accordance with this belief." And Peter said: "It is impossible for me to deny the assertion of my Teacher. Wherefore I allow that the evil one exists, because my Teacher, who spoke the truth in all things, has frequently asserted that he exists. For instance, then, he acknowledges that he conversed with Him, and tempted Him for forty days. And I know that He has said somewhere else, 'If Satan casts out Satan, he is divided against himself: how then is his kingdom to stand?' And He pointed out that He saw the evil one like lightning falling down from heaven. And elsewhere He said, 'He who sowed the bad seed is the devil.' And again, 'Give no pretext to the evil one.' Moreover, in giving advice, He said, 'Let your yea be yea, and your nay nay; for what is more than these is of the evil one.' Also, in the prayer which He delivered to us, we have it said, 'Deliver us from the evil one.' And in another place, He promised that He would say to those who are impious, 'Go into outer darkness, which the Father prepared for the devil and his angels.' And not to prolong this statement further, I know that my Teacher often said that there is an evil one. Wherefore I also agree in thinking that he exists. If, then, in future you have anything to say in accordance with this belief, say it, as you promised."

Source: Clementine Homilies, Homily 19
[AD 403] Epiphanius of Salamis on Ephesians 4:8-9
Something strange is happening - there is a great silence on earth today, a great silence and stillness. The whole earth keeps silence because the King is asleep. The earth trembled and is still because God has fallen asleep in the flesh and he has raised up all who have slept ever since the world began. God has died in the flesh and hell trembles with fear.

He has gone to search for our first parent, as for a lost sheep. Greatly desiring to visit those who live in darkness and in the shadow of death, he has gone to free from sorrow the captives Adam and Eve, he who is both God and the son of Eve. The Lord approached them bearing the cross, the weapon that had won him the victory. At the sight of him Adam, the first man he had created, struck his breast in terror and cried out to everyone: “My Lord be with you all.” Christ answered him: “and with your spirit.” He took him by the hand and raised him up, saying : “Awake, O sleeper, and rise from the dead, and Christ will give you light.”

I am your God, who for your sake have become your son. Out of love for you and for your descendants I now by my own authority command all who are held in bondage to come forth , all who are in darkness to be enlightened, all who are sleeping to arise. I order you, O sleeper, to awake. I did not create you to be held a prisoner in hell. Rise from the dead, for I am the life of the dead. Rise up, work of my hands, you who were created in my image. Rise, let us leave this place, for you are in me and I am in you; together we form only one person and we cannot be separated.

For your sake I, your God, became your son; I, the Lord, took the form of a slave; I, whose home is above the heavens, descended to the earth and beneath the earth. For your sake, for the sake of man, I became like a man without help, free among the dead. For the sake of you, who left a garden, I was betrayed to the Jews in a garden, and I was crucified in a garden.

See on my face the spittle I received in order to restore to you the life I once breathed into you. See there the marks of the blows I received in order to refashion your warped nature in my image. On my back see the marks of scourging I endured to remove the burden of sin that weighs upon your back. See my hands, nailed firmly to a tree, for you who once wickedly stretched out your hand to a tree.

I slept on the cross and a sword pierced my side for you who slept in paradise and brought forth Eve from your side. My side has healed the pain in yours. My sleep will rouse you from your sleep in hell. The sword that pierced me has sheathed the sword that was turned against you.

Rise, let us leave this place. The enemy led you out of the earthly paradise. I will not restore you to that paradise, but I will enthrone you in heaven. I forbade you the tree that was only a symbol of life, but see, I who am life itself am now one with you. I appointed cherubim to guard you as slaves are guarded, but now I make them worship you as God. The throne formed by cherubim awaits you, its bearers swift and eager. The bridal chamber is adorned, the banquet is ready, the eternal dwelling places are prepared, the treasure houses of all good things lie open. The kingdom of heaven has been prepared for you from all eternity.

Source: Homily on Holy Saturday, PG 43.461
[AD 407] John Chrysostom on Ephesians 4:31-32
If we are to attain to the kingdom of Heaven, it is not enough to abandon wickedness, but there must be abundant practice of that which is good also. To be delivered indeed from hell we must abstain from wickedness; but to attain to the kingdom we must cleave fast to virtue.

Source: Homily on Ephesians 16
[AD 407] John Chrysostom on Ephesians 4:31-32
The blessed Paul also, in leading us away from sin, leads us on to virtue. For where, tell me, is the advantage of all the thorns being cut out, if the good seeds be not sown? For our labor, remaining unfinished, will come round and end in the same mischief. And therefore Paul also, in his deep and affectionate anxiety for us, does not let his admonitions stop at eradicating and destroying evil tempers, but urges us at once to evidence the implanting of good ones. For having said, "Let all bitterness, and wrath, and clamor, and railing be put away from you, with all malice," he adds, "And be ye kind one to another, tender-hearted, forgiving each other." For all these are habits and dispositions. And our abandonment of the one thing is not sufficient to settle us in the habitual practice of the other, but there is need again of some fresh impulse, and of an effort not less than that made in our avoidance of evil dispositions, in order to our acquiring good ones.

Source: Homily on Ephesians 16
[AD 407] John Chrysostom on Ephesians 4:23
"And that ye be renewed," saith he, "in the spirit of your mind."

In order that no one may suppose that, whereas he speaks of old and new, he is introducing a different person, observe his expression, "That ye be renewed." To be renewed is, when the selfsame thing which has grown old is renewed, changed from one thing into the other. So that the subject indeed is the same, but the change is in that which is accidental. Just as the body indeed is the same, and the change in that which is accidental, so is it here. How then is the renewal to take place? "In the spirit of your mind," saith he. Whosoever therefore has the Spirit, will perform no old deed, for the Spirit will not endure old deeds. "In the spirit," saith he, "of your mind," that is, in the spirit which is in your mind.

Source: Homily on Ephesians 13
[AD 407] John Chrysostom on Ephesians 4:30
A matter this more terrible and startling, as he also says in the Epistle to the Thessalonians; for there too he uses an expression of this sort. "He that rejecteth, rejecteth not man, but God." (1 Thess. iv. 8.) So also here. If thou utter a reproachful word, if thou strike thy brother, thou art not striking him, thou art "grieving the Holy Spirit." And then is added further the benefit bestowed, in order to heighten the rebuke.

"And grieve not the Holy Spirit," saith He, "in whom ye were sealed unto the day of redemption."

He it is who marks us as a royal flock; He, who separates us from all former things; He, who suffers us not to lie amongst them that are exposed to the wrath of God,-and dost thou grieve Him? Look how startling are his words there; "For he that rejecteth," saith he, "rejecteth not man, but God:" and how cutting they are here, "Grieve not the Holy Spirit," saith he, "in whom ye were sealed."

Let this seal then abide upon thy mouth, and never destroy the impression. A spiritual mouth never utters a thing of the kind. Say not, "It is nothing, if I do utter an unseemly word, if I do insult such an one." For this very reason is it a great evil, because it seems to be nothing. For things which seem to be nothing are thus easily thought lightly of; and those which are thought lightly of go on increasing; and those which go on increasing become incurable.

Thou hast a spiritual mouth. Think what words thou didst utter immediately upon being born, -what words are worthy of thy mouth. Thou callest God, "Father," and dost thou straightway revile thy brother? Think, whence is it thou callest God, "Father"? Is it from nature? No, thou couldest never say so. Is it from thy goodness? No, nor is it thus. But whence then is it? It is from pure lovingkindness, from tenderness, from His great mercy. Whenever then thou callest God, "Father," consider not only this, that by reviling thou art committing things unworthy of that, thy high birth, but also that it is of lovingkindness that thou hast that high birth. Disgrace it not then, after receiving it from pure lovingkindness, by showing cruelty towards thy brethren. Dost thou call God "Father," and yet revile? No, these are not the works of the Son of God. These are very far from Him. The work of the Son of God was to forgive His enemies, to pray for them that crucified Him, to shed His blood for them that hated Him. These are works worthy of the Son of God, to make His enemies,-the ungrateful, the dishonest, the reckless, the treacherous,-to make these brethren and heirs: not to treat them that are become brethren with ignominy like slaves.

Think what words thy mouth uttered,-of what table these words are worthy. Think what thy mouth touches, what it tastes, of what manner of food it partakes! Dost thou deem thyself to be doing nothing grievous in railing at thy brother? How then dost thou call him brother? And yet if he be not a brother, how sayest thou, "Our Father"? For the word "Our" is indicative of many persons. Think with whom thou standest at the time of the mysteries! With the Cherubim, with the Seraphim! The Seraphim revile not: no, their mouth fulfills this one only duty, to sing the Hymn of praise, to glorify God. And how then shalt thou be able to say with them, "Holy, Holy, Holy," if thou use thy mouth for reviling? Tell me, I pray. Suppose there were a royal vessel, and that always full of royal dainties, and set apart for that purpose, and then that any one of the servants were to take and use it for holding dung. Would he ever venture again, after it had been filled with dung, to store it away with those other vessels, set apart for those other uses? Surely not. Now railing is like this, reviling is like this. "Our Father!" But what? is this all? Hear also the words, which follow, "which art in Heaven." The moment thou sayest, "Our Father, which art in Heaven," the word raises thee up, it gives wings to thy mind, it points out to thee that thou hast a Father in Heaven. Do then nothing, speak nothing of things upon earth. He hath set thee amongst that host above, He hath numbered thee with that heavenly choir. Why dost thou drag thyself down? Thou art standing beside the royal throne, and thou revilest? Art thou not afraid lest the king should deem it an outrage? Why, if a servant, even with us, beats his fellow-servant or assaults him, even though he do it justly, yet we at once rebuke him, and deem the act an outrage; and yet dost thou, who art standing with the Cherubim beside the king's throne, revile thy brother? Seest thou not these holy vessels? Are they not used continually for only one purpose? Does any one ever venture to use them for any other? Yet art thou holier than these vessels yea, far holier. Why then defile, why contaminate thyself? Standest thou in Heaven, and dost thou revile? Hast thou thy citizenship with Angels, and dost thou revile? Art thou counted worthy the Lord's kiss, and dost thou revile? Hath God graced thy mouth with so many and great things, with hymns angelic, with food, not angelic, no, but more than angelic, with His own kiss, with His own embrace, and dost thou revile? Oh, no, I implore thee. Vast are the evils of which this is the source; far be it from a Christian soul. Do I not convince thee as I am speaking, do I not shame thee? Then does it now become my duty to alarm you. For hear what Christ saith: "Whosoever shall say to his brother, Thou fool, shall be in danger of the hell of fire." (Matt. v. 22.) Now if that which is lightest of all leads to hell, of what shall not he be worthy, who utters presumptuous words? Let us discipline our mouth to silence. Great is the advantage from this, great the mischief from ill language. We must not spend our riches here. Let us put door and bolt upon them. Let us devour ourselves alive if ever a vexatious word slip out of our mouth. Let us entreat God, let us entreat him whom we have reviled. Let us not think it beneath us to do so. It is ourselves we have wounded, not him. Let us apply the remedy, prayer, and reconciliation with him whom we have reviled. If in our words we are to take such forethought, much more let us impose laws upon ourselves in our deeds. Yea, and if we have friends, whoever they may be, and they should speak evil to any man or revile him, demand of them and exact satisfaction. Let us by all means learn that such conduct is even sin; for if we learn this, we shall soon depart from it.

Source: Homily on Ephesians 14
[AD 407] John Chrysostom on Ephesians 4:20-21
"But ye did not so learn Christ," he continues, "if so be that ye heard Him, and were taught in Him even as truth is in Jesus."

The expression, "If so be that ye heard Him," is not that of one doubting, but of one even strongly affirming: as he also speaks elsewhere, "If so be that it is a righteous thing with God to recompense affliction to them that afflict you." That is to say, It was not for these purposes that "ye learned Christ."

Source: Homily on Ephesians 13
[AD 407] John Chrysostom on Ephesians 4:20-21
This then surely is to learn Christ, to live rightly; for he that lives wickedly knows not God, neither is known of Him; for hear what he saith elsewhere, "They profess that they know God, but by their works they deny Him."

Source: Homily on Ephesians 13
[AD 407] John Chrysostom on Ephesians 4:9-10
When thou hearest these words, think not of a mere removal from one place to another; for what Paul establishes in the Epistle to the Philippians, that very argument is he also insisting upon here. In the same way as there, when exhorting them concerning lowliness, he brings forward Christ as an example, so does he here also, saying, "He descended into the lower parts of the earth." For were not this so, this expression which he uses, "He became obedient even unto death," were superfluous; whereas from His ascending, he implies His descent, and by "the lower parts of the earth," he means "death," according to the notions of men; as Jacob also said, "Then shall ye bring down my gray hairs with sorrow to the grave." And again as it is in the Psalm, "Lest I become like them that go down into the pit," that is like the dead. Why does he descant upon this region here? And of what captivity does he speak? Of that of the devil; for He took the tyrant captive, the devil, I mean, and death, and the curse, and sin. Behold His spoils and His trophies.

"Now this, He ascended, what is it but that He also descended?"

This strikes at Paul of Samosata and his school.

"He that descended, is the same also that ascended far above all the Heavens, that He might fill all things."

He descended, saith he, into the lower parts of the earth, beyond which there are none other: and He ascended up far above all things, to that place, beyond which there is none other. This is to show His divine energy, and supreme dominion. For indeed even of old had all things been filled.

Source: Homily on Ephesians 11
[AD 407] John Chrysostom on Ephesians 4:11-12
What he said elsewhere, "Wherefore also God hath highly exalted Him," that saith he also here. "He that descended, is the same also that ascended." It did Him no injury that He came down into the lower parts of the earth, nor was it any hindrance to His becoming far higher than the Heavens. So that the more a man is humbled, so much the more is he exalted. For as in the case of water, the more a man presses it downwards, the more he forces it up; and the further a man retires to hurl a javelin, the surer his aim; so is it also with humility. However, when we speak of ascents with reference to God, we must needs conceive a descent first; but when with reference to man, not at all so. Then he goes on to show further His providential care, and His wisdom, for He who hath wrought such things as these, who had such might, and who refused not to go down even to those lower parts for our sakes, never would He have made these distributions of spiritual gifts without a purpose. Now elsewhere he tells us that this was the work of the Spirit, in the words, "In the which the Holy Ghost hath made you bishops to feed the Church of God." And here he saith that it is the Son; and elsewhere that it is God. "And He gave to the Church some apostles, and some prophets." But in the Epistle to the Corinthians, he saith, "I planted, Apollos watered; but God gave the increase." And again, "Now he that planteth and he that watereth are one: but each shall receive his own reward according to his own labor." So is it also here; for what if thou bring in but little? Thou hast received so much. First, he says, "apostles"; for these had all gifts; secondarily, "prophets," for there were some who were not indeed apostles, but prophets, as Agabus; thirdly, "evangelists," who did not go about everywhere, but only preached the Gospel, as Priscilla and Aquila; "pastors and teachers," those who were entrusted with the charge of a whole nation. What then? are the pastors and the teachers inferior? Yes, surely; those who were settled and employed about one spot, as Timothy and Titus, were inferior to those who went about the world and preached the Gospel. However, it is not possible from this passage to frame the subordination and precedence, but from another Epistle. "He gave," saith he; thou must not say a word to gainsay it. Or perhaps by "evangelists" he means those who wrote the Gospel.

"For the perfecting of the saints unto the work of ministering, unto the building up of the body of Christ."

Perceive ye the dignity of the office? Each one edifies, each one perfects, each one ministers.

Source: Homily on Ephesians 11
[AD 407] John Chrysostom on Ephesians 4:22
"That ye put away as concerning your former manner of life, the old man."

That is to say, It was not on these terms that thou enteredst into covenant. What is found among us is not vanity, but truth. As the doctrines are true, so is the life also. Sin is vanity and falsehood; but a right life is truth. For temperance is indeed truth, for it has a great end; whereas profligacy ends in nothing.

"Which waxeth corrupt," saith he, "after the lusts of deceit." As his lusts became corrupt, so himself also. How then do his lusts become corrupt? By death all things are dissolved; for hear the Prophet, how he saith, "In that very day his thoughts perish." And not by death only, but by many things besides; for instance, beauty, at the advance of either disease or old age, withdraws and dies away, and suffers corruption. Bodily vigor again is destroyed by the same means; nor does luxury itself afford the same pleasure in old age, as is evident from the case of Barzillai: the history, no doubt, ye know. Or again, in another sense, lust corrupts and destroys the old man; for as wool is destroyed by the very same means by which it is produced, so likewise is the old man. For love of glory destroys him, and pleasures will often destroy him, and "lust" will utterly "deceive" him. For this is not really pleasure but bitterness and deceit, all pretense and outward show. The surface, indeed, of the things is bright, but the things themselves are only full of misery and extreme wretchedness, and loathsomeness, and utter poverty. Take off the mask, and lay bare the true face, and thou shalt see the cheat, for cheat it is, when that which is, appears not, and that which is not, is displayed. And it is thus that impositions are effected.

The Apostle delineates for us four men. Of these I shall give an explanation. In this place he mentions two, speaking thus, "Putting away the old man, be ye renewed in the spirit of your mind, and put on the new man." And in the Epistle to the Romans, two more, as where he saith, "But I see a different law in my members warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members." And these latter bear affinity to those former two, the "new man" to the "inner man," and the "old man" to the "outer man." However, three of these four were subject to corruption. Or rather there are three, the new man, the old, and this, man in his substance and nature.

Source: Homily on Ephesians 13
[AD 407] John Chrysostom on Ephesians 4:13
By "stature" here he means perfect "knowledge"; for as a man will stand firmly, whereas children are carried about and waver in mind, so is it also with believers. "To the unity," saith he, "of the faith." That is, until we shall be shown to have all one faith: for this is unity of faith, when we all are one, when we shall all alike acknowledge the common bond. Till then thou must labor to this end. If for this thou hast received a gift, that thou mightest edify others, look well that thou overturn not thyself, by envying another. God hath honored thee, and ordained thee, that thou shouldest build up another. Yea, for about this was the Apostle also engaged; and for this was the prophet prophesying and persuading, and the Evangelist preaching the Gospel, and for this was the pastor and teacher; all had undertaken one common work. For tell me not of the difference of the spiritual gifts; but that all had one work. Now when we shall all believe alike then shall there be unity; for that this is what he calls "a perfect man," is plain. And yet he elsewhere calls us "babes," even when we are of mature age; but he is there looking to another comparison, for there it is in comparison with our future knowledge that he there calls us babes. For having said, "We know in part," he adds also the word "darkly," and the like: whereas here he speaks with reference to another thing, with reference to changeableness, as he saith also elsewhere, "But solid food is for full-grown men." Do you see then also in what sense he there calls them full-grown? Observe also in what sense he calls men "perfect" here, by the words next added, where he says, "that we may be no longer children." That we keep, he means to say, that little measure, which we may have received, with all diligence, with firmness and steadfastness.

Source: Homily on Ephesians 11
[AD 407] John Chrysostom on Ephesians 4:3
"Giving diligence," saith he, "to keep the unity of the Spirit in the bond of peace." Bind therefore thy hands with moderation. Again that goodly name of "bond." We had dismissed it, and it has of itself come back on us again. A goodly bond was that, and goodly is this one also, and that other is the fruit of this. Bind thyself to thy brother. They bear all things lightly who are bound together in love. Bind thyself to him and him to thee; thou art lord of both, for whomsoever I may be desirous to make my friend, I can by means of kindliness accomplish it.

"Giving diligence," he says; a thing not to be done easily, and not in every one's power.

Source: Homily on Ephesians 9
[AD 407] John Chrysostom on Ephesians 4:3
"Giving diligence," he proceeds, "to keep the unity of the Spirit." What is this "unity of Spirit?" In the human body there is a spirit which holds all together, though in different members. So is it also here; for to this end was the Spirit given, that He might unite those who are separated by race and by different manners; for old and young, rich and poor, child and youth, woman and man, and every soul become in a manner one, and more entirely so than if there were one body. For this spiritual relation is far higher than the other natural one, and the perfectness of the union more entire; because the conjunction of the soul is more perfect, inasmuch as it is both simple and uniform. And how then is this unity preserved? "In the bond of peace." It is not possible for this to exist in enmity and discord. "For whereas there is," saith he, "among you jealousy and strife, are ye not carnal, and walk after the manner of men?" For as fire when it finds dry pieces of wood works up all together into one blazing pile, but when wet does not act at all nor unite them; so also it is here. Nothing that is of a cold nature can bring about this union, whereas any warm one for the most part can. Hence at least it is that the glow of charity is produced; by the "bond of peace," he is desirous to bind us all together. For just in the same way, he would say, as if thou wouldest attach thyself to another, thou canst do it in no other way except by attaching him to thyself; and if thou shouldest wish to make the tie double, he must needs in turn attach himself to thee; so also here he would have us tied one to another; not simply that we be at peace, not simply that we love one another, but that all should be only even one soul. A glorious bond is this; with this bond let us bind ourselves together with one another and unto God. This is a bond that bruises not, nor cramps the hands it binds, but it leaves them free, and gives them ample play, and greater courage than those which are at liberty. The strong if he be bound to the weak, will support him, and not suffer him to perish: and if again he be tied to the indolent, him he will rather rouse and animate. "Brother helped by brother," it is said, "is as a strong city." This chain no distance of place can interrupt, neither heaven, nor earth, nor death, nor any thing else, but it is more powerful and strong than all things. This, though it issue from but one soul, is able to embrace numbers at once; for hear what Paul saith, "Ye are not straitened in us, but ye are straitened in your own affections; be ye also enlarged."

Source: Homily on Ephesians 9
[AD 407] John Chrysostom on Ephesians 4:3
Now then, what impairs this bond? Love of money, passion for power, for glory, and the like, loosens them, and severs them asunder. How then are we to see that they be not cut asunder? If these tempers be got rid of, and none of those things which destroy charity come in by the way to trouble us. For hear what Christ saith, "Because iniquity shall be multiplied, the love of the many shall wax cold." Nothing is so opposed to love as sin, and I mean not love towards God, but that towards our neighbor also. But how then, it may be said, are even robbers at peace? When are they, tell me? Not when they are acting in a spirit which is that of robbers; for if they fail to observe the rules of justice amongst those with whom they divide the spoil, and to render to every one his right, you will find them too in wars and broils. So that neither amongst the wicked is it possible to find peace: but where men are living in righteousness and virtue, you may find it every where. But again, are rivals ever at peace? Never. And whom then would ye have me mention? The covetous man can never possibly be at peace with the covetous. So that were there not just and good persons, even though wronged by them, to stand between them, the whole race of them would be torn to pieces. When two wild beasts are famished, if there be not something put between them to consume, they will devour one another. The same would be the case with the covetous and the vicious. So that it is not possible there should be peace where virtue is not already put in practice beforehand. Let us form, if you please, a city entirely of covetous men, give them equal privileges, and let no one bear to be wronged, but let all wrong one another. Can that city possibly hold together? It is impossible. Again, is there peace amongst adulterers? No, not any two will you find of the same mind.

Source: Homily on Ephesians 9
[AD 407] John Chrysostom on Ephesians 4:3
So then, to return, there is no other reason for this, than that "love hath waxed cold;" and the cause again why love hath waxed cold, is that "iniquity abounds." For this leads to selfishness, and divides and severs the body, and relaxes it and rends it to pieces. But where virtue is, it does the reverse. Because the man that is virtuous is also above money; so that were there ten thousand such in poverty they would still be peaceable; whilst the covetous, where there are but two, can never be at peace. Thus then if we are virtuous, love will not perish, for virtue springs from love, and love from virtue. And how this is, I will tell you. The virtuous man does not value money above friendship, nor does he remember injuries, nor does wrong to his neighbor; he is not insolent, he endures all things nobly. Of these things love consists. Again, he who loves submits to all these things, and thus do they reciprocally produce one another. And this indeed, that love springs from virtue, appears from hence, because our Lord when He saith, "because iniquity shall be multiplied, the love of the many shall wax cold," plainly tells us this. And that virtue springs from love, Paul tells us, saying, "He that loveth his neighbor hath fulfilled the law." So then a man must be one of the two, either very affectionate and much beloved, or else very virtuous; for he who has the one, of necessity possesses the other; and, on the contrary, he who knows not how to love, will therefore commit many evil actions; and he who commits evil actions, knows not what it is to love.

Source: Homily on Ephesians 9
[AD 407] John Chrysostom on Ephesians 4:3
Let us therefore follow after charity; it is a safeguard which will not allow us to suffer any evil. Let us bind ourselves together. Let there be no deceit amongst us, no hollowness. For where friendship is, there nothing of the sort is found. This too another certain wise man tells us. "Though thou drewest a sword at thy friend, yet despair not: for there may be a returning again to favor. If thou hast opened thy mouth against thy friend, fear not; for there may be a reconciliation: except for upbraiding, or disclosing of secrets, or a treacherous wound: for for these things a friend will depart." For "disclosing," saith he, "of secrets." Now if we be all friends, there is no need of secrets; for as no man has any secret with himself and cannot conceal anything from himself, so neither will he from his friends. Where then no secrets exist, separation arising from this is impossible. For no other reason have we secrets, than because we have not confidence in all men. So then it is the waxing cold of love, which has produced secrets. For what secret hast thou? Dost thou desire to wrong thy neighbor? Or, art thou hindering him from sharing some benefit, and on this account concealest it? But, no, perhaps it is none of these things. What then, is it that thou art ashamed? If so, then this is a token of want of confidence. Now then if there be love, there will be no "revealing of secrets," neither any "upbraiding." For who, tell me, would ever upbraid his own soul? And suppose even such a thing were done, it would be for some good; for we upbraid children, we know, when we desire to make them feel. And so Christ too on that occasion began to upbraid the cities, saying, "Woe unto thee, Chorazin! woe unto thee, Bethsaida!" in order that He might deliver them from upbraidings. For nothing has such power to lay hold of the mind, or can more strongly arouse it, or brace it up when relaxed. Let us then never use upbraiding to one another merely for the sake of upbraiding. For what? Wilt thou upbraid thy friend on the score of money? Surely not, if at least thou possessest what thou hast in common. Wilt thou then for his faults? No nor this, but thou wilt rather in that case correct him. Or, as it goes on, "for a treacherous wound;" who in the world will kill himself, or who wound himself? No one.

Source: Homily on Ephesians 9
[AD 407] John Chrysostom on Ephesians 4:3
Let us then "follow after love;" he saith not simply let us love; but let us "follow after love." There is need of much eagerness: she is soon out of sight, she is most rapid in her flight; so many things are there in life which injure her. If we follow her, she will not outstrip us and get away, but we shall speedily recover her. The love of God is that which united earth to Heaven. It was the love of God that seated man upon the kingly throne. It was the love of God that manifested God upon earth. It was the love of God that made the Lord a servant. It was the love of God that caused the Beloved to be delivered up for His enemies, the Son for them that hated Him, the Lord for His servants, God for men, the free for slaves. Nor did it stop here, but called us to yet greater things. Yes, not only did it release us from our former evils, but promised, moreover, to bestow upon us other much greater blessings. For these things then let us give thanks to God, and follow after every virtue; and before all things, let us with all strictness practice love, that we may be counted worthy to attain the promised blessings; through the grace and loving-kindness of our Lord Jesus Christ, with whom, to the Father together with the Holy Ghost, be glory, might, and honor, now and for ever and ever. Amen.

Source: Homily on Ephesians 9
[AD 407] John Chrysostom on Ephesians 4:8
As though he had said, Why art thou high-minded? The whole is of God. The Prophet saith in the Psalm, "Thou hast received gifts among men" whereas the Apostle saith, "He gave gifts unto men." The one is the same as the other.

Source: Homily on Ephesians 11
[AD 407] John Chrysostom on Ephesians 4:7
What then? he saith, whence are those diverse spiritual gifts? For this subject was continually carrying away both the Ephesians themselves, and the Corinthians, and many others, some into vain arrogance, and others into despondency or envy. Hence he everywhere takes along with him this illustration of the body. Hence it is that now also he has proposed it, inasmuch as he was about to make mention of diverse gifts. He enters indeed into the subject more fully in the Epistle to the Corinthians, because it was among them that this malady most especially reigned: here however he has only alluded to it. And mark what he says: he does not say, "according to the faith of each," lest he should throw those who have no large attainments into despondency. But what saith he? "According to the measure of the gift of Christ." The chief and principal points of all, he saith,-Baptism, the being saved by faith, the having God for our Father, our all partaking of the same Spirit,-these are common to all. If then this or that man possesses any superiority in any spiritual gift, grieve not at it; since his labor also is greater. He that had received the five talents, had five required of him; whilst he that had received the two, brought only two, and yet received no less a reward than the other. And therefore the Apostle here also encourages the hearer on the same ground, showing that gifts are bestowed not for the honor of one above another, but for the work of the church, even as he says further on: "For the perfecting of the saints unto the work of ministering unto the building up of the body of Christ."

What is meant by, "according to the measure"? It means, "not according to our merit," for then would no one have received what he has received: but of the free gift we have all received. And why then one more, and another less? There is nothing to cause this, he would say, but the matter itself is indifferent; for every one contributes towards "the building." And by this too he shows, that it is not of his own intrinsic merit that one has received more and another less, but that it is for the sake of others, as God Himself hath measured it; since he saith also elsewhere, "But now hath God set the members each one of them in the body, even as it pleased Him." And he mentions not the reason, lest he should deject or dispirit the hearers.

Source: Homily on Ephesians 11
[AD 407] John Chrysostom on Ephesians 4:18
There is such a thing as being in the dark, even while the light is shining, when the eyes are weak; and weak they become, either by the influx of ill humors, or by superabundance of rheum. And so surely is it also here; when the strong current of the affairs of this life overwhelms the perceptive power of the understanding, it is thrown into a state of darkness. And in the same way as if we were placed in the depths under water, we should be unable to see the sun through the quantity of water lying, like a sort of barrier, above us, so surely, in the eyes of the understanding also a blindness of the heart takes place, that is, an insensibility, whenever there is no fear to agitate the soul. "There is no fear of God," it saith, "before his eyes"; and again, "The fool hath said in his heart, There is no God." Now blindness arises from no other cause than from want of feeling; this clogs the channel; for whenever the fluids are curdled and collected into one place, the limb becomes dead and void of feeling; and though thou burn it, or cut it, or do what thou wilt with it, still it feels not. So is it also with those persons, when they have once given themselves over to lasciviousness: though thou apply the word to them like fire, or steel, yet noting touches, nothing reaches them; their limb is utterly dead. And unless thou canst remove the insensibility, so as to touch the healthy members, everything thou doest is vain.

Source: Homily on Ephesians 13
[AD 407] John Chrysostom on Ephesians 4:29
What is "corrupt speech"? That which is said elsewhere to be also "idle, backbiting, filthy communication, jesting, foolish talking." See ye how he is cutting up the very roots of anger? Lying, theft, unseasonable conversation. The words, however, "Let him steal no more," he does not say so much excusing them, as to pacify the injured parties, and to recommend them to be content, if they never suffer the like again. And well too does he give advice concerning conversation; inasmuch as we shall pay the penalty, not for our deeds only, but also for our words.

"But such as is good," he proceeds, "for edifying, as the need may be, that it may give grace to them that hear."

That is to say, What edifies thy neighbor, that only speak, not a word more. For to this end God gave thee a mouth and a tongue, that thou mightest give thanks to Him, that thou mightest build up thy neighbor. So that if thou destroy that building, better were it to be silent, and never to speak at all. For indeed the hands of the workmen, if instead of raising the walls, they should learn to pull them down, would justly deserve to be cut off. For so also saith the Psalmist; "The Lord shall cut off all flattering lips." (Ps. xii. 3.) The mouth,-this is the cause of all evil; or rather not the mouth, but they that make an evil use of it. From thence proceed insults, revilings, blasphemies, incentives to lusts, murders, adulteries, thefts, all have their origin from this. And how, you will say, do murders? Because from insult thou wilt go on to anger, from anger to blows, from blows to murder. And how, again, adultery? "Such a woman," one will say, "loves thee, she said something nice about thee." This at once unstrings thy firmness, and thus are thy passions kindled within thee.

Therefore Paul said, "such as is good." Since then there is so vast a flow of words, he with good reason speaks indefinitely, charging us to use expressions of that kind, and giving us a pattern of communication. What then is this? By saying, "for edifying," either he means this, that he who hears thee may be grateful to thee: as, for instance, a brother has committed fornication; do not make a display of the offense, nor revel in it; thou wilt be doing no good to him that hears thee; rather, it is likely, thou wilt hurt him, by giving him a stimulus. Whereas, advise him what to do, and thou art conferring on him a great obligation. Discipline him how to keep silence, teach him to revile no man, and thou hast taught him his best lesson, thou wilt have conferred upon him the highest obligation. Discourse with him on contrition, on piety, on almsgiving; all these things will soften his soul, for all these things he will own his obligation. Whereas by exciting his laughter, or by filthy communication, thou wilt rather be inflaming him. Applaud the wickedness, and thou wilt overturn and ruin him.

Or else he means thus, "that it may make them, the hearers, full of grace." For as sweet ointment gives grace to them that partake of it, so also does good speech. Hence it was moreover that one said, "Thy name is as ointment poured forth." (Cant. i. 3.) It caused them to exhale that sweet perfume. Thou seest that what he continually recommends, he is saying now also, charging every one according to his several ability to edify his neighbors. Thou then that givest such advice to others, how much more to thyself!

Source: Homily on Ephesians 14
[AD 407] John Chrysostom on Ephesians 4:25
Having spoken of the "old man" generally, he next draws him also in detail; for this kind of teaching is more easily learned when we learn by particulars. And what saith he? "Wherefore, putting away falsehood." What sort of falsehood? Idols does he mean? Surely not; not indeed but that they are falsehood also. However, he is not now speaking of them, because these persons had nothing to do with them; but he is speaking of that which passes between one man and another, meaning that which is deceitful and false. "Speak ye truth, each one," saith he, "with his neighbor"; then what is more touching to the conscience still, "because we are members one of another." Let no man deceive his neighbor. As the Psalmist says here and there; "With flattering lip and with a double heart do they speak." (Ps. xii. 2.) For there is nothing, no, nothing so productive of enmity as deceit and guile.

Observe how everywhere he shames them by this similitude of the body. Let not the eye, saith he, lie to the foot, nor the foot to the eye. For example, if there shall be a deep pit, and then by having reeds laid across upon the mouth of it upon the earth, and yet concealed under earth, it shall by its appearance furnish to the eye an expectation of solid ground, will not the eye use the foot, and discover whether it yields and is hollow underneath, or whether it is firm and resists? Will the foot tell a lie, and not report the truth as it is? And what again? If the eye were to spy a serpent or a wild beast, will it lie to the foot? Will it not at once inform it, and the foot thus informed by it refrain from going on? And what again, when neither the foot nor the eye shall know how to distinguish, but all shall depend upon the smelling, as, for example, whether a drug be deadly or not; will the smelling lie to the mouth? And why not? Because it will be destroying itself also. But it tells the truth as it appears to itself. And what again? Will the tongue lie to the stomach? Does it not, when a thing is bitter, reject it, and, if it is sweet, pass it on? Observe ministration, and interchange of service; observe a provident care arising from truth, and, as one might say, spontaneously from the heart. So surely should it be with us also; let us not lie, since we are "members one of another." This is a sure token of friendship; whereas the contrary is of enmity. What then, thou wilt ask, if a man shall use treachery against thee? Hearken to the truth. If he use treachery, he is not a member; whereas he saith, "lie not towards the members."

Source: Homily on Ephesians 14
[AD 407] John Chrysostom on Ephesians 4:28
Seest thou what are the members of the old man? Falsehood, revenge, theft. Why said he not, "Let him that stole" be punished, be tortured, be racked; but, "let him steal no more"? "But rather let him labor, working with his hands the thing that is good, that he may have whereof to give to him that hath need."

Where are they which are called pure; they that are full of all defilement, and yet dare to give themselves a name like this? For it is possible, very possible, to put off the reproach, not only by ceasing from the sin, but by working some good thing also. Perceive ye how we ought to get quit of the sin? "They stole." This is the sin. "They steal no more." This is not to do away the sin. But how shall they? If they labor, and charitably communicate to others, thus will they do away the sin. He does not simply desire that we should work, but so "work" as to "labor," so as that we may "communicate" to others. For the thief indeed works, but it is that which is evil.

Source: Homily on Ephesians 14
[AD 407] John Chrysostom on Ephesians 4:27
So then to be at war with one another, is "to give place to the devil"; for, whereas we had need to be all in close array, and to make our stand against him, we have relaxed our enmity against him, and are giving the signal for turning against each other; for never has the devil such place as in our enmities. Numberless are the evils thence produced. And as stones in a building, so long as they are closely fitted together and leave no interstice, will stand firm, while if there is but a single needle's passage through, or a crevice no broader than a hair, this destroys and ruins all; so is it with the devil. So long indeed as we are closely set and compacted together, he cannot introduce one of his wiles; but when he causes us to relax a little, he rushes in like a torrent. In every case he needs only a beginning, and this is the thing which it is difficult to accomplish; but this done, he makes room on all sides for himself. For henceforth he opens the ear to slanders, and they who speak lies are the more trusted: they have enmity which plays the advocate, not truth which judges justly. And as, where friendship is, even those evils which are true appear false, so where there is enmity, even the false appear true. There is a different mind, a different tribunal, which does not hear fairly, but with great bias and partiality. As, in a balance, if lead is cast into the scale, it will drag down the whole; so is it also here, only that the weight of enmity is far heavier than any lead. Wherefore, let us, I beseech you, do all we can to extinguish our enmities before the going down of the sun. For if you fail to master it on the very first day, both on the following, and oftentimes even for a year, you will be protracting it, and the enmity will thenceforward augment itself, and require nothing to aid it. For by causing us to suspect that words spoken in one sense were meant in another, and gestures also, and everything, it infuriates and exasperates us, and makes us more distempered than madmen, not enduring either to utter a name, or to hear it, but saying everything in invective and abuse. How then are we to allay this passion? How shall we extinguish the flame? By reflecting on our own sins, and how much we have to answer for to God; by reflecting that we are wreaking vengeance, not on an enemy, but on ourselves; by reflecting that we are delighting the devil, that we are strengthening our enemy, our real enemy, and that for him we are doing wrong to our own members. Wouldest thou be revengeful and be at enmity? Be at enmity, but be so with the devil, and not with a member of thine own. For this purpose it is that God hath armed us with anger, not that we should thrust the sword against our own bodies, but that we should baptize the whole blade in the devil's breast. There bury the sword up to the hilt; yea, if thou wilt, hilt and all, and never draw it out again, but add yet another and another. And this actually comes to pass when we are merciful to those of our own spiritual family and peaceably disposed one towards another. Perish money, perish glory and reputation; mine own member is dearer to me than they all. Thus let us say to ourselves; let us not do violence to our own nature to gain wealth, to obtain glory.

Source: Homily on Ephesians 14
[AD 407] John Chrysostom on Ephesians 4:26
Observe his wisdom. He both speaks to prevent our sinning, and, if we do not listen, still does not forsake us; for his fatherly compassion does not desert him. For just as the physician prescribes to the sick what he must do, and if he does not submit to it, still does not treat him with contempt, but proceeding to add what advice he can by persuasion, again goes on with the cure; so also does Paul. For he indeed who does otherwise, aims only at reputation, and is annoyed at being disregarded; whereas he who on all occasions aims at the recovery of the patient, has this single object in view, how he may restore the patient, and raise him up again. This then is what Paul is doing. He has said, "Lie not." Yet if ever lying should produce anger, he goes on again to cure this also. For what saith he? "Be ye angry, and sin not." It were good indeed never to be angry. Yet if ever any one should fall into passion, still let him not fall into so great a degree. "For let not the sun," saith he, "go down upon your wrath." Wouldest thou have thy fill of anger? One hour, or two, or three, is enough for thee; let not the sun depart, and leave you both at enmity. It was of God's goodness that he rose: let him not depart, having shone on unworthy men. For if the Lord of His great goodness sent him, and hath Himself forgiven thee thy sins, and yet thou forgivest not thy neighbor, look, how great an evil is this! And there is yet another besides this. The blessed Paul dreads the night, lest overtaking in solitude him that was wronged, still burning with anger, it should again kindle up the fire. For as long as there are many things in the daytime to banish it, thou art free to indulge it; but as soon as ever the evening comes on, be reconciled, extinguish the evil whilst it is yet fresh; for should night overtake it, the morrow will not avail to extinguish the further evil which will have been collected in the night. Nay, even though thou shouldest cut off the greater portion, and yet not be able to cut off the whole, it will again supply from what is left for the following night, to make the blaze more violent. And just as, should the sun be unable by the heat of the day to soften and disperse that part of the air which has been during the night condensed into cloud, it affords material for a tempest, night overtaking the remainder, and feeding it again with fresh vapors: so also is it in the case of anger.

Source: Homily on Ephesians 14
[AD 407] John Chrysostom on Ephesians 4:5-6
Ye then who in the spiritual world have so great equality of privileges, whence is it that ye are high-minded? Is it that one is wealthy and another strong? How ridiculous must this be? For tell me, if the emperor some day were to take ten persons, and to array them all in purple, and seat them on the royal throne, and to bestow upon all the same honor, would any one of these, think ye, venture to reproach another, as being more wealthy or more illustrious than he? Surely never. And I have not yet said all; for the difference is not so great in heaven as here below we differ. There is "one Lord, one faith, one baptism." Behold "the hope of your calling. One God and Father of all, who is over all, and through all, and in all." For can it be, that thou art called by the name of a greater God, another, of a lesser God? That thou art saved by faith, and another by works? That thou hast received remission in baptism, whilst another has not? "There is one God and Father of all, who is over all, and through all, and in all." "Who is over all," that is, the Lord and above all; and "through all," that is, providing for, ordering all; and "in you all," that is, who dwelleth in you all. Now this they own to be an attribute of the Son; so that were it an argument of inferiority, it never would have been said of the Father.

Source: Homily on Ephesians 11
[AD 407] John Chrysostom on Ephesians 4:24
"And put on the new man."

Seest thou that the subject is one, but the clothing is twofold, that which is put off, and that which is put on? "The new man," he continues, "which after God hath been created in righteousness and holiness of truth." Now wherefore does he call virtue a man? And wherefore vice, a man? Because a man cannot be shown without acting; so that these things, no less than nature, show a man, whether he be good or evil. Now as to undress one's self and to dress one's self is easy, so may we see it is with virtue and vice. The young man is strong; wherefore let us also become strong for the performance of good actions. The young man has no wrinkle, therefore neither should we have. The young man wavers not, nor is he easily taken with diseases, therefore neither should we be.

Observe here how he calls this realizing of virtue, this bringing of it into being from nothing, a "creation." But what? was not that other former creation after God? No, in nowise, but after the devil. He is the sole creator of sin.

How is this? For man is created henceforth, not of water, nor of earth, but "in righteousness and holiness of truth." What is this? He straightway created him, he means, to be a son: for this takes place from Baptism. This it is which is the reality, "in righteousness and holiness of truth." There was of old a righteousness, there was likewise a holiness with the Jews. Yet was that righteousness not in truth, but in figure. For the being clean in body was a type of purity, not the truth of purity; was a type of righteousness, not the truth of righteousness. "In righteousness," saith he, "and holiness," which are "of truth."

And this expression is used with reference to falsehood; for many there are, who to them that are without, seem to be righteous, yet are false. Now by righteousness is meant universal virtue. For hearken to Christ, how He saith, "Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in nowise enter into the kingdom of heaven." And again, he is called righteous, who has no charge against him; for so even in courts of justice we say that that man is righteous, who has been unrighteously treated, and has not done unrighteously in return. If therefore we also before the terrible Tribunal shall be able to appear righteous one towards another, we may meet with some lovingkindness. Toward God indeed it is impossible we should appear so, whatever we may have to show. For everywhere He overcometh in what is righteous, as the Prophet also saith, "That Thou mightest prevail when Thou comest into judgment." But if we violate not what is righteous towards each other, then shall we be righteous. If we shall be able to show that we have been treated unrighteously, then shall we be righteous.

How does he say to them who are already clothed, "put on"? He is now speaking of that clothing which is from life and good works. Before, the clothing was from Baptism, whereas now it is from the daily life and from works; no longer "after the lusts of deceit," but "after God." But what means the word "holy"? It is that which is pure, that which is due; hence also we use the word of the last duty in the case of the departed, as much as to say, "I owe them nothing further, I have nothing else to answer for." Thus it is usual for us to say, "I have acquitted myself of all obligations," and the like, meaning, "I owe nothing more."

Source: Homily on Ephesians 13
[AD 407] John Chrysostom on Ephesians 4:24
Our part then is, never to put off the garment of righteousness, which also the Prophet calls, "the garment of salvation," that so we may be made like unto God. For He indeed hath put on righteousness. This garment let us put on. Now the word, "put on," plainly declares nothing else, than that we should never at all put it off. For hear the Prophet, where he saith, "He clothed himself also with cursing as with his garment, and it came into his inward parts." And again, "Who coverest Thyself with light as with a garment." And again, it is usual with us to speak concerning men, such an one has "put on" such an one. So then it is not for one day, nor for two, nor for three, but he would have us ever arrayed in virtue, and never stripped of this garment. For a man is not so disfigured when he is stripped of his clothing, as when he is stripped of his virtue. In the former case his fellow-servants behold his nakedness, in the latter his Lord and the Angels. If ever thou happen to see any one going out naked through the public square, tell me, art thou not distressed? When then thou goest about stripped of this garment, what shall we say? Seest not those beggars whom we are wont to call strollers, how they roam about, how we pity even them? And yet nevertheless they are without excuse. We do not excuse them when they have lost their clothes by gaming; and how then, if we lose this garment, shall God pardon us? For whenever the devil sees a man stripped of his virtue, he straightway disguises and disfigures his face, and wounds him, and drives him to great straits.

Let us strip ourselves of our riches, that we be not stripped of righteousness. The garb of wealth mars this garment. It is a robe of thorns. Thorns are of this nature; and the more closely they are wrapped around us, the more naked are we made. Lasciviousness strips us of this garment; for it is a fire, and the fire will consume this garment. Wealth is a moth; and as the moth eats through all things alike, and spares not even silken garments, so does this also. All these therefore let us put off, that we may become righteous, that we may "put on the new man." Let us keep nothing old, nothing outward, nothing that is "corrupt." Virtue is not toilsome, she is not difficult to attain.

Source: Homily on Ephesians 13
[AD 407] John Chrysostom on Ephesians 4:8-9
But where have the Scriptures said that He was buried, and on the third day shall rise again? By the type of Jonah which also Himself alleges, saying, "As Jonah was three days and three nights in the whale's belly, so shall also the Son of Man be three days and three nights in the heart of the earth." [Matthew 12:40] By the bush in the desert. For even as that burned, yet was not consumed, [Exodus 3:2] so also that body died indeed, but was not holden of death continually. And the dragon also in Daniel shadows out this. For as the dragon having taken the food which the prophet gave, burst asunder in the midst; even so Hades having swallowed down that Body, was rent asunder, the Body of itself cutting asunder its womb and rising again.

Source: Homily 38 on First Corinthians
[AD 407] John Chrysostom on Ephesians 4:8-9
As though he had said, Why art thou high-minded? The whole is of God. The Prophet saith in the Psalm, "Thou hast received gifts among men" whereas the Apostle saith, "He gave gifts unto men." The one is the same as the other.

Source: Homily on Ephesians 11
[AD 407] John Chrysostom on Ephesians 4:8-9
When thou hearest these words, think not of a mere removal from one place to another; for what Paul establishes in the Epistle to the Philippians, that very argument is he also insisting upon here. In the same way as there, when exhorting them concerning lowliness, he brings forward Christ as an example, so does he here also, saying, "He descended into the lower parts of the earth." For were not this so, this expression which he uses, "He became obedient even unto death," were superfluous; whereas from His ascending, he implies His descent, and by "the lower parts of the earth," he means "death," according to the notions of men; as Jacob also said, "Then shall ye bring down my gray hairs with sorrow to the grave." And again as it is in the Psalm, "Lest I become like them that go down into the pit," that is like the dead. Why does he descant upon this region here? And of what captivity does he speak? Of that of the devil; for He took the tyrant captive, the devil, I mean, and death, and the curse, and sin. Behold His spoils and His trophies.

"Now this, He ascended, what is it but that He also descended?"

This strikes at Paul of Samosata and his school.

Source: Homily on Ephesians 11
[AD 407] John Chrysostom on Ephesians 4:19
"Who being past feeling," saith he, "gave themselves up."

Whenever then ye hear, that "God gave them up unto a reprobate mind," remember this expression, that "they gave themselves up." If then they gave themselves over, how did God give them over? and if again God gave them over, how did they give themselves over? Thou seest the seeming contradiction. The word, "gave them over," then, means this, He permitted them to be given over. Seest thou, that the impure life is the ground for like doctrines also? "Every one," saith the Lord, "that doeth ill hateth the light, and cometh not to the light." For how could a profligate man, one more immersed in the practice of indiscriminate lewdness than the swine that wallow in the mire, and who is a lover of money, and has not so much as any desire after temperance, enter upon a life like this? They made the thing, saith he, their "work." Hence their "hardening," hence the "darkness of their understanding."

Source: Homily on Ephesians 13
[AD 407] John Chrysostom on Ephesians 4:19
"With greediness," saith he.

Here he has most completely taken away their excuse; for it was in their power, if at least they chose it, not to be "greedy," nor to be "lascivious," nor gluttonous, and yet to enjoy their desires. It was in their power to partake in moderation of riches, and even of pleasure and of luxury; but when they indulged the thing immoderately, they destroyed all.

Source: Homily on Ephesians 13
[AD 407] John Chrysostom on Ephesians 4:19
"To work all uncleanness," saith he.

Ye see how he strips them of all excuse by speaking of "working uncleanness." They did not sin, he means, by making a false step, but they worked out these horrid deeds, and they made the thing a matter of study. "All uncleanness"; uncleanness is all adultery, fornication, unnatural lust, envy, every kind of profligacy and lasciviousness.

Source: Homily on Ephesians 13
[AD 407] John Chrysostom on Ephesians 4:17
It is the duty of the teacher to build up and restore the souls of his disciples, not only by counseling and instructing them, but also by alarming them, and delivering them up to God. For when the words spoken by men as coming from fellow-servants are not sufficient to kindle the soul, it then becomes necessary to make over the case to God. This accordingly Paul does also; for having discoursed concerning lowliness, and concerning unity, and concerning our duty not to rise up one against another, hear what he says. "This I say therefore, and testify in the Lord, that ye no longer walk as the Gentiles also walk." He does not say, "That ye henceforth walk not as ye are now walking," for that expression would have struck too hard. But he plainly indicates the same thing, only he brings his example from others. And so in writing to the Thessalonians, he does this very same thing, where he says, "Not in the passion of lust, even as the Gentiles which know not God." Ye differ from them, he means to say, in doctrine, but that is wholly God's work: what I require on your path is the life and the course of behavior that is after God. This is your own. And I call the Lord to witness what I have said, that I have not shrunk, but have told you how ye ought to walk.

"In the vanity," saith he, "of their mind."

What is vanity of mind? It is the being busied about vain things. And what are those vain things, but all things in the present life? Of which the Preacher saith, "Vanity of vanities, all is vanity." But a man will say, If they be vain and vanity, wherefore were they made? If they are God's works, how are they vain? And great is the dispute concerning these things. But hearken, beloved: it is not the works of God which he calls vain; God forbid! The Heaven is not vain, the earth is not vain,-God forbid!-nor the sun, nor the moon and stars, nor our own body. No, all these are "very good." But what is vain? Let us hear the Preacher himself, what he saith; "I planted me vineyards, I gat me men singers and women singers, I made me pools of water, I had great possession of herds and flocks, I gathered me also silver and gold, and I saw that these are vanity." And again, "Vanity of vanities, all things are vanity." Hear also what the Prophet saith, "He heapeth up riches, and knoweth not who shall gather them." Such is "vanity of vanities," your splendid buildings, your vast and overflowing riches, the herds of slaves that bustle along the public square, your pomp and vainglory, your high thoughts, and your ostentation. For all these are vain; they came not from the hand of God, but are of our own creating. But why then are they vain? Because they have no useful end. Riches are vain when they are spent upon luxury; but they cease to be vain when they are "dispersed and given to the needy." But when thou hast spent them upon luxury, let us look at the end of them, what it is;-grossness of body, flatulence, pantings, fullness of belly, heaviness of head, softness of flesh, feverishness, enervation; for as a man who shall draw into a leaking vessel labors in vain, so also does the one who lives in luxury and self-indulgence draw into a leaking vessel. But again, that is called "vain," which is expected indeed to contain something, but contains it not;-that which men call empty, as when they speak of "empty hopes." And generally that is called "vain," which is bare and purposeless, which is of no use. Let us see then whether all human things are not of this sort. "Let us eat and drink, for tomorrow we die?" What then, tell me, is the end? Corruption. Let us put on clothing and raiment. And what is the result? Nothing. Such are the lives of the Greeks. They philosophized, but in vain. They made a show of a life of hardship, but of mere hardship, not looking to any beneficial end, but to vainglory, and to honor from the many. But what is the honor of the many? It is nothing, for if they themselves which render the honor perish, much more does the honor. He that renders honor to another, ought first to render it to himself; for if he gain not honor for himself, how can he ever render it to another? Whereas now we seek even honors from vile and despicable characters, themselves dishonorable, and objects of reproach. What kind of honor then is this? Perceive ye, how that all things are "vanity of vanities"? Therefore, saith he, "in the vanity of their mind."

Source: Homily on Ephesians 12
[AD 407] John Chrysostom on Ephesians 4:17
But further, is not their religion of this sort, wood and stone? He hath made the sun to shine for a lamp to light us. Who will worship his own lamp? The sun supplies us with light, but where he cannot, a lamp can do it. Then why not worship thy lamp? "Nay," one will say, "I worship the fire." Oh, how ridiculous! So great is the absurdity, and yet look again at another absurdity. Why extinguish the object of thy worship? Why destroy, why annihilate thy god? Wherefore dost thou not suffer thy house to be filled with him? For if the fire be god, let him feed upon thy body. Put not thy god under the bottom of thy kettle, or thy cauldron. Bring him into thy inner chambers, bring him within thy silken draperies. Whereas not only dost thou not bring him in, but if by any accident he has found entrance, thou drivest him out from every place, thou callest everybody together, and, as though some wild beast had entered, thou weepest and wailest, and callest the presence of thy god an overwhelming calamity. I have a God, and I do all I can to enshrine Him in my bosom, and I deem it my true bliss, not when He visits my dwelling, but when I can draw Him even to my heart. Do thou too draw the fire to thine heart. This is folly and vanity. Fire is good for use, not for adoration; good for ministration and for service, to be my slave, not to be my master. It was made for me, not I for it. If thou art a worshiper of fire, why recline upon thy couch thyself, and order thy cook to stand before thy god? Take up the art of cookery thyself, become a baker if thou wilt, or a coppersmith, for nothing can be more honorable than these arts, since these are they that thy god visits. Why deem that art a disgrace, where thy god is all in all? Why commit it to thy slaves, and not be ambitious of it thyself? Fire is good, inasmuch as it is the work of a good Creator, but it is not God. It is the work of God, it was not called God. Seest thou not how ungovernable is its nature;-how when it lays hold on a building it stops nowhere? But if it seizes anything continuous, it destroys all; and, except the hands of workmen or others quench its fury, it knows not friends nor foes, but deals with all alike. Is this then your god, and are ye not ashamed? Well indeed does he say, "in the vanity of their mind."

Source: Homily on Ephesians 12
[AD 407] John Chrysostom on Ephesians 4:17
But the sun, they say, is God. Tell me, how and wherefore. Is it that he sheds abundance of light? Yet dost thou not see him overcome by clouds, and in bondage to the necessity of nature, and eclipsed, and hidden by the moon? And yet the cloud is weaker than the sun; but still it often gains the mastery of him. And this indeed is the work of God's wisdom. God must needs be all sufficient: but the sun needs many things; and this is not like a god. For he requires air to shine in, and that, too, thin air; since the air, when it is greatly condensed, suffers not the rays to pass through it. He requires also water, and other restraining power, to prevent him from consuming. For were it not that fountains, and lakes, and rivers, and seas, formed some moisture by the emission of their vapors, there would be nothing to prevent an universal conflagration. Dost thou see then, say ye, that he is a god? What folly, what madness! A god, say ye, because he has power to do harm. Nay, rather, for this very reason is he no god, because where he does harm he needs nothing; whereas, where he does good, he requires many things besides. Now to do harm, is foreign to God's nature; to do good, is His property. Where then the reverse is the case, how can he be God? Seest thou not that poisonous drugs injure, and need nothing; but when they are to do good, need many things? For thy sake then is he such as he is, both good, and powerless; good, that thou mayest acknowledge his Lord; and powerless, that thou mayest not say that he is lord. "But," say they, "he nourishes the plants and the seeds." What then, at that rate is not the very dung a god? for even that also nourishes. And why not at that rate the scythe as well, and the hands of the husbandman? Prove to me that the sun alone does the work of nourishing without needing the help of either earth, or water, or tillage; but let the seeds be sown, and let him shed forth his rays, and produce the ears of corn. But now if this work be not his alone, but that of the rains also, wherefore is not the water a god also? But of this I speak not yet. Why is not the earth too a god, and why not the dung, and the hoe? Shall we then, tell me, worship all? Alas, what trifling! And indeed rather might the ear of corn be produced without sun, than without earth and water; and so with plants and all other things. Were there no earth, none of these things could ever appear. And if any one, as children and women do, were to put some earth into a pot, and to fill up the pot with a quantity of dung, and to place it under the roof, plants, though they may be weak ones, will be produced from it. So that the contribution of the earth and of the dung is greater, and these therefore we ought to worship rather than the sun. He requires the sky, he requires the air, he requires these waters, to prevent his doing harm, to be as bridles to curb the fierceness of his power, and to restrain him from letting loose his rays over the world, like some furious horse. And now tell me, where is he at night? Whither has your god taken his departure? For this is not like a god, to be circumscribed and limited. This is in fact the property of bodies only. But, say they, there is some sort of power residing in him, and he has motion. Is this power then, I pray you, itself God? Why then is it insufficient in itself, and why does it not restrain the fire? For again, I come to the same argument. But what is that power? Is it productive of light, or does it by the sun give light, though of itself possessing none of these qualities? If so, then is the sun superior to it. How far shall we unwind this maze?

Again, what is water? is not that too, they say, a god? This again is a matter of truly absurd disputation. Is that not a god, they say, which we make use of for so many purposes? And so again, in like manner, of the earth. Truly "they walk in the vanity of their mind, being darkened in their understanding."

Source: Homily on Ephesians 12
[AD 407] John Chrysostom on Ephesians 4:17
But these words he is now using concerning life and conduct. The Greeks are fornicators and adulterers. Of course. They who paint to themselves such gods as these, will naturally do all these things; and if they can but escape the eyes of men, there is no one to restrain them. For what will avail the argument of a resurrection, if it appear to them a mere fable? Yea, and what that of the torments of hell?-they too are but a fable. And mark the Satanic notion. When they are told of gods who are fornicators, they deny that these are fables, but believe them. Yet whenever any shall discourse to them of punishment, "these," they say, "are poets, men who turn everything into fable, that man's happy condition may be on all sides overturned."

But the philosophers, it is said, discovered something truly grand, and far better than these. How? They who introduced fate, and who tell us that nothing is providential, and that there is no one to care for anything, but that all things consist of atoms? Or, others again who say that God is a body? Or who, tell me, are they? Are they those who would turn the souls of men into the souls of dogs, and would pervade mankind that one was once a dog, and a lion, and a fish? How long will ye go on and never cease trifling, "being darkened in the understanding"? for they say and do all things as though they were indeed in the dark, both in those things which concern doctrine, and those which concern life and conduct; for the man who is in darkness sees none of the things which lie before him, but oftentimes when he sees a rope, he will take it for a live serpent; or again, if he is caught by a hedge, he will think that a man or an evil spirit has hold of him, and great is the alarm, and great the perturbation. Such as these are the things they fear. "There were they in great fear," it saith, "where no fear was"; but the things which they ought to fear, these they fear not. But just as children in their nurses' arms thrust their hands incautiously into the fire, and boldly into the candle also, and yet are scared at a man clothed in sackcloth; just so these Greeks, as if they were really always children, (as some one also amongst themselves has said, the Greeks are always children,) fear those things that are no sins, such as filthiness of the body, the pollution of a funeral, a bed, or the keeping of days, and the like: whereas those which are really sins, unnatural lust, adultery, fornication, of these they make no account at all. No, you may see a man washing himself from the pollution of a dead body, but from dead works, never; and, again, spending much zeal in the pursuit of riches, and yet supposing the whole is undone by the crowing of a single cock. "So darkened are they in their understanding." Their soul is filled with all sorts of terrors. For instance: "Such a person," one will say, "was the first who met me, as I was going out of the house"; of course ten thousand evils must certainly ensue. At another time, "the wretch of a servant in giving me my shoes, held out the left shoe first,"-terrible mishaps and mischiefs! "I myself in coming out set forth with the left foot foremost"; and this too is a token of misfortune. And these are the evils that occur about the house. Then, as I go out, my right eye shoots up from beneath. This is a sure sign of tears. Again the women, when the reeds strike against the standards, and ring, or when they themselves are scratched by the shuttle, turn this also into a sign. And again, when they strike the web with the shuttle, and do it with some vehemence, and then the reeds on the top from the intensity of the blow strike against the standards and ring, this again they make a sign, and ten thousand things besides, deserving of ridicule. And so if an ass should bray, or a cock should crow, or a man should sneeze, or whatever else may happen, like men bound with ten thousand chains, or, as I was saying, like men confined in the dark, they suspect everything, and are more slavish than all the slaves in the world.

But let it not be so with us. But scorning all these things, as men living in the light, and having our citizenship in Heaven, and having nothing in common with earth, let us regard but one thing as terrible, that is, sin, and offending against God. And if there be not this, let us scorn all the rest, and him that brought them in, the Devil. For these things let us give thanks to God. Let us be diligent, not only that we ourselves be never caught by this slavery, but if any of those who are dear to us have been caught, let us break his bonds asunder, let us release him from this most bitter and contemptible captivity, let us make him free and unshackled for his course toward Heaven, let us raise up his flagging wings, and teach him to be wise for life and doctrine's sake.

Source: Homily on Ephesians 12
[AD 407] John Chrysostom on Ephesians 4:17
These words are not addressed to the Ephesians only, but are now addressed also to you; and that, not from me, but from Paul; or rather, neither from me nor from Paul, but from the grace of the Spirit. And we then ought so to feel, as though that grace itself were uttering them. And now hear what it saith. "This I say therefore, and testify in the Lord, that ye no longer walk as the Gentiles also walk, in the vanity of their mind, being darkened in their understanding, alienated from the life of God because of the ignorance that is in them, because of the hardening of their heart." If then it is ignorance, if it is hardening, why blame it? if a man is ignorant, it were just, not that he should be ill-treated for it, nor be blamed, but that he should be informed of those things of which he is ignorant. But mark how at once he cuts them off from all excuse. "Who being past feeling" saith he, "gave themselves up to lasciviousness, to work all uncleanness with greediness; but ye did not so learn Christ." Here he shows us, that the cause of their hardening was their way of life, and that their life was the consequence of their own indolence and want of feeling.

Source: Homily on Ephesians 13
[AD 407] John Chrysostom on Ephesians 4:32
For the expression, "forgiving one another," is this; be disposed, he means, to forgive one another. And this forgiveness is greater than that which is shown in money-matters. For he indeed who forgives a debt of money to him that has borrowed of him, does, it is true, a noble and admirable deed, but then the kindness is confined to the body, though to himself indeed he repays a full recompense by that benefit which is spiritual and concerns the soul; whereas he who forgives trespasses will be benefiting alike his own soul, and the soul of him who receives the forgiveness. For by this way of acting, he not only renders himself, but the other also, more charitable.

Source: Homily on Ephesians 16
[AD 407] John Chrysostom on Ephesians 4:32
Because we do not so deeply touch the souls of those who have wronged us by revenging ourselves, as by pardoning them, and thus shaming them and putting them out of countenance. For by the other course we shall be doing no good, either to ourselves or to them, but shall be doing harm to both by seeking ourselves for retaliation, like the rulers of the Jews, and by kindling up the wrath that is in them; but if we return injustice with gentleness, we shall disarm all his anger, and shall be setting up in his breast a tribunal which will give a verdict in our favor, and will condemn him more severely than we ourselves could. For he will convict and will pass sentence upon himself, and will look for every pretext for repaying the share of long-suffering granted him with fuller measure.

Source: Homily on Ephesians 16
[AD 407] John Chrysostom on Ephesians 4:32
So that if thou hast a wish to revenge thyself, revenge thyself in this manner. Return good for evil, that thou mayest render him even thy debtor, and achieve a glorious victory. Hast thou suffered evil? Do good; thus avenge thee of thine enemy. For if thou shalt go about to resent it, all will blame both thee and him alike. Whereas if thou shall endure it, it will be otherwise. Thee they will applaud and admire; but him they will reproach. And what greater punishment can there be to an enemy, than to behold his enemy admired and applauded by all men? What more bitter to an enemy, than to behold himself reproached by all before his enemy's face?

Source: Homily on Ephesians 16
[AD 407] John Chrysostom on Ephesians 4:32
If thou openest thy mouth, they will be silent; but if thou art silent, not with one tongue only, but with ten thousand tongues of others, thou smitest him, and art the more avenged. And on thee indeed, if thou shalt reproach him, many again will cast imputations (for they will say that thy words are those of passion); but when others who have suffered no wrong from him thus overwhelm him with reproaches, then is the revenge especially clear of all suspicion. For when they who have suffered no mischief, in consequence of thy excessive forbearance feel and sympathize with thee, as though they had been wronged themselves, this is a vengeance clear of all suspicion.

Source: Homily on Ephesians 16
[AD 407] John Chrysostom on Ephesians 4:32
Let us not then be revengeful, but let us quench our anger, that we may be counted worthy of the lovingkindness, which comes from God ("for with what measure," saith Christ, "ye mete, it shall be measured unto you, and with what judgment ye judge, ye shall be judged"), and that we may both escape the snares of this present life, and in the day that is at hand, may obtain pardon at His hands, through the grace and loving-kindness of our Lord Jesus Christ.

Source: Homily on Ephesians 16
[AD 407] John Chrysostom on Ephesians 4:32
The events which are past have greater force than those which are yet to come, and appear to be both more wonderful and more convincing. And hence accordingly Paul founds his exhortation upon the things which have already been done for us, inasmuch as they, on Christ's account, have a greater force. For to say, "Forgive, and ye shall be forgiven," and "if ye forgive not, ye shall in nowise be forgiven,"-this addressed to men of understanding, and men who believe in the things to come, is of great weight; but Paul appeals to the conscience not by these arguments only, but also by things already done for us. In the former way we may escape punishment, whereas in this latter we may have our share of some positive good. Thou imitatest Christ. This alone is enough to recommend virtue, that it is "to imitate God." This is a higher principle than the other, "for He maketh His sun to rise on the evil and the good, and sendeth rain on the just and the unjust." Because he does not merely say that we are "imitating God," but that we do so in those things wherein we receive ourselves such benefits. He would have us cherish the tender heart of fathers towards each other. For by heart, here, is meant lovingkindness and compassion. For inasmuch as it cannot be that, being men, we shall avoid either giving pain or suffering it, he does the next thing, he devises a remedy,-that we should forgive one another. And yet there is no comparison. For if thou indeed shouldest at this moment forgive any one, he will forgive thee again in return; whereas to God thou hast neither given nor forgiven anything. And thou indeed art forgiving a fellow-servant; whereas God is forgiving a servant, and an enemy, and one that hates Him.

Source: Homily on Ephesians 17
[AD 407] John Chrysostom on Ephesians 4:32
"Even as God," saith he, "also in Christ forgave you." And this, moreover, contains a high allusion. Not simply, he would say, hath He forgiven us, and at no risk or cost, but at the sacrifice of His Son; for that He might forgive thee, He sacrificed the Son; whereas thou, oftentimes, even when thou seest pardon to be both without risk and without cost, yet dost not grant it.

Source: Homily on Ephesians 17
[AD 407] John Chrysostom on Ephesians 4:4-7
The love Paul requires of us is no common love, but that which cements us together, and makes us cleave inseparably to one another, and effects as great and as perfect a union as though it were between limb and limb. For this is that love which produces great and glorious fruits. Hence he saith, there is "one body"; one, both by sympathy, and by not opposing the good of others, and by sharing their joy, having expressed all at once by this figure. He then beautifully adds, "and one Spirit," showing that from the one body there will be one Spirit: or, that it is possible that there may be indeed one body, and yet not one Spirit; as, for instance, if any member of it should be a friend of heretics: or else he is, by this expression, shaming them into unanimity, saying, as it were, "Ye who have received one Spirit, and have been made to drink at one fountain, ought not to be divided in mind"; or else by spirit here he means their zeal. Then he adds, "Even as ye were called in one hope of your calling," that is, God hath called you all on the same terms. He hath bestowed nothing upon one more than upon another. To all He hath freely given immortality, to all eternal life, to all immortal glory, to all brotherhood, to all inheritance. He is the common Head of all; "He hath raised all" up, "and made them sit with Him." Ye then who in the spiritual world have so great equality of privileges, whence is it that ye are high-minded? Is it that one is wealthy and another strong? How ridiculous must this be? For tell me, if the emperor some day were to take ten persons, and to array them all in purple, and seat them on the royal throne, and to bestow upon all the same honor, would any one of these, think ye, venture to reproach another, as being more wealthy or more illustrious than he? Surely never. And I have not yet said all; for the difference is not so great in heaven as here below we differ. There is "one Lord, one faith, one baptism." Behold "the hope of your calling. One God and Father of all, who is over all, and through all, and in all." For can it be, that thou art called by the name of a greater God, another, of a lesser God? That thou art saved by faith, and another by works? That thou hast received remission in baptism, whilst another has not? "There is one God and Father of all, who is over all, and through all, and in all." "Who is over all," that is, the Lord and above all; and "through all," that is, providing for, ordering all; and "in you all," that is, who dwelleth in you all. Now this they own to be an attribute of the Son; so that were it an argument of inferiority, it never would have been said of the Father.

Source: Homily on Ephesians 11
[AD 407] John Chrysostom on Ephesians 4:14
"That we may be no longer."-The word, "no longer," shows that they had of old been in this case, and he reckons himself moreover as a subject for correction, and corrects himself. For this cause, he would say, are there so many workmen, that the building may not be shaken, may not be "carried about," that the stones may be firmly fixed. For this is the character of children, to be tossed to and fro, to be carried about and shaken. "That we may be no longer," saith he, "children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, in craftiness, after the wiles of error." "And carried about," saith he, "with every wind." He comes to this figure of speech, to point out in how great peril doubting souls are. "With every wind," saith he, "by the sleight of men, in craftiness, after the wiles of error." The word "sleight" means the art of gamesters. Such are the "crafty," whenever they lay hold on the simpler sort. For they also change and shift about everything. He here glances also at human life.

Source: Homily on Ephesians 11
[AD 407] John Chrysostom on Ephesians 4:4-5
When the blessed Paul exhorts us to anything of special importance, so truly wise and spiritual as he is, he grounds his exhortation upon things in Heaven: this itself being a lesson he had learned from the Lord. Thus he saith also elsewhere, "Walk in love, even as Christ also hath loved us." And again, "Have this mind in you, which was also in Christ Jesus, who being in the form of God, counted it not a prize to be on an equality with God." This is what he is doing here also, for whenever the examples he is setting before us are great, he is intense in his zeal and feeling. What then does he say, now he is inciting us to unity? "There is one body, and one Spirit, even as ye are called in one hope of your calling: One Lord, one faith, one baptism."

Source: Homily on Ephesians 10
[AD 407] John Chrysostom on Ephesians 4:1
Is there any that loveth Christ, he knows the dignity of this title, he knows how great a virtue is this, he knows how great a boon he bestowed upon mankind, even this, to be bound for His sake. More glorious this, perhaps to be bound for His sake, than "to sit at His right hand," more august this, than to "sit upon the twelve thrones."

And why speak I of human glories? I am ashamed to compare earthly riches and golden attire to these bonds. But forbearing to speak of those great and heavenly glories, even were the thing attended with no reward at all, this alone were a great reward, this an ample recompense, to suffer these hardships for the sake of the Beloved. They that love, even though it be not God, but man, they know what I am saying, since they are more delighted to suffer for, than to be honored by those they love. But to fully understand these things belongs to the holy company, the Apostles, I mean, and them alone. For hearken to what the blessed Luke saith, "that they departed from the presence of the council, rejoicing that they were counted worthy to suffer dishonor for the Name." To all others indeed it seems to be foolishness, that to suffer dishonor is to be counted worthy, that to suffer dishonor is to rejoice. But to them that understand the love of Christ, this is esteemed of all things the most blessed.

Source: Homily on Ephesians 8
[AD 407] John Chrysostom on Ephesians 4:1
Were any to offer me my choice, the whole Heaven or that chain, that chain I would prefer. Were any to ask whether he should place me on high with the Angels, or with Paul in his bonds, the prison I would choose. Were any about to change me into one of those powers, that are in Heaven, that are round about the throne, or into such a prisoner as this, such a prisoner I would choose to be. Nothing is more blessed than that chain. Would that I could be at this moment in that very spot, (for the bonds are said to be still in existence,) to behold and admire those men, for their love of Christ. Would that I could behold the chains, at which the devils fear and tremble, but which Angels reverence. Nothing is more noble than to suffer any evil for Christ's sake. I count not Paul so happy, because he was "caught up into Paradise," as because he was cast into the dungeon; I count him not so happy, because he heard "unspeakable words," as because he endured those bonds. I count him not so happy, because he was "caught up into the third Heaven," as I count him happy for those bonds' sake.

Source: Homily on Ephesians 8
[AD 407] John Chrysostom on Ephesians 4:1
Peter also was counted worthy of this chain; for he, we read, was bound, and delivered to soldiers, and was sleeping. Yet he rejoiced and was not diverted from his right mind and he fell into deep sleep which could not have been, had he been in any great anxiety. However, he was sleeping, being between two soldiers: and an Angel came unto him, and smote him on the side, and raised him up. Now then, were any one to say to me, Which wouldest thou? Wouldest thou be the Angel that struck Peter, or Peter that was delivered? I would rather choose to be Peter, for whose sake even the Angel came, yea, I would that I might enjoy those chains. And how is it, say ye, that, as being released from great evils, he prays? Marvel not: he prays, because he is afraid lest he should die; and of dying he is afraid, because he would fain have his life to be still a subject for further sufferings.

Source: Homily on Ephesians 8
[AD 407] John Chrysostom on Ephesians 4:1
Not for this is it a noble thing to be in bonds for Christ's sake that it procures for us a kingdom; it is that it is done for Christ's sake. Not for this do I bless those bonds, for that they conduct on to Heaven; it is because they are worn for the sake of the Lord of Heaven. How great a boast to know that he was bound for Christ's sake! How great a happiness, how high an honor, how illustrious a distinction! Fain would I ever be dwelling on these subjects. Fain would I cling to this chain. Fain would I, though in reality I have not the power, yet still in idea, bind this chain round my soul by a temper like his.

"The foundations of the prison-house," we read, "were shaken" where Paul was bound, "and every one's bands were loosed." Beholdest thou then in bonds a nature that can dissolve bonds themselves? for as the Lord's death put death itself to death, so also did Paul's bonds loose the men in bonds, shake the house of bondage, open the doors. Yet is not this the natural effect of bonds, but the very reverse; it is to keep him that is bound in safety, not to open for him the prison walls.

Source: Homily on Ephesians 8
[AD 407] John Chrysostom on Ephesians 4:1
Great has the power of Paul's chain been shown to be, and more glorious than miracles. It is not in vain then, as it should seem, nor without an object, that he here holds it forward, but as the means of all others most likely to touch them. And what saith he? "I therefore, the prisoner in the Lord, beseech you, to walk worthily of the calling wherewith ye were called." And how is that? "with all lowliness and meekness, with long-suffering, forbearing one another in love."

It is not the being merely a prisoner that is honorable, but the being so for Christ's sake. Hence he saith, "in the Lord," i.e., the prisoner for Christ's sake. Nothing is equal to this. But now the chain is dragging me away still more from my subject, and pulling me back again, and I cannot bear to resist it, but am drawn along willingly,-yea, rather, with all my heart; and would that it were always my lot to be descanting on Paul's chain.

Source: Homily on Ephesians 9
[AD 407] John Chrysostom on Ephesians 4:1
But now do not become drowsy: for I am yet desirous to solve that other question, which many raise, when they say, Why, if tribulation be a glory, how came Paul himself to say in his defence to Agrippa, "I would to God that whether with little or with much not thou only, but also all that hear me this day, might become such as I am, except these bonds?" He said not this, God forbid! as deeming the thing a matter to be deprecated; no; for had it been such, he would not have gloried in bonds, in imprisonments, in those other tribulations; and when writing elsewhere he saith, "Most gladly will I rather glory in my weaknesses." But what is the case? This was itself a proof how great a thing he considered those bonds; for as in writing to the Corinthians he said, "I fed you with milk, not with meat, for ye were not yet able to bear it;" so also here. They before whom he spoke were not able to hear of the beauty, nor the comeliness, nor the blessing of those bonds. Hence it was he added, "except these bonds." To the Hebrews however he spoke not thus, but exhorted them to "be bound with" them that were in bonds. And hence too did he himself rejoice in his bonds, and was bound, and was led with the prisoners into the inner prison.

Source: Homily on Ephesians 9
[AD 407] John Chrysostom on Ephesians 4:1
Mighty is the power of Paul's chain! A spectacle this, which may suffice for every other, to behold Paul bound, and led forth from his prison; to behold him bound, and sitting within it, what pleasure can come up to this? What would I not give for such a sight? Do ye see the emperors, the consuls, borne along in their chariots and arrayed in gold, and their body-guard with every thing about them of gold? Their halberds of gold, their shields of gold, their raiment of gold, their horses with trappings of gold? How much more delightful than such a spectacle is his! I would rather see Paul once, going forth with the prisoners from his prison, than behold these ten thousand times over, parading along with all that retinue. When he was thus led forth, how many Angels, suppose ye, led the way before him?

Source: Homily on Ephesians 9
[AD 407] John Chrysostom on Ephesians 4:1
The saints, though they are at all times a glorious sight, and are full of abundant grace, yet are so, most of all, when they are in perils for Christ's sake, when they are prisoners; for as a brave soldier is at all times and of himself a pleasing spectacle to them that behold him, but most of all when he is standing, and in ranks at the king's side; thus also imagine to yourselves Paul, how great a thing it was to see him teaching in his bonds.

Source: Homily on Ephesians 9
[AD 407] John Chrysostom on Ephesians 4:1
The blessed martyr Babylas was bound, and he too for the very same cause as John also was, because he reproved a king in his transgression. This man when he was dying gave charge that his bonds should be laid with his body, and that the body should be buried bound; and to this day the fetters lie mingled with his ashes, so devoted was his affection for the bonds he had worn for Christ's sake. "He was laid in chains of iron" as the Prophet saith of Joseph. And even women have before now had trial of these bonds.

We however are not in bonds, nor am I recommending this, since now is not the time for them. But thou, bind not thine hands, but bind thy heart and mind. There are yet other bonds, and they that wear not the one, shall have to wear the other. Hear what Christ saith, "Bind him hand and foot." But God forbid we should have trial of those bonds! but of these may He grant us even to take our fill!

Source: Homily on Ephesians 9
[AD 407] John Chrysostom on Ephesians 4:1
On these accounts he saith, "I, the prisoner in the Lord, beseech you to walk worthily of the calling wherewith ye were called." But what is this calling? Ye were called as His body, it is said. Ye have Christ as your head; and though you were "enemies," and had committed misdeeds out of number, yet "hath He raised you up with Him and made you to sit with Him." A high calling this, and to high privileges, not only in that we have been called from that former state, but in that we are called both to such privileges, and by such a method.

Source: Homily on Ephesians 9
[AD 407] John Chrysostom on Ephesians 4:1-2
It is the virtue of teachers to aim not at praise, nor at esteem from those under their authority, but at their salvation, and to do every thing with this object; since the man who should make the other end his aim, would not be a teacher but a tyrant. Surely it is not for this that God set thee over them, that thou shouldest enjoy greater court and service, but that thine own interests should be disregarded, and every one of theirs built up. This is a teacher's duty: such an one was the blessed Paul, a man who was free from all manner of vanity, and was contented to be one of the many, nay more, to be the very least even of them. Hence he even calls himself their servant, and so generally speaks in a tone of supplication. Observe him then even now writing nothing dictatorial, nothing imperious, but all chastened and subdued.

"I therefore," saith he, "the prisoner in the Lord, beseech you to walk worthily of the calling wherewith ye were called." What is it, tell me, thou art beseeching? Is it that thou mayest gain any end for thyself? No, saith he, in no wise; it is that I may save others. And yet surely they who beseech, do so for things which are of importance to themselves. True; and this, saith he, is of importance to myself, according to what he says also elsewhere in his writings, "Now we live, if ye stand fast in the Lord;" for he ever earnestly desired the salvation of those whom he was instructing.

Source: Homily on Ephesians 8
[AD 407] John Chrysostom on Ephesians 4:1-2
"I, the prisoner in the Lord." Great and mighty dignity! Greater than that of king or of consul, or of any other. Hence it is the very title he uses in writing to Philemon, "As Paul the aged, and now a prisoner also of Jesus Christ." For nothing is so glorious as a bond for Christ's sake, as the chains that were bound around those holy hands; more glorious is it to be a prisoner for Christ's sake than to be an Apostle, than to be a Teacher, than to be an Evangelist. Is there any that loveth Christ, he will understand what I am saying. Is any transported and fired with devotion for the Lord, he knows the power of these bonds. Such an one would rather choose to be a prisoner for Christ's sake, than to have the Heavens for his dwelling. More glorious than any gold were the hands he was showing to them, yea, than any royal diadem. Yes, no jewelled tiara bound around the head invests it with such glory, as an iron chain for Christ's sake. Then was the prison more glorious than palaces, yea, than heaven itself. Why say I than palaces? Because it contained a prisoner of Christ.

Source: Homily on Ephesians 8
[AD 407] John Chrysostom on Ephesians 4:1-2
For that these are greater than those, hear how even he himself knew this; for he saith not, I who "heard unspeakable words," beseech you: but what? "I, the prisoner in the Lord, beseech you." Nor yet are we to wonder, though he inscribes not this in all his Epistles, for he was not always in prison, but only at certain times.

I deem it more desirable to suffer evil for Christ's sake, than to receive honor at Christ's hands. This is transcendent honor, this is glory that surpasseth all things. If He Himself who became a servant for my sake, and "emptied" His glory, yet thought not Himself so truly in glory, as when He was crucified for my sake, what ought not I to endure? For hear His own words: "Father, glorify Thou Me." What is this thou art saying? Thou art being led to the cross with thieves and plunderers of graves, thou endurest the death of the accursed; Thou art about to be spit upon and buffeted; and callest Thou this glory?

Source: Homily on Ephesians 8
[AD 407] John Chrysostom on Ephesians 4:4
Now what is this one body? The faithful throughout the whole world, both which are, and which have been, and which shall be. And again, they that before Christ's coming pleased God, are "one body." How so? Because they also knew Christ. Whence does this appear? "Your father Abraham," saith He, "rejoiced to see My day, and he saw it, and was glad." And again, "If ye had believed Moses," He saith, "ye would have believed Me, for he wrote of Me." And the prophets too would not have written of One, of whom they knew not what they said; whereas they both knew Him, and worshiped Him. Thus then were they also "one body."

The body is not disjoined from the spirit, for then would it not be a body. Thus it is customary also with us, touching things which are united, and which have any great consistency or coherence, to say, they are one body. And thus again, touching union, we take that to be a body which is under one head. If there be one head, then is there one body. The body is composed of members both honorable and dishonorable. Only the greater is not to rise up even against the meanest, nor this latter to envy the other. They do not all indeed contribute the same share, but severally according to the proportion of need. And forasmuch as all are formed for necessary and for different purposes, all are of equal honor. Some indeed there are, which are more especially principal members, others less so: for example, the head is more a principal member than all the rest of the body, as containing within itself all the senses, and the governing principle of the soul. And to live without the head is impossible; whereas many persons have lived for a long time with their feet cut off. So that it is better than they, not only by its position, but also by its very vital energy and its function.

Source: Homily on Ephesians 10
[AD 407] John Chrysostom on Ephesians 4:4
Now why am I saying this? There are great numbers in the Church; there are those who, like the head, are raised up to a height; who, like the eyes that are in the head, survey heavenly things, who stand far aloof from the earth, and have nothing in common with it, whilst others occupy the rank of feet, and tread upon the earth; of healthy feet indeed, for to tread upon the earth is no crime in feet, but to run to evil. "Their feet," saith the Prophet, "run to evil." Neither then let these, the head, saith he, be high-minded against the feet, nor the feet look with evil eye at them. For thus the peculiar beauty of each is destroyed, and the perfectness of its function impeded. And naturally enough; inasmuch as he who lays snares for his neighbor will be laying snares first of all for himself. And should the feet therefore not choose to convey the head anywhere upon its necessary journey, they will at the same time be injuring themselves by their inactivity and sloth. Or again, should the head not choose to take any care of the feet, itself will be the first to sustain the damage. However, those members do not rise up one against the other; it is not likely, for it has been so ordered by nature that they should not. But with man, how is it possible for him not to rise up against man? No one, we know, ever rises up against Angels; since neither do they rise against the Archangels. Nor, on the other hand, can the irrational creatures proudly exalt themselves over us; but where the nature is equal in dignity, and the gift one, and where one has no more than another, how shall this be prevented?

And yet surely these are the very reasons why thou oughtest not to rise up against thy neighbors. For if all things are common, and one has nothing more than another, whence this mad folly? We partake of the same nature, partake alike of soul and body, we breathe the same air, we use the same food. Whence this rebellious rising of one against another?

Source: Homily on Ephesians 10
[AD 407] John Chrysostom on Ephesians 4:4
The love Paul requires of us is no common love, but that which cements us together, and makes us cleave inseparably to one another, and effects as great and as perfect a union as though it were between limb and limb. For this is that love which produces great and glorious fruits. Hence he saith, there is "one body"; one, both by sympathy, and by not opposing the good of others, and by sharing their joy, having expressed all at once by this figure. He then beautifully adds, "and one Spirit," showing that from the one body there will be one Spirit: or, that it is possible that there may be indeed one body, and yet not one Spirit; as, for instance, if any member of it should be a friend of heretics: or else he is, by this expression, shaming them into unanimity, saying, as it were, "Ye who have received one Spirit, and have been made to drink at one fountain, ought not to be divided in mind"; or else by spirit here he means their zeal. Then he adds, "Even as ye were called in one hope of your calling," that is, God hath called you all on the same terms. He hath bestowed nothing upon one more than upon another. To all He hath freely given immortality, to all eternal life, to all immortal glory, to all brotherhood, to all inheritance. He is the common Head of all; "He hath raised all" up, "and made them sit with Him."

Source: Homily on Ephesians 11
[AD 407] John Chrysostom on Ephesians 4:15-16
He expresses himself with great obscurity, from his desire to utter everything at once. What he means, however, is this. In the same way as the spirit, or vital principle, which descends from the brain, communicates the sensitive faculty which is conveyed through the nerves, not simply to all the members, but according to the proportion of each member, to that which is capable of receiving more, more, to that which is capable of less, less, (for the spirit is the root or source;) so also is Christ. For the souls of men being dependent upon Him as members, His provident care, and supply of the spiritual gifts according to a due proportion in the measure of every single member, effects their increase. But what is the meaning of this, "by the touch of the supply"? that is to say, by the sensitive faculty. For that spirit which is supplied to the members from the head, "touches," each single member, and thus actuates it. As though one should say, "the body receiving the supply according to the proportion of its several members, thus maketh the increase"; or, in other words, "the members receiving the supply according to the proportion of their proper measure, thus make increase"; or otherwise again thus, "the spirit flowing plenteously from above, and touching all the members, and supplying them as each is capable of receiving it, thus maketh increase." But wherefore doth he add, "in love"? Because in no other way is it possible for that Spirit to descend. For as, in case a hand should happen to be torn from the body, the spirit which proceeds from the brain seeks the limb, and if it finds it not, does not leap forth from the body, and fly about and go to the hand, but if it finds it not in its place, does not touch it; so also will it be here, if we be not bound together in love. All these expressions he uses as tending to humility. For what, he seems to say, if this or that man receives more than another? He has received the same Spirit, sent forth from the same Head, effectually working in all alike, communicating itself to all alike.

"Fitly framed and knit together."

That is, having great care bestowed upon it; for the body must not be put together anyhow, but with exceeding art and nicety, since if it gets out of place, it is no longer. So that each must not only be united to the body, but also occupy his proper place, since if thou shalt go beyond this, thou art not united to it, neither dost thou receive the Spirit. Dost thou not see, that in those dislocations of the bones which take place in any accident, when a bone gets out of its proper place and occupies that of another, how it injures the whole body, and oftentimes will produce death? So that sometimes it will be found to be no longer worth preserving. For many in many cases will cut it off, and leave a void in its place; because everywhere what is in excess is an evil. And so again with the elements, if they lose their proper proportion and be in excess, they impair the whole system. This is the meaning of the being "fitly framed and knit together." Consider then of how vast importance it is, that each should remain in his own proper place, and not encroach on another which in nowise appertains to him. Thou puttest the members together, He supplieth them from above. For as there are in the body such recipient organs, as we have seen, so is it also with the Spirit, the whole root or source being from above. For example, the heart is the recipient of the breath, the liver of the blood, the spleen of the bile, and the other organs, some of one thing, others of another, but all these have their source from the brain. So also hath God done, highly honoring man, and being unwilling to be far from him, He hath made Himself indeed the source of his dependence, and hath constituted them fellow-workers with Himself; and some He hath appointed to one office, and others to another. For example, the Apostle is the most vital vessel of the whole body, receiving everything from Him; so that He maketh eternal life to run through them to all, as through veins and arteries, I mean through their discourse. The Prophet foretells things to come, whilst He alone ordereth the same; Thou puttest the members together, but He supplies them with life, "For the perfecting of the saints, for the work of the ministry." Love builds up, and makes men cleave one to another, and be fastened and fitted together.

Source: Homily on Ephesians 11
[AD 407] John Chrysostom on Ephesians 4:2
"With all lowliness and meekness." The righteous, when they are in tribulations, are then especially more energetic, and when they are in bonds: for to suffer any thing for Christ's sake is the sweetest of all consolation.

Let us learn not to sink under affliction, nor to repine; for look at this blessed saint. He had been scourged, and sorely scourged, for it is said, "When they had laid many stripes upon them." He had been bound too, and that again sorely, for the jailor cast him into the inner ward, and with extraordinary security. And though he was in so many perils, at midnight, when even the most wakeful are asleep with sleep, another and a stronger bond upon them, they chanted and sang praise unto the Lord. What can be more adamantine than these souls? They bethought them how that the holy Children sang even in fire and furnace. Perhaps they thus reasoned with themselves, "we have as yet suffered nothing like that."

Source: Homily on Ephesians 8
[AD 407] John Chrysostom on Ephesians 4:2
But how is it possible to "walk worthily" of it? "With all lowliness." Such an one walks worthily. This is the basis of all virtue. If thou be lowly, and bethink thee what thou art, and how thou wast saved, thou wilt take this recollection as a motive to all virtue. Thou wilt neither be elated with bonds, nor with those very privileges which I mentioned, but as knowing that all is of grace, thou wilt humble thyself. The lowly-minded man is able to be at once a generous and a grateful servant. "For what hast thou," saith he "that thou didst not receive?" And again, hear his words, "I labored more abundantly than they all; yet not I, but the grace of God which was with me."

"With all lowliness," saith he; not that which is in words, nor that which is in actions only, but even in one's very bearing and tone of voice: not lowly towards one, and rude towards another; be lowly towards all men, be he friend or foe, be he great or small. This is lowliness. Even in thy good deeds be lowly; for hear what Christ saith, "Blessed are the poor in spirit;" and He places this first in order. Wherefore also the Apostle himself saith, "With all lowliness, and meekness, and long-suffering." For it is possible for a man to be lowly, and yet quick and irritable, and thus all is to no purpose; for oftentimes he will be possessed by his anger, and ruin all.

Source: Homily on Ephesians 9
[AD 407] John Chrysostom on Ephesians 4:2
"Forbearing," he proceeds, "one another in love."

How is it possible to forbear, if a man be passionate or censorious? He hath told us therefore the manner: "in love," saith he. If thou, he would say, art not forbearing to thy neighbor, how shall God be forbearing to thee? If thou bearest not with thy fellow-servant, how shall the Master bear with thee? Wherever there is love, all things are to be borne.

Source: Homily on Ephesians 9
[AD 407] John Chrysostom on Ephesians 4:31
He who is not our enemy, is not necessarily our friend; but there is an intermediate state, neither of enmity nor of friendship, which is perhaps that in which the greater part of mankind stand toward us. He that is not crying is not therefore necessarily also laughing, but there is a state between the two. And so, I say, is the case here. He that is not "bitter" is not necessarily "kind," neither is he that is not "wrathful" necessarily "tender-hearted"; but there is need of a distinct effort, in order to acquire this excellence.

Source: Homily on Ephesians 16
[AD 407] John Chrysostom on Ephesians 4:31
And now look how the blessed Paul, according to the rules of the best husbandry, thoroughly cleans and works the land entrusted to him by the Husbandman. He has taken away the bad seeds; he now exhorts us to retain the good plants. "Be ye kind," saith he, for if, when the thorns are plucked up, the field remains idle, it will again bear unprofitable weeds. And therefore there is need to preoccupy its unoccupied and fallow state by the setting of good seeds and plants. He takes away "anger," he puts in "kindness"; he takes away "bitterness," he puts in "tender-heartedness"; he extirpates "malice" and "railing," he plants "forgiveness" in their stead.

Source: Homily on Ephesians 16
[AD 407] John Chrysostom on Ephesians 4:31
As bees will never settle down in an unclean vessel, and this is the reason why those who are skilled in these matters sprinkle the spot with perfumes, and scented ointments, and sweet odors; and the wicker baskets also, in which they will have to settle as soon as they come out of the hives they sprinkle with fragrant wines, and all other sweets, that there may be no noisome smell to annoy them, and drive them away again, so in truth is it also with the Holy Spirit. Our soul is a sort of vessel or basket, capable of receiving the swarms of spiritual gifts; but if there shall be within it gall, and "bitterness, and wrath," the swarms will fly away. Hence this blessed and wise husbandman well and thoroughly cleanses our vessels, withholding neither knife nor any other instrument of iron, and invites us to this spiritual swarm; and as he gathers it, he cleanses us with prayers, and labors, and all the rest.

Let us then distinctly understand what this bitterness is. Take, for example, the hollow-hearted man, the crafty, the man who is on the watch to do mischief, the man of evil suspicion. From him then "wrath" and "anger" are ever produced; for it is not possible for a soul like this to be in tranquillity, but the very root of "anger" and "wrath" is "bitterness." The man of this character is both sullen, and never unbends his soul; he is always moody, always gloomy. For as I was saying, they themselves are the first to reap the fruit of their own evil ways.

Source: Homily on Ephesians 15
[AD 407] John Chrysostom on Ephesians 4:31
Now, why have I stated all these things with such minuteness? It is in order that, understanding from this bitterness which is of the body the intolerable evil of that bitterness which is of the soul, and how entirely it destroys first of all the very soul that engenders it, making everything bitter, we may escape experience of it. For as the one inflames the whole constitution, so does the other the thoughts, and carries away its captive to the abyss of hell. In order then that by carefully examining these matters we may escape this evil, and bridle the monster, or rather utterly root it out, let us hearken to what Paul saith, "Let all bitterness be" (not destroyed, but) "put away" from you. For what need have I of trouble to restrain it, what necessity is there to keep watch on a monster, when it is in my power to expel him from my soul, to remove him and drive him out, as it were, into banishment? Let us hearken then to Paul when he saith, "Let all bitterness be put away from you."

But, ah, the perversity that possesses us! Though we ought to do everything to effect this, yet are there some so truly senseless as to congratulate themselves upon this evil, and to pride themselves upon it, and to glory in it, and who are envied by others. "Such a one," say they, "is a bitter man, he is a scorpion, a serpent, a viper." They look upon him as one to be feared. But wherefore, good man, dost thou fear the bitter person? "I fear," you say, "lest he injure me, lest he destroy me; I am not proof against his malice, I am afraid lest he should take me who am a simple man, and unable to foresee any of his schemes, and throw me into his snares, and entangle us in the toils which he has set to deceive us." Now I cannot but smile. And why forsooth? Because these are the arguments of children, who fear things which are not to be feared. Surely there is nothing we ought so to despise, nothing we ought so to laugh to scorn, as a bitter and malicious man. For there is nothing so powerless as bitterness. It makes men fools and senseless.

Source: Homily on Ephesians 15
[AD 407] John Chrysostom on Ephesians 4:31
Do ye not see that malice is blind? Have ye never heard, that he that diggeth a pit for his neighbors, diggeth it for himself? How, it may be said, ought we not to fear a soul full of tumult? If indeed we are to fear the bitter in the same way as we fear evil spirits, and fools and madmen, (for they indeed do everything at random,) I grant it myself; but if we are to fear them as men skillful in the conduct of affairs, that never. For nothing is so necessary for the proper conduct of affairs as prudence; and there is no greater hindrance to prudence than wickedness, and malice, and hollowness. Look at bilious persons, how unsightly they are, with all their bloom withered away. How weak they are, and puny, and unfit for anything. So also are souls of this nature. What else is wickedness, but a jaundice of the soul? Wickedness then has no strength in it, indeed it has not.

Jacob was a guileless man, yet he overcame the treacherous Esau. "For into a malicious soul wisdom shall not enter." "Let all bitterness be put away from you." Let not even a remnant remain, for it will be sure, if stirred, as if from a smouldering brand, to turn all within to an entire blaze.

Source: Homily on Ephesians 15
[AD 407] John Chrysostom on Ephesians 4:31
"And clamor," he adds.

What now, and dost thou take away clamor also? Yes, for the mild man must needs be of such a character, because clamor carries anger, as a horse his rider; trip the horse, and you will throw the rider.

This let women above all attend to, them who on every occasion cry aloud and bawl. There is but one thing in which it is useful to cry aloud, in preaching and in teaching. But in no other case whatever, no, not even in prayer. And if thou wouldest learn a practical lesson, never cry aloud at all, and then wilt thou never be angry at all. Behold a way to keep your temper; for as it is not possible that the man that does not cry out should be enraged, so is it not that the man who does cry out should be otherwise than enraged.

It contributes then no little to this end, to discipline the soul never to raise the voice and cry aloud at all. Cut off clamor, and thou wilt clip the wings of anger, thou dost repress the first rising of the heart. For as it is impossible for a man to wrestle without lifting up his hands, so is it not possible that he should be entangled in a quarrel without lifting up his voice. Bind the hands of the boxer, and then bid him strike. He will be unable to do so. So likewise will wrath be disarmed. But clamor raises it, even where it does not exist.

Source: Homily on Ephesians 15
[AD 407] John Chrysostom on Ephesians 4:31
"And let railing," saith he, "be put away from you." Observe the progress of mischief. Bitterness produces wrath, wrath anger, anger clamor, clamor railing, that is, revilings; next from evil-speaking it goes on to blows, from blows to wounds, from wounds to death. Paul, however, did not wish to mention any of these, but only this, "let this," saith he, "be put away from you, with all malice."

What is "with all malice"? It ends with this. For there are some, like those dogs that bite secretly, which do not bark at all at those that come near them, nor are angry, but which fawn, and display a gentle aspect; but when they catch us off our guard, will fix their teeth in us. These are more dangerous than those that take up open enmity. Now since there are men too that are dogs, who neither cry out, nor fly in a passion, nor threaten us when they are offended, yet in secret are weaving plots, and contriving ten thousand mischiefs, and revenging themselves not in words but in deeds; he hints at these. Let those things be put away from you, saith he, "with all malice." Do not spare thy words, and then revenge thyself in acts. My purpose in chastising my tongue and curtailing its clamor, is to prevent its kindling up a more violent blaze. But if thou without any clamor art doing the same thing, and art cherishing the fire and the live coals within, where is the good of thy silence? Dost thou not know that those conflagrations are the most destructive of all which are fed within, and appear not to those that are without? And that those wounds are the deadliest which never break out to the surface; and those fevers the worst which burn up the vitals? So also is this anger the most dangerous that preys upon the soul. But let this too be put away from you, saith he, "with all malice," of every kind and degree, great and little.

Source: Homily on Ephesians 15
[AD 407] John Chrysostom on Ephesians 4:31
Let us then hearken to him, let us cast out all "bitterness and all malice," that we "grieve not the Holy Spirit." Let us destroy all bitterness; let us cut it up by the very roots. Nothing good, nothing healthful, can ever come from a bitter soul; nothing but misfortunes, nothing but tears, nothing but weeping and wailing. Do ye not see those beasts that roar or cry out, how we turn away from them; the lion, for instance, and the bear? But not so from the sheep; for there is no roaring, but a mild and gentle voice. And so again with musical instruments, those which are loud and harsh are the most unpleasant to the ear, such as the drum and trumpet; whereas those which are not so, but are soothing, these are pleasant, as the flute and lyre and pipe. Let us then prepare our soul so as never to cry aloud, and thus shall we be enabled also to gain the mastery over our anger. And when we have cut out this, we ourselves shall be the first to enjoy the calm, and we shall sail into that peaceful haven.

Source: Homily on Ephesians 15
[AD 411] Tyrannius Rufinus on Ephesians 4:8-9
That He descended into hell is also evidently foretold in the Psalms, where it is said, "You have brought Me also into the dust of the death." And again, "What profit is there in my blood, when I shall have descended into corruption?" And again, "I descended into the deep mire, where there is no bottom." Moreover, John says, "Are You He that shall come (into hell, without doubt), or do we look for another?" Whence also Peter says that "Christ being put to death in the flesh, but quickened in the Spirit which dwells in Him, descended to the spirits who were shut up in prison, who in the days of Noah believed not, to preach unto them;" where also what He did in hell is declared. Moreover, the Lord says by the Prophet, as though speaking of the future, "You will not leave my soul in hell, neither will You suffer Your Holy One to see corruption." Which again, in prophetic language he speaks of as actually fulfilled, "O Lord, You have brought my soul out of hell: You have saved me from them that go down into the pit"... He returned, therefore, a victor from the dead, leading with Him the spoils of hell. For He led forth those who were held in captivity by death, as He Himself had foretold, when He said, "When I shall be lifted up from the earth I shall draw all unto Me." To this the Gospel bears witness, when it says, "The graves were opened, and many bodies of saints which slept arose, and appeared unto many, and entered into the holy City"...

Source: Commentary on the Apostles' Creed
[AD 420] Jerome on Ephesians 4:23
We are not being renewed in our thinking process apart from the renewal of our spirits. Nor are we renewed in our spirits without thinking. We are being jointly renewed “in the spirit of our mind.” Hence as we sing psalms in the spirit, so we also sing them in our thoughts. As we pray in the spirit, so we also pray in our thoughts. The renewal of “the spirit of our mind” means that when the thought is clear and pure … then the spirit is rightly joined to it. They are so coupled as if by a cohesive glue that we no longer speak simply of spirit but of “the spirit of our mind.”

Source: Commentary on Ephesians 4:23-24
[AD 420] Jerome on Ephesians 4:30
That we have been “sealed” with the Holy Spirit means that both our spirit and our soul are impressed with God’s own seal, signifying that we belong to him. By this we receive in ourselves that image and likeness in which we were created at the outset.… You are sealed so that you may be preserved to the end. You may show that seal on the day of redemption, pure and unblemished and not damaged in any part. You are thereby ready to be counted with those who are redeemed.

Source: Commentary on Ephesians 4:30
[AD 420] Jerome on Ephesians 4:22
The “old nature” whom he tells them to put off has, in my opinion, been aged by wickedness. For, going constantly astray in his former way of life and in the desires of waywardness and acting like a beast in works of corruption, he himself suffers corruption and decay.… But the Word of God kills in such a way as to make the dead one come alive. He then seeks the Lord whom he did not know before his death. He does not corrupt but kills the old man. … As the outer man decays the inner man is renewed.

Source: Commentary on Ephesians 4:22
[AD 420] Jerome on Ephesians 4:21
If all who seem to hear Christ did indeed hear him, the apostle would never had said this to the Ephesians. They were those to whom he had already revealed the promises of Christ. Why would he then say conditionally: “if indeed you have heard him?” To know Christ is the same thing already as knowing virtue. To hear of Christ rightly is the same as being attentive to all the virtues: wisdom, justice, temperance, fortitude and the other names by which Christ is called. Therefore if anyone has indeed heard and learned Christ, he would not be living “in the futility of his mind” nor “be darkened in understanding” nor be “alienated from the life of God.” He would already have practical knowledge, since his ignorance would have been dispelled, his darkness illuminated and every blindness lifted from the eyes of his heart.

Source: Commentary on Ephesians 4:20
[AD 420] Jerome on Ephesians 4:21
On the one hand the name Jesus refers to the man who was assumed by the Word, the man born from the Virgin. … Then again it refers to the Word of God: “for to us there is one Lord Jesus Christ, through whom are all things” … When Paul says “as truth is in Jesus,” he is speaking of the temple of God in which God the Word dwells. The Word was made flesh and dwelt among us. God is the Word. As life dwells in him, so he also is life. … In this same way the Son too may be called the truth, and truth may be said to dwell in him. In saying this we do not separate God the Word from the humanity he assumed. The man he assumed is not someone else. According to our understanding of certain passages we give different titles to him whom we believe to be the one Son of Man and Son of God, both before and after the virgin birth.… In none of the patriarchs, in none of the prophets, in none of the apostles did truth reside as it did in Jesus. For others know in part and prophesy in part and see “as through a glass darkly.” In Jesus alone the truth of God has appeared. He confidently asserts “I am the truth.”

Source: Commentary on Ephesians 4:21
[AD 420] Jerome on Ephesians 4:13
We must ask: Who are the all whom he speaks of “coming together in the unity of faith”? Does he mean all the people of God or all saints? Or rather all who are capable of reason? He seems to me to be speaking of all the people of God because there are so “many winds of doctrine” blowing about them. When these blasts and billows are aroused, people in general are carried here and there by diverse errors, uncertain of their course.

Source: Commentary on Ephesians 4:13
[AD 420] Jerome on Ephesians 4:13
According to the traditions of the church and the apostle Paul, our resurrection will “be into a mature man and the stature of the fullness of Christ.” This is the state in which the Jews claim that Adam was created and in which we have read that the Lord rose.

Source: LETTER 108.25.3-4
[AD 420] Jerome on Ephesians 4:8
Therefore, he says: 'Ascending on high, he led captivity captive, he gave gifts to men.' For he had said above, 'To each one of us grace has been given according to the measure of the gift of Christ,' so that he might confirm these very gifts, which he also enumerates a little later, saying: 'And he gave some to be apostles, others to be prophets, others to be evangelists, others to be pastors and teachers,' and the rest. From the Savior, who gave them, he took testimony from the sixty-seventh Psalm, that we might know that the spoils that Christ the conqueror purchased are distributed to men. For ascending on high, he led captivity captive. We believers in Christ, gathered out of the Gentiles, when we were God's creatures, were captured by the devil and distributed among his followers. Then our Lord Jesus Christ came, bearing with him the vessels of captivity spoken of by Ezekiel (Ch. IX and XII), and with his head veiled so as not to be recognized by his adversaries, he preached remission to the captives and release to them who were held in chains. And he freed us from the chains of the enemy and the fetters of the old captivity, and led us with himself into heaven. And to those whom he delivered from the hand of the enemy as the victor, he gave different gifts of grace. And elegantly, he placed here, 'he gave gifts to men,' whereas in the Psalter it is written, 'he received gifts from men' (Ps. LXVII, 19). But there, because it had not yet happened, but was promised for the future, it is said, 'he received.' Here, however, since the Apostle writes that he had already given, and the Church was established throughout the world, he does not write 'received,' but 'gave.' Some have explained this passage such that our Lord Jesus Christ ascended victoriously to heaven so that he might send from there angels and other powers to guard his churches. And while this place on earth is unworthy to have the presence of sublime powers, in a certain way they endured captivity. For he ascended on high, that he might captive captivity and give gifts to men. And the Apostle repeats this whole thing to teach that since he had already said, 'bearing with one another in love, eager to keep the unity of the Spirit in the bond of peace,' he might show that in the various gifts of the Church, there might be harmony, and that there might not be immediately given occasion for schisms and dissensions, because according to the measure of the gift of Christ, each one of us received gifts, not the same but in one body and in one spirit, all of us called, that is, so that just as there is one Lord, one faith, one baptism, and one God the Father, so also we might be one in charity, keeping the unity of the spirit in the bond of peace.

Source: Commentary on Ephesians 4:8
[AD 420] Jerome on Ephesians 4:5
There is one Lord and one God, because the dominion of Father and Son is a single Godhead. The faith is said to be one because we believe similarly in Father, Son and Holy Spirit. Baptism is one. We are all baptized in the same way in the name of the Father, Son and Holy Spirit. We are immersed three times so that the sacrament of the Trinity may be apparent.… There is one baptism in the Spirit, in water and in fire.

Source: Commentary on Ephesians 4:5-6
[AD 420] Jerome on Ephesians 4:29
A good word is one that serves to build upon the occasion, communicating grace to the hearers because it teaches them to pursue virtues and shun vices. An evil word is one that prompts them to sin and rather drives them headlong into disaster.… Whenever we say what is not in season or inappropriate for the context, or that which does not contribute to the good of the hearers, an evil word proceeds from our mouth.… Even if we do no direct harm, yet we are not thereby building up. We shall pay the penalty of an evil word.

Source: Commentary on Ephesians 4:29
[AD 420] Jerome on Ephesians 4:25
To be members one of another points to a great mystery. He is speaking of those who are very close to us in faith. For people are not generally “members one of another.” But the faithful indeed are members of the faithful. Christians are members of the body of Christ. We are members with the saints who embody purity of heart and consummate goodness.… Hence we are being instructed to speak intimately of the truth of this mystery with the neighbor—to speak of the fullness of God’s truth.

Source: Commentary on Ephesians 4:25
[AD 420] Jerome on Ephesians 4:28
Those who live in the midst of this life’s intense business appear to be forced, for the sake of food and necessary provisions, to buy and sell certain things and to seek unfair profit from business. It is difficult even for those who have been set free from the other passions—namely fornication, idolatry, adultery and murder—to escape being caught by this subtle vice.

Source: Commentary on Ephesians 4:28
[AD 420] Jerome on Ephesians 4:26
This is taken from the fourth psalm, as I am sure no one doubts. It may seem contrary to what is said of anger elsewhere, that we must put away all anger. … It is an oversimplified interpretation that does harm, especially when people imagine that the constraints against anger are being here relaxed. It is not only among us but among philosophers too that anger is spoken of in a double sense. Anger emerges first when we are understandably aroused by a natural stimulus after being wounded by an injury. Or it arises when, after the impulse has abated and our rage has been restrained, the mind is capable of judgment but nonetheless we find ourselves desiring vengeance upon the one who is thought to have inflicted the wound. In this [verse] Paul is speaking of the first kind of anger. He is allowing to us as vulnerable humans that in the face of some undeserved event we may be moved to some level of annoyance, as if a light breeze were disturbing the serenity of the mind. But on no account are we to be carried into swelling rapids by the impulse of rage.

Source: Commentary on Ephesians 4:26
[AD 420] Jerome on Ephesians 4:24
The metaphors of creating and establishing are never spoken of in Scripture except in great works. The world is created. A city is established. But observe that a house, however grand it may be, is more commonly said to be built than established or created. Note then that it is a great work of God when it is said that “the new person is created by God in Christ.” This creature towers over the other creatures. This creature alone is said to have been established in the same way as the world was established, from “the beginning of God’s ways,” when all the elements first came into being.

Source: Commentary on Ephesians 4:23-24
[AD 420] Jerome on Ephesians 4:11
From this passage Paul clearly confirms the divinity of the Father and Son. What Christ is here said to have bestowed [as in his first letter to the Corinthians] is nothing less than the gift of God. … Failing to understand this, Sabellius confused the Father and the Son, not grasping that, though distinguishable, they work together with single intent.

Source: Commentary on Ephesians 4:11-12
[AD 420] Jerome on Ephesians 4:11
It is not to be supposed that as with the first three … he has allotted different offices to shepherds and teachers. For he does not say “some shepherds, some teachers” but “some shepherds and teachers,” meaning that he who is a shepherd should at the same time be a teacher. No one in the church, even a saintly person, should take to himself the name of shepherd unless he can teach those whom he feeds.

Source: Commentary on Ephesians 4:11-12
[AD 420] Jerome on Ephesians 4:32
Paul wants us to be gentle, approachable people, people who have left anger, bitterness, wrath and slander behind. If we are merciful and serene, taking the initiative in reaching out to others, our very approachability will overcome the shyness and fear of those for whom we reach out.

Source: Commentary on Ephesians 5:1
[AD 420] Jerome on Ephesians 4:14
Was Paul referring to himself as one who was tossed to and fro and drifting? According to one view, he was saying this in humility, aware that we see in part and know in part. He is aware of how far he is from perfect knowledge and bursts into an expression of his own awareness. If so, anyone who might think himself to be humble should look to Paul as an example. … But another will respond to this that, by comparison with the majority, the apostle had already reached “mature manhood,” even though he still might be here regarded as an infant in relation to those eternal blessings that are stored up for the saints.… The exposition must proceed very carefully after this to meet the possible claim that the apostle really is speaking in humility when he prays that we “may no longer be children, drifting and carried away in different directions by every blast of doctrine.” … Maybe it is out of good conscience and not some false humility that Paul is confessing his own limitations. For he was a man of acute and sharp intellect.… He could see that there was often in the manner of speaking on both sides some distorted motives, such that there seemed to be so much truth in contrary assertions as to cause doubt in the listener. Thus, as a human being and still in his fragile little body, he was at times carried about by every wind of doctrine, though he was not cast against the rocks.

Source: Commentary on Ephesians 4:13
[AD 420] Jerome on Ephesians 4:1
Those who love Christ follow him. They are bonded with him in the ties of love. There is also another explanation [i.e., Origen’s], which it is the reader’s prerogative to accept or not: Suppose what is called here the prison is the body. Because Paul has taken on the body for the ministry of the gospel, he is consequently said to be in bondage to Christ.

Source: Commentary on Ephesians 4:1
[AD 420] Jerome on Ephesians 4:4
His words one body and one Spirit can be taken most simply to mean the one body of Christ, which is the church. Or it could refer to the humanity of the Lord, which he assumed from the Virgin.… Yet indeed the one body can also refer to life and the works that are called in Greek “the practical life.” These are distinguished from the oneness of the Spirit in the heart that finds its unity in contemplation.

Source: Commentary on Ephesians 4:3-4
[AD 420] Jerome on Ephesians 4:4
If the Father’s house has many mansions, how are we to say that we are called to one hope? One reply is that the one hope of the calling is the kingdom of God. It is as though we were to speak of the one house of God or say that in one house are many mansions. … Or again, this subtler meaning may be implied: at the end and consummation of all things everything is to be restored to its original condition, when we are all made one body and formed anew into a perfect man.

Source: Commentary on Ephesians 4:3-4
[AD 420] Jerome on Ephesians 4:2
Anyone who understands what it is “forbear one another in love” will understand that this is a precept appropriate to the faithful. It is not indeed saints who have any need to “forbear one another.” Rather it is those in the earlier stages of Christian life, who being human are still under the control of some passion. Nor is it strange that this should be said to the Ephesians. Among them there were surely some who still had to bear patiently with others.

Source: Commentary on Ephesians 4:2
[AD 420] Jerome on Ephesians 4:9
But what is it that ascends except that which also descends into the lower parts of the earth? He who is said to have ascended, ascended because he had descended before. This means: 'But what is it that ascends except that which has also descended.' Therefore, we must look into that which is written elsewhere: 'No one has ascended into heaven except he who descended from heaven, the Son of Man' (John 3:13), how did he ascend before descending? For when he spoke these words, he had already descended from heaven and was showing how he had once ascended to heaven. Similarly, we must consider how the descent and ascent are to be understood. Whether it was a physical descent and ascent or a spiritual one, or perhaps both. The lower parts of the earth refer to hell, into which our Lord and Savior descended in order to bring with him the souls of the saints who were held captive there, triumphantly leading them to heaven. This is why, after his resurrection, many bodies of the righteous were seen in the holy city (Matthew 27:52-53). That hell is located in the lower part of the earth is confirmed by the Psalmist who says: 'The earth opened and swallowed up Dathan, and covered the company of Abiram' (Psalm 106:17). This is further explained in the Book of Numbers (Chapter 16). We also read elsewhere: 'Let death come deceitfully upon them; and let them go down alive into Hell' (Psalm 55:15).

Source: Commentary on Ephesians 4:9
[AD 420] Jerome on Ephesians 4:31
Wrath is the outspewing of indignation in the mind when anger overflows. Bitterness and wrath are varieties of anger. Anger desires vengeance after rage has been subdued. Anger wishes to harm the one by whom it believes itself injured.… Vengeance wants to return evil to the one it considers guilty of injury. A Christian ought not to return evil for evil but “overcome evil with good.”

Source: Commentary on Ephesians 4:31
[AD 420] Jerome on Ephesians 4:10
Could he possibly have passed through and beyond all the heavens and all the supernal regions and the heavenly orbits which philosophers call the spheres to take his place in the highest heaven, in its topmost location? Or should we rather believe that, transcending and spurning everything corporeal and contemplating the eternal, he has taken his place above the heavens, that is, above all that is visible? I think this the better opinion. Therefore the Son of God descended to the lower parts of the earth and ascended above all the heavens, so that he might fulfill not only the Law and the Prophets but also certain hidden dispensations which only the Father knew. He also descended to the lower parts and ascended to heaven, so that he might bring fulfillment to those who were in those regions, so far as they were able to receive. From this we know that before Christ descended and ascended everything was void and in need of his fullness.

Source: Commentary on Ephesians 4:10
[AD 420] Jerome on Ephesians 4:16
This entire upbuilding, by which the body of the church increases cell by cell, is being accomplished through the mutual love of one for another.… This does not imply that to each member will be distributed the same level of maturity. It is an error to assume, for example, that all human beings will be formed anew into angels. Rather every member will be perfected according to its own distinctive measure and function. Humanity, which has been expelled from paradise, will be restored to the cultivation of paradise again.

Source: Commentary on Ephesians 4:16
[AD 430] Augustine of Hippo on Ephesians 4:25
It is written, “The mouth that lies destroys the soul.” … Therefore the apostle puts truth telling in the first place when he commands us to put off the “old nature,”

Source: under which name all sins are understood, saying “therefore, putting off lying speak the truth.”ON LYING 6
[AD 430] Augustine of Hippo on Ephesians 4:25
Let no one mistake this. The apostle is not giving us room to tell a lie to those who are not yet members of Christ with us. The point of the saying is that each of us should consider everyone as we wish him to become, even if he has not become so.… We ought to deal with a person in such a way that he will cease to be an outsider. Regard him as your neighbor already, rather than as an outsider. It may be that, because of the fact that he is not yet a partaker of our faith and sacraments, certain truths must be concealed from him. But that is no reason for telling him falsehoods.

Source: Against Lying 15
[AD 430] Augustine of Hippo on Ephesians 4:6
Those who read very closely recognize the Trinity in this passage. Paul writes of God the Father “who is above all and through all and in all.” All things are “from God,” who owes his existence to no one. All things are “through him,” as though to say through the Mediator. All things are “in him,” as though to say in the One who contains them, that is, reconciles them into one.

Source: On Faith and the Creed 19
[AD 430] Augustine of Hippo on Ephesians 4:9
After having said that "Christ was put to death in the flesh, and quickened in the spirit," the apostle immediately went on to say: "in which also He went and preached unto the spirits in prison; which sometime were unbelieving, when once the long-suffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water;" thereafter he added the words: "which baptism also now by a like figure has saved you." [1 Peter 3:18-21] This, therefore, is felt by me to be difficult. If the Lord when He died preached in hell to spirits in prison, why were those who continued unbelieving while the ark was a preparing the only ones counted worthy of this favour, namely, the Lord's descending into hell? For in the ages between the time of Noah and the passion of Christ, there died many thousands of so many nations whom He might have found in hell. I do not, of course, speak here of those who in that period of time had believed in God, as, e.g. the prophets and patriarchs of Abraham's line, or, going farther back, Noah himself and his house, who had been saved by water (excepting perhaps the one son, who afterwards was rejected), and, in addition to these, all others outside of the posterity of Jacob who were believers in God, such as Job, the citizens of Nineveh, and any others, whether mentioned in Scripture or existing unknown to us in the vast human family at any time. I speak only of those many thousands of men who, ignorant of God and devoted to the worship of devils or of idols, had passed out of this life from the time of Noah to the passion of Christ. How was it that Christ, finding these in hell, did not preach to them, but preached only to those who were unbelieving in the days of Noah when the ark was a preparing? Or if he preached to all, why has Peter mentioned only these, and passed over the innumerable multitude of others?

It is established beyond question that the Lord, after He had been put to death in the flesh, "descended into hell;" for it is impossible to gainsay either that utterance of prophecy, "You will not leave my soul in hell," — an utterance which Peter himself expounds in the Acts of the Apostles, lest any one should venture to put upon it another interpretation — or the words of the same apostle, in which he affirms that the Lord "loosed the pains of hell, in which it was not possible for Him to be holden." Who, therefore, except an infidel, will deny that Christ was in hell? As to the difficulty which is found in reconciling the statement that the pains of hell were loosed by Him, with the fact that He had never begun to be in these pains as in bonds, and did not so loose them as if He had broken off chains by which He had been bound, this is easily removed when we understand that they were loosed in the same way as the snares of huntsmen may be loosed to prevent their holding, not because they have taken hold. It may also be understood as teaching us to believe Him to have loosed those pains which could not possibly hold Him, but which were holding those to whom He had resolved to grant deliverance...

As to the first man, the father of mankind, it is agreed by almost the entire Church that the Lord loosed him from that prison; a tenet which must be believed to have been accepted not without reason, — from whatever source it was handed down to the Church — although the authority of the canonical Scriptures cannot be brought forward as speaking expressly in its support, though this seems to be the opinion which is more than any other borne out by these words in the book of Wisdom. [Wisdom 10:1-2] Some add to this [tradition] that the same favour was bestowed on the holy men of antiquity — on Abel, Seth, Noah and his house, Abraham, Isaac, Jacob, and the other patriarchs and prophets, they also being loosed from those pains at the time when the Lord descended into hell...

But seeing that plain scriptural testimonies make mention of hell and its pains, no reason can be alleged for believing that He who is the Saviour went there, except that He might save from its pains; but whether He did save all whom He found held in them, or some whom He judged worthy of that favour, I still ask: that He was, however, in hell, and that He conferred this benefit on persons subjected to these pains, I do not doubt...

You perceive, therefore, how intricate is the question why Peter chose to mention, as persons to whom, when shut up in prison, the gospel was preached, those only who were unbelieving in the days of Noah when the ark was a preparing — and also the difficulties which prevent me from pronouncing any definite opinion on the subject.

Source: Letter 164 (A.D. 414), Sections 2, 3, 6, 8, 10
[AD 439] Socrates Scholasticus on Ephesians 4:8-9
They then caused to be read a paper which they held in their hands, containing another form of the creed: this had indeed been drawn up at Sirmium, but had been kept concealed, as we have before observed, until their present publication of it at Ariminum. It has been translated from the Latin into Greek, and is as follows...

We believe in... one only-begotten Son of God... [who] was crucified and died, and descended into the lower parts of the earth, and disposed matters there; at the sight of whom the (door-keepers of Hades trembled): having arisen on the third day, he again conversed with his disciples, and after forty days were completed he ascended into the heavens, and is seated at the Father's right hand...

Source: Church History (Book II)
[AD 444] Cyril of Alexandria on Ephesians 4:8-9
For that He utterly abolished death, and effaced destruction, and spoiled hell, and overthrew the tyranny of the enemy, and took away the sin of the world, and opened the gates above to the dwellers upon earth, and united earth to heaven: these things proved Him to be, as I said, in truth God.

Source: Commentary on Luke, SERMON XLIX, 9:18-22
[AD 458] Theodoret of Cyrus on Ephesians 4:13
In the future life we shall attain perfection. But in the present life we need all the help we can get from the apostles, the prophets and our teachers.

Source: Interpretation of the Epistle to the Ephesians 4.13
[AD 458] Theodoret of Cyrus on Ephesians 4:8
"Therefore it says: 'He ascended on high and led captivity captive; he gave gifts to men.' Indeed, the psalm says, 'He received gifts among men'; but he himself gave them. Both of these things have been done. For by receiving faith, he gives grace in return. Also, the Prophet clearly stated, 'He led captivity captive.' For he did not lead us into captivity when we were free, but when we were under the power of the devil, he led us captive in the opposite direction and gave us freedom. Then he interprets the ascent."

Source: EPISTLE TO THE EPHESIANS 4.8
[AD 458] Theodoret of Cyrus on Ephesians 4:18
By “hardness of heart” he means a complete lack of remorse. When parts of the body are hardened, they feel no sensation, as though they were completely dead. This may happen to the heart.

Source: Interpretation of the Epistle to the Ephesians 4.18
[AD 458] Theodoret of Cyrus on Ephesians 4:25
It would be extremely perverse, since we belong intimately to one another, to say things that are not true. For this is not the way the body functions. The eyes, for example, when they see cliffs and steep caverns, instantly report them to the feet so that they may turn aside and protect the whole body from harm.

Source: Interpretation of the Epistle to the Ephesians 4.25
[AD 458] Theodoret of Cyrus on Ephesians 4:28
Idleness is a major source of sin. So it is reasonable for Paul to set honest work over against it. The text contrasts theft, which is an evil work, with honest labor, which is a good work.

Source: Interpretation of the Epistle to the Ephesians 4.28
[AD 458] Theodoret of Cyrus on Ephesians 4:15
This he also says in the letter to the Romans: “Let love be without pretense.” In his letter to the Corinthians he speaks of “unpretending love.” Here also he calls upon them to act with genuine love and through this to increase the riches of the excellence of their life in the Lord himself.

Source: Interpretation of the Epistle to the Ephesians 4.15
[AD 458] Theodoret of Cyrus on Ephesians 4:19
At first their sickness was lawlessness. Then it became indulgence. Having slipped then into a lawless way of life, they gradually came to suffer from lack of remorse. Finally they ventured out toward every sin without fear, living the life of corruption beyond indulgence. This is what he means by “becoming greedy to practice every kind of uncleanness.”

Source: Interpretation of the Epistle to the Ephesians 4.19
[AD 458] Theodoret of Cyrus on Ephesians 4:1
When Paul recalls his chains his intent is to encourage his hearers to rise above their own infirmities to moral excellence. It is as if he were saying: “Remember that it is in relation to you that I am in prison. Suppose I had refused to preach. I would have been free of all this.” In this poignant way the divine apostle elicits sympathy, for he is more content with his chains on Christ’s account than a king with his crown.

Source: Interpretation of the Epistle to the Ephesians 4.1
[AD 458] Theodoret of Cyrus on Ephesians 4:1
They were enjoying the gifts of the Spirit. They were performing miracles, speaking in many tongues and experiencing much prophetic activity. But all this was prone to boggle their minds. Therefore it is about these that he first gives them advice.

Source: Interpretation of the Epistle to the Ephesians 4.1
[AD 458] Theodoret of Cyrus on Ephesians 4:9
"But what is 'ascend' except that he also first descended into the lower parts of the earth?" The ascent involves the descent. For since he had previously descended and procured our salvation, he ascended again. For the wall of the lower parts of the earth had called forth death. Thus, the Prophet also says, 'They put me in the lower pit.' And again, 'And my substance is in the lower parts of the earth.'"

Source: EPISTLE TO THE EPHESIANS 4.9
[AD 461] Leo the Great on Ephesians 4:8-9
Furthermore in the matter which you placed last in your confidential letter, I am surprised that any intelligent Christian should be in difficulty as to whether when Christ descended to the realms below, his flesh rested in the tomb: for as it truly died and was buried, so it was truly raised the third day.

Source: Letter 15, Section 18
[AD 500] Desert Fathers on Ephesians 4:31-32
John told this story. Anub and Poemen and some others who were born of the same mother were monks in Scetis. Some savage Mazicae came and sacked Scetis. The brothers fled and went to a place called Terenuthis; they stayed a few days there in an old temple while they discussed where to live. Anub said to Poemen, ‘Of your kindness, let me live apart from you and our brothers, so that we do not see each other during this week.’ Poemen said, ‘Let us do as you wish,’ so that is what they did. There was a stone statue in the temple. Every day at dawn Anub got up and pelted the face of the statue with stones and every day at evening he said to it, ‘Forgive me.’ Every day for a week he did this: and on Saturday they met again. Poemen said to Anub, ‘I saw you throwing stones at the face of the statue every day this week, and later doing penance to the statue. A true Christian would not have done that.’ Anub answered, ‘I did it for your sake. When you saw me throwing stones at the statue’s face, did it speak? Was it angry?’ Poemen said, ‘No.’ He said, ‘When I did penance before the statue, was it moved in its heart? Did it say, “I won’t forgive you?” ’ Poemen answered, ‘No.’ Anub said, ‘Here we are, seven brothers. If we want to stay together, we must become like this statue, which is untroubled by the injuries done it. If you will not become like this statue, see, there are four doors to this temple, and each of us may go in the direction he chooses.’ At these words they fell upon the ground before Anub, and said to him, ‘Let it be as you say, abba. We will do what you tell us.’ Poemen described what happened afterwards. ‘We remained together all our lives, doing our work and everything else as Anub directed us. He appointed one of us as a steward, and we ate whatever he put before us; no one could have said: “Bring something else to eat,” or “I will not eat that.” So we passed our lives in quiet and peace.’

Source: The Desert Fathers, Sayings of the Early Christian Monks
[AD 500] Desert Fathers on Ephesians 4:31-32
A brother who was hurt by another brother went to the Theban Sisois and said, ‘I want to get back at a brother who has hurt me.’ The hermit begged him, ‘Don’t do that, my son, leave vengeance in the hands of God.’ But he said, ‘I can’t rest till I get my own back.’ The hermit said, ‘My brother, let us pray.’ He stood and said, ‘O God, we have no further need of you, for we can take vengeance by ourselves.’ The brother heard it and fell at the hermit’s feet, saying, ‘I won’t quarrel with my brother any longer; I beg you to forgive me.’

Source: The Desert Fathers, Sayings of the Early Christian Monks
[AD 500] Desert Fathers on Ephesians 4:29
A hermit said, ‘A monk ought not to listen to disparagement; he ought not to be disparaging, and he ought not to be scornful.’

Source: The Desert Fathers, Sayings of the Early Christian Monks
[AD 500] Desert Fathers on Ephesians 4:27
A hermit said to a brother, ‘The devil is like a hostile neighbour and you are like a house. The enemy continually throws all the dirt that he can find into your house. It is your business to throw out whatever he throws in. If you neglect to do this, your house will be so full of mud that you will not be able to get inside. From the moment he begins to throw it in, put it out again, bit by bit: and so with Christ’s help your house will remain clean.’

Source: The Desert Fathers, Sayings of the Early Christian Monks
[AD 500] Desert Fathers on Ephesians 4:26-27
One of the brothers asked Isidore, the priest of Scetis, ‘Why are the demons so afraid of you?’ He said, ‘Ever since I became a monk, I have been trying not to let anger rise as far as my mouth.’

He said also that though he felt impulses towards the sins of concupiscence or of anger, he had not consented to them for forty years.

Source: The Desert Fathers, Sayings of the Early Christian Monks
[AD 500] Desert Fathers on Ephesians 4:26-27
Macarius said also, ‘If you are stirred to anger when you want to reprove someone, you are gratifying your own passions. Do not lose yourself in order to save another.’

Source: The Desert Fathers, Sayings of the Early Christian Monks
[AD 500] Desert Fathers on Ephesians 4:26-27
[Syncletica] said, ‘ “Let not the sun go down upon your wrath” (Eph. 4:26). Likewise, if you wait until the sun is going down on your life, you will not know how to say, “Sufficient unto the day is the evil thereof” (Matt. 6:34). Why do you hate the man who has harmed you? It is not he who has harmed you but the devil. You ought to hate the sickness, not the sick man.’

Source: The Desert Fathers, Sayings of the Early Christian Monks
[AD 550] Oecumenius on Ephesians 4:8-9
Therefore he said, "When he ascended on high." And that the gift is Christ's grace, and he himself gave it out, listen to David: "And when he ascended on high," he says, "Your magnificence was raised above the heavens." Whom did he lead captive? Us, of course, a beautiful and useful captivity. For when he had defeated the devil in the spiritual battle, he took us captive, not to subject us to slavery (for how could he have done this when we were already slaves?), but to free us from the bitter tyranny of that wicked one. But some have understood this from the cross, that when he ascended on the cross, he led captivity captive. He did indeed lead the devil captive, but in place of punishment he gave gifts and grace to those who had been captive...

But what does 'he ascended' mean? It is not necessary, he says, for the prophet to say 'he ascended' unless he knew that he had first descended. For someone usually says 'he ascended' about the one who had previously descended. For he who ascends or in what he ascends begins at the lower place so that he may be in the higher place, just as when someone begins to ascend, although he was not previously in a higher place.

Either he does not now begin his ascent, but he was indeed in a higher place from the beginning. But since he descended from there, he now ascends again. Therefore, where it says, "When he ascended," it is to be understood how it should be interpreted: "When he ascended," not as if he had just begun to ascend now, for he was from the beginning in the sublimity of divine dignity and paternal glory. But because, by his own dispensation and descent even to the lower parts, he ascended again for the appropriate manifestation of divine sublimity, it is said, "he ascended."

"Into the lowest parts of the earth." After which, it is evident that there are no lower parts. But he speaks of hell, looking at it as a common way of speaking, for this is how we are accustomed to say. Therefore, Jacob also says, "And you shall bring down my gray hairs with sorrow to hell." And David, "And I shall be likened to those who descend into the pit." For he called death the lower parts of the earth. "The same who also ascended." This refutes the blasphemy of Nestorius. For there is one who descended and who also ascended.

Source: Commentary on the Epistle to the Ephesians, IV, 7-13
[AD 604] Gregory the Dialogist on Ephesians 4:8
Concerning this again he says, "Ascending on high, He led captivity captive, He gave gifts to men." For ascending on high, He led captivity captive, because He absorbed our corruption by the power of His incorruption. And He gave gifts to men, because, sending the Spirit from above, to one He granted the word of wisdom, to another the word of knowledge, to another the grace of powers, to another the grace of healings, to another kinds of tongues, to another the interpretation of speeches. Therefore He gave gifts to men.

Source: Forty Gospel Homilies, Homily 29
[AD 604] Gregory the Dialogist on Ephesians 4:8-9
Moreover, after your departure I learned from information given me by my most beloved sons the deacons that your Love had said that our Almighty Lord and Saviour Jesus Christ, when He descended into hell, saved all who there acknowledged Him as God, and delivered them from the pains due to them. With regard to this subject I desire that your Charity should think very differently. For, when He descended into hell, He delivered through His grace those only who both believed that He should come and observed His precepts in their lives... Considering, therefore, all these things, hold nothing but what the true faith teaches through the Catholic Church: namely, that the Lord in descending into hell rescued from infernal durance those only whom while living in the flesh He preserved through His grace in faith and good conduct.

Source: Book VII, Letter 15
[AD 749] John Damascene on Ephesians 4:8-9
The soul when it was deified descended into Hades, in order that, just as the Sun of Righteousness [Malachi 4:2] rose for those upon the earth, so likewise He might bring light to those who sit under the earth in darkness and shadow of death [Isaiah 9:2]: in order that just as He brought the message of peace to those upon the earth, and of release to the prisoners, and of sight to the blind , and became to those who believed the Author of everlasting salvation and to those who did not believe a reproach of their unbelief [1 Peter 3:19], so He might become the same to those in Hades: That every knee should bow to Him, of things in heaven, and things in earth and things under the earth. [Philippians 2:10] And thus after He had freed those who had been bound for ages, straightway He rose again from the dead, showing us the way of resurrection.

Source: An Exposition of the Orthodox Faith (Book III), Chapter 29
[AD 1107] Theophylact of Ohrid on Ephesians 4:23
Lest anyone think that he introduces another person, he says: "be renewed," that is, renew the very thing that has grown old and make it different. So the subject is one and the same, and the change is only in character and thought. In what way could this renewal occur? Through the Holy Spirit, Who takes up residence in our mind, because the Spirit does not tolerate old deeds. What is said has this meaning: be renewed by a spiritual renewal in your mind, and not by a bodily renewal occurring in the body.

Source: Commentary on Ephesians
[AD 1107] Theophylact of Ohrid on Ephesians 4:30
If you, he says, speak a rotten word unworthy of the lips of a Christian, you will not offend a man, but the Spirit of God, by Whom you have been blessed and by Whom your lips have been sanctified. Then he indicates in what ways we have been blessed.

For the Spirit has sealed us as a sign that we belong to the royal flock: He did not leave us among those subject to the wrath of God, but removed us from them and set a seal upon us, so as to deliver us from that wrath. Shall we not be ashamed after this to insult Him? Your lips have been sealed by the Spirit, so that you may speak nothing unworthy of Him; do not break this seal.

Source: Commentary on Ephesians
[AD 1107] Theophylact of Ohrid on Ephesians 4:22
What then were you taught, in what does Christ's truth consist? In that you put off the old man, that is, the habits of the former life and the life that is old and subject to sin.

You can understand this in two ways: either as the lusts decay, so too the man himself, that is, the reason, becomes corrupt. In what way do the lusts decay? From illness and old age beauty fades, and strength likewise, and indeed everything is finally destroyed by death. For "in that day," says David, "all his thoughts perish" (Ps. 146:4). Or else: "in lusts" is said instead of: from lusts. Since from them your old man is corrupted, like cotton and iron, from what they are born, from that they also perish. For the love of glory also destroys — as regards the soul, always, but sometimes bodily as well; and pleasures too. And he fittingly called the enjoyment that comes from them deception. For all of this is fraud and deceit, because it only appears to be pleasure, but in reality is bitterness. Deception consists precisely in this — to appear one thing and be another.

Source: Commentary on Ephesians
[AD 1107] Theophylact of Ohrid on Ephesians 4:21
And the words "as the truth is in Jesus" understand thus: you should not remain in the same state as the pagans walk. For Christ's work is not vanity, but truth, teaching, and life. Sin is a lie, for it lacks substance and has no purpose; but virtue is truth, for it is stable and has purpose.

Source: Commentary on Ephesians
[AD 1107] Theophylact of Ohrid on Ephesians 4:13
Until then, he says, all of us who have received gifts must act, labor, and build up, until we come to the unity of the faith, that is, until we all appear as having one faith, not differing in doctrines and having no disagreement among ourselves in matters concerning life. For then there will be true unity of the faith, then we will know the Son of God, when we hold right opinion in the matter of teaching and preserve the bond of love. For Christ is love.

By the image of the perfect man and the measure of the stature, he speaks of the perfect knowledge of the dogmas, just as by the fullness of Christ he means the perfect and complete knowledge of Him and the faith that He, one of the Trinity and equal to the Father, became Man, a single hypostasis in two natures, wills, and activities, and that together with the body He sits enthroned with the Father and will come again, and everything else that is rightly thought and said about this. How then does he elsewhere call our knowledge imperfect? In contrast to future knowledge; but here, with regard to the unchangeableness of knowledge, he calls it perfect. For when we shall no longer waver, then we shall be perfect, as is evident from what follows.

Source: Commentary on Ephesians
[AD 1107] Theophylact of Ohrid on Ephesians 4:3
As the spirit in the body encompasses and unites everything, so too does the Holy Spirit unite the Church, even though we differ in race, character, and occupation. And through the Holy Spirit we become one body. Therefore, let us strive to preserve this unity by living in peace with one another. For if we do not have the bond of love and do not live in peace with one another, we will destroy the unity that the Spirit has granted us — just as if a hand or foot were to quarrel with the rest of the body and refuse their union with the other members, they would no longer be under the authority of one spirit. Therefore, great diligence is needed, and we must not sluggishly maintain peace, but be firmly joined to one another, so that where one strives, the other does likewise (for such are allies), rather than directing ourselves by our own will; only then shall we be in one Spirit.

Source: Commentary on Ephesians
[AD 1107] Theophylact of Ohrid on Ephesians 4:8
That He gave a gift, he says, is evident from the words of the prophet: He gave gifts to men. But the prophet says: you received gifts, and this is the same thing, because God, in granting gifts, receives service in return. And whoever receives gifts receives them in order to work and labor. Therefore one must not be idle. He ascended "on high" — either onto the cross, or into heaven at the ascension, which is even better, as is evident from what follows. Of what captivity does he speak? Of the captivity of the devil. For He took captive the devil and death, and the curse, and transgression, and also us, who were under the power of the devil and subject to what has been said.

Source: Commentary on Ephesians
[AD 1107] Theophylact of Ohrid on Ephesians 4:5
For it is not so that you have a higher Lord, and he a lower one; that you are saved by faith, and he by works; that baptism sets you free, but not him.

Source: Commentary on Ephesians
[AD 1107] Theophylact of Ohrid on Ephesians 4:7
If everything, as you say, is common, then why does one person have a greater gift and another a lesser one? For this aroused envy in them, in the Corinthians and many others. Resolving this, the apostle says that to each one a gift was given in the measure that the Giver determined. Therefore, since it is a gift, be content, because you received it after all, and it was not given to you as something owed. And since God determined this measure, do not be curious. For if God determined it, then of course He did so in a manner entirely fitting. Thus, what is essential and without which one cannot be a Christian is common to all, and if someone has a somewhat greater gift, do not grieve, because greater labor is also joined with it, as he will say further on. And he did not say "according to the measure of each one's faith," lest those who have little of it fall into faintheartedness, but he places the measure in the will of the Giver, so that they would not even dare to question it at all.

Source: Commentary on Ephesians
[AD 1107] Theophylact of Ohrid on Ephesians 4:12
Do you see what dignity this is? Each one speaks, acts, each one serves the edification of the Body of Christ, or the Church. Why then do you grieve, as one who has received a lesser gift? For even you contribute to the "perfecting of the saints," that is, to the benefit of the faithful and their improvement. So then, look: having received a gift for the edification of others, do not destroy yourself through envy of greater gifts. Moreover, if another has received a greater gift for the perfecting of the faithful, understand that greater labor and service are also joined with it, and therefore greater responsibility. And on the other hand, is it not a satanic trait to envy the one who perfects and edifies the Body of Christ? For this befits an enemy of God.

Source: Commentary on Ephesians
[AD 1107] Theophylact of Ohrid on Ephesians 4:18
Although the light of the knowledge of God and of a pure life was shining, they darkened themselves, having weakened the sight of the soul with the gloom of passions and worldly cares. Indeed, passions and worldly concerns represent a great and hard-to-cross torrent that darkens the mind. Therefore, those who live in this way are also alienated from the life of God, that is, from the life according to God. For the rational life consists in comprehending the truth. And he who is blind to it does not truly live, since truth is the essence and light of the mind.

So, if they are in ignorance, why do you blame them? One who is ignorant should be taught, not accused. But this ignorance, he says, arose in them as a result of hardening, that is, insensibility; and the insensibility as a result of their inclination toward an impure life, so that they are worthy of accusation. But listen to what follows further.

Source: Commentary on Ephesians
[AD 1107] Theophylact of Ohrid on Ephesians 4:29
Rotten he calls the idle word: senseless and inappropriate, such as jesting and empty talk. But even more rotten and, so to speak, foul-smelling is obscene speech, abuse, and slander. For we shall give account not only for deeds, but also for words.

That is, let us speak what edifies our neighbor, what is needful for the present necessity, and not untimely and useless, so that the listeners may remain grateful to us. For if we speak what is profitable to the soul, then the listeners, as having received benefit, will be grateful. Or: so that your word, he says, may make them graced. For just as myrrh imparts grace to those who receive it, so too does a word profitable to the soul. Do you see how Paul, whatever he always urges, now also asks of us: that we edify our neighbor, that is, ourselves? For he who counsels what is profitable to the soul of another certainly does it for himself much sooner.

Source: Commentary on Ephesians
[AD 1107] Theophylact of Ohrid on Ephesians 4:25
Having spoken about the old man in general, he then describes him in parts as well. And, first of all, he removes lying in relation to one another and, what is especially important and capable of arousing shame, because we are members of one another — as if saying: would the eye, having seen a beast, lie to the feet and prevent them from running? Or would the foot, having felt a deep pit hidden beneath reeds and earth, lie and not let the eye know, so that it might look in another direction and find a way around? And in general, in everything you will find the same thing. Therefore, let us also not lie to one another, for we are members of one body.

Source: Commentary on Ephesians
[AD 1107] Theophylact of Ohrid on Ephesians 4:28
You see what the members of the old man are: lying, bearing grudges, stealing? And he did not say: let the one who steals be punished — but: let him cease, he says, from this evil. For the former is the business of secular courts, while the latter is the teaching of Christ. Where then are the so-called Cathari, who are in reality filled with all manner of impurity, and who reject repentance? Let them hear that to strip off the shameful name means not merely to cease from sin, but also to do something good. For listen to what he says next.

For it is not enough to cease from sin, but one must enter upon the opposite path of good. Before he did evil? Now let him do good — and not simply, but with effort: on the one hand, to subdue the body which previously, through inactivity, had grown accustomed to evil, and on the other hand, to have sufficient means for life and sustenance, so as to share with others as well — and so that he who formerly robbed others might now do good to others. A wondrous thing! The Gospel transforms into angels those who were nearly demons!

Source: Commentary on Ephesians
[AD 1107] Theophylact of Ohrid on Ephesians 4:15
The crafty and cunning have everything false and deceitful in their words, and there is nothing sound or stable in them. But we, being sincere in our love for God and neighbor, having teaching that is not false and living without hypocrisy (for here, it seems, he also gives lessons on life), let us grow up into Christ in all that is ours — both life and dogmas. For with Him, as the Head, we must conform all that is ours, so as to bring nothing discordant or out of harmony with the Head, but to have everything grown up according to Him.

Source: Commentary on Ephesians
[AD 1107] Theophylact of Ohrid on Ephesians 4:27
To be hostile to one another means to give place to the devil. For as long as we are united and bound together, he brings nothing of his own, since he finds no place; but when he notices some discord among us, then, finding a place, he first pushes through his head, like a serpent, and then crawls in with his entire writhing body.

Source: Commentary on Ephesians
[AD 1107] Theophylact of Ohrid on Ephesians 4:26
Having said "do not lie," then, since anger often arises from lying, he says: it would be good not to be angry at all, but if it happens, then at least do not bring yourselves to sin by immoderately giving in to anger. And some say that there is only one sinless anger — namely, against demons and passions, which is what the holy apostle proposes to us here.

Let not, he says, this feeling remain in you for long, and let not the setting sun leave you as enemies, lest its light shine upon you as unworthy, and lest the night kindle this fire even more through thoughts and contribute to the arising of evil designs.

Source: Commentary on Ephesians
[AD 1107] Theophylact of Ohrid on Ephesians 4:20
Such is the position of the pagans; "but you did not so learn Christ; because you heard of Him and were taught in Him," that is, after you came to know Christ. And he speaks not with doubt, but with complete confidence. For the knowledge of Christ consists precisely in living virtuously; just as one who lives wickedly does not know Christ. "They profess that they know God, but in works they deny Him" (Titus 1:16).

Source: Commentary on Ephesians
[AD 1107] Theophylact of Ohrid on Ephesians 4:6
That is, He is over all and through all He penetrates with His providence and governance, and dwells in all of us. Note also that the heretics apply the preposition "through" to the Son, and the preposition "in" to the Spirit, as though it had a diminishing significance; yet they are applied to the Father, certainly not to His diminishment.

Source: Commentary on Ephesians
[AD 1107] Theophylact of Ohrid on Ephesians 4:24
Do you see that the subject is one and the same, which draws into itself and is clothed upon, but the garments are different, namely vice and virtue? For just as it is easy to undress and dress, so too are vice and virtue easy, if we so desire. Why then does he represent vice and virtue under the image of a man? Because a man is characterized by his deeds, and they reveal a man no less than his nature — whether he is good or evil. Thus, the new man is one who has been renewed by baptism, who must be both strong and free from injury and healthy, for all these things are proper to youth.

This man, he says, is created not according to lust, but "according to God," that is, from God is that creation which is well-pleasing to Him, in the font not from water and earth, but "in righteousness and holiness." For in that lies the essence of such a man. Righteousness is virtue in general, just as we customarily call a blameless man righteous. And the Lord, saying: "unless your righteousness exceeds the righteousness of the scribes and Pharisees" (Matt. 5:20), means here every virtue. "Holiness" is purity and the fulfillment of all that is due. But since in the Old Testament there was talk of righteousness, he says that it was a type of this righteousness. But I say to you about the righteousness of truth and of the Gospel. Or in contrast to outward and hypocritical righteousness, he pointed to true righteousness. Although this man was created in baptism in righteousness and holiness, he must still clothe himself in them now through life and deeds. And when you hear that one must put on, then understand that one must never take off, as it is also said: "he clothed himself with cursing as with a garment" (Ps. 109:18), and "You cover Yourself with light as with a garment" (Ps. 104:2). And we have the custom of saying: so-and-so has put on the mask of such-and-such a person.

Source: Commentary on Ephesians
[AD 1107] Theophylact of Ohrid on Ephesians 4:11
And it is significant that he said: "He." For He Who so cared for us and Who for our sake did not refuse to descend even to the lowest limits, did not simply distribute the gifts, but undoubtedly with wisdom and benefit. How then do you grieve that the distribution was made unwisely? And in one place he says that the Spirit distributes: "in which the Holy Spirit has made you overseers" (Acts 20:28) and: "but one and the same Spirit works all these things" (1 Cor. 12:11); and in another he attributes this to the Father: "God has appointed in the Church first Apostles" and so on (1 Cor. 12:28), and: "I planted, Apollos watered, but God gave the growth" (1 Cor. 3:6). But here he attributes it to the Son. Thus, the operation of the Three is one.

The first are apostles, because they also possessed the gift of prophecy, whereas the prophets, namely those of the New Testament, did not possess apostleship.

Or those who wrote the Gospel, or those who, although they did not travel everywhere, yet preached the Gospel, like Priscilla and Aquila (Acts 18:3).

He calls by this name those to whom the Churches have been entrusted – bishops, such as Timothy, Titus, and others like them. But you may also understand by "pastors" both presbyters and bishops, and by "teachers" even deacons. For they too, holding the rank of purifiers, purify the people through the word.

Source: Commentary on Ephesians
[AD 1107] Theophylact of Ohrid on Ephesians 4:8-9
But he ascended to the summit, either by the cross or by the assumption of heaven, which is even more important, as is clear from what follows. But what captivity does he mean? The captivity of the devil: for he captured the devil, and death, and curse, and sin, and we, subject to the devil, are now liable. But what does 'he ascended' mean except that he also descended to the lower regions, that is, the earth? He who descended is the same one who ascended far above all the heavens, in order to fill all things. In discussing humility here, Paul presents Christ as an example, as he does in his letter to the Philippians: "Just as he did not refuse to descend, so you should not refuse to humble yourselves." For it is clear from the prophet that he who ascended also descended. When we speak of God ascending, we must first understand that he descended; this is not the case with human beings. But where did he descend? To the depths, which are commonly called the lowest parts of the earth, just as Jacob said, "You will bring down my gray hairs with sorrow to the grave," and David said, "I am like those who go down to the pit." He descended to the lowest parts, beyond which there is nothing else, and ascended far above all, beyond which is nothing. His descent did not prevent him from ascending. Therefore, if you humble yourselves, you will be exalted. For this reason, he fills all things with his dominion and power, and does so in the flesh, since he had already filled everything with his divinity. This is what Paul is arguing against Samosata and Nestorius. For he who descended, it is clear that even though he was in the heavens, he descended through incarnation to the earth and, through death, to the depths, and he is one and the same, not different.

Source: Exposition on the Letter to the Ephesians, Chapter 4, Verses 8 & 9-10
[AD 1107] Theophylact of Ohrid on Ephesians 4:19
Do you not see that of their own free will they became so insensible? "Having become callous," that is, having grown completely lazy, not wishing to do anything good, having reached complete insensibility and having become as if mad, "they gave themselves over to licentiousness." For what purpose? To practice uncleanness, because they made it (uncleanness) their occupation and constant activity, and not just one form of it, but every kind. How then could they not have lost all sensitivity, having given themselves over to every kind of uncleanness? For an impure life is the cause of wicked doctrine as well and leads to a failure to understand everything good. Therefore, when in another place you hear that God gave them over "to a debased mind" (Rom. 1:28), remember these words too and, comparing the one with the other, understand that God is said to give over those who give themselves over, that is, He permitted and abandoned them, since they themselves made themselves worthy of that. And even the expression "with greediness" points to a voluntary insensibility in them. For, he says, it was possible for them to use both money and pleasures in moderation, but having given themselves over to excess, they became coarsened in everything and insensible to everything good.

Source: Commentary on Ephesians
[AD 1107] Theophylact of Ohrid on Ephesians 4:17
It is proper for a teacher not only to exhort, but also to instill fear, showing that God Himself stands before His disciples, as Paul does here. "I adjure," he says, you "by the Lord," that is, I call the Lord as witness that I have not hidden from you what needed to be said. And he did not say: do not live as you live, so as not to wound them, but: "as the other nations walk," correcting them by the example of others. They walked "in the vanity" of their "mind" because they served idols, were slaves to passions, and gave themselves over to the vanity of the world. And what is called vanity is so called because we make use of it vainly; for it is not vain by its own nature, since all things were created very good.

Source: Commentary on Ephesians
[AD 1107] Theophylact of Ohrid on Ephesians 4:32
Since it is not enough merely to refrain from evil in order to obtain the Kingdom, but one must also do good (for if we neglect doing good, we fall into Gehenna, even if we have done no evil, as is evident from many places in the Gospel (Matt. 3:10)), therefore Paul, rejecting what is bad, inclines us toward doing good and says: "be kind," in opposition to anger; "compassionate," in opposition to cruelty; "forgiving one another," that is, be lenient and forgive those who sin against you, in opposition to malice and slander.

Since an example is much more persuasive, he presents God as a model. He could even have pointed out that God said: "forgive, and you will be forgiven" (Luke 6:37), but since many doubt the future, he points to what has already been accomplished, saying: "God forgave us." In what way? "In Christ," that is, at the peril of His own Son and even His slaughter. You, perhaps, forgive without any peril to yourself, but He did not do so; you forgive your brother, but He released and forgave you when you were an enemy. Notice also how instead of saying "forgive one another," he said "yourselves," showing that when we forgive one another, by this very act we earn mercy for ourselves.

Source: Commentary on Ephesians
[AD 1107] Theophylact of Ohrid on Ephesians 4:14
But let us, he says, firmly and unshakably hold fast to that small measure which we have received, and let us not, like children, be tossed about and carried away by every teaching. For this reason gifts were given: to build up and strengthen, so that the building might not be shaken. By the words "that we should no longer be" he showed that formerly they were such. He even includes himself, so as to correct not by reproaches but by kindness. And by saying "tossed about," he shows what danger the souls of those who are unsteady in Orthodoxy are in. And, speaking figuratively, he calls the various teachings winds.

By the word "cunning" are called those who made profit from dice-playing. Such also are the false teachers, who handle very simple people like dice, as they please. Therefore, let us not, he says, be tossed about in this cunning "by the craftiness of deceitful scheming," that is, be tossed about and inclined toward that which the deceitful craftiness of false teachers desires. For all their skill and cunning are directed toward nothing other than deception. And he beautifully added: "of men," since the work of God contains no cunning or deception.

Source: Commentary on Ephesians
[AD 1107] Theophylact of Ohrid on Ephesians 4:1
A teacher must not lord it over, but serve the disciples for the sake of their salvation. Therefore Paul also, as a servant, beseeches. He even puts forward his bonds for the success of his request. For he is "a prisoner in the Lord," that is, not for an evil deed, but for the sake of the Lord. So then, show honor to the bonds borne for the Lord's sake. And what do I beseech? Not for myself, but for you, that you may walk worthily of your calling. For you have been called to great things: to sit together with Christ and to reign together with Him, and you must not disgrace your dignity by deeds unworthy of Christ. And from doctrinal teaching he transitioned to moral instruction, thereby imparting sweetness to his word.

Source: Commentary on Ephesians
[AD 1107] Theophylact of Ohrid on Ephesians 4:4
Paul seeks not simply love, but a love that makes all one body, through complete union with one another, so that, like members of a body, they would suffer together and rejoice together with one another. "And one spirit." He said this beautifully, showing that, having become one body, they will also be one spirit, or else that it is possible to be one body but not one spirit (just as if someone were in friendship with heretics but did not follow their teaching). Or: having received one spirit through faith, you ought also to be of one mind. Or by spirit he means the same disposition of soul and unanimity among all, as if saying: one body and one soul.

God says, He called you to one and the same thing, granted life to all, equally became the head of all, co-raised and seated all with Himself, and simply received all with equal honor, and we all have one and the same hope. Therefore you ought to be one also in the bond of love. For in relation to Him we are equal, even though we differ on earth.

Source: Commentary on Ephesians
[AD 1107] Theophylact of Ohrid on Ephesians 4:2
He shows how it is possible to "walk worthy of the calling" — if we are humble. For then you will fully understand what you are and what you have been deemed worthy of, and you will humble yourself and strive to serve your benefactor. Moreover, it serves as the foundation of every virtue; therefore the Lord also began His beatitudes from this point, calling the poor in spirit blessed, that is, the humble-minded. "With all," he says, "humility," not in words only, but also in deed, in outward appearance and voice, and not so as to show oneself humble toward one person but not toward another, but toward everyone, whether he be small or great.

For it is possible to be both humble and at the same time irritable and wrathful; but such humility is useless.

He teaches what the benefit of meekness and longsuffering is – it is forbearance toward one another. Then, lest someone say: how can I be forbearing toward my neighbor when he is wrathful and insolent? – he points out the way as well – in love. For if we have love, we will bear with one another.

Source: Commentary on Ephesians
[AD 1107] Theophylact of Ohrid on Ephesians 4:9
Speaking here of humility, Paul points to Christ as an example, just as in the Epistle to the Philippians (Phil. 2:8), saying: as He did not refuse to descend, so you too should not refuse to humble yourselves through humility. And that He descended is evident from the prophet's expression: "having ascended," because in relation to God, when it says "having ascended," one must necessarily understand that He first descended, whereas concerning a man this is not yet the case. Where then did He descend? Into Hades: this, of course, is what he calls "the lower parts of the earth," according to the common understanding. As Jacob also said: "you will bring down my gray hairs with sorrow to the grave" (Gen. 44:30); and David: "lest I become like those who go down into the pit" (Ps. 28:1).

Source: Commentary on Ephesians
[AD 1107] Theophylact of Ohrid on Ephesians 4:31
Although by what was said above he already rejected anger, now he tears it out as if by the root; because bitterness (that is, harshness) is the root of wrath and anger. For when the bitter fluid (bile) is irritated, it overflows from the vessel containing it, spreads throughout the whole body, and makes a man into a beast. So "bitterness" is an inward corruption, malice, a preparation for evil-doing; and "wrath" is the beginning of "anger," a kind of inflammation, as it were; while anger is the state when it passes into action. And since anger, if not accompanied by "clamor" that fans it, quickly dies out, the apostle says: "and clamor be put away from you," that is, let it disappear and let no trace remain. For clamor is the horse, and anger is the rider: hold back the horse, and you have overthrown the rider. Remove also "evil speaking," that is, slander, which, although it is produced by anger, itself inflames it still more through clamor. But since there are many who wound secretly, who say nothing, but in a hidden way cause harm, who lie in wait unnoticed around the corner to inflict evil, he therefore added: "with all malice," that is, both small and great.

Source: Commentary on Ephesians
[AD 1107] Theophylact of Ohrid on Ephesians 4:10
Thus, He descended to the very lowest regions, beyond which there is nothing else, and ascended far above all things, above which there is nothing more. And this descent did not hinder His ascent. Therefore you also, if you humble yourselves, will be exalted. He accomplished this in order to fill all things with His dominion and power, according to the flesh, since according to His Divinity He already filled all things before. All of this is directed against Paul of Samosata and Nestorius. For He who descended — evidently, as a dweller on high He descended, both through the incarnation to earth and through death into Hades — is one and the same, and not different.

Source: Commentary on Ephesians
[AD 1107] Theophylact of Ohrid on Ephesians 4:16
The thought of this passage is as follows, although it is expressed unclearly: just as in the body the spirit, descending from the brain through the nerves, does not simply impart sensation to all the members, but according to the properties of each — to the one capable of receiving more, more, and to the one capable of receiving less, less — so also Christ distributes His gracious gifts to our souls, which are His members, not simply, but "according to the effective working in the measure of every part," that is, as much as each is able to contain, and thus the whole body "makes increase for the building up of itself in love." For it is otherwise impossible to receive the aid of the Spirit descending from above, Who gives us life and growth, if we are not joined and united by love as one body. Just as, for example, a hand, severed from the body, could no longer receive the influences of the spirit, because it is cut off from the body, so also we, if we do not have unity, will not receive from our Head, Christ, the grace of the Spirit. For this reason he said "the body joined and knit together," in order to show that the members are not simply placed one beside another, but are joined to one another, and each occupies its own place, and is not dislocated or disfigured. Therefore, it is our task to bind and unite ourselves through love, and the task of Christ, our Head, to send down the Spirit. Thus, the entire discourse is about humility and unity. The words "through every joint that supplies" show that the Spirit, poured out and given by the Head, tangibly touches all. Therefore, the body grows and is built up through the fact that the supply of the Spirit touches the members and that He works in them (for this is what "according to the effective working" means), or that He furnishes them the power to work.

Source: Commentary on Ephesians
[AD 1274] Thomas Aquinas on Ephesians 4:23
Next, he indicates the new condition they are to take on. First, through what means we can obtain this newness. Secondly, in whom this newness resides (4:24a). Thirdly, what the newness is (4:24b).

Regarding the first he says be renewed in the spirit of your mind. Notice that although "spirit" is frequently said to be in man, nevertheless three spirits are discernible in him. One is the Holy Spirit: "Know you not that you are the temple of God and that the Spirit of God dwelleth in you?" (1 Cor. 3:16). Another is his spiritual reason: "For the flesh lusteth against the spirit; and the spirit against the flesh" (Gal. 5:17). Finally, there is man's imaginative spirit: "Know ye, O Israel, that the prophet was foolish, the man was mad, and spiritual" (Os. 9:7), that is, his imagination went wild.

Therefore, the "spirit of your mind" may point to the Holy Spirit. He then states that the cause of renewal is the Holy Spirit who dwells in our rational spirit: "God hath sent the Spirit of his Son into your hearts" (Gal. 4:6). "Send forth thy Spirit, and they shall be created: and thou shalt renew the face of the earth" (Ps. 103:30). Or "spirit" could refer to the rational spirit and would be identical with our "mind," similar to the expression in Colossians 2 (11): "In despoiling of the body of the flesh," that is, the body which the flesh is. Likewise here, "in the spirit of your mind" would refer to the spirit which the mind is. He would qualify it in this way since there is another spirit within us, differing from the mind, and which is common to both us and the beasts.

However, he states be renewed in the spirit of your mind; what is not spoiled keeps its freshness and does not require a renewal. If Adam had not become tainted neither he nor ourselves would need a renovation. Yet, once he was corrupted, both he and his offspring are in need of a renovation. In the present life we must be renewed in soul; our body will be in the future when "this corruptible must put on incorruption; and this mortal must put on immortality" (1 Cor. 15:52). Hence he says be renewed in the spirit since, unless the spirit is renewed in this life, the body will never be renewed.

Source: Commentary on Ephesians
[AD 1274] Thomas Aquinas on Ephesians 4:30
Previously the Apostle warned the Ephesians to abstain from wicked and injurious words (4:29). Here he advises them against words or actions which would upset or sadden other men. Regarding this he does two things:

First, he prohibits what is old.
Secondly, he encourages what pertains to the new (4:32).

Again the first part has two subdivisions:

First, he forbids what is old in general.
Secondly, he gets down to specific vices (4:31).

There might be an objection to his saying grieve not the Holy Spirit of God. The Holy Spirit is God in whom there can be no emotion or sorrow. I reply that the Holy Spirit is said to be grieved when that person is saddened in whom the Spirit dwells. "He that despiseth you, despiseth me" (Lk. 10:16). "But they provoked to wrath and afflicted the spirit of his Holy One: and he was turned to be their enemy" (Is. 63:10).

Or, it could be called a metaphorical expression. Just as God is said to be angry on account of the similarity of what he does to the results of human anger, so he could also be said to be grieved. When some person is saddened he withdraws from whoever is depressing him, likewise does the Holy Spirit withdraw from one who is sinning. Thus the meaning of "grieve not the Holy Spirit" is: do not chase him away or reject him through sin. "For the Holy Spirit of discipline will flee from the deceitful, and will withdraw himself from thoughts that are without understanding: and he shall not abide when iniquity cometh in" (Wis. 1:5).

Therefore, the Holy Spirit must not be saddened, and this on account of the blessing of his saving seal. Thus he adds whereby you are sealed, that is, you are reformed and set apart from others. Whoever possesses this seal shall enjoy eternal life. For this reason he must be held on to and in no way grieved since without him there is no life everlasting. "God also hath sealed us and given the pledge of the Spirit in our hearts" (2 Cor. 1:22). When did this happen? In the day of redemption, that is, of baptism. "Unless a man be born again of water and the Holy Spirit, he cannot enter into the kingdom of God" (Jn. 3:5). "You shall be baptized with the Holy Spirit not many days hence" (Ac. 1:5). He says redemption since in baptism a man becomes a sharer in the redemption accomplished by Christ.

Source: Commentary on Ephesians
[AD 1274] Thomas Aquinas on Ephesians 4:22
How should they live? He adds to put off, according to the former way of life, the old man. The passage has two variant readings. One is the infinitive, to put off; then it would be construed with what preceded to read: The truth about which you were instructed in Jesus was to put off the old man. The more common reading has an imperative, put ye off; in this case the signification is: Since the life and teachings of the Gentiles are contrary to those of Jesus, in which you have been taught, the only alternative is that you discard the old man. Hence he makes two points here since vices must first be eradicated before virtues can be cultivated: First, he instructs them to put aside their former condition, their old way of living. Secondly, how they must take on a new way of life characteristic of Jesus (4:23).

Three considerations follow. First, what does the old man mean? Some hold that the old man is external and the new man interior. But it must be said that the old man is both interior and exterior; he is a person who is enslaved by a senility in his soul, due to sin, and in his body whose members provide the tools for sin. Thus a man enslaved to sin in soul and body is an old man. He is already on the way to corruption, or is actually beginning to decay since "that which decayeth and groweth old is near its end" (Heb. 8:13). And so a man subjected to sin is termed an old man because he is on the way to corruption. On this account he goes on, corrupted according to the desire of error. Anything will corrupt when it deviates from the order of its inner being. Man's nature longs for what accords with reason; and truth is reason's perfection and good. Hence, when someone's reason sways toward error, and his desire is corrupted from this error, he is referred to as an old man.

This, he says, is according to evil desire. "Make not provision for the flesh in its concupiscences" (Rom. 13:14). "Many are the unprofitable and hurtful desires which drown men into destruction and perdition" (1 Tim. 6:9). Some people are lured into these cravings through their own weakness. Malice will draw others to them, as it does those who say that God does not have a providential care of the universe. Therefore he adds "of error" because the mind and affections of those who maliciously err become corrupted. Possibly the "desire of error" refers to whatever makes men err, according to Wisdom 2 (21): "These things they thought, and were deceived: for their own malice blinded them," and in Proverbs 14 (8): "The imprudence of fools erreth."

In Colossians 3 (9) the Apostle indicates how to leave the old man behind: "Stripping yourselves of the old man with his deeds." The substance of human nature is not to be rejected or despoiled, but only wicked actions and conduct. "Have your manner of life good among the Gentiles" (1 Pet. 2:12); "Be thou an example of the faithful, in word, in conduct, in charity, in faith, in chastity" (1 Tim. 4:12).

Source: Commentary on Ephesians
[AD 1274] Thomas Aquinas on Ephesians 4:21
This certainly will happen if you have heard him, for hearing is the servant of instruction. "If" here is the equivalent of "because." "And this is the declaration which you have heard," as 1 John 1 (5) expresses it in reference to the proclamation of the faith. "He that hearkeneth to me shall not be confounded" (Ecclus. 24:30). And "the ear that heareth the reproofs of life shall abide in the midst of the wise. He that rejecteth instruction despiseth his own soul: but he that yieldeth to reproof possesseth understanding" (Prov. 15:31-32). If also you have been taught in him how what pertains to faith must be kept and fulfilled. "They did as they were taught" (Mt. 28:15), as the truth is in Jesus. As though he said: If you have heard the faith of Christ preached and how this faith must be put into practice, you have been taught what Jesus is like, he is himself the truth which is imparted to you. You must not, therefore, behave as those who despair.

Source: Commentary on Ephesians
[AD 1274] Thomas Aquinas on Ephesians 4:13
He goes on to discuss the ultimate fruit of the Church's preaching which can be understood in two ways. One sees it as touching on the absolutely ultimate effect: the resurrection of the saints. In this perspective two facts are asserted. First is the spiritual and corporeal convergence of all who have risen. The physical convergence will consist in this, that all the saints will be drawn together toward Christ: "Wheresoever the body shall be, there shall the eagles also be gathered together" (Mt. 24:28). Concerning this he says until we all meet, as if to say: The above ministry, the perfecting of the saints, and the edifying of the Church will continue until we all meet Christ in the resurrection. "Behold, the bridegroom cometh. Go ye forth to meet him" (Mt. 25:6). "Be prepared to meet thy God, O Israel" (Am. 4:12). We shall meet one another also: "We who are alive, who are left, shall be taken up together with them in the clouds to meet Christ" (1 Thess. 4:16). "If by any means I may attain to the resurrection which is from the dead" (Phil. 3:11).

The spiritual convergence, however, is seen in relation to our merits, which is according to the same faith; regarding this he says into the unity of faith. There is only "one Lord, one faith" (Eph. 4:5). The knowledge of the Son of God is the reward, it consists in the perfect vision and knowledge of God of which 1 Corinthians 13 (12) speaks: "Then shall I know even as I am known." "And they shall teach no more every man his neighbour, and every man his brother, saying: Know the Lord; for all shall know me from the least of them even to the greatest" (Jer. 31:34).

Secondly, he discusses the aforementioned fruit in respect to the perfection of those who rise. He relates first of all the perfection itself when he says unto a perfect man. This should not be understood as though women will be changed into men at the resurrection—some have misread it in such a fashion. Both sexes will remain, though sexual intercourse will no longer occur, as our Lord indicates in Matthew 22 (30): "For in the resurrection they shall neither marry nor be married, but shall be as the angels of God in heaven." They will remain as a witness to the perfection of nature, and for the glory of God who created such a nature. The perfect man designates the complete and total perfection of that state. "When that which is perfect is come, that which is in part shall be done away" (1 Cor. 13:10). Thus man is used here rather in contradistinction to boy than as the opposite of woman.

He describes, in the second place, the exemplar of this perfection when he says unto the measure of the age of the fullness of Christ. Consider how the true physical body of Christ is the exemplar of his mystical body. Both are made up of many members joined into a unified whole. Now the physical body of Christ grew to the mature and robust age of thirty-three years before he died. Therefore, the age of the risen saints, who will experience neither imperfection nor the failings of old age, will correspond to that mature age. "He will reform the body of our lowness, made like to the body of his glory" (Phil. 3:21).

In another way this passage can be understood as referring to the ultimate fruit of the Church's ministry in the present life. This will happen when all the faithful come to her in the unity of faith and the knowledge of the truth. "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). In this the mystical body is perfected spiritually in a manner similar to the physical perfection of Christ's natural body. In this perspective, the whole body of the Church is termed a manly body, following the metaphor used by the Apostle in Galatians 4 (1): "Now, I say: As long as the heir is a child, he differeth nothing from a servant, though he be lord of all."

Source: Commentary on Ephesians
[AD 1274] Thomas Aquinas on Ephesians 4:3
After this he shows the purpose of his admonition which is to maintain unity among the faithful.

You ought to walk worthy of your calling and be careful to keep the unity of the spirit. Two types of unity exist. One whose purpose is to commit evil; it is wicked and might be called a unity of the flesh. "Of one spark cometh a great fire, and of one deceitful man much blood" (Ecclus. 11:34). The other is a unity of the spirit; it is good and its purpose is to do good. "Behold how good and how pleasant it is for brethren to dwell together in unity!" (Ps. 132:1). "That they may be one, as we also are" (Jn. 17:11).

The way to continue in this unity is through the bond of peace. For charity is a union of souls. Now the fusion of material objects cannot last unless it is held by some bond. Similarly, the union of souls through love will not endure unless it is bound. Peace proves to be a true bond; that peace which is, according to Augustine, the balanced harmony between the measure, form, and order of a thing. This is achieved when each possesses what is proper to himself. For this reason he says in the bond of peace. "God hath placed peace in thy borders" (Ps. 147:14). Peace in its turn is maintained by justice: "And the work of justice shall be peace" (Is. 32:17). "Be not grieved with her bands" (Ecclus. 6:26). Why? Because "in her is the beauty of life: and her bands are a healthful binding" (Ecclus. 6:31).

Source: Commentary on Ephesians
[AD 1274] Thomas Aquinas on Ephesians 4:8
"Wherefore he saith" introduces an authoritative text from Psalm 67 (19) supporting "according to the measure of the giving of Christ." Three points are made. First, it speaks of Christ's ascension; secondly, of mankind's liberation; thirdly, of the bestowal of spiritual gifts.

He refers to the ascension saying: Wherefore to signify this the prophet David saith in Psalm 67: ascending on high... "For he shall go up that shall open the way before them. They shall divide and pass through the gate and shall come in by it: and their king shall pass before them, and the Lord at the head of them" (Mic. 2:13). Christ "setteth up his wings on high" (Job 39:18). He ascends, I say, but not alone. He led captivity captive, that is, those whom the devil had captured. For the human race was imprisoned; the saints who had died in love, and so merited eternal glory, were held like prisoners by the devil in limbo. "My people led away captive because they had not knowledge" (Is. 5:13). Christ liberated these prisoners and brought them with himself to heaven. "Shall the prey be taken from the strong? Or can that which was taken by the mighty be delivered? For thus saith the Lord: Yea verily. Even the captivity shall be taken away from the strong: and that which was taken by the mighty shall be delivered" (Is. 49:24-25).

Indeed, this is not only true of those already dead; it also applies to the living. Held under sin's bondage, Christ made men the slaves of justice in delivering them from sin, as Romans 6 (18) phrases it. Thus in some way he led men captive not unto destruction but salvation. "From henceforth thou shalt catch men" (Lk. 5:10).

Besides grasping men from a diabolical slavery and placing them in his own service, he has enriched them spiritually. Hence he adds he gave gifts of grace and glory to men. "For God loveth mercy and truth; the Lord will give grace and glory" (Ps. 83:12). "By whom he hath given us most great and precious promises, that by these you may be made partakers of the divine nature" (2 Pet. 1:4). Clearly, he as God bestows the gifts which he as man receives in the faithful who are his members. In heaven he gives, since he is God, while on earth he accepts what is given in the manner Matthew 25 (40) describes: "As long as you did it to one of these my least brethren, you did it to me."

Source: Commentary on Ephesians
[AD 1274] Thomas Aquinas on Ephesians 4:5
After he has exhorted them to secure ecclesial unity, the Apostle offers the Ephesians, in this section, a glimpse of this unity's pattern. Since the Church is likened to a city, it is one and distinct, although this unity is not uncomposed but composed of different parts.

The solidarity of any city demands the presence of four common elements: one governor, one law, the same symbols, and a common goal. The Apostle affirms that these are present in the Church also.

He says: You ought to have one body and one spirit since you belong to the one unified Church. First, she has one leader, Christ. Obeying one Lord, not many, conflicts do not arise from trying to comply with divergent commands. For Hebrews 3 (6) states: "Christ is as the Son in his own house." "Therefore let all the house of Israel know most certainly that God hath made both Lord and Christ, this same Jesus, whom you have crucified" (Ac. 2:36). "There be lords many; yet to us there is but one God, the Father, of whom are all things... and one Lord Jesus Christ, by whom are all things" (1 Cor. 8:5-6). "And the Lord shall be king over all the earth. In that day there shall be one Lord, and his name shall be one" (Zach. 14:9).

Secondly, her law is one. For the law of the Church is the law of faith: "Where then is thy boasting? It is excluded. By what law? Of works? No, but by the law of faith" (Rom. 3:27). In the former sense, one faith would mean that you are bidden to believe in the same truths and live in the same moral way. For what is believed by all the faithful is one and the same reality, hence their faith is termed Catholic or Universal. "Now I beseech you, brethren, by the name of our Lord Jesus Christ, that you all speak the same thing and that there be no schisms among you; but that you be perfect in the same mind and in the same judgment" (1 Cor. 1:10). In the second way, one faith designates the unity of the habit of faith by which all believe. I mean that it is specifically one—not numerically one—since the same faith is present in each one's heart; just as when many persons want the same thing, they are said to be of one will.

Thirdly, the Church shares the same symbols. They are Christ's sacraments, of which baptism is the first and the entrance to the rest. Hence he says one baptism. Three reasons account for this unity. First, baptisms do not differ by reason of who administers them. No matter who performs the rites they possess an unvaried power because he who baptizes interiorly is one, namely, Christ. "He upon whom thou shalt see the Spirit descending and remaining upon him, he it is that baptizeth with the Holy Ghost" (Jn. 1:33). Second, baptism is one since it is conferred in the name of the one Triune God: "baptizing them in the name of the Father and of the Son and of the Holy Ghost" (Mt. 28:19). The third reason is that it cannot be repeated. The sacraments of penance, matrimony, the eucharist and last anointing may be repeated, but not baptism. "For it is impossible for those who were once illuminated," by baptism, "have tasted also the heavenly gift and were made partakers of the Holy Ghost, have moreover tasted the good word of God and the powers of the world to come, and are fallen away," through sins, "to be renewed again to penance" (Heb. 6:4-6). It is not repeated, either by reason of the sacramental character it imparts, or because its cause is not repeated: "For we are buried together with him by baptism into death; that, as Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life" (Rom. 6:4). And Christ died but once as 1 Peter 3 (18) affirms.

Source: Commentary on Ephesians
[AD 1274] Thomas Aquinas on Ephesians 4:7
Previously the Apostle dealt with ecclesial unity in the perspective of what is common within the Church (4:5), now he manifests this same unity from the viewpoint of what is personal and specific to each of the faithful members of the Church.

He states: We have in the Church one God, one faith, one baptism. Nonetheless, each of us has the diverse graces especially granted to him—to every one of us is given grace. As though he said: None of us lack a share in divine grace and communion, "of his fullness we all have received; and grace for grace" (Jn. 1:16). This grace, however, is certainly not bestowed on everyone uniformly and equally but according to the measure of the giving of Christ. Christ is the donor who metes out the grace to each, who have "different gifts according to the grace that is given us" (Rom. 12:6).

The variation does not spring from fate or chance, nor from a difference of merit, but from the giving of Christ; that is, according as Christ allots it to us. Only he has received the Spirit without measure (cf. Jn. 3:34); the rest of the saints obtain it in a limited degree, "according as God hath divided to every one the measure of faith" (Rom. 12:3). "And every man shall receive his own reward, according to his own labor" (1 Cor. 3:8). Again, "to one he gave five talents, and to another two, and to another one, to every one according to his proper ability" (Mt. 25:15). Just as it is in Christ's power to give or not, so he can grant more or less.

Source: Commentary on Ephesians
[AD 1274] Thomas Aquinas on Ephesians 4:12
Next, he discloses the fruitful results of these gifts or functions.

The proximate effects of the above mentioned gifts or functions are threefold. First, consider those who are placed in these functions; spiritual gifts are communicated to them that they might be at the service of God and their fellow man. Thus he states for the work of the ministry which offers honor to God and salvation to one's fellow men. "Let a man so account of us as of the ministers of Christ and the dispensers of the mysteries of God" (1 Cor. 4:1). "You shall be called the priests of the Lord; to you it shall be said: Ye ministers of our God" (Is. 61:6).

Secondly, consider the perfection of those who already believe; so he says for the perfecting of the saints, that is, of those already sanctified through faith in Christ. Prelates must be especially anxious to lead those entrusted to them toward the state of perfection. This is why Dionysius claims, in his Ecclesiastica Hierarchia, that they are to be all the more perfect. "Wherefore, leaving the word of the beginning of Christ, let us go on to things more perfect; not laying again the foundation of penance from dead works and of faith towards God" (Heb. 6:1).

A third immediate effect is the conversion of the unbelievers. About this he states for the edifying of the body of Christ. When the infidels are converted, Christ's Church—which is his body—is built up. Whoever preaches "speaketh to men unto edification and exhortation and comfort" (1 Cor. 14:3). "For greater is he that prophesieth than he that speaketh with tongues; unless perhaps he interpret, that the church may receive edification... So you also, forasmuch as you are zealous of spirits, seek to abound unto the edifying of the church" (1 Cor. 14:5, 12).

Source: Commentary on Ephesians
[AD 1274] Thomas Aquinas on Ephesians 4:18
Why did the Gentiles walk in vanity? Obviously because in performing such acts their reason is not guided by an enlightened understanding, but an erroneous one. This is what he says about them having their understanding darkened. "Their foolish heart was darkened" (Rom. 1:21), and "they have not known nor understood: they walk on in darkness" (Ps. 81:5). This is traceable to their not sharing in the divine light, or not being enlightened and directed by the divine law. Thus he adds alienated from the life of God, from God who is the life of the soul. "I am the way, and the truth, and the life" (Jn. 14:6).

Or, from the life of God may mean from charity and spiritual grace by which the soul lives formally a supernatural life. "The grace of God is life everlasting" (Rom. 6:23). Existing without an expectation of eternal life, they held for a mortality of the soul contrary to faith and hope. "And they knew not the secrets of God, nor hoped for the wages of justice, nor esteemed the honour of holy souls" (Wis. 2:22). Or again, from the life of God might indicate an existence estranged from that holy living which comes through faith: "I live, now not I; but Christ liveth in me" (Gal. 2:20). "The just man liveth by faith" (Rom. 1:17). Or, the life which comes through charity: "We know that we have passed from death to life, because we love the brethren" (1 Jn. 3:14). The pagans were not like this; instead, they were alienated.

He briefly discusses the quality of this alienation, it is through the ignorance that is in them, not of stars or the movement of the constellations, but of the Divine Nature. "Some have not the knowledge of God" (1 Cor. 15:34), since in former times God was known only among the Jews. But "God, indeed having winked at the times of this ignorance, now declareth unto men that all should everywhere do penance" (Ac. 17:30). God, insofar as he himself was concerned, was not the cause of this ignorance since "That which is known of God is manifest in them. For God hath manifested it unto them" (Rom. 1:19). Certainly the cause was themselves due to the blindness of their hearts. He describes it well as blindness since from created reality they could not attain to a knowledge of the Creator. "For their own malice blinded them. And they knew not the secrets of God, nor hoped for the wages of justice" (Wis. 2:21-22).

Source: Commentary on Ephesians
[AD 1274] Thomas Aquinas on Ephesians 4:29
When he states Let no evil speech proceed from your mouth he begins to discuss what the old man does in relation to other men. He makes two points:

First, he prohibits the old and encourages the new.
Secondly, he provides an example for imitation at the beginning of Chapter Five (5:1).

A person may be wrongly disposed toward his neighbor in two ways. In one way, he may hurt him through evil words; in another, he may harm him through bad example. First he forbids the former, secondly the latter (4:30). The first of these also has two sections:

First, he bans the old.
Secondly, he urges them toward the new (4:29b).

A word from the mouth exteriorizes or expresses whatever is on the mind since spoken words are signs of what occurs in the soul. A good word is one which indicates good interior dispositions, while an evil word externalizes evil dispositions.

Man should possess a threefold inner relationship; namely, to himself, that all his powers are subject to reason; to God, so that his reason submits to him; and to his fellow man when he loves him as himself. Hence a word is evil when it shows that a man is not properly related within himself. This is the false word by which he means one thing and says another; futile and vain talk also belong to this category. Again, there are wicked words which indicate that a man is not related properly to God, such as perjury, blasphemy and the like. Finally, there is also evil talk which is against one's neighbor, such as injurious, deceitful, and fraudulent words. Therefore does he say Let no evil speech proceed from your mouth. "No" is equivalent to "none." "Keep yourselves therefore from murmuring which profiteth nothing, and refrain your tongue from detraction: for an obscure speech shall not go for nought" (Wis. 1:11). For God will certainly not forget any thought, "and no word can hide itself from him" as Ecclesiasticus 42 (20) remarks. "But now put away also any anger, indignation, malice, blasphemy, or filthy speech out of your mouth" (Col. 3:8).

With "that which is good" he encourages them on toward newness because a good word, spoken at the right time and place, is blessed. "A word in due time is best" (Prov. 15:23). "If any man speak, let him speak as the words of God" (1 Pet. 4:11). And what for? He adds to the edification of faith in order, that is, for faith to be strengthened in the hearts of the weak: "Let all things be done to edification" (1 Cor. 14:26).

If it may administer grace to the hearers such a word is proven good and it is profitable. For frequently a man repents and is disposed for grace from hearing a good sermon and through the power it conveys. "While Peter was yet speaking these words, the Holy Spirit fell on all them that heard the word" (Ac. 10:44). Our Lord spoke in this fashion; Luke 4 (22) recounts: "They wondered at the words of grace that proceeded from his mouth." "The words of the mouth of a wise man are grace" (Eccl. 10:12).

Source: Commentary on Ephesians
[AD 1274] Thomas Aquinas on Ephesians 4:25
Having set down above the general admonition to put on a newness of life (4:17), now the Apostle determines on the particular precepts. First, he restrains them from committing interior sins which corrupt the spirit. Secondly, he prohibits exterior sins which corrupt the flesh (5:3). First, he forbids sins which consist in one's personal deordination. Secondly, sins which consist in the deordination of others (4:29).

First, sin corrupting man's rational powers. Secondly, sin deordinating his irascible emotions (4:26). Thirdly, sin pertaining to the concupiscible emotions (4:28).

He first prohibits what is characteristic of the old man, thereby expounding what he said above (v. 24): "Put on the new man." To accomplish this he first bans lying because through this sin of the tongue the truth of reason is corrupted. Wherefore to put on the new man you should be putting away lying, for "Thou wilt destroy all that speak a lie" (Ps. 5:7) maliciously.

Then he urges them on to newness of life, saying with Zacharias (8:16) speak ye the truth, every man with his neighbor. And why? Because we are members of one another. For members are to love and mutually assist one another in truth. "We, being many, are one body in Christ; and every one members one of another" (Rom. 12:5).

Source: Commentary on Ephesians
[AD 1274] Thomas Aquinas on Ephesians 4:28
Having banned the age-old corruption in man's rational and irascible powers (4:25), here he proscribes it in regard to the concupiscible emotions when they desire temporal goods inordinately.

Stealing pertains to the concupiscible appetite's old ways; it arises from a corrupted and inordinate desire for a temporal object. Therefore he says He that stole, let him now steal no more, as if to say: Whoever has old and corrupted concupiscible emotions due to a contaminating desire for transitory goods, let him not steal any more if he wants to renew them. For "confusion is upon a thief" (Ecclus. 5:17), so that Exodus 20 (15) asserts: "Thou shalt not steal."

Since someone might excuse himself by reason of his poverty, he says rather let him labor, working with his hands. The Apostle himself practiced this: "For such things as were needful for me and them that are with me, these hands have furnished" (Ac. 20:34). "For you yourselves know how you ought to imitate us: for we were not disorderly among you; neither did we eat any man's bread for nothing, but in labor and in toil we worked night and day, lest we should be chargeable to any of you" (2 Thess. 3:7-8).

Notice that three motives for manual labor are given. Primarily, it is to obtain necessary food: "In the sweat of thy face shalt thou eat bread" (Gen. 3:19). Therefore, anyone who does not lawfully have the wherewithal to live is bound to work with his hands. "If any man will not work, neither let him eat" (2 Thess. 3:10) seems to affirm: just as he who does not eat when necessity demands it sins, so likewise he who does not work when necessary. This is put here to exclude stealing. Sometimes, however, work is urged in order to dispel idleness since "Idleness hath taught much evil" (Ecclus. 33:29). Hence, those who lead an idle life are bound to work with their hands: "For we have heard there are some among you who walk disorderly; working not at all, but curiously meddling. Now we charge them that are such and beseech them by the Lord Jesus Christ that, working with silence, they would eat their own bread" (2 Thess. 3:11-12). At other times work is recommended to discipline and control the flesh. In this sense it is included among the acts of continence, as in 2 Corinthians 6 (5): "In labours, in watchings, in fastings." However, idleness can be avoided in other ways and the immoral tendencies of the flesh can be controlled and checked by other means. It is sufficient if these latter are accomplished in some way.

"Which is good" follows and can be understood in two ways. If it has the accusative force it could be rendered: Rather let him labor by the work of his hands, not at what is unlawful, but at whatever is honest. "And in doing good, let us not fail. For in due time we shall reap, not failing" (Gal. 6:9). "Cease to do perversely. Learn to do well" (Is. 1:16-17). Or it can be taken with a nominative force: Rather let him labor by the work of his hands which is good. This is the reason why they should work, as though he said: Not only is it necessary to work, it is even good to work that he who does can live and that he may have something to give to him that suffereth need. "Lend to thy neighbour in the time of his need" (Ecclus. 29:2).

Source: Commentary on Ephesians
[AD 1274] Thomas Aquinas on Ephesians 4:15
Having pointed out the impediments of immaturity and erroneous doctrine which prevent one from acquiring the fruit of spiritual gifts, he discloses here how that fruit can be attained. He argues this way: It was said just now that to obtain the fruit of these spiritual gifts we must stop being children and grow up into mature adults. As long as we are childish we have not reached a mature state, neither do we grow. Hence, it is necessary for us to grow up. This is what he says about doing the truth in charity where he makes two points: in what areas we ought to grow up, and through whom we are to grow (4:15b).

With respect to the first he states doing the truth in charity we may grow up in good works and the form of good works, which two are truth and charity. Any good work is at times referred to as truth, for instance, Tobias 1 (2): "Even in his captivity he forsook not the way of truth." Let us, therefore, do the truth, namely, every good work. Or, put true doctrine into practice since it is not enough simply to hear or teach the truth, it must be acted on as well. Thus the Apostle counsels Timothy: "Take heed to thyself and to doctrine; be earnest in them. For in doing this thou shalt both save thyself and them that hear thee" (1 Tim. 4:16). "Be ye doers of the word and not hearers only" (Jas. 1:22) since "doers shall be justified" (Rom. 2:13). That is, if they act out of charity, the form of good works. "Do manfully and be strengthened. Let all your actions be done in charity" (1 Cor. 16:13-14); otherwise they will be useless: "If I should distribute all my goods to feed the poor, and if I should deliver my body to be burned, and have not charity, it profiteth me nothing" (1 Cor. 13:3).

Because not to make progress in the approach to God is itself a retrogression, the Apostle adds that we may grow up in him, namely, in Christ, of whom 1 Peter 2 (2) declares: "In him may you grow unto salvation." In him, I repeat, who is the head, Christ, and in the Church which is his body (cf. Col. 1:24). Let us increase, not in wealth as was said of Job that "his possession hath increased on the earth" (Job 1:10), but in spiritual goods. Nor in one area only, but in all things, that is, being fruitful and increasing in every good. "Whatsoever else you do, do all to the glory of God... As I also in all things please all men" (1 Cor. 10:31, 33). The Apostle commends the Corinthians on this score: "Now, I praise you, brethren, that in all things you are mindful of me and keep my ordinances as I have delivered them to you" (1 Cor. 11:2).

Source: Commentary on Ephesians
[AD 1274] Thomas Aquinas on Ephesians 4:27
The reason for the warning is indicated in Give not place to the devil. The devil gains entrance to us either through sin or consent to it. "The devil having now put into the heart of Judas Iscariot, the son of Simon, to betray him" (Jn. 13:2), after which it says: "After the morsel, Satan entered into him" (Jn. 13:27). Passions of this kind easily pull one's consent toward their desires, especially when they have biased the judgment of reason. Anger particularly does this since it involves the rapid raising of blood, the speed of whose movement precedes any rational judgment. Excited like this, the devil wins a foothold within us; thus he says give not place to the devil. You ought not to persist, he seems to say, in your ill temper, for you will only invite the demon who is himself continually angered. God is "my deliverer from my infuriated enemies" (Ps. 17:48). "The devil is come down unto you, having great wrath" (Apoc. 12:12). He cannot accomplish this, at least in the soul of a just man. But this justice is forfeited through anger: "For the anger of man worketh not the justice of God" (Jas. 1:20). If you do not want to give Satan a place, at least in your soul, do not let the sun set on your wrath. "Remove anger from thy heart" (Eccl. 11:10).

Source: Commentary on Ephesians
[AD 1274] Thomas Aquinas on Ephesians 4:26
When forbidding sins destructive of the order in the irascible emotions, he gives his warning when he says Be angry, and sin not. This is susceptible of two interpretations; for there are two types of anger, a good one and an evil one. Anger is evil when, contrary to justice, it strives inordinately for revenge. It is good when it seeks a just vindication, namely, when the person is vexed at the time, with whom, and to the degree that, he should be. The above warning is applicable to both.

If it concerns evil anger, the sense is that he does not command it but permits it. As though he said: Should it happen that anger wells up within you—which is human enough—do not sin. You must not be led on to perform what the inordinate passion craves through consenting to it. "Let no temptation take hold on you, but such as is human" (1 Cor. 10:13). For, without doubt, whoever is angered against his brother in any other way "shall be in danger of the judgment" (Mt. 5:22). Joseph counselled his brothers against such anger: "Be not angry in the way" (Gen. 45:24).

If it is interpreted concerning righteous anger it is not simply permitted, like the first, but imperative. Be angry against your sins, for man desires a twofold vindication. One regarding himself when he sins, so that penance becomes a certain type of vindication which man inflicts and receives in himself. Such a wrath is good, and with respect to it the imperative is used: be angry against your sins, and sin not any more, nor commit those types of sin with which you must again be exasperated.

Now, some are doubtless of the opinion that a man can be mad at himself for his own sins safely, but that this does not hold true concerning his neighbors and their sins. This is false; a man can be mad at himself for his own sins, and at his fellow man because of his sins. Therefore, zealously be angry at other people's offenses. "Phinees hath turned away my wrath from the children of Israel because he was moved with my zeal against them" (Num. 25:11). And Elias said: "With zeal have I been zealous for the Lord God of Hosts: for the children of Israel have forsaken thy covenant" (3 Kg. 19:10). By following the dictates of reason, rather than acting before reason has had time to reflect, you sin not. "Let every man be swift to hear, but slow to speak, and slow to anger" (Jas. 1:19).

In "Let not the sun go down upon your anger" he explains what he had said, and the explanation can be interpreted according to the three above expositions. If it concerns evil anger, then he would be saying: Do not nurture seeds of wrath, cast them off before sunset; for although the first impulses of temper are excusable, due to human frailty, it is illicit to dwell on them.

In reference to good anger, as it is directed against one's personal sins, the sun is Christ. "Unto you that fear my name the sun of justice shall arise" (Mal. 4:2). Let not it go down upon your anger, that is, on your sins, on account of which you must be angered again and punish yourselves. When the sins of others are in question the sun refers to reason. "Remember thy Creator in the days of thy youth, before the time of affliction come, and the years draw nigh of which thou shalt say: They please me not; before the sun... is darkened" (Eccl. 12:1). The sun should not set on your anger, that is, the dictates of reason must not be clouded over. "Anger indeed killeth the foolish" (Job 5:2).

Source: Commentary on Ephesians
[AD 1274] Thomas Aquinas on Ephesians 4:20
Having shown the depravity of the Gentile's conduct (4:17), the Apostle points out now that Christ's teaching is completely contrary to such a way of life and condition. Because some men who distorted Christian doctrine held there is no life after the present one, but that man's soul, like the rest of the animals, dies with his body, the Apostle makes clear that Christ's teaching is contrary to their former life and condition.

Thus he affirms: It was said that they, despairing, gave themselves up to lust. But you have not learned that Christ is to be so imitated. How should he be? "You yourselves have been taught by God that you must love one another" (1 Thess. 4:9). "Therefore, brethren, stand fast; and hold the traditions which you have learned" (2 Thess. 2:14). And how shall we retain them? "When you had received of us the word of the hearing of God, you received it not as the word of men, but, as it is indeed, the word of God, who worketh in you that have believed" (1 Thess. 2:13). Therefore, "Rooted and built up in him and confirmed in the faith, as also you have learned; abounding in him in thanksgiving" (Col. 2:7).

Source: Commentary on Ephesians
[AD 1274] Thomas Aquinas on Ephesians 4:6
Fourthly, the Church has the same goal, God. The Son leads us to the Father: "when he shall have delivered up the kingdom to God and the Father; when he shall have brought to nought all principality and power and virtue" (1 Cor. 15:24). In reference to this the Apostle adds one God and Father of all.

Regarding the first he has two remarks. One pertains to the Divine Nature, he says there is one God: "Hear, O Israel: the Lord our God is one Lord" (Deut. 6:4). The other has to do with his kindness to us and our piety; whence he says Father of all: "Thou, O Lord, art our Father, our Redeemer: from everlasting is thy name" (Is. 63:16); "Have we not all one father? Hath not one God created us?" (Mal. 2:10).

He extols God's dignity on three scores. The Divine Majesty who is above all: "The Lord is high above all nations; and his glory above the heavens" (Ps. 112:4). His power which extends through all that exists: "Do not I fill heaven and earth, saith the Lord?" (Jer. 23:24). "Thou hast subjected all things under his feet" (Ps. 8:8). "All things are delivered to me" (Lk. 10:22) since "all things were made by him" (Jn. 1:3). Wisdom 11 (21) indicates how this is accomplished: "Thou hast ordered all things in measure, and number, and weight. For great power always belonged to thee alone: and who shall resist the strength of thy arm?" Finally, there is the abundance of his grace in us all: "Thou, O Lord, art among us, and thy name is called upon by us" (Jer. 14:9).

Majesty is appropriated to the Father who is the source and principle in the Divinity, exceeding the whole of creation. Power is appropriated to the Son who is that wisdom which "reacheth from end to end mightily" (Wis. 8:1). Grace is appropriated to the Holy Spirit who "hath filled the whole world" (Wis. 1:7).

Source: Commentary on Ephesians
[AD 1274] Thomas Aquinas on Ephesians 4:24
"And put on the new man" discloses in whom this renewal takes place. Adam introduced sin into all men, and thus became for everything the primary source of oldness. Likewise, the primary source of newness and renovation is Christ. In Adam all die and in Christ all will be brought back to life. "For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision; but a new creature" (Gal. 6:15). Therefore, "Put ye on the Lord Jesus Christ" (Rom. 13:14).

"Who, according to God, is created in justice and holiness of truth" makes known what the renovation is. It admits of a triple explanation. If the "who" refers to man's spirit, it would mean: The spirit, which our mind is, was created by God in the freshness of original justice; or, by a second creative act was renewed to be just again: "Created in Christ Jesus in good works" (Eph. 2:10). Or, the "who" might have reference to the new man, Christ. Then the text could be construed as: Who is created, that is, formed in the Virgin's womb according to God by the Holy Spirit and not human seed. Or, he was created according to an existence of grace, as well as a fullness in justice toward men and a holiness before God that was not fictitious but of truth: "In holiness and justice before him" (Lk. 1:75). It could rather mean that holiness is in his heart, truth on his tongue, and justice in his actions.

Source: Commentary on Ephesians
[AD 1274] Thomas Aquinas on Ephesians 4:11
Here the Apostle expounds what was mentioned earlier (4:9) about the bestowal of gifts. The many different states and functions in the Church are designated as the gifts of Christ. Consider how, among the gifts of Christ, the Apostles are conceded the first place: And he gave some Apostles. "And he chose twelve of them whom also he named apostles" (Lk. 6:13). "God indeed hath set some in the church; first apostles, secondly prophets, thirdly doctors; after that miracles..." (1 Cor. 12:28).

Apostles are put first because they had a privileged share in all of Christ's gifts. They possessed a plenitude of grace and wisdom regarding the revelation of divine mysteries. Christ "opened their understanding that they might understand the scriptures" (Lk. 24:45). "To you it is given to know the mystery of the kingdom of God" (Mk. 4:11). "Because all things, whatsoever I have heard of my Father, I have made known to you" (Jn. 15:15). They also possessed an ample ability to speak convincingly in order to proclaim the gospel. "I will give you a mouth and wisdom, which all your adversaries shall not be able to resist and gainsay" (Lk. 21:15). "Go ye unto the whole world and preach the gospel to every creature" (Mk. 16:15). Moreover, they also had an exceptional authority and power for looking after the Lord's flock. "Feed my sheep" (Jn. 21:17). "For if also I should boast somewhat more of our power, which the Lord hath given us unto edification and not for your destruction, I should not be ashamed" (2 Cor. 10:8).

Therefore, the Apostle adds three ecclesiastical categories according as they share in each of the foregoing. Related to the revelation of divine mysteries he annexes and some prophets who foretold the incarnation of Christ. Of them 1 Peter 1 (10) declares: "Of which salvation the prophets have inquired and diligently searched, who prophesied of the glory to come in you." "For all the prophets and the law prophesied until John" (Mt. 11:13). But after Christ came, the apostles became the prophets of the joy of the life to come. "Blessed is he that readeth and heareth the words of this prophecy, and keepeth those things which are written in it; for the time is at hand" (Apoc. 1:3). They also became the interpreters of what the ancient prophets had foretold. "Be zealous for spiritual gifts; but rather that you may prophesy" (1 Cor. 14:1). "Behold I send to you prophets and wise men and scribes; and some of them you will put to death" (Mt. 23:34).

Relative to the proclamation of the gospel he adds some evangelists. They had the duty of preaching the good news, and even of writing it down although they were not among the principal apostles. "How beautiful are the feet of them that preach the gospel of peace, of them that bring glad tidings of good things!" (Rom. 10:15). "To Jerusalem I will give an evangelist" (Is. 41:27).

In reference to the care of the Church he says some pastors who are responsible for the Lord's flock. Under the same heading he adds and doctors to bring out how the pastor's specific task in the Church is to instruct the people in what pertains to faith and good conduct. The administration of temporalities does not belong to bishops, who are the successors of the Apostles, but rather to deacons. "It is not reasonable that we should leave the word of God, and serve tables" (Ac. 6:2). "Embracing that faithful word which is according to doctrine, that he may be able to exhort in sound doctrine" (Tit. 1:9). The words of Jeremias 3 (15) apply to bishops: "I will give you pastors according to my own heart, and they shall feed you with knowledge and doctrine."

Source: Commentary on Ephesians
[AD 1274] Thomas Aquinas on Ephesians 4:8-9
Since it was fitting for Christ to die in order to deliver us from death, so it was fitting for Him to descend into hell in order to deliver us also from going down into hell. Hence it is written (Hosea 13:14): "O death, I will be thy death; O hell, I will be thy bite." Secondly, because it was fitting when the devil was overthrown by the Passion that Christ should deliver the captives detained in hell, according to Zechariah 9:11: "Thou also by the blood of Thy Testament hast sent forth Thy prisoners out of the pit."

Source: Question 52. Christ's descent into hell, Article 1
[AD 1274] Thomas Aquinas on Ephesians 4:8-9
These words of Peter [1 Peter 3:19] are referred by some to Christ's descent into hell: and they explain it in this sense: "Christ preached to them who formerly were unbelievers, and who were shut up in prison"—that is, in hell—"in spirit"—that is, by His soul. Hence Damascene says (De Fide Orth. iii): "As He evangelized them who are upon the earth, so did He those who were in hell"; not in order to convert unbelievers unto belief, but to put them to shame for their unbelief, since preaching cannot be understood otherwise than as the open manifesting of His Godhead. which was laid bare before them in the lower regions by His descending in power into hell.

Augustine, however, furnishes a better exposition of the text in his Epistle to Evodius quoted above, namely, that the preaching is not to be referred to Christ's descent into hell, but to the operation of His Godhead, to which He gave effect from the beginning of the world. Consequently, the sense is, that "to those (spirits) that were in prison"—that is, living in the mortal body, which is, as it were, the soul's prison-house—"by the spirit" of His Godhead "He came and preached" by internal inspirations, and from without by the admonitions spoken by the righteous: to those, I say, He preached "which had been some time incredulous," i.e. not believing in the preaching of Noah, "when they waited for the patience of God," whereby the chastisement of the Deluge was put off: accordingly (Peter) adds: "In the days of Noah, when the Ark was being built."

Source: Question 52. Christ's descent into hell, Article 2
[AD 1274] Thomas Aquinas on Ephesians 4:8-9
I answer that, As Christ, in order to take our penalties upon Himself, willed His body to be laid in the tomb, so likewise He willed His soul to descend into hell. But the body lay in the tomb for a day and two nights, so as to demonstrate the truth of His death. Consequently, it is to be believed that His soul was in hell, in order that it might be brought back out of hell simultaneously with His body from the tomb.

Reply to Objection 1. When Christ descended into hell He delivered the saints who were there, not by leading them out at once from the confines of hell, but by enlightening them with the light of glory in hell itself. Nevertheless it was fitting that His soul should abide in hell as long as His body remained in the tomb.

Reply to Objection 2. By the expression "bars of hell" are understood the obstacles which kept the holy Fathers from quitting hell, through the guilt of our first parent's sin; and these bars Christ burst asunder by the power of His Passion on descending into hell: nevertheless He chose to remain in hell for some time, for the reason stated above.

Reply to Objection 3. Our Lord's expression is not to be understood of the earthly corporeal paradise, but of a spiritual one, in which all are said to be who enjoy the Divine glory. Accordingly, the thief descended locally into hell with Christ, because it was said to him: "This day thou shalt be with Me in paradise"; still as to reward he was in paradise, because he enjoyed Christ's Godhead just as the other saints did.

Source: Question 52. Christ's descent into hell, Article 4
[AD 1274] Thomas Aquinas on Ephesians 4:8-9
When Christ descended into hell, all who were in any part of hell were visited in some respect: some to their consolation and deliverance, others, namely, the lost, to their shame and confusion.

Source: Question 52. Christ's descent into hell, Article 6
[AD 1274] Thomas Aquinas on Ephesians 4:19
Then the Apostle goes on to portray how their exterior manner of life was once they lost hope, a loss due to their alienation from life. "I have done with hope. I shall now live no longer" (Job 7:16). "And they said: We have no hopes; for we will go after our own thoughts and we will do everyone according to the perverseness of his evil heart" (Jer. 18:12). This is what follows in that they have given themselves up to lasciviousness unto the working of all uncleanness, unto covetousness. The text can be read in two ways. Unto covetousness may be taken as a separate vice meaning they were avaricious: "Being filled with all iniquity, malice, fornication, avarice..." (Rom. 1:29). "Let your manners be without covetousness, contented with such things as you have" (Heb. 13:5). For "nothing is more wicked than the covetous man" (Ecclus. 10:9). Thus Habacuc 2 (9): "Woe to him that gathereth together an evil covetousness to his house that his nest may be on high, and thinketh he may be delivered out of the hand of evil."

Unto covetousness might also be joined with what goes before, meaning "covetously" and modify the preceding. In that case their life was weighted down with a triple burden. First, they did not sin from passion but by choice, thus he says they have given themselves up to lasciviousness. Instead of sinning through passion or weakness they just sold themselves over to it: "They have not done penance for the uncleanness, and fornication, and lasciviousness, that they have committed" (2 Cor. 12:21).

Secondly, their sins were aggravated from the complete lack of restraint; they "walk after the flesh in the lust of uncleanness and despise government" (2 Pet. 2:10). Therefore, he adds unto the working of all uncleanness; "these men have placed their uncleannesses in their hearts, and have set up before their face the stumbling-block of their iniquity" (Ez. 14:3). Thirdly, their sin was greater from its continuance, for they sinned incessantly. "They have committed fornication and have not ceased: because they have forsaken the Lord in not observing his law" (Os. 4:10). Whence he states unto covetousness, that is, they sinned ardently, with a constant and insatiable appetite for more. "Having eyes full of adultery and of sin that ceaseth not; alluring unstable souls; having their heart exercised with covetousness; children of malediction. Leaving the right way they have gone astray" (2 Pet. 2:14-15).

Source: Commentary on Ephesians
[AD 1274] Thomas Aquinas on Ephesians 4:17
The Apostle previously admonished the Ephesians to persevere in ecclesial unity by describing to them its quality and pattern (4:1). In the part that follows he teaches them the way to remain within the Church's unity. First, he gives them precepts by which they can remain in ecclesial unity. First, he sets down precepts for everyone. First, he expresses certain general precepts to which all the others can be reduced. Since the Apostle's intention is to draw them away from their old customs to embrace Christ's new teaching, first, he demonstrates how the doctrine of Christ is just the opposite of the old pagan perversity. Secondly, he offers them incentives to leave it behind and adopt the way of Christ (4:22).

That you will be able to carry out, he says, what I have spoken of above, I say, not beseeching you as previously, rather I say and testify to what I have asserted. "I testify again to every man circumcising himself that he is a debtor to the whole law" (Gal. 5:3). "I charge thee, before God and Jesus Christ, who shall judge the living and the dead..." (2 Tim. 4:1). And what does he bear witness to here? That henceforward, from the moment you believed and were converted to Christ, since you "are now clean" (Jn. 13:10), you walk not as also the Gentiles walk. To walk here means to live: "If we live in the Spirit, let us also walk in the Spirit" (Gal. 5:25). This should not be as the Gentiles walk: "You know that, when you were heathens, you went to dumb idols according as you were led" (1 Cor. 12:2). You must not walk in such a manner: "My son, walk not with them: restrain thy foot from their paths" (Prov. 1:15).

Then, in saying in the vanity of their mind, he gives the reason for his prohibition. Note that to walk spiritually is to make progress. "The path of the just is right to walk in" (Is. 26:7), and to Abraham it was said: "Walk before me, and be perfect" (Gen. 17:1). There are three norms immanent in man by which he must be guided and regulated if he is to walk justly and make spiritual progress. In man, one of these is the reason which judges about what is to be done in concrete circumstances. Another is the understanding of universal principles, called synderesis; and thirdly, there is the divine law or God. Actions are good and meritorious when the person is guided by these three in their proper interrelations; namely, when the action is in accord with the judgment of reason, and this reason judges according to true understanding, or synderesis; and this synderesis is, in turn, directed by the divine law.

The life of the Gentiles did not resemble this, it was lacking these three. First of all, rational judgment was missing since they walked in the vanity of their mind. Mind here is the power to apprehend through which we judge about individual objects. Hence, a man is called upright when he judges correctly about what should be done. But this mind is sometimes upright, and at other times vain. It is termed upright when, guided by appropriate norms, it attains to the proper end; it is vain when, led by the wrong norms, it does not achieve the proper end. "All men are vain, in whom there is not the knowledge of God" (Wis. 13:1), "because they became vain in their thoughts" (Rom. 1:21) "and walked after vanity and are become vain" (Jer. 2:5).

Source: Commentary on Ephesians
[AD 1274] Thomas Aquinas on Ephesians 4:32
Next, when he says be ye kind one to another he determines what pertains to the new man which is contrary to the above mentioned passions. Opposed to bitterness is kindness; so he says be ye kind one to another since "the spirit of wisdom is benevolent" (Wis. 1:6). Mercy is contrary to anger, thus he mentions merciful: "Be ye therefore merciful, as your Father also is merciful" (Lk. 6:36). Opposed to indignation is a pardoning attitude; whence he says forgiving one another even as God hath forgiven you in Christ. "Forgiving one another, if any have a complaint against another. Even as the Lord hath forgiven you, so do you also" (Col. 3:13). "He that spared not even his own Son," and shortly afterwards, "how hath he not also, with him, given us all things?" (Rom. 8:32).

Source: Commentary on Ephesians
[AD 1274] Thomas Aquinas on Ephesians 4:14
Having spoken of the diversity of spiritual gifts and their fruit (4:12), now the Apostle describes how we attain to that fruit. First, he removes two obstacles. Secondly, he teaches the way of gaining access to them (4:15).

It was stated well, he says, that the ultimate fruit of these gifts is for us to meet the Lord as a "perfect man unto the measure of the age of Christ." We are obliged henceforth to cease being children and become mature men; for as long as a person is a boy he is not a perfect man. Whoever is to meet the Lord must leave his childhood behind. The Apostle did just that: "When I became a man, I put away the things of a child" (1 Cor. 13:11). It is a quality of the child never to be fixed or determinate in anything, he rather believes whatever is told him. To act like grown men we have to abandon a fickle oscillation and instability in our judgments. "Do not become children mentally; in malice be children but in your mind be mature" (1 Cor. 14:20). Those who waver are called such from the word "wave"; like a wave tossed to and fro they are not firm in the faith. "He that wavereth is like a wave of the sea, which is moved and carried about by the wind" (Jas. 1:6). But now it is imperative for us to stand firm and not fluctuate.

Evil teachings are like the wind Proverbs 25 (23) speaks of with merit: "The north wind brings forth rain." "And the rain fell, and the floods came and the winds blew; and they beat upon that house. And it fell; and great was the fall thereof" (Mt. 7:27). Hence he warns against being carried about with every wind of doctrine. We must not be shaken by these wicked doctrines that huff about seeking to agitate hearts and ruin spiritual accomplishments. Three qualities demonstrate that it is not good doctrine.

First, its source is from the wickedness of men. Not being sound doctrine, but false and wicked, someone will concoct dogmas out of it in order to wield dominion over others, even though souls are lost. Second, its methods are by cunning craftiness to mean one thing and pretend to hold some other opinion. On this account the Apostle wrote the Corinthians: "I fear lest, as the serpent seduced Eve by his subtlety, so your minds should be corrupted and fall from the simplicity that is in Christ" (2 Cor. 11:3). Third, this is also evident from its effects, for such doctrine lies in wait to deceive. Its teachers seduce and lie in wait, not to rob money or temporal goods, but to spread errors. "Evil men and seducers shall grow worse and worse; erring, and driving into error" (2 Tim. 3:13).

Source: Commentary on Ephesians
[AD 1274] Thomas Aquinas on Ephesians 4:1
The Apostle recalled above the divine blessings through which the Church's unity has originated and been preserved (Ch. 1-3). Now he admonishes the Ephesians to remain within this ecclesial unity. Regarding this he does two things:

First, he exhorts them to persevere in unity.
Secondly, he instructs them how to remain in it (4:17).

The first section is again divided into two parts:

First, he cautions them to keep ecclesial unity.
Secondly, he sets forth the pattern of this Church unity (4:5 ff.).

The first part has three divisions:

First, he offers certain incentives to maintain ecclesial unity.
Secondly, he sets down an admonition (4:2).
Thirdly, he shows the purpose of his admonition (4:3).

Three incentives are given for them to maintain the Church's unity. First is the devotedness of Paul's love, second is the remembrance of his chains, and third is the consideration of the divine favors.

The affection of his love is intimated by his entreaty. Therefore because you have obtained so many blessings from the Lord, I beseech you. I do not command you even though I could; on account of my lowliness I do not command but plead with you. Proverbs 18 (23) remarks: "The poor will speak with supplications." Charity is another reason, it prompts men to action more than fear: "Wherefore, though I have much confidence in Christ Jesus to command thee that which is to the purpose, for charity's sake I rather beseech" (Phm. 1:8). He stirs them by recalling his chains: I, a prisoner in the Lord. With these words he urges them to remain united, giving them three motives.

First, a friend sympathizes with a suffering friend and more readily tries to fulfill his wishes so that he might thereby console him. "A friend shall not be known in prosperity, and an enemy shall not be hidden in adversity. In the prosperity of a man, his enemies are grieved; and a friend is known in his adversity" (Ecclus. 12:8-9).

Secondly, the Apostle himself suffers imprisonment for their own utility. Hence he urges them to remember this, as though he wanted to put them under certain obligations. "Now, whether we be in tribulation, it is for your exhortation and salvation; or whether we be comforted, it is for your consolation; or whether we be exhorted, it is for your exhortation and salvation, which worketh the enduring of the same sufferings which we also suffer" (2 Cor. 1:6).

Thirdly, as was mentioned previously in Chapter Three (v. 13) where he writes "my tribulations for you, which is your glory," these sufferings were for the Ephesians' own immense glory. For God exposed his own chosen friends to adversities in behalf of their salvation. Therefore he adds in the Lord which means, on account of the Lord. Or, he annexes in the Lord since it was the Apostle's glory to be imprisoned, not as a thief or murderer, but as a Christian and for the sake of our Lord Jesus Christ, in accordance with Ezechiel 3 (25): "And thou, O son of man, behold, they shall put bands upon thee, and they shall bind thee with them: and thou shalt not go forth from the midst of them."

He also stimulates them by a consideration of the divine blessings: that you walk worthy of the vocation in which you are called. You should be attentive to the dignity to which you are summoned, you ought to behave in a way conformable to it. If someone had been chosen to a rank of nobility in a kingdom, it would be an indignity for him to perform peasant work. Hence the Apostle warns the Ephesians, as though he said: You are called to be fellow citizens with the saints of God's household (cf. Eph. 2:19), henceforth it is unworthy of you to engage in earthly affairs or worry about worldly matters.

Source: Commentary on Ephesians
[AD 1274] Thomas Aquinas on Ephesians 4:4
Now in man there is a twofold unity. The first is the ordered structure of the organs among themselves, the second is the union of the body and the soul constituting what neither are separately. Because the Apostle speaks of the Church's unity after the fashion of the unity found in man, he adds one body as if to say: Be united in the bond of peace that you may be one body—this regards the first type of unity—all the faithful should be ordered among themselves as members making up a single body. "We, being many, are one body in Christ; and every one members one of another" (Rom. 12:5). And one spirit—referring to the second type of unity in man—that you might possess a spiritual consensus through the unity of your faith and charity.

Or: one body designates a unity with other men, and one spirit union with God; because "he who is joined to the Lord is one spirit" (1 Cor. 6:17).

Next, when he says as you are called in one hope of your calling he points out the reason for this unity. We notice that when persons are called together to possess something in common and mutually enjoy it, they usually live and travel together. Thus, in a spiritual way he says: Because you are called to one and the same reality, namely, the final reward, you ought to walk together with a unity of spirit in the one hope of your calling, tending toward the one reality you hope for as a result of your vocation. "Wherefore, holy brethren, partakers of the heavenly vocation" (Heb. 3:1), "consider your vocation" (1 Cor. 1:26). If anyone asks: Who will call us? And to what? 1 Peter 5 (10) replies: "The God of all grace, who hath called us unto his eternal glory in Christ Jesus" where your true happiness is. "Blessed are they that are called to the marriage supper of the Lamb" (Apoc. 19:9).

Source: Commentary on Ephesians
[AD 1274] Thomas Aquinas on Ephesians 4:2
When he says with all humility and mildness, with patience, supporting one another in charity, he expresses the way to fulfill his admonition, teaching them how they can behave in a worthy manner. Four virtues must be cultivated, and their four opposite vices shunned.

The first vice which he rejects is pride. When one arrogant person decides to rule others, while the other proud individuals do not want to submit, dissension arises in the society and peace disappears. Whence Proverbs 13 (10): "Among the proud there are always contentions." To eliminate this he says with all interior and exterior humility. "The greater thou art, the more humble thyself in all things: and thou shalt find grace before God" (Ecclus. 3:20); "let nothing be done through contention, neither by vain glory; but in humility, let each esteem others better than themselves" (Phil. 2:3). "God resisteth the proud and giveth grace to the humble" (Jas. 4:6).

Anger is the second vice. For an angry person is inclined to inflict injury, whether verbal or physical, from which disturbances occur. "A passionate man stirreth up strifes: he that is patient appeaseth those who are stirred up" (Prov. 15:18). To discard it he says with all mildness; this softens arguments and preserves peace. "To the meek he will give grace" (Prov. 3:34); "The meek shall inherit the land" (Ps. 36:11). "My son, do thy works in meekness: and thou shalt be beloved above the glory of men" (Ecclus. 3:19).

The third is impatience. Occasionally, someone who himself is humble and meek, refraining from causing trouble, nevertheless will not endure patiently the real or attempted wrongs done to himself. Therefore, he adds with patience in adversities. "Patience hath a perfect work" (Jas. 1:4), "in thy humiliation keep patience" (Ecclus. 2:4). "For patience is necessary for you; that, doing the will of God, you may receive the promise" (Heb. 10:36).

An inordinate zeal is the fourth vice. Inordinately zealous about everything, men will pass judgment on whatever they see. Not waiting for the proper time and place to voice their criticisms, a turmoil arises in society. "If you bite and devour one another, take heed that you be not consumed one of another" (Gal. 5:15). Hence he says supporting one another in charity; mutually bearing with the defects of others out of charity. When someone falls he should not be immediately corrected—unless it is the time and the place for it. With mercy these should be waited for since "charity beareth all things" (1 Cor. 13:7). Not that these failings are tolerated out of negligence or consent, nor from familiarity or carnal friendship, but from charity. "Bear ye one another's burdens; and so you shall fulfill the law of Christ" (Gal. 6:2). "Now, we that are stronger ought to bear the infirmities of the weak" (Rom. 15:1).

Source: Commentary on Ephesians
[AD 1274] Thomas Aquinas on Ephesians 4:9
In reflecting upon this point, it appears improper for Christ, who is true God, to lower himself, since nothing is more eminent than God. To remove any doubts on this score the Apostle asserts, Now, that he ascended, what is it, but because he also descended first. As if he would say: For this reason do I first mention that he ascended and only afterward that he descended; he descended in order that he might ascend. For otherwise he could not have ascended.

How he descended is shown in "into the lower parts of the earth," which can be interpreted in two ways. In one, the lower regions are understood as those parts of the earth we inhabit. It is lower than the heavens and the atmosphere. The Son of God came down to these sections of the earth, not by any local movement, but by assuming a lowly, terrestrial nature; according to that text of Philippians 2 (7): "He emptied himself, taking the form of a servant, being made in the likeness of men, and in habit found as a man." In the second way it can be understood as referring to hell, which is even below us. He descended thither in his soul that he might free the saints from it. This seems to agree with the "he led captivity captive" above. "Thou also, by the blood of thy testament, hast sent forth thy prisoners out of the pit wherein is no water" (Zach. 9:11). "I saw another mighty angel come down from heaven" (Apoc. 10:1). "I have seen the affliction of my people in Egypt, and I have heard their cry... And knowing their sorrow, I am come down to deliver them" (Ex. 3:7-8).

Source: Commentary on Ephesians
[AD 1274] Thomas Aquinas on Ephesians 4:31
In what follows he discloses what specifically belongs to the old man. For at times a man will sadden his friend out of anger, at other times on set purpose. Anger, however, has three degrees. Sometimes it is constrained and remains within the heart, as when someone is only inwardly mad. On other occasions it is expressed verbally, although not in a contemptuous way, as when someone says "Raca" (cf. Mt. 5:22). At still another time contempt may be present in the verbal expression as in "You cursed fool!" Hence he first writes down what pertains to anger of the heart; second what is proper to its inordinate expression; and third what has reference to contempt.

In anger of the heart the following succeed one another. Firstly, anger is the result of sorrow, which Sacred Scripture refers to as bitterness: "As Anna had her heart full of bitterness, she prayed to the Lord, shedding many tears" (1 Kg. 1:10). Thus he says all bitterness which arises from the memory of past injuries. For "there is no understanding where there is bitterness" (Ecclus. 21:15). Secondly, it immediately desires revenge; hence he says and anger which is a craving for revenge. "For the anger of man worketh not the justice of God" (Jas. 1:20). Thirdly, an angered person imagines whatever offends him is an insult, and he is indignant if it passes without punishment. Therefore, and indignation follows.

Noise has to do with the inordinate expression of anger. "And I looked that he should do judgment, and behold, iniquity: and do justice, and behold, a cry" (Is. 5:7). Hence he says and clamour. In a similar way, blasphemy is either against God or against his saints. Yet "he that blasphemeth the name of the Lord, dying let him die" (Lev. 24:16). Thus he says and blasphemy. And he adds that these be put away from you, with all malice of action. Reject "all malice and all guile and dissimulations" (1 Pet. 2:1).

Source: Commentary on Ephesians
[AD 1274] Thomas Aquinas on Ephesians 4:10
Three aspects of the ascension are discussed. First, He that descended is the same also that ascended indicates the person who ascends. It affirms the unity of person in the two natures of Christ, the divine and the human. For he who descended, as was said, is the Son of God taking on human nature. He who ascends is the Son of man, raising human nature to the preeminence of immortal life. Thus the Son of God who descended and the Son of man who ascended are identical: "And no man hath ascended into heaven, but he that descended from heaven, the Son of man who is in heaven" (Jn. 3:13). Notice too how the humble who voluntarily lower themselves, spiritually ascend to the grandeur of God: "he that humbleth himself shall be exalted" (Lk. 14:11).

Secondly, above all the heavens denotes the destination of the ascension. "He mounteth above the heaven of heavens, to the east" (Ps. 67:34). This should not be understood simply in reference to an ascension above the physical heavens, it also refers to every spiritual creature. God has set Christ "on his right hand in the heavenly places. Above all principality and power and virtue and dominion and every name that is named, not only in this world, but also in that which is to come" (Eph. 1:20-21).

Thirdly, the fruitful outcome of the ascension is that he might fill all things, bestowing on every race of men the fullness of spiritual gifts. "We shall be filled with the good things of thy house" (Ps. 64:5); "Come over to me, all ye that desire me, and be filled with my fruits" (Ecclus. 24:26). Or, that he might fulfill, that is, put into effect all things written concerning himself: "all things must needs be fulfilled which are written in the law of Moses and in the prophets and in the psalms, concerning me" (Lk. 24:44).

Source: Commentary on Ephesians
[AD 1274] Thomas Aquinas on Ephesians 4:16
Next, he speaks about the truth of Christ through whom we ought to grow. Three points concerning an organic body are to be kept in mind: its organs are interrelated, they are bound together by tendons, each member serves the rest. "If the foot should say: because I am not the hand, I am not of the body; is it therefore not of the body? And if the ear should say: because I am not the eye, I am not of the body; is it therefore not of the body? If the whole body were the eye, where would be the hearing? If the whole were hearing, where would be the smelling?" (1 Cor. 12:15-17). Therefore, one body is composed of many members in these three ways: through its structured whole or unity, through its connective bindings, and through its reciprocal actions and assistance, just as all these actions of interrelating organs, the connecting of tendons, and movements take their initiative from the body's head, so the spiritual counterparts of these flow from Christ, our head, into his body, the Church.

First, there is a structured unity through faith. Whence he says from Christ who is our head, the whole body, being compacted is joined together in a unity. "He will gather together the dispersed of Israel" (Ps. 146:2). Christ is "the head, from which the whole body, by joints and bands, being supplied with nourishment and compacted, groweth unto the increase of God" (Col. 2:19).

Second, a connecting and binding force emanates from Christ, the head, into his body, the Church, since whatever is united must be held together or bound by some nexus or bond. On this account he says fitly joined together, by what every joint supplieth, that is, through the faith and charity which unite and knit the members of the mystical body to one another for their mutual support. Thus the Apostle himself, confident of this mutual being-of-service which reigns among the members of the Church due to the divine unifying action, had said: "I know that this shall happen to me unto salvation, through your prayer and the assistance of the Spirit of Jesus Christ" (Phil. 1:19).

Third, from Christ the head there is infused into his members the power to act in order that they may grow spiritually. For this reason he states according to the operation in the measure of every part, maketh increase of the body. Not only is the structured unity of the members of the Church through faith, and their connection or being joined together through the mutual service of charity, from Christ the head. Indeed, from him comes the actual operation or movements of the members needed for action, and this according to the measure and competency of each member. "Thou hast wrought all our works for us" (Is. 26:12). He is the "same God who worketh all in all" (1 Cor. 12:6).

But why does God make each member grow? To build up the body. "In whom all the building, being framed together, groweth up into an holy temple in the Lord. In whom you also are built together into an habitation of God in the Spirit" (Eph. 2:21-22). So 1 Corinthians 3 (9) affirms that "you are God's building." All this occurs in the charity of which it is said that "charity edifieth" (1 Cor. 8:1). Or, in charity refers to the purely gratuitous love with which God accomplishes all this. "Yea, I have loved thee with an everlasting love: therefore have I drawn thee, taking pity on thee. And I will build thee again, and thou shalt be built" (Jer. 31:3-4). This is what he states in unto the edifying of itself in charity.

Source: Commentary on Ephesians
[AD 1963] CS Lewis on Ephesians 4:8
The real New Testament authority for assigning Psalm 68 to Whitsunday appears in verse 18 ('Thou art gone up on high, thou hast led captivity captive, and received gifts for men'). According to the scholars the Hebrew text here means that God, with the armies of Israel as his agents, had taken huge masses of prisoners and received 'gifts' (booty or tribute) from men. St Paul, however (Eph. 4:8) quotes a different reading: 'When He ascended up on high He led captivity captive and gave gifts to men.' This must be the passage which first associated the Psalm with the coming of the Holy Ghost, for St Paul is there speaking of the gifts of the Spirit and stressing the fact that they come after the Ascension. After ascending, as a result of ascending, Christ gives these gifts to men, or receives these gifts from His Father 'for men', for the use of men, in order to transmit them to men. And this relation between the Ascension and the coming of the Spirit is of course in full accordance with Our Lord's own words, 'It is expedient for you that I go away, for if I go not away the Comforter will not come unto you' (John 16:7); as if the one were somehow impossible without the other, as if the Ascension, the withdrawal from the space-time in which our present senses operate, of the incarnate God, were the necessary condition of God's presence in another mode.

Source: Reflections on the Psalms, Chapter 12: Second Meanings in the Psalms
[AD 1963] CS Lewis on Ephesians 4:28
In the passage where the New Testament says that every one must work, it gives as a reason 'in order that he may have something to give to those in need'. Charity—giving to the poor—is an essential part of Christian morality: in the frightening parable of the sheep and the goats it seems to be the point on which everything turns. Some people nowadays say that charity ought to be unnecessary and that instead of giving to the poor we ought to be producing a society in which there were no poor to give to. They may be quite right in saying that we ought to produce this kind of society. But if anyone thinks that, as a consequence, you can stop giving in the meantime, then he has parted company with all Christian morality. I do not believe one can settle how much we ought to give. I am afraid the only safe rule is to give more than we can spare. In other words, if our expenditure on comforts, luxuries, amusements, etc., is up to the standard common among those with the same income as our own, we are probably giving away too little. If our charities do not at all pinch or hamper us, I should say they are too small. There ought to be things we should like to do and cannot do because our charities expenditure excludes them. I am speaking now of 'charities' in the common way. Particular cases of distress among your own relatives, friends, neighbours or employees, which God, as it were, forces upon your notice, may demand much more: even to the crippling and endangering of your own position. For many of us the great obstacle to charity lies not in our luxurious living or desire for more money, but in our fear—fear of insecurity. This must often be recognised as a temptation. Sometimes our pride also hinders our charity; we are tempted to spend more than we ought on the showy forms of generosity (tipping, hospitality) and less than we ought on those who really need our help.

Source: Mere Christianity, Book 3, Ch. 3 - Social Morality
[AD 2020] Douglas Wilson on Ephesians 4:8-9
In the time before the Messiah came, the expectation of the godly was to die and go to Sheol. Jonah (most likely) actually died and cried out to God from the depths of Sheol (Jon. 2:1). The psalmist expected that Sheol would swallow him up (Ps. 18:5; 86:13; 116:3).

In the parable of Lazarus and the rich man, they both died and went down to Hades. In that parable, Hades was divided in two by a vast chasm. The side where Lazarus was had the name of Abraham’s bosom (Luke 16:23), while the rich man was in torment in Hades. Nevertheless, it was possible for communication to occur across the chasm.

In our text [Matt. 12:40], Jesus said that He was going to be three days and nights in the heart of the earth. But He also told the thief on the cross that He would be with him in Paradise that same day (Luke 23:43). So then, Abraham’s bosom was also known as Paradise. To the Greeks, this went by the name of Elysium. This is where Jesus went, and preached across the chasm.

The Greek word for the lowest pit of Hades, the worst part, was Tartarus. This word is used once in the New Testament (without any redefinition, mind). Peter tells us this: “For if God spared not the angels that sinned, but cast them down to hell [Tartarus], and delivered them into chains of darkness, to be reserved unto judgment” (2 Peter 2:4).

While in Hades, the Lord preached. But the preaching was not “second chance” preaching. Rather the word used is one used for heralding or announcing, not the word for preaching the gospel. “By which also he went and preached unto the spirits in prison; Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water” (1 Pet. 3:19–20). The Lord was announcing their final defeat to the “sons of God” and Nephilim both. And this, incidentally, tells us how momentous the rebellion at the time of the Flood actually was. Thousands of years after their definitive defeat, Jesus went to them to announce their final defeat.

The Bible teaches us that Jesus is the king of all things. The devil is not the ruler of Gehenna—Jesus is. The lake of fire was prepared for the devil and his angels (Matt. 25:41). It is a place of torment for the devil. Furthermore, Jesus holds the keys to Hades as well. “I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell [Hades] and of death.” (Rev. 1:18). Jesus, not the devil, is the King of Hell. Jesus, not the devil, is the Lord of Hades.

When the Lord rose from the dead, He led captivity captive (Eph. 4:8)—all the saints in the Old Testament who had died and gone to Abraham’s bosom were transferred when Paradise was moved (Matt. 27:52). And by the time of Paul, Paradise was up (2 Cor. 12:4). So if you had lived in the Old Testament, you would have died and gone down to Sheol/Hades. But the part of Hades that contained the saints of God has been emptied out, and now when God’s people die, what happens? To be absent from the body is to be present with the Lord (2 Cor. 5:6, 8). We still go to Paradise, but Paradise itself has been moved into the heavens.

Source: The Apostles Creed 11: He Descended Into Hades
[AD 2020] Douglas Wilson on Ephesians 4:8-9
The final place of torment is Gehenna, which I take as the lake of fire. There is an intermediate place of torment, which is located within Hades. We can tell they are distinct because at a certain point, death and Hades are thrown into the lake of fire (Rev. 20:14). And in the Apostles Creed, Jesus descends to Hades, not into Hell.

Aeneas descended into Hades, which was a place divided into two compartments. The bad side was called Tartarus and the good side was called Elysium. Aeneas went to commune with his father, who was a shade, but who was in Elysium, a place of peace. The Jewish name for Elysium was Abraham’s bosom, or Paradise. Lazarus was in Abraham’s bosom, within shouting distance of the rich man, who was in torment in Hades (presumably Tartarus). Jesus descended into Elysium because He told the thief on the cross that he would be with him that day in Paradise (Luke 23:43). That is where He preached (across the chasm) to the spirits who had been disobedient in the time of Noah, announcing to them their final defeat (1 Pet. 3:19-20). The apostle Peter even refers to Tartarus by name (2 Pet. 2:4), using a word in verb form that means to cast into Hell/Tartarus. When Jesus rises from the dead, He holds the keys of death and Hades (Rev. 1:18), and when He ascends He transfers Paradise to the third heaven (2 Cor. 12:2-4). When believers die now, that is where they go (2 Cor. 5:8)...

Jesus tells us where this Paradise was. He says that just as Jonah was three days and three nights in the belly of the fish, so He would be three days and three nights in the heart of the earth (Matt. 12:40). Jonah cried out to God from Sheol, the Hebrew word that is rendered in the New Testament (without redefinition) as Hades. Hades is not the grave — Plato thought he knew where the gates of Hades were. It was the kind of place you could get to if you got lost in Carlsbad Caverns, you and your flashlight.

Source: Hell and Hellenism
[AD 2020] Douglas Wilson on Ephesians 4:8-9
“Wilson blithely asserts that the "Jewish name for Elysium was Abraham's bosom, or Paradise". Where is the evidence for that?”

This is my “quacks like a duck” argument. Hades had two compartments, Tartarus and Elysium. The New Testament uses the names of two of these three, and I infer the third by good and imaginative consequence...

Jesus said He was going to the heart of the earth like Jonah did, and Jonah went down to Sheol, which was in the heart of the earth, and which the New Testament calls Hades, and Jesus told the thief on the cross that He was going to Paradise, and the only subterranean place that could remotely be thought of as a kind of Paradise would be Elysium.

Source: Just What Siddhartha Wanted
[AD 9999] Pseudo-Athanasius on Ephesians 4:8
The Word was not in need and did not come into being, nor were humans able to give these gifts to themselves. But through the Word they have been given to us. For these reasons they were given to us after being given to him. For his purpose in becoming a man was that, having been given to him, they might be passed on to us.

Source: AGAINST THE ARIANS 4.6
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