Bible Verses and Early Church Commentary | Historical Christian Faith

¹ Be ye therefore followers of God, as dear children; ² And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour. ³ But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints; ⁴ Neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks. ⁵ For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God. ⁶ Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience. ⁷ Be not ye therefore partakers with them. ⁸ For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light: ⁹ (For the fruit of the Spirit is in all goodness and righteousness and truth;) ¹⁰ Proving what is acceptable unto the Lord. ¹¹ And have no fellowship with the unfruitful works of darkness, but rather reprove them. ¹² For it is a shame even to speak of those things which are done of them in secret. ¹³ But all things that are reproved are made manifest by the light: for whatsoever doth make manifest is light. ¹⁴ Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light. ¹⁵ See then that ye walk circumspectly, not as fools, but as wise, ¹⁶ Redeeming the time, because the days are evil. ¹⁷ Wherefore be ye not unwise, but understanding what the will of the Lord is. ¹⁸ And be not drunk with wine, wherein is excess; but be filled with the Spirit; ¹⁹ Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord; ²⁰ Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ; ²¹ Submitting yourselves one to another in the fear of God. ²² Wives, submit yourselves unto your own husbands, as unto the Lord. ²³ For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. ²⁴ Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing. ²⁵ Husbands, love your wives, even as Christ also loved the church, and gave himself for it; ²⁶ That he might sanctify and cleanse it with the washing of water by the word, ²⁷ That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. ²⁸ So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. ²⁹ For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church: ³⁰ For we are members of his body, of his flesh, and of his bones. ³¹ For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. ³² This is a great mystery: but I speak concerning Christ and the church. ³³ Nevertheless let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband.

[AD 407] John Chrysostom on Ephesians 4:32-5:2

"And be ye kind one to another, tender hearted, forgiving each other, even as God also in Christ forgave you. Be therefore imitators of God, as beloved children; and walk in love, even as Christ also loved you, and gave Himself up for us, an offering and a sacrifice to God for an odor of a sweet smell."

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 you shall be forgiven" [Matthew 6:14], and "if you forgive not, you shall in nowise be forgiven" [Matthew 6:15] — 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 makes His sun to rise on the evil and the good, and sends rain on the just and the unjust." [Matthew 5:45] 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 you indeed should at this moment forgive any one, he will forgive you again in return; whereas to God you have 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.

"Even as God," says he, "also in Christ forgave you."

And this, moreover, contains a high allusion. Not simply, he would say, has He forgiven us, and at no risk or cost, but at the sacrifice of His Son; for that He might forgive you, He sacrificed the Son; whereas thou, oftentimes, even when you see pardon to be both without risk and without cost, yet dost not grant it.

"Be therefore imitators of God as beloved children; and walk in love, even as Christ also loved you, and gave Himself up for us an offering and sacrifice to God for an odor of a sweet smell."

That you may not then think it an act of necessity, hear how He says, that "He gave Himself up." As your Master loved you, love thou your friend. Nay, but neither will you be able so to love; yet still do so as far as you are able. Oh, what can be more blessed than a sound like this! Tell me of royalty or whatever else you will, there is no comparison. Forgive another, and you are "imitating God," you are made like God. It is more our duty to forgive trespasses than debts of money; for if you forgive debts, you have not "imitated God"; whereas if you shall forgive trespasses, you are "imitating God." And yet how shall you be able to say, "I am poor, and am not able to forgive it," that is, a debt, when you forgive not that which you are able to forgive, that is, a trespass? And surely thou dost not deem that in this case there is any loss. Yea, is it not rather wealth, is it not abundance, is it not a plentiful store?

And behold yet another and a nobler incitement: — "as beloved children," says he. You have yet another cogent reason to imitate Him, not only in that you have received such good at His hands, but also in that you are called His children. And since not all children imitate their fathers, but those which are beloved, therefore he says, "as beloved children."

Source: Homily 17 on Ephesians

[AD 108] Ignatius of Antioch on Ephesians 5:1-2

I have become acquainted with your name, much-beloved in God, which ye have acquired by the habit of righteousness, according to the faith and love in Jesus Christ our Saviour. Being the followers of God, and stirring up yourselves by the blood of God, ye have perfectly accomplished the work which was beseeming to you. For, on hearing that I came bound from Syria for the common name and hope, trusting through your prayers to be permitted to fight with beasts at Rome, that so by martyrdom I may indeed become the disciple of Him "who gave Himself for us, an offering and sacrifice to God," [ye hastened to see me].

Source: Epistle of Ignatius to the Ephesians

[AD 215] Clement of Alexandria on Ephesians 5:1

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.".
Fornicatio autem, et omnis immunditia, vel avaritia, ne nominetur quidem in vobis, sicut decet sanctos, et turpitudo, et stultiloquium."

Source: Clement of Alexandria Stromata Book III

[AD 236] Pope Anterus on Ephesians 5:1

And be not drunk with wine, wherein is excess; but be filled with the Holy Spirit; speaking to yourselves in psalms, and hymns, and spiritual songs, singing and making melody in your hearts to the Lord; giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ, submitting yourselves one to another in the fear of Christ."

[AD 407] John Chrysostom on Ephesians 5:1

You are called to imitate God, to become like God. This can happen when you are reconciled with him.… Paul then adds another splendid incentive: You are to act “as beloved children.” He is saying, in effect: “You have another reason for imitating him, not only to receive good but also to be fittingly called his own children.” … Not all children imitate their father, but those who know themselves to be beloved act like “beloved children.

Source: HOMILY ON EPHESIANS 17.4.32-5.2

[AD 420] Jerome on Ephesians 5:1

When he wrote to the Corinthians, indeed, he said “be imitators” of me … for though they could not instantaneously become imitators of Christ, it was still a great thing for them if they could be imitators of the imitator. But to the Ephesians, since they are those to whom he has revealed such great mysteries, he neither says “be imitators of me” nor “be imitators of Christ” but “be imitators of God.” This does not imply that it is less to be an imitator of Christ than of God, for Christ is God.… Admittedly much that God has done we humans can hardly be said to imitate. But in the way that he is merciful to all and rains on good and bad, so we may pour out mercy upon all we meet. When we do this, we shall be beloved children. We shall be imitating either Paul or, as I rather think, God himself.

Source: Commentary on Ephesians 5:1

[AD 370] Gaius Marius Victorinus on Ephesians 5:2

As Father and Son are of one substance, so too they are one in will.… The Son offered himself to the Father that through this mystery of his sacrifice all things might be made new by his Spirit. In this way he himself is the aroma of sweetness.

Source: EPISTLE TO THE EPHESIANS 2.5.2

[AD 407] John Chrysostom on Ephesians 5:2

Behold, here, the groundwork of all! So then where this is, there is no "wrath, no anger, no clamor, no railing," but all are done away. Accordingly he puts the chief point last. Whence were you made a child? Because you were forgiven. On the same ground on which you have had so vast a privilege vouch-safed you, on that selfsame ground forgive your neighbor. Tell me, I say, if you were in prison, and had ten thousand misdeeds to answer for, and some one were to bring you into the palace; or rather to pass over this argument, suppose thou were in a fever and in the agonies of death, and some one were to benefit you by some medicine, would you not value him more than all, yea and the very name of the medicine? For if we thus regard occasions and places by which we are benefited, even as our own souls, much more shall we the things themselves. Be a lover then of love; for by this are you saved, by this have you been made a son. And if you shall have it in your power to save another, will you not use the same remedy, and give the advice to all, "Forgive, that you may be forgiven"? Thus to incite one another, were the part of grateful, of generous, and noble spirits.

"Even as Christ also," he adds, "loved you."

You are only sparing friends, He enemies. So then far greater is that boon which comes from our Master. For how in our case is the "even as" preserved. Surely it is clear that it will be, by our doing good to our enemies.

"And gave Himself up for us an offering and a sacrifice to God for an odor of a sweet smell."

Do you see that to suffer for one's enemies is "a sweet-smelling savor," and an "acceptable sacrifice"? And if you shall die, then will you be indeed a sacrifice. This it is to "imitate God."

Source: Homily 17 on Ephesians

[AD 407] John Chrysostom on Ephesians 5:2

Walk in love.
Behold, here, the groundwork of all! So then where this is, there is no wrath, no anger, no clamor, no railing, but all are done away. Accordingly he puts the chief point last. Whence were you made a child? Because you were forgiven. On the same ground on which you have had so vast a privilege vouch-safed you, on that selfsame ground forgive your neighbor. Tell me, I say, if you were in prison, and had ten thousand misdeeds to answer for, and some one were to bring you into the palace; or rather to pass over this argument, suppose thou were in a fever and in the agonies of death, and some one were to benefit you by some medicine, would you not value him more than all, yea and the very name of the medicine? For if we thus regard occasions and places by which we are benefited, even as our own souls, much more shall we the things themselves. Be a lover then of love; for by this are you saved, by this have you been made a son. And if you shall have it in your power to save another, will you not use the same remedy, and give the advice to all, Forgive, that you may be forgiven? Thus to incite one another, were the part of grateful, of generous, and noble spirits.

Even as Christ also, he adds, loved you.
You are only sparing friends, He enemies. So then far greater is that boon which comes from our Master. For how in our case is the even as preserved. Surely it is clear that it will be, by our doing good to our enemies.

And gave Himself up for us an offering and a sacrifice to God for an odor of a sweet smell.
Do you see that to suffer for one's enemies is a sweet-smelling savor, and an acceptable sacrifice? And if you shall die, then will you be indeed a sacrifice. This it is to imitate God.

[AD 407] John Chrysostom on Ephesians 5:2

See how love is the foundation of everything. Where love is present there is no anger, no passion, no railing, no blasphemy. All this is put away. Now he states his chief point: How have you become a child? Because you have been reconciled. On the same basis on which you have received so great a privilege, offer this same gift to others.… And as the Lord has loved you, so you love your neighbor. Even if you are not able to do that completely, you must do it according to your ability.

Source: HOMILY ON EPHESIANS 17.4.32-5.2

[AD 407] John Chrysostom on Ephesians 5:2

You spare your friends. He spared his enemies.… He suffered on his enemies’ behalf. This is the fragrant offering, the acceptable sacrifice. If you suffer for your enemies as a fragrant offering, you too become an acceptable sacrifice, even if you die. This is what it means to imitate God.

Source: HOMILY ON EPHESIANS 17.4.32-5.2

[AD 420] Jerome on Ephesians 5:2

Who is it that truly walks in love? The one who, for the salvation of others, contends against sin to the point of shedding blood, so as even to give up his soul for them. That is the one who walks in love, imitating Christ.

Source: Commentary on Ephesians 5:2

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

Here too he reveals the equality of the Father and the Son. For having called them to be imitators of God, he then urges the same pattern with respect to the Son. The Father has bestowed forgiveness. The Son has loved us and gave up his life for us.

Source: Interpretation of the Epistle to the Ephesians 5.2

[AD 215] Clement of Alexandria on Ephesians 5:3

And again, "As becometh saints, let not filthiness be named among you, nor foolish talking, nor jesting, which things are not seemly, but rather giving of thanks.".
Impudicorum vero verborum, et turpium figurarum, meretriciorumque osculomm, et hujusmodi lasciviarum nomina ne sunt quidem memoranda, beatum sequent bus Apostolum, qui aperte dicit: "Fornicatio autem et omnis immunditia, vel plura habendi cupiditas, ne nominetur quidem in vobis, sicut decet saneros."

Source: Clement of Alexandria The Instructor Book II

[AD 220] Tertullian on Ephesians 5:3

Again: "But let fornication and every impurity not be even named among you, as becometh saints," -so far is it from being excused,-"knowing this, that every fornicator or impure (person) hath not God's kingdom.

Source: On Modesty

[AD 253] Origen of Alexandria on Ephesians 5:3

Fornication in the strict sense is consorting with prostitutes. Impurity is the generic name, in the maelstrom of our bodily existence, not only for adultery and pederasty but also all the other inventions of sexual licentiousness in all their many and diverse practices. Greed can be taken either straight-forwardly or, as I have established [with regard to 1 Thess 4:4-6], in the sense of “adultery.”

Source: EPISTLE TO THE EPHESIANS

[AD 370] Gaius Marius Victorinus on Ephesians 5:3

The name, the mind and the conscience of the saints demand that the tongue itself should be an agent of holiness. If a person who is holy in his ways speaks unnecessarily of abominable behaviors, he may harbor sin. Even speaking of them may show how well acquainted he is with vices better left unspoken.

Source: EPISTLE TO THE EPHESIANS 2.5.3

[AD 384] Ambrosiaster on Ephesians 5:3

What a grave sin is covetousness, though we gloss over it when compared with fornication and uncleanness. We treat covetousness as a minor fault when in fact it is a grave matter. No one can be a saint in whom is found any of these things that he forbids.

Source: EPISTLE TO THE EPHESIANS 5.3

[AD 400] Ignatius of Antioch on Ephesians 5:3

Let no one addicted to idleness eat, lest he become a wanderer about, and a whoremonger. Let drunkenness, anger, envy, reviling, clamour, and blasphemy "be not so much as named among you." Let not the widows live a life of pleasure, lest they wax wanton against the word. Be subject to Caesar in everything in which subjection implies no [spiritual] danger. Provoke not those that rule over you to wrath, that you may give no occasion against yourselves to those that seek for it. But as to the practice of magic, or the impure love of boys, or murder, it is superfluous to write to you, since such vices are forbidden to be committed even by the Gentiles. I do not issue commands on these points as if I were an apostle; but, as your fellow-servant, I put you in mind of them.

Source: Epistle of Pseudo-Ignatius to the Antiochians

[AD 407] John Chrysostom on Ephesians 5:3

He has spoken of the bitter passion, of wrath; he now comes to the lesser evil: for that lust is the lesser evil, hear how Moses also in the law says, first, "You shall do no murder" [Exodus 20:13], which is the work of wrath, and then, "You shall not commit adultery" [Exodus 20:14], which is of lust. For as "bitterness," and "clamor," and "all malice," and "railing," and the like, are the works of the passionate man, so likewise are "fornication, uncleanness, covetousness," those of the lustful; since avarice and sensuality spring from the same passion. But just as in the former case he took away "clamor" as being the vehicle of "anger," so now does he "filthy talking" and "jesting" as being the vehicle of lust; for he proceeds,

Source: Homily 17 on Ephesians

[AD 407] John Chrysostom on Ephesians 5:3

He has already spoken of the bitterest affection, which is wrath. Next he passes on to lust, which comes after wrath, as we see in the law of Moses, who first says “You shall not murder,” which springs from wrath, and then “You shall not commit adultery,” which springs from lust. For just as bitterness, clamor and every evil, including blasphemy and the like, belong to the anger-prone, passionate nature, so do fornication, impurity and covetousness belong to the lust-prone, appetitive nature. Just as he earlier prohibited clamorous disorder because it is a vehicle of anger, so he now prohibits filthy and loose talk, because it is a vehicle of lust.

Source: HOMILY ON EPHESIANS 17.5.3

[AD 420] Jerome on Ephesians 5:3

Even one who is in fact free of fornication is not holy if he remains mentally preoccupied with some uncleanness or with the avaricious pursuit of the pleasures that have once delighted him.

Source: Commentary on Ephesians 5:3-4

[AD 202] Irenaeus on Ephesians 5:4

For as, in the New Testament, that faith of men

[AD 215] Clement of Alexandria on Ephesians 5:4

Whence I admire the apostle, who, in reference to this, exhorts us not to utter "scurrilous nor unsuitable words."

Source: Clement of Alexandria The Instructor Book II

[AD 258] Cyprian on Ephesians 5:4

That we must not speak foolishly and offensively. In Paul's Epistle to the Ephesians: "Foolish speaking and scurrility, which are not fitting for the occasion, let them not be even named among you."

Source: Treatise XII Three Books of Testimonies Against the Jews

[AD 300] Theonas of Alexandria on Ephesians 5:4

Let all the lust of avarice be put from you, which serves the cause of idolatry rather than the religion of Christ.

[AD 370] Gaius Marius Victorinus on Ephesians 5:4

Having said what should be the case, he adds what must above all be the case, which is this, that we should “give thanks”—to God, without doubt, but also to other people. Hence he uses the term thanksgiving without qualification.

Source: EPISTLE TO THE EPHESIANS 2.5.4

[AD 407] John Chrysostom on Ephesians 5:4

Have no witticisms, no obscenities, either in word or in deed, and you will quench the flame — "let them not even be named," says he, "among you," that is, let them not anywhere even make their appearance. This he says also in writing to the Corinthians. "It is actually reported that there is fornication among you" [1 Corinthians 5:1]; as much as to say, Be all pure. For words are the way to acts. Then, that he may not appear a forbidding kind of person and austere, and a destroyer of playfulness, he goes on to add the reason, by saying, "which are not befitting," which have nothing to do with us — "but rather giving of thanks." What good is there in uttering a witticism? thou only raisest a laugh. Tell me, will the shoemaker ever busy himself about anything which does not belong to or befit his trade? Or will he purchase any tool of that kind? No, never. Because the things we do not need, are nothing to us.

Moral. Let there not be one idle word; for from idle words we fall also into foul words. The present is no season of loose merriment, but of mourning, of tribulation, and lamentation: and do you play the jester? What wrestler on entering the ring neglects the struggle with his adversary, and utters witticisms? The devil stands hard at hand, "he is going about roaring" [1 Peter 5:8] to catch you, he is moving everything, and turning everything against your life, and is scheming to force you from your retreat, he is grinding his teeth and bellowing, he is breathing fire against your salvation; and do you sit uttering witticisms, and "talking folly," and uttering things "which are not befitting." Full nobly then will you be able to overcome him! We are in sport, beloved. Would you know the life of the saints? Listen to what Paul says. "By the space of three years I ceased not to admonish every one night and day with tears." [Acts 20:31] And if so great was the zeal he exerted in behalf of them of Miletus and Ephesus, not making pleasant speeches, but introducing his admonition with tears, what should one say of the rest? But hearken again to what he says to the Corinthians. "Out of much affliction and anguish of heart I wrote to you with many tears." [2 Corinthians 2:4] And again, "Who is weak, and I am not weak?" "Who is made to stumble, and I burn not?" [2 Corinthians 11:29] And hearken again to what he says elsewhere, desiring every day, as one might say, to depart out of the world. "For indeed we that are in this tabernacle do groan" [2 Corinthians 5:4]; and do you laugh and play? It is war-time, and are you handling the dancers' instruments? Look at the countenances of men in battle, their dark and contracted mien, their brow terrible and full of awe. Mark the stern eye, the heart eager and beating and throbbing, their spirit collected, and trembling and intensely anxious. All is good order, all is good discipline, all is silence in the camps of those who are arrayed against each other. They speak not, I do not say, an impertinent word, but they utter not a single sound. Now if they who have visible enemies, and who are in nowise injured by words, yet observe so great silence, do you who hast your warfare, and the chief of your warfare in words, do you leave this part naked and exposed? Or are you ignorant that it is here that we are most beset with snares? Are you amusing and enjoying yourself, and uttering witticisms and raising a laugh, and regarding the matter as a mere nothing? How many perjuries, how many injuries, how many filthy speeches have arisen from witticisms! "But no," you will say, "pleasantries are not like this." Yet hear how he excludes all kinds of jesting. It is a time now of war and fighting, of watch and guard, of arming and arraying ourselves. The time of laughter can have no place here; for that is of the world. Hear what Christ says: "The world shall rejoice, but you shall be sorrowful." [John 16:20] Christ was crucified for your ills, and do you laugh? He was buffeted, and endured so great sufferings because of your calamity, and the tempest that had overtaken you; and do you play the reveler? And how will you not then rather provoke Him?

But since the matter appears to some to be one of indifference, which moreover is difficult to be guarded against, let us discuss this point a little, to show you how vast an evil it is. For indeed this is a work of the devil, to make us disregard things indifferent. First of all then, even if it were indifferent, not even in that case were it right to disregard it, when one knows that the greatest evils are both produced and increased by it, and that it oftentimes terminates in fornication. However, that it is not even indifferent is evident from hence. Let us see then whence it is produced. Or rather, let us see what sort of a person a saint ought to be:— gentle, meek, sorrowful, mournful, contrite. The man then who deals in jests is no saint. Nay, were he even a Greek, such an one would be scorned. These are things allowed to those only who are on the stage. Where filthiness is, there also is jesting; where unseasonable laughter is, there also is jesting. Hearken to what the Prophet says, "Serve the Lord in fear, and rejoice with trembling." [Psalm 2:11] Jesting renders the soul soft and indolent. It excites the soul unduly, and often it teems with acts of violence, and creates wars. But what more? In fine, have you not come to be among men? Then "put away childish things." [1 Corinthians 13:11] Why, you will not allow your own servant in the market place to speak an impertinent word: and do you then, who sayest you are a servant of God, go uttering your witticisms in the public square? It is well if the soul that is "sober" be not stolen away; but one that is relaxed and dissolute, who cannot carry off? It will be its own murderer, and will stand in no need of the crafts or assaults of the devil.

But, moreover, in order to understand this, look too at the very name. It means the versatile man, the man of all complexions, the unstable, the pliable, the man that can be anything and everything. But far is this from those who are servants to the Rock. Such a character quickly turns and changes; for he must needs mimic both gesture and speech, and laugh and gait, and everything, aye, and such an one is obliged to invent jokes: for he needs this also. But far be this from a Christian, to play the buffoon. Farther, the man who plays the jester must of necessity incur the signal hatred of the objects of his random ridicule, whether they be present, or being absent hear of it.

If the thing is creditable, why is it left to mountebanks? What, do you make yourself a mountebank, and yet art not ashamed? Why is it ye permit not your gentlewomen to do so? Is it not that you set it down as a mark of an immodest, and not of a discreet character? Great are the evils that dwell in a soul given to jesting; great is the ruin and desolation. Its consistency is broken, the building is decayed, fear is banished, reverence is gone. A tongue you have, not that you may ridicule another man, but that you may give thanks unto God. Look at your merriment-makers, as they are called, those buffoons. These are your jesters. Banish from your souls, I entreat you, this graceless accomplishment. It is the business of parasites, of mountebanks, of dancers, of harlots; far be it from a generous, far be it from a highborn soul, aye, far too even from slaves. If there be any one who has lost respect, if there be any vile person, that man is also a jester. To many indeed the thing appears to be even a virtue, and this truly calls for our sorrow. Just as lust little by little drives headlong into fornication, so also does a turn for jesting. It seems to have a grace about it, yet there is nothing more graceless than this. For hear the Scripture which says, "Before the thunder goes lightning, and before a shamefaced man shall go favor." Now there is nothing more shameless than the jester; so that his mouth is not full of favor, but of pain. Let us banish this custom from our tables. Yet are there some who teach it even to the poor! O monstrous! They make men in affliction play the jester. Why, where shall not this pest be found next? Already has it been brought into the Church itself. Already has it laid hold of the very Scriptures. Need I say anything to prove the enormity of the evil? I am ashamed indeed, but still nevertheless I will speak; for I am desirous to show to what a length the mischief has advanced, that I may not appear to be trifling, or to be discoursing to you on some trifling subject; that even thus I may be enabled to withdraw you from this delusion. And let no one think that I am fabricating, but I will tell you what I have really heard. A certain person happened to be in company with one of those who pride themselves highly on their knowledge (now I know I shall excite a smile, but still I will say it notwithstanding); and when the platter was set before him, he said, "Take and eat, children, lest your belly be angry!" And again, others say, "Woe unto you, Mammon, and to him that has you not;" and many like enormities has jesting introduced; as when they say, "Now is there no nativity." And this I say to show the enormity of this base temper; for these are the expressions of a soul destitute of all reverence. And are not these things enough to call down thunderbolts? And one might find many other such things which have been said by these men.

Wherefore, I entreat you, let us banish the custom universally, and speak those things which become us. Let not holy mouths utter the words of dishonorable and base men. "For what fellowship have righteousness and iniquity, or what communion has light with darkness?" [2 Corinthians 6:14] Happy will it be for us, if, having kept ourselves aloof from all such foul things, we be thus able to attain to the promised blessings; far indeed from dragging such a train after us, and sullying the purity of our minds by so many. For the man who will play the jester will soon go on to be a railer, and the railer will go on to heap ten thousand other mischiefs on himself. When then we shall have disciplined these two faculties of the soul, anger and desire (vid. Plat. Phædr. cc. 25, 34), and have put them like well-broken horses under the yoke of reason, then let us set over them the mind as charioteer, that we may "gain the prize of our high calling" [Philippians 3:14]; which God grant that we may all attain, through Jesus Christ our Lord, with Whom, together with the Holy Ghost, be unto the Father, glory, might, and honor, now, and ever, and throughout all ages. Amen.

Source: Homily 17 on Ephesians

[AD 407] John Chrysostom on Ephesians 5:4

Let there be no obscenities, either in word or deed, that might quench the flame of the spirit. For words often lead the way to actions. Then, in order that it may not appear that he is a spoilsport or too austere, Paul gently shows that he is not an opponent of playfulness. For he qualifies this instruction by explaining its reason: You are not to indulge in that form of silly talk that is “not befitting” to this community. Better to offer thanksgiving than to spew out such talk. What good is it if you make an unbefitting witticism? All you have done is raise a laugh. Tell me, does the shoemaker use any instrument that does not befit his trade? Would he purchase a tool that does not contribute to his craft? Of course not. Similarly, that which is of no use to our purpose is nothing to us.… Inordinate levity may easily open the door to blasphemy, and the blasphemer heaps up countless other evils for himself.

Source: HOMILY ON EPHESIANS 17.5.4

[AD 420] Jerome on Ephesians 5:4

The “silly talk” to which Paul refers occurs not only among those who tell dirty jokes to get a cheap laugh. He is also referring to those who put on frivolous airs and to those who manipulate whoever they are trying to please. There is another kind of silly talk that occurs among those reckoned to be the intellectuals of the age who, when disputing on matters of natural science, imagine that they have fully comprehended the sands of the shore, the drops of ocean, the extent of heavens and the minuteness of earth.… Note that levity follows silly talk. The intent here is to speak of frivolous and inappropriate stories. The difference between silliness and levity is this: silliness has nothing in it that is wise or worthy of the human heart. Levity devolves from a clever mind and deliberately seeks out certain words, be they witty, vulgar, obscene or facetious, in a jocularity the sole aim of which is to get a laugh.

Source: Commentary on Ephesians 5:3-4

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

"For know this well "says the apostle, "that no fornicator, or unclean person, or covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God.".
Etenim docens Apostolus meditari vel ipsa voce esse castos, scribit: "Hoc enim scitote, quod omnis fornicator "et caetera, usque ad illud: "Magis autem arguite."

Source: Clement of Alexandria Stromata Book III

[AD 220] Tertullian on Ephesians 5:5

If we think over the rest of faults, tracing them from their generations, let us begin with covetousness, "a root of all evils," wherewith, indeed, some having been ensnared, "have suffered shipwreck about faith." Albeit covetousness is by the same apostle called idolatry.

Source: On Idolatry

[AD 258] Cyprian on Ephesians 5:5

Neither let the new heretics flatter themselves in this, that they say that they do not communicate with idolaters; although among them there are both adulterers and fraudulent persons, who are held guilty of the crime of idolatry, according to the saying of the apostle: "For know this with understanding, that no whoremonger, nor unclean person, nor covetous man, whose guilt is that of idolatry, hath any inheritance in the kingdom of Christ and of God."

Source: Epistle LI

[AD 370] Gaius Marius Victorinus on Ephesians 5:5

Since he has listed three sins first, then added another three, his instruction requires him to explain that the first three are more serious, seeing that he has said that these first three are not even to be named among the saints.

Source: EPISTLE TO THE EPHESIANS 2.5.5

[AD 384] Ambrosiaster on Ephesians 5:5

To teach us that covetousness is such a dangerous thing, he calls it idolatry, no sin being greater than this. But why is covetousness called idolatry? Idolatry usurps the honor of God and claims it for the creature. The holy name of God, which belongs solely to the Creator, is thereby applied to creatures. Covetousness is viewed on a level with idolatry because the covetous person similarly usurps for himself what belongs to God and hides them away. Covetousness withholds the resources offered by God for the common use of all. It hoards them to itself so that others may not use them.

Source: EPISTLE TO THE EPHESIANS 5.5.1

[AD 407] John Chrysostom on Ephesians 5:5-6

"For this ye know of a surety, that no fornicator, nor unclean person, nor covetous man, which is an idolater, has any inheritance in the kingdom of Christ and God. Let no man deceive you with empty words: for because of these things comes the wrath of God upon the sons of disobedience."

There were, it is likely, in the time of our forefathers also, some who "weakened the hands of the people" [Jeremiah 38:4], and brought into practice that which is mentioned by Ezekiel — or rather who did the works of the false prophets, who "profaned God among His people for handfuls of barley" [Ezekiel 13:19]; a thing, by the way, done methinks by some even at this day. When, for example, we say that he who calls his brother a fool shall depart into hell-fire, others say, "What? Is he that calls his brother a fool to depart into hell-fire? Impossible," say they. And again, when we say that "the covetous man is an idolater," in this too again they make abatements, and say the expression is hyperbolical. And in this manner they underrate and explain away all the commandments. It was in allusion then to these that the blessed Paul, at this time when he wrote to the Ephesians, spoke thus, "For this ye know, that no fornicator, nor unclean person, nor covetous man, which is an idolater, has any inheritance in the kingdom of Christ and God"; adding, "let no man deceive you with empty words." Now "empty words" are those which for a while are gratifying, but are in nowise borne out in facts; because the whole case is a deception.

"Because of these things comes the wrath of God upon the sons of disobedience."

Because of "fornication," he means, because of "covetousness," because of "uncleanness," or both because of these things, and because of the "deceit," inasmuch as there are deceivers. "Sons of disobedience"; he thus calls those who are utterly disobedient, those who disobey Him.

Source: Homily 18 on Ephesians

[AD 420] Jerome on Ephesians 5:5

Are those merely guilty of silliness and inordinate levity to be kept out of the kingdom of God? Are they excluded on the same basis as those sins that he has marked off specifically? It would seem a cruel sentence not to pardon the weakness of human frailty, so that our words condemned us even when said in jest.… Yet in making this distinction [between lesser and more serious sins] we are not making excuses for silliness and levity. They do not exclude from the kingdom. But they are not negligible and remind us that just as “the Father has many mansions” and “one star differs from another in glory,” so too will it be in the resurrection of the dead.

Source: Commentary on Ephesians 5:5

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

Paul also makes this point in his letter to the Corinthians. He speaks of covetousness as idolatry, reminding us of the Lord’s saying: “No one can serve two masters; and you cannot serve God and Mammon.”

Source: Interpretation of the Epistle to the Ephesians 5.5

[AD 202] Irenaeus on Ephesians 5:6

And again does the apostle say, "Let no man deceive you with vain words; for because of these things cometh the wrath of God upon the sons of mistrust. Be not ye therefore par-takers with them."

Source: Against Heresies Book IV

[AD 258] Cyprian on Ephesians 5:6

I indeed desire, beloved brethren, and I equally endeavour and exhort, that if it be possible, none of the brethren should perish, and that our rejoicing Mother may enclose in her bosom the one body of a people at agreement. Yet if wholesome counsel cannot recall to the way of salvation certain leaders of schisms and originators of dissensions, who abide in blind and obstinate madness, yet do you others, if either taken in simplicity, or induced by error, or deceived by some craftiness of misleading cunning, loose yourselves from the nets of deceit, free your wandering steps from errors, acknowledge the straight way of the heavenly road. The word of the witnessing apostle is: "We command you," says he, "in the name of our Lord Jesus Christ, that ye withdraw yourselves from all brethren that walk disorderly, and not after the tradition that they have received from us." And again he says, "Let no man deceive you with vain words; for because of these things cometh the wrath of God upon the children of disobedience. Be not ye therefore partakers with them." We must withdraw, nay rather must flee, from those who fall away, lest, while any one is associated with those who walk wickedly, and goes on in ways of error and of sin, he himself also, wandering away from the path of the true road, should be found in like guilt. God is one, and Christ is one, and His Church is one, and the faith is one, and the people is joined into a substantial unity of body by the cement of concord. Unity cannot be severed; nor can one body be separated by a division of its structure, nor torn into pieces, with its entrails wrenched asunder by laceration. Whatever has proceeded from the womb cannot live and breathe in its detached condition, but loses the substance of health.

Source: Treatise I. On the Unity of the Church.

[AD 258] Cyprian on Ephesians 5:6

Let the lapsed, however, who acknowledge the greatness of their sin, not depart from entreating the Lord, nor forsake the Catholic Church, which has been appointed one and alone by the Lord; but, continuing in their atonements and entreating the Lord's mercy, let them knock at the door of the Church, that they may be received there where once they were, and may return to Christ from whom they have departed, and not listen to those who deceive them with a fallacious and deadly seduction; since it is written, "Let no man deceive you with vain words, for because of these things cometh the wrath of God upon the children of disobedience; be not ye therefore partakers with them." Therefore let no one associate himself with the contumacious, and those who do not fear God, and those who entirely with draw from the Church. But if any one should be impatient of entreating the Lord who is offended, and should be unwilling to obey us, but should follow desperate and abandoned men, he must take the blame to himself when the day of judgment shall come. For how shall he be able in that day to entreat the Lord, who has both before this denied Christ, and now also the Church of Christ, and not obeying bishops sound and wholesome and living, has made himself an associate and a partaker with the dying? I bid you, dearest brethren and longed-for, ever heartily farewell.

Source: Epistle LXIII

[AD 258] Cyprian on Ephesians 5:6

The Lord warns us in His Gospel, saying, "Ye reject the commandment of God, that ye may establish your own tradition." Let them who reject the commandment of God and endeavour to keep their own tradition be bravely and firmly rejected by you; let one downfall be sufficient for the lapsed; let no one by his fraud hurl down those who wish to rise; let no one cast down more deeply and depress those who are down, on whose behalf we pray that they may be raised up by God's hand and arm; let no one turn away from all hope of safety those who are half alive and entreating that they may receive their former health; let no one extinguish every light of the way of salvation to those that are wavering in the darkness of their lapse. The apostle instructs us, saying, "If any man teach otherwise, and consent not to the wholesome words of our Lord Jesus Christ and His doctrine, he is lifted up with foolishness: from such withdraw thyself." And again he says, "Let no man deceive you with vain words; for because of these things cometh the wrath of God upon the children of disobedience. Be not ye therefore partakers with them." There is no reason that you should be deceived with vain words, and begin to be partakers of their depravity. Depart from such, I entreat you, and acquiesce in our counsels, who daily pour out for you continual prayers to the Lord, who desire that you should be recalled to the Church by the clemency of the Lord, who pray for the fullest peace from God, first for the mother, and then for her children. Join also your petitions and prayers with our prayers and petitions; mingle your tears with our wailings. Avoid the wolves who separate the sheep from the shepherd; avoid the envenomed tongue of the devil, who from the beginning of the world, always deceitful and lying, lies that he may deceive, cajoles that he may injure, promises good that he may give evil, promises life that he may put to death. Now also his words are evident, and his poisons are plain. He promises peace, in order that peace may not possibly be attained; he promises salvation, that he who has sinned may not come to salvation; he promises a Church, when he so contrives that he who believes him may utterly perish apart from the Church.

Source: Epistle XXXIX

[AD 370] Gaius Marius Victorinus on Ephesians 5:6

These people he calls “children of disobedience”; for there are many who make light of the promise of a heavenly kingdom.… They disbelieve; they have no faith. The wrath of God comes upon the children of disobedience. Disobedience is epitomized by the devil they serve. Therefore they are said to be his children.

Source: EPISTLE TO THE EPHESIANS 2.5.6

[AD 400] Pseudo-Clement on Ephesians 5:6

For virgins are a beautiful pattern to believers, and to those who shall believe. The name alone, indeed, without works, does not introduce into the kingdom of heaven; but, if a man be truly a believer, such an one can be saved. For, if a person be only called a believer in name, while he is not such in works, he cannot possibly be a believer. "Let no one," therefore, "lead you astray with the empty words of error." [Ephesians 5:6]

Source: Two Epistles on Virginity

[AD 407] John Chrysostom on Ephesians 5:6

There are always people among us who want to diminish the force of words. When Paul clearly says that covetousness is idolatry, they immediately argue that this is an exaggerated saying and in this way compromise all the commandments. It is to these that the blessed Paul is alluding when he writes to the Ephesians, “Be sure of this, that no one who is covetous, that is, an idolater, has any inheritance in the kingdom.” Empty words are words that are for a moment attractive but in no way are proved by deeds. They become a flimsy deceit.

Source: HOMILY ON EPHESIANS 18.5.5-6

[AD 220] Tertullian on Ephesians 5:7

Again to the Ephesians: "Be not, then, partners with them: for ye were at one time darkness." And yet more earnestly: "Communicate not with the unfruitful works of darkness; nay rather withal convict them.

Source: On Modesty

[AD 384] Ambrosiaster on Ephesians 5:7-8

“Once you were darkness” suggests ignorance. No one sees clearly in shadows. The ignorance referred to is disbelief, harking back to pagan days. Those who lived in darkness have been drawn to faith by the grace of God, which has been brought to light, that is, truth. Things that exist are made apparent in the light. Paganism remains deluded as with covered eyes they celebrate their own mysteries as if in the shadows of a cave.

Source: EPISTLE TO THE EPHESIANS 5.8

[AD 407] John Chrysostom on Ephesians 5:7-8

Observe how wisely he urges them forward; first, from the thought of Christ, that you love one another, and do injury to no man; then, on the other hand, from the thought of punishment and hell-fire. "For you were once darkness," says he, "but are now light in the Lord." Which is what he says also in the Epistle to the Romans; "What fruit then had ye at that time in the things whereof you are now ashamed?" [Romans 6:21], and reminds them of their former wickedness. That is to say, thinking what ye once were, and what you are now become, do not run back into your former wickedness, nor do "despite to the grace" [Hebrews 10:29] of God.

"You were once darkness, but are now light in the Lord!"

Not, he says, by your own virtue, but through the grace of God has this accrued to you. That is to say, you also were sometime worthy of the same punishments, but now are so no more. "Walk" therefore "as children of light." What is meant however by "children of light," he adds afterwards.

Source: Homily 18 on Ephesians

[AD 407] John Chrysostom on Ephesians 5:7-8

Note the balanced way in which he exhorts them. First he approaches them from the viewpoint of Christ, saying “love one another and do no wrong to anyone.” Then he approaches them from the viewpoint of their punishment and Gehenna … reminding them of their previous wickedness, as if to say “remember what you were and what you have become.”

Source: HOMILY ON EPHESIANS 18.5.7-8

[AD 215] Clement of Alexandria on Ephesians 5:8

This is the eternal adjustment of the vision, which is able to see the eternal light, since like loves like; and that which is holy, loves that from which holiness proceeds, which has appropriately been termed light. "Once ye were darkness, now are ye light in the Lord."

Source: Clement of Alexandria The Instructor Book I

[AD 220] Tertullian on Ephesians 5:8

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

Source: A Treatise on the Soul

[AD 420] Jerome on Ephesians 5:8

The darkness is being turned into light. There is not, as some heretics argue, a nature so alienated that it cannot receive salvation.… Those who receive salvation—the righteous—are “the light of the world.” Those who refuse, the unrighteous, are in consequence called darkness.… The difference and distance between one and the other is clearly seen by their own fruits.

Source: Commentary on Ephesians 5:8

[AD 500] Desert Fathers on Ephesians 5:8

A hermit said, ‘When the donkey’s eyes are covered it walks round the mill-wheel. If you uncover its eyes, it will not go on walking in the circle. So if the devil succeeds in covering a man’s eyes, he leads him into every kind of sin. But if the man’s eyes are uncovered, he can more easily escape.’

Source: The Desert Fathers, Sayings of the Early Christian Monks

[AD 253] Origen of Alexandria on Ephesians 5:9

Where there is goodness, there is righteousness. Where there is truth, there you will find righteousness. For both goodness and truth belong to God alone. So righteousness is always found with him and no other.

Source: EPISTLE TO THE EPHESIANS

[AD 407] John Chrysostom on Ephesians 5:9-10

"In all goodness," he says: this is opposed to the angry, and the bitter: "and righteousness"; this to the covetous: "and truth"; this to false pleasure: not those former things, he says, which I was mentioning, but their opposites. "In all"; that is, the fruit of the Spirit ought to be evinced in everything. "Proving what is well-pleasing unto the Lord"; so that those things are tokens of a childish and imperfect mind.

Source: Homily 18 on Ephesians

[AD 407] John Chrysostom on Ephesians 5:9

When Paul says “in all goodness,” he is directing this against those who are wrathful and bitter. When he says “and in all that is right,” he is speaking against covetousness. When he says “and in all that is true,” he speaks against false pleasure. The fruit of the light is evidenced not in the vices he has already spoken of but in their opposites.

Source: HOMILY ON EPHESIANS 18.5.9-10

[AD 420] Jerome on Ephesians 5:9

Christ himself is rightly called goodness, righteousness and truth. He is goodness in that he gives grace to those who believe in him, not according to their works but according to his mercy. He is himself righteousness in that he gives to each what he deserves. He is himself truth in that he is the one who knows the causes of all creatures and all things.

Source: Commentary on Ephesians 5:9

[AD 384] Ambrosiaster on Ephesians 5:10

From the abundance of his holiness and goodness it is possible to know what works delight God. … In his holiness we are purified. In his mercy we are brought to full and perfect righteousness.

Source: EPISTLE TO THE EPHESIANS 5.10

[AD 458] Theodoret of Cyrus on Ephesians 5:10

You share in the Word. You have received the grace of the Holy Spirit. Now you are made able to discern what is pleasing to God.

Source: Interpretation of the Epistle to the Ephesians 5.10

[AD 220] Tertullian on Ephesians 5:11

We observe among the arts also some professions liable to the charge of idolatry. Of astrologers there should be no speaking even; but since one in these days has challenged us, defending on his own behalf perseverance in that profession, I will use a few words.

Source: On Idolatry

[AD 220] Tertullian on Ephesians 5:11

"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 5:11

What, moreover, used (the Spirit) to teach? That there must be no communicating with the works of darkness. Observe what He bids.

Source: On Modesty

[AD 407] John Chrysostom on Ephesians 5:11-13

He had said, "you are light." Now the light reproves by exposing the things which take place in the darkness. So that if you, says he, are virtuous, and conspicuous, the wicked will be unable to lie hidden. For just as when a candle is set, all are brought to light, and the thief cannot enter; so if your light shine, the wicked being discovered shall be caught. So then it is our duty to expose them. How then does our Lord say, "Judge not, that you be not judged"? [Matthew 7:1-3] Paul did not say "judge," he said "reprove," that is, correct. And the words, "Judge not, that you be not judged," He spoke with reference to very small errors. Indeed, He added, "Why do you behold the mote that is in your brother's eye, but considerest not the beam that is in your own eye?" But what Paul is saying is of this sort. As a wound, so long as it is imbedded and concealed outwardly, and runs beneath the surface, receives no attention, so also sin, as long as it is concealed, being as it were in darkness, is daringly committed in full security; but as soon as "it is made manifest," becomes "light"; not indeed the sin itself, (for how could that be?) but the sinner. For when he has been brought out to light, when he has been admonished, when he has repented, when he has obtained pardon, have you not cleared away all his darkness? Have you not then healed his wound? Have you not called his unfruitfulness into fruit? Either this is his meaning, or else what I said above, that your life "being manifest, is light." For no one hides an irreproachable life; whereas things which are hidden, are hidden by darkness covering them.

Source: Homily 18 on Ephesians

[AD 407] John Chrysostom on Ephesians 5:11

He has said, “you are light.” Light exposes what takes place in darkness. Insofar as you are light your goodness shines forth. The wicked are not able to hide. Their actions are illuminated as though a lamp were at hand.

Source: HOMILY ON EPHESIANS 18.5.11-13

[AD 420] Jerome on Ephesians 5:11

Paul uses the term fruits in the case of the Spirit, works in the case of the sin nature. … In the present case he indeed is saying that the works of darkness are unfruitful. Those who do these works share an association with darkness.

Source: Commentary on Ephesians 5:11

[AD 420] Jerome on Ephesians 5:11

No one is prepared to admonish sinners except one who does not deserve to be called a hypocrite [as with the account in Lk 6:42].… Only those prophets who were themselves unpolluted by any stain of sin were in a position to upbraid others for their wrongdoing. From this we learn that the one who is in the best position to reprimand is the one who cannot himself rightly be reprimanded in turn.

Source: Commentary on Ephesians 5:11

[AD 220] Tertullian on Ephesians 5:12

But what do we understand "the sense of the flesh" and "the life of the flesh" (to mean), except whatever "it shames (one) to pronounce? " for the other (works) of the flesh even an apostle would have named.

Source: On Modesty

[AD 370] Gaius Marius Victorinus on Ephesians 5:12

If it is shameful even to speak of these things in secret, it is fairly plain that these people were doing wicked things, things too depraved even to talk about.

Source: EPISTLE TO THE EPHESIANS 2.5.12

[AD 202] Irenaeus on Ephesians 5:13

Moreover, he styled life (Zoe) the light of men, because they are enlightened by her, that is, formed and made manifest. This also Paul declares in these words: "For whatsoever doth make manifest is light."

Source: Against Heresies Book I

[AD 370] Gaius Marius Victorinus on Ephesians 5:13

Having instructed them also to counsel all those who are doing ill, he next shows what a great service this is. For admonition makes those sins manifest. It puts them in the light. For the one who admonishes shows how important is the behavior he illumines. In doing this he is in effect illuminating the evil to show its consequences. When the one who commits evil understands this, the shadows are dispelled and he enters the light.

Source: EPISTLE TO THE EPHESIANS 2.5.13

[AD 235] Hippolytus of Rome on Ephesians 5:14

And concerning these, he says, the Scripture speaks: "Awake thou that sleepest, and arise, and Christ will give thee light.".
And the prophet says, "Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light."

Source: Hippolytus Refutation of All Heresies Book V

[AD 384] Ambrosiaster on Ephesians 5:14

By sleep he signifies a stupor of the mind. The sleepers are lost from the true path. This estrangement is a kind of death, from which he calls them to rise that they may repent and acknowledge the truth, which is Christ. Thus the faithless and vicious, steeped as they are in mud without hope of life, are called to rise and come out and have a share in life with Christ, so as to pass from the shadows out to the light and from death to life.

Source: EPISTLE TO THE EPHESIANS 5.14

[AD 407] John Chrysostom on Ephesians 5:14

By the "sleeper" and the "dead," he means the man that is in sin; for he both exhales noisome odors like the dead, and is inactive like one that is asleep, and like him he sees nothing, but is dreaming, and forming fancies and illusions. Some indeed read, "And you shall touch Christ"; but others, "And Christ shall shine upon you"; and it is rather this latter. Depart from sin, and you shall be able to behold Christ. "For every one that does ill, hates the light, and comes not to the light." [John 3:20] He therefore that does it not, comes to the light.

Now he is not saying this with reference to the unbelievers only, for many of the faithful, no less than unbelievers, hold fast by wickedness; nay, some far more. Therefore to these also it is necessary to exclaim, "Awake, thou that sleepest, and arise from the dead, and Christ shall shine upon you." To these it is fitting to say this also, "God is not the God of the dead, but of the living." [Matthew 22:32] If then he is not the God of the dead, let us live.

Now there are some who say that the words, "the covetous man is an idolater," are hyperbolical. However, the statement is not hyperbolical, it is true. How, and in what way? Because the covetous man apostatizes from God, just as the idolater does. And lest you should imagine this is a bare assertion, there is a declaration of Christ which says, "You cannot serve God and Mammon." [Matthew 6:24] If then it is not possible to serve God and Mammon, they who serve Mammon have thrown themselves out of the service of God; and they who have denied His sovereignty, and serve lifeless gold, it is plain enough that they are idolaters. "But I never made an idol," a man will say, "nor set up an altar, nor sacrificed sheep, nor poured libations of wine; no, I came into the church, and lifted up my hands to the Only-begotten Son of God; I partake of the mysteries, I communicate in prayer, and in everything else which is a Christian's duty. How then," he will say, "am I a worshiper of idols?" Yes, and this is the very thing which is the most astonishing of all, that when you have had experience, and hast "tasted" the lovingkindness of God, and "hast seen that the Lord is gracious" [Psalm 34:8], you should abandon Him who is gracious, and take to yourself a cruel tyrant, and should pretend to be serving Him, while in reality you have submitted yourself to the hard and galling yoke of covetousness. You have not yet told me of your own duty done, but only of your Master's gifts. For tell me, I beseech you, whence do we judge of a soldier? Is it when he is on duty guarding the king, and is fed by him, and called the king's own, or is it when he is minding his own affairs and interests? To pretend to be with him, and to be attentive to his interests, while he is advancing the cause of the enemy, we declare to be worse than if he breaks away from the king's service, and joins the enemy. Now then you are doing despite to God, just as an idolater does, not with your own mouth singly, but with the ten thousands of those whom you have wronged. Yet you will say, "an idolater he is not." But surely, whenever they say, "Oh! That Christian, that covetous fellow," then not only is he himself committing outrage by his own act, but he frequently forces those also whom he has wronged to use these words; and if they use them not, this is to be set to the account of their reverence.

Do we not see that such is the fact? What else is an idolater? Or does not he too worship passions, oftentimes not mastering his passions? I mean, for example, when we say that the pagan idolater worships idols, he will say, "No, but it is Venus, or it is Mars." And if we say, Who is this Venus? The more modest among them will say, It is pleasure. Or what is this Mars? It is wrath. And in the same way do you worship Mammon. If we say, Who is this Mammon? It is covetousness, and this you are worshiping. "I worship it not," you will say. Why not? Because thou dost not bow yourself down? Nay, but as it is, you are far more a worshiper in your deeds and practices; for this is the higher kind of worship. And that you may understand this, look in the case of God; who more truly worship Him, they who merely stand up at the prayers, or they who do His will? Clearly enough, these latter. The same also is it with the worshipers of Mammon; they who do his will, they truly are his worshipers. However, they who worship the passions are oftentimes free from the passions. One may see a worshiper of Mars oftentimes governing his wrath. But this is not true of you; you make yourself a slave to your passion.

Yes, but you slay no sheep? No, you slay men, reasonable souls, some by famine, others by blasphemies. Nothing can be more frenzied than a sacrifice like this. Who ever beheld souls sacrificed? How accursed is the altar of covetousness! When you pass by this idol's altar here, you shall see it reeking with the blood of bullocks and goats; but when you shall pass by the altar of covetousness, you shall see it breathing the shocking odor of human blood. Stand here before it in this world, and you shall see, not the wings of birds burning, no vapor, no smoke exhaled, but the bodies of men perishing. For some throw themselves among precipices, others tie the halter, others thrust the dagger through their throat. Have you seen the cruel and inhuman sacrifices? Would you see yet more shocking ones than these? Then I will show you no longer the bodies of men, but the souls of men slaughtered in the other world. Yes, for it is possible for a soul to be slain with the slaughter peculiar to the soul; for as there is a death of the body, so is there also of the soul. "The soul that sins," says the Prophet, "it shall die." [Ezekiel 18:4] The death of the soul, however, is not like the death of the body; it is far more shocking. For this bodily death, separating the soul and the body the one from the other, releases the one from many anxieties and toils, and transmits the other into a manifest abode: then when the body has been in time dissolved and crumbled away, it is again gathered together in incorruption, and receives back its own proper soul. Such we see is this bodily death. But that of the soul is awful and terrific. For this death, when dissolution takes place, does not let it pass, as the body does, but binds it down again to an imperishable body, and consigns it to the unquenchable fire. This then is the death of the soul. And as therefore there is a death of the soul, so is there also a slaughter of the soul. What is the slaughter of the body? It is the being turned into a corpse, the being stripped of the energy derived from the soul. What is the slaughter of the soul? It is its being made a corpse also. And how is the soul made a corpse? Because as the body then becomes a corpse when the soul leaves it destitute of its own vital energy, so also does the soul then become a corpse, when the Holy Spirit leaves it destitute of His spiritual energy.

Such for the most part are the slaughters made at the altar of covetousness. They are not satisfied, they do not stop at men's blood; no, the altar of covetousness is not glutted, unless it sacrifice the very soul itself also, unless it receive the souls of both, the sacrificer and the sacrificed. For he who sacrifices must first be sacrificed, and then he sacrifices; and the dead sacrifices him who is yet living. For when he utters blasphemies, when he reviles, when he is irritated, are not these so many incurable wounds of the soul?

You have seen that the expression is no hyperbole. Would you hear again another argument, to teach you how covetousness is idolatry, and more shocking than idolatry? Idolaters worship the creatures of God ("for they worshipped," it is said, "and served the creature rather than the Creator") [Romans 1:25]; but you are worshiping a creature of your own. For God made not covetousness but your own insatiable appetite invented it. And look at the madness and folly. They that worship idols, honor also the idols they worship; and if any one speak of them with disrespect or ridicule, they stand up in their defense; whereas thou, as if in a sort of intoxication, art worshiping an object, which is so far from being free from accusation, that it is even full of impiety. So that thou, even more than they, excellest in wickedness. You can never have it to say as an excuse, that it is no evil. If even they are in the highest degree without excuse, yet are you in a far higher, who art forever censuring covetousness, and reviling those who devote themselves to it, and who yet does serve and obey it.

We will examine, if you please, whence idolatry took its rise. A certain wise man [Wisdom 14:16] tells us, that a certain rich man afflicted with untimely mourning for his son, and having no consolation for his sorrow, consoled his passion in this way: having made a lifeless image of the dead, and constantly gazing at it, he seemed through the image to have his departed one still; while certain flatterers, "whose God was their belly" [Philippians 3:19], treating the image with reverence in order to do him honor, carried on the custom into idolatry. So then it took its rise from weakness of soul, from a senseless custom, from extravagance. But not so covetousness: from weakness of soul indeed it is, only that it is from a worse weakness. It is not that any one has lost a son, nor that he is seeking for consolation in sorrow, nor that he is drawn on by flatterers. But how is it? I will tell you. Cain in covetousness overreached God; what ought to have been given to Him, he kept to himself; what he should have kept himself, this he offered to Him; and thus the evil began even from God. For if we are God's, much more are the first-fruits of our possessions. Again, men's violent passion for women arose from covetousness. "They saw the daughters of men" [Genesis 6:2], and they rushed headlong into lust. And from hence again it went on to money; for the wish to have more than one's neighbor of this world's goods, arises from no other source, than from "love waxing cold." The wish to have more than one's share arises from no other source than recklessness, misanthropy, and arrogance toward others. Look at the earth, how wide is its extent? How far greater than we can use the expanse of the sky and the heaven? It is that He might put an end to your covetousness, that God has thus widely extended the bounds of the creation. And are you then still grasping and even thus? And do you hear that covetousness is idolatry, and not shudder even at this? Do you wish to inherit the earth? Then have you no inheritance in heaven. Are you eager to leave an inheritance to others, that you may rob yourself of it? Tell me, if any one were to offer you power to possess all things, would you be unwilling? It is in your power now, if you will. Some, however, say, that they are grieved when they transmit the inheritance to others, and would fain have consumed it themselves, rather than see others become its masters. Nor do I acquit you of this weakness; for this too is characteristic of a weak soul. However, at least let as much as this be done. In your will leave Christ your heir. It were your duty indeed to do so in your lifetime, for this would show a right disposition. Still, at all events, be a little generous, though it be but by necessity. For Christ indeed charged us to give to the poor with this object, to make us wise in our lifetime, to induce us to despise money, to teach us to look down upon earthly things. It is no contempt of money, as you think, to bestow it upon this man and upon that man when one dies, and is no longer master of it. You are then no longer giving of your own, but of absolute necessity: thanks to death, not to you. This is no act of affection, it is your loss. However, let it be done even thus; at least then give up your passion.

Moral. Consider how many acts of plunder, how many acts of covetousness, you have committed. Restore all fourfold. Thus plead your cause to God. Some, however, there are who are arrived at such a pitch of madness and blindness, as not even then to comprehend their duty; but who go on acting in all cases, just as if they were taking pains to make the judgment of God yet heavier to themselves. This is the reason why our blessed Apostle writes and says, "Walk as children of light." Now the covetous man of all others lives in darkness, and spreads great darkness over all things around.

"And have no fellowship," he adds, "with the unfruitful works of darkness, but rather even reprove them; for the things which are done by them in secret, it is a shame even to speak of; but all things when they are reproved are made manifest by the light." Hearken, I entreat you, all, as many of you as like not to be hated for nothing, but to be loved. "What need is there to be hated?" one says. A man commits a robbery, and do you not reprove him, but art afraid of his hatred? Though this, however, is not being hated for nothing. But do you justly convict him, and yet fear the hatred? Convict your brother, incur enmity for the love's sake which you owe to Christ, for the love's sake which you owe to your brother. Arrest him as he is on his road to the pit of destruction. For to admit him to our table, to treat him with civil speeches, with salutations, and with entertainments, these are no signal proofs of friendship. No, those I have mentioned are the boons which we must bestow upon our friends, that we may rescue their souls from the wrath of God. When we see them lying prostrate in the furnace of wickedness, let us raise them up. "But," they say, "it is of no use, he is incorrigible." However, do thou your duty, and then you have excused yourself to God. Hide not your talent. It is for this that you have speech, it is for this you have a mouth and a tongue, that you may correct your neighbor. It is dumb and reasonless creatures only that have no care for their neighbor, and take no account of others. But do you while calling God, "Father," and your neighbor, "brother," when you see him committing unnumbered wickednesses, do you prefer his good-will to his welfare? No, do not so, I entreat you. There is no evidence of friendship so true as never to overlook the sins of our brethren. Did you see them at enmity? Reconcile them. Did you see them guilty of covetousness? Check them. Did you see them wronged? Stand up in their defense. It is not on them, it is on yourself you are conferring the chief benefit. It is for this we are friends, that we may be of use one to another. A man will listen in a different spirit to a friend, and to any other chance person. A chance person he will regard perhaps with suspicion, and so in like manner will he a teacher, but not so a friend.

"For," he says, "the things which are done by them in secret it is a shame even to speak of: but all things when they are reproved are made manifest by the light." What is it he means to say here? He means this. That some sins in this world are done in secret, and some also openly; but in the other it shall not be so. Now there is no one who is not conscious to himself of some sin. This is why he says, "But all the things when they are reproved are made manifest by the light." What then? Is this again, it will be said, meant concerning idolatry? It is not; the argument is about our life and our sins. "For everything that is made manifest," says he, "is light."

Wherefore, I entreat you, be ye never backward to reprove, nor displeased at being reproved. For as long indeed as anything is carried on in the dark, it is carried on with greater security; but when it has many to witness what is done, it is brought to light. By all means then let us do all we can to chase away the deadness which is in our brethren, to scatter the darkness, and to attract to us the "Sun of righteousness." For if there be many shining lights, the path of virtue will be easy to themselves, and they which are in darkness will be more easily detected, while the light is held forth and puts the darkness to flight. Whereas if it be the reverse, there is fear lest as the thick mist of darkness and of sin overpowers the light, and dispels its transparency, those shining lights themselves should be extinguished. Let us be then disposed to benefit one another, that one and all, we may offer up praise and glory to the God of lovingkindness, by the grace and lovingkindness of the only begotten Son with whom to the Father, together with the Holy Ghost, be glory, strength, honor now and forever and forever. Amen.

Source: Homily 18 on Ephesians

[AD 407] John Chrysostom on Ephesians 5:14

He is not speaking only to unbelievers. For there are many believers, no less than unbelievers, who remain still trapped in various sins. There are indeed some who do so all the more. Therefore it was necessary to call these to “awake,” etc.

Source: HOMILY ON EPHESIANS 18.5.14

[AD 420] Jerome on Ephesians 5:14

The one who is content with a simple answer will say indeed that Paul must have read this phrase in some arcane prophet or in the writings called apocryphal. He then brought the text into the open, as he manifestly does in other places—not to substantiate the apocryphal texts but in the same way that he makes use of verses elsewhere from Aratus, Epimenides and Menander to substantiate what he says on other occasions.… Someone less content with this simple answer might argue that the apostle said this as an exhortation to penitence. It is as if he were assuming the voice of the Holy Spirit. For my part, scanty as my knowledge is, I have nowhere found this written after diligently scouring all the editions of the ancient Scriptures and the texts of the Hebrews themselves.

Source: Commentary on Ephesians 5:14

[AD 458] Theodoret of Cyrus on Ephesians 5:14

It is to be noted that this testimony is not scriptural, for we nowhere find it in the canonical text. Some interpreters have argued that those who were favored with spiritual grace were writing psalms. The apostle himself hints at this when he says in his letter to the Corinthians, “each of you has a psalm.”

Source: Interpretation of the Epistle to the Ephesians 5.14

[AD 235] Hippolytus of Rome on Ephesians 5:15

See that ye walk circumspectly, because the days are evil."

Source: Dubious Hippolytus Fragments

[AD 384] Ambrosiaster on Ephesians 5:15

Paul has previously ordained that false and vicious lives be exposed by the servants of God. He now adds a qualifier: they are to be exposed in a careful manner to avoid scandal. The faithful must be prudent in their conduct among the faithless, especially at a time when the faithless hold dominion, trusting in an unholy ruler. If then a Christian encounters a troubler who is turbulent and angry, he should be cautious in his presence so as not to incite him to blaspheme or raise a storm. He will utter his words where occasion offers.

Source: EPISTLE TO THE EPHESIANS 5.15.1

[AD 400] Pseudo-Clement on Ephesians 5:15

If, moreover, it chance that we go to a place in which there are no Christians, and it be important for us to stay there a few days, let us be "wise as serpents, and harmless as doves;" [Matthew 10:16] and let us "not be as the foolish, but as the wise," [Ephesians 5:15] in all the self-restraint of the fear of God, that God may be glorified in everything through our Lord Jesus Christ, through our chaste and holy behaviour. For, "whether we eat, or drink, or do anything else, let us do it as for the glory of God." [1 Corinthians 10:31]

Source: Two Epistles on Virginity

[AD 407] John Chrysostom on Ephesians 5:15-17

"Look then carefully how ye walk, not as unwise, but as wise; redeeming the time, because the days are evil. Wherefore be ye not foolish, but understand what the will of the Lord is."

He is still cleansing away the root of bitterness, still cutting off the very groundwork of anger. For what is he saying? "Look carefully how ye walk." "They are sheep in the midst of wolves," and he charges them to be also "as doves." For "you shall be harmless," says he, "as doves." [Matthew 10:16] Forasmuch then as they were both among wolves, and were besides commanded not to defend themselves, but to suffer evil, they needed this admonition. Not indeed but that the former was sufficient to render them stronger; but now that there is besides the addition of the two, reflect how exceedingly it is heightened. Observe then here also, how carefully he secures them, by saying, "Look how ye walk." Whole cities were at war with them; yea, this war made its way also into houses. They were divided, father against son, and son against father, mother against daughter, and daughter against mother. What then? Whence these divisions? They heard Christ say, "He that loves father or mother more than me, is not worthy of me." [Matthew 10:37] Lest therefore they should think that he was without reason introducing wars and fightings, (since there was likely to be much anger produced, if they on their part were to retaliate,) to prevent this, he says, "See carefully how ye walk." That is to say, "Except the Gospel message, give no other handle on any score whatever, for the hatred which you will incur." Let this be the only ground of hatred. Let no one have any other charge to make against you; but show all deference and obedience, whenever it does no harm to the message, whenever it does not stand in the way of godliness. For it is said, "Render to all their dues, tribute to whom tribute, custom to whom custom." [Romans 13:7] For when among the rest of the world they shall see us forbearing, they will be put to shame.

"Not as unwise, but as wise, redeeming the time."

It is not from any wish that you should be artful, and versatile, that he gives this advice. But what he means is this. The time is not yours. At present you are strangers, and sojourners, and foreigners, and aliens; seek not honors, seek not glory, seek not authority, nor revenge; bear all things, and in this way, "redeem the time"; give up many things, anything they may require. Imagine now, I say, a man had a magnificent house, and persons were to make their way in, on purpose to murder him, and he were to give a large sum, and thus to rescue himself. Then we should say, he has redeemed himself. So also have you a large house, and a true faith in your keeping. They will come to take all away. Give whatever they may demand, only preserve the principal thing, I mean the faith.

"Because the days," says he, "are evil."

What is the evil of the day? The evil of the day ought to belong to the day. What is the evil of a body? Disease. And what again the evil of the soul? Wickedness. What is the evil of water? Bitterness. And the evil of each particular thing, is with reference to that nature of it which is affected by the evil. If then there is an evil in the day, it ought to belong to the day, to the hours, to the day-light. So also Christ says, "Sufficient unto the day is the evil thereof." [Matthew 6:34] And from this expression we shall understand the other. In what sense then does he call "the days evil"? In what sense the "time" evil? It is not the essence of the thing, not the things as so created, but it is the things transacted in them. In the same way as we are in the habit of saying, "I have passed a disagreeable and wretched day." And yet how could it be disagreeable, except from the circumstances which took place in it? Now the events which take place in it are, good things from God, but evil things from bad men. So then of the evils which happen in the times, men are the creators, and hence it is that the times are said to be evil. And thus we also call the times evil.

Source: Homily 19 on Ephesians

[AD 500] Desert Fathers on Ephesians 5:15-16

A hermit said, ‘If you lose gold or silver, you can find something as good as you lost. But the man who loses time can never make up what he has lost.’

Source: The Desert Fathers, Sayings of the Early Christian Monks

[AD 220] Tertullian on Ephesians 5:16

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 407] John Chrysostom on Ephesians 5:16

His motive for giving this counsel is not to urge them to be more crafty or underhanded. Rather he is saying: “The times do not belong to you. Now you are migrants and expatriates, strangers and foreigners. Do not seek honors. Do not seek glory, authority or retribution. Bear all things. Only by patience will you redeem the time. Pay whatever is required, all that they desire.”

Source: HOMILY ON EPHESIANS 18.5.15-17

[AD 407] John Chrysostom on Ephesians 5:16

When Paul says “the days are evil,” he does not mean that they are created evil or that they are by their very nature evil. Rather he says this of the troubling events that occur in time. We are in the habit of saying, “I have had a terrible day.” But that does not imply that the day of itself is intrinsically terrible. Rather it refers to what has occurred in the day. Some of the things that occur in it are good, as they are enabled by God. Some are bad, because they are brought about by evil willing. Therefore it is we humans who are the authors of the evils that occur in time. Only on this basis are the times called evil.

Source: HOMILY ON EPHESIANS 18.5.15-17

[AD 420] Jerome on Ephesians 5:16

Christ, the Sun of Righteousness, has risen. Rise up from the sleep of the age. Walk cautiously and prudently. Cast off folly. Take hold of wisdom. In this way you will be able to avoid changing yourself constantly as you walk through the vicissitudes of the times. Rather you will find a unity within yourself even amid the diversity of the times.

Source: Commentary on Ephesians 5:16

[AD 384] Ambrosiaster on Ephesians 5:17

Do what you have to do with moderation. This is the will of the Lord. Do not allow commotion and din or discord with bad feeling to give rise to estrangement. So Paul adds these words to what he has said about his wish that the servants of God should admonish wrongdoing.

Source: EPISTLE TO THE EPHESIANS 5.17

[AD 407] John Chrysostom on Ephesians 5:17-18

For indeed intemperance in this renders men passionate and violent, and hot-headed, and irritable and savage. Wine has been given us for cheerfulness, not for drunkenness. Whereas now it appears to be an unmanly and contemptible thing for a man not to get drunk. And what sort of hope then is there of salvation? What? Contemptible, tell me, not to get drunk, where to get drunk ought of all things in the world to be most contemptible? For it is of all things right for even a private individual to keep himself far from drunkenness; but how much more so for a soldier, a man who lives among swords, and bloodshed, and slaughter: much more, I say, for the soldier, when his temper is sharpened by other causes also, by power, by authority, by being constantly in the midst of stratagems and battles. Would you know where wine is good? Hear what the Scripture says, "Give strong drink unto him that is ready to perish, and wine unto the bitter in soul." [Proverbs 31:6] And justly, because it can mitigate asperity and gloominess, and drive away clouds from the brow. "Wine makes glad the heart of man" [Psalm 104:15], says the Psalmist. How then does wine produce drunkenness? For it cannot be that one and the same thing should work opposite effects. Drunkenness then surely does not arise from wine, but from intemperance. Wine is bestowed upon us for no other purpose than for bodily health; but this purpose also is thwarted by immoderate use. But hear moreover what our blessed Apostle writes and says to Timothy, "Use a little wine for your stomach's sake, and your frequent infirmities."

This is the reason why God has formed our bodies in moderate proportions, and so as to be satisfied with a little, from thence at once instructing us that He has made us adapted to another life. And that life He would fain have bestowed upon us even from the very beginning; but since we rendered ourselves unworthy of it, He deferred it; and in the time during which He deferred it, not even in that does He allow us immoderate indulgence; for a little cup of wine and a single loaf is enough to satisfy a man's hunger. And man the lord of all the brute creation has He formed so as to require less food in proportion than they, and his body small; thereby declaring to us nothing else than this, that we are hastening onward to another life. "Be not drunk," says he, "with wine, wherein is riot"; for it does not save but it destroys; and that, not the body only, but the soul also.

Source: Homily 19 on Ephesians

[AD 220] Tertullian on Ephesians 5:18

(The apostle says further: ) "Be not drunk with wine, wherein is excess," -a precept which is suggested by the passage (of the prophet), where the seducers of the consecrated (Nazarites) to drunkenness are rebuked: "Ye gave wine to my holy ones to drink.

Source: Against Marcion Book V

[AD 380] Apostolic Constitutions on Ephesians 5:18

For the Scripture does not say, Do not drink wine; but what says it? "Drink not wine to drunkenness; "and again, "Thorns spring up in the hand of the drunkard."

Source: CONSTITUTIONS OF THE HOLY APOSTLES

[AD 384] Ambrosiaster on Ephesians 5:18

It is good conduct that strikes fear in the wrongdoer. Only one who is sober is prepared to counsel another realistically and with confidence. The person being counseled feels less resentment when he knows how good is the actual conduct of the one who admonishes him. But where there is intoxication there is also debauchery, and debauchery causes base deeds. Therefore it is our duty to be sober, so that the requirements of good conduct may be observed.

Source: EPISTLE TO THE EPHESIANS 5.18

[AD 397] Ambrose of Milan on Ephesians 5:18

One drunk with wine sways and stumbles. But one who is filled with the Spirit has solid footing in Christ. This is a fine drunkenness, which produces even greater sobriety of mind.

Source: ON THE SACRAMENTS 5.3.17

[AD 407] John Chrysostom on Ephesians 5:18

Immoderate indulgence makes one rash, passionate, prone to stumbling, anger and severity. Wine was given to gladden us, not for intoxication.

Source: HOMILY ON EPHESIANS 19.5.18

[AD 407] John Chrysostom on Ephesians 5:18

Be ready for the Spirit’s filling. This happens only when we have cleansed our souls of falsehood, anger, bitterness, sexual impurity, uncleanness and covetousness. It happens only when we have become compassionate, meek and forgiving to one another, only when facetiousness is absent, only when we have made ourselves worthy. Only then does the Spirit come to settle within our hearts, only when nothing is there to prevent it. Then he will not only enter but also fill us.

Source: HOMILY ON EPHESIANS 19.5.19-21

[AD 407] John Chrysostom on Ephesians 5:18-21

Do you wish, he says, to be cheerful, do you wish to employ the day? I give you spiritual drink; for drunkenness even cuts off the articulate sound of our tongue; it makes us lisp and stammer, and distorts the eyes, and the whole frame together. Learn to sing psalms, and you shall see the delightfulness of the employment. For they who sing psalms are filled with the Holy Spirit, as they who sing satanic songs are filled with an unclean spirit.

What is meant by "with your hearts to the Lord"? It means, with close attention and understanding. For they who do not attend closely, merely sing, uttering the words, while their heart is roaming elsewhere.

"Always," he says, "giving thanks for all things in the name of our Lord Jesus Christ unto God even the Father, subjecting yourselves one to another in the fear of Christ."

That is, "let your requests be made known unto God, with thanksgiving" [Philippians 4:6]; for there is nothing so pleasing to God, as for a man to be thankful. But we shall be best able to give thanks unto God, by withdrawing our souls from the things before mentioned, and by thoroughly cleansing them by the means he has told us.

"But be filled," says he, "with the Spirit."

And is then this Spirit within us? Yes, indeed, within us. For when we have driven away lying, and bitterness, and fornication, and uncleanness, and covetousness, from our souls, when we have become kind, tender-hearted, forgiving one another, when there is no jesting, when we have rendered ourselves worthy of it, what is there to hinder the Holy Spirit from coming and lighting upon us? And not only will He come unto us, but He will fill our hearts; and when we have so great a light kindled within us, then will the way of virtue be no longer difficult to attain, but will be easy and simple.

"Giving thanks always," he says, "for all things."

What then? Are we to give thanks for everything that befalls us? Yes; be it even disease, be it even penury. For if a certain wise man gave this advice in the Old Testament, and said, "Whatsoever is brought upon you take cheerfully, and be patient when you are changed to a low estate" [Sirach 2:4]; much more ought this to be the case in the New. Yes, even though thou know not the word, give thanks. For this is thanksgiving. But if you give thanks when you are in comfort and in affluence, in success and in prosperity, there is nothing great, nothing wonderful in that. What is required is, for a man to give thanks when he is in afflictions, in anguish, in discouragements. Utter no word in preference to this, "Lord, I thank you." And why do I speak of the afflictions of this world? It is our duty to give God thanks, even for hell itself, for the torments and punishments of the next world. For surely it is a thing beneficial to those who attend to it, when the dread of hell is laid like a bridle on our hearts. Let us therefore give thanks not only for blessings which we see, but also for those which we see not, and for those which we receive against our will. For many are the blessings He bestows upon us, without our desire, without our knowledge. And if you believe me not, I will at once proceed to make the case clear to you. For consider, I pray, do not the impious and unbelieving Gentiles ascribe everything to the sun and to their idols? But what then? Does He not bestow blessings even upon them? Is it not the work of His providence, that they both have life, and health, and children, and the like? And again they that are called Marcionites, and the Manichees, do they not even blaspheme Him? But what then? Does He not bestow blessings on them every day? Now if He bestows blessings on them that know them not, much more does he bestow them upon us. For what else is the peculiar work of God if it be not this, to do good to all mankind, alike by chastisements and by enjoyments? Let us not then give thanks only when we are in prosperity, for there is nothing great in this. And this the devil also well knows, and therefore he said, "Does Job fear God for nought? Have You not made an hedge about him and about all that he has on every side? Touch all that he has; no doubt, he will renounce You to Your face!" [Job 1:10-11] However, that cursed one gained no advantage; and God forbid he should gain any advantage of us either; but whenever we are either in penury, or in sicknesses, or in disasters, then let us increase our thanksgiving; thanksgiving, I mean, not in words, nor in tongue, but in deeds and works, in mind and in heart. Let us give thanks unto Him with all our souls. For He loves us more than our parents; and wide as is the difference between evil and goodness, so great is the difference between the love of God and that of our fathers. And these are not my words, but those of Christ Himself Who loves us. And hear what He Himself says, "What man is there of you, who, if his son shall ask him for a loaf, will give him a stone? If you then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in Heaven give good things to them that ask Him?" [Matthew 7:9-11] And again, bear what He says also elsewhere: "Can a woman forget her sucking child that she should not have compassion on the son of her womb? Yea, they may forget, yet will not I forget you, says the Lord." [Isaiah 49:15] For if He loves us not, wherefore did He create us? Had He any necessity? Do we supply to Him any ministry and service? Needs He anything that we can render? Hear what the Prophet says; "I have said to the Lord, You are my Lord, I have no good beyond You." [Psalm 16:2]

The ungrateful, however, and unfeeling say, that this were worthy of God's goodness, that there should be an equality among all. Tell me, ungrateful mortal, what sort of things are they which you deny to be of God's goodness, and what equality do you mean? "Such an one," you will say, "has been a cripple from his childhood; another is mad, and is possessed; another has arrived at extreme old age, and has spent his whole life in poverty; another in the most painful diseases: are these works of Providence? One man is deaf, another dumb, another poor, while another, impious, yea, utterly impious, and full of ten thousand vices, enjoys wealth, and keeps concubines, and parasites, and is owner of a splendid mansion, and lives an idle life." And many instances of the sort they string together, and weave a long account of complaint against the providence of God.

What then are we to say to them? Now if they were Greeks, and were to tell us that the universe is governed by some one or other, we should in turn address to them the self-same words, "What then, are things without a providence? How then is it that you reverence gods, and worship genii and heroes? For if there is a providence, some one or other superintends the whole." But if any, whether Christians or Heathen, should be impatient at this, and be wavering, what shall we say to them? Why, could so many good things, tell me, arise of themselves? The daily light? The beautiful order and the forethought that exist in all things? The mazy dances of the stars? The equable course of nights and days? The regular gradation of nature in vegetables, and animals, and men? Who, tell me, is it that orders these? If there were no superintending Being, but all things combined together of themselves, who then was it that made this vault revolve, so beautiful, so vast, I mean the sky, and set it upon the earth, nay more, upon the waters? Who is it that gives the fruitful seasons? Who implanted so great power in seeds and vegetables? For that which is accidental is necessarily disorderly; whereas that which is orderly implies design. For which, tell me, of the things around us that are accidental, is not full of great disorder, and of great tumult and confusion? Nor do I speak of things accidental only, but of those also which imply some agent, but an unskillful agent. For example, let there be timber and stone, and let there be lime withal; and let a man unskilled in building take them, and begin building, and set hard to work; will he not spoil and destroy everything? Again, take a vessel without a pilot, containing everything which a vessel ought to contain, without a shipwright; I do not say that it is unequipped and unfinished, but though well equipped, it will not be able to sail. And could the vast extent of earth standing on the waters, tell me, ever stand so firmly, and so long a time, without some power to hold it together? And can these views have any reason? Is it not the extreme of absurdity to conceive such a notion? And if the earth supports the heaven, behold another burden still; but if the heaven also is borne upon the waters, there arises again another question. Or rather not another question, for it is the work of providence. For things which are borne upon the water ought not to be made convex, but concave. Wherefore? Because the whole body of anything which is concave is immersed in the waters, as is the case with a ship; whereas of the convex the body is entirely above, and only the rim rests upon the surface; so that it requires a resisting body, hard, and able to sustain it, in order to bear the burden imposed. But does the atmosphere then support the heaven? Why, that is far softer, and more yielding even than water, and cannot sustain anything, no, not the very lightest things, much less so vast a bulk. In fine, if we chose to follow out the argument of providence, both generally and in detail, time itself would fail us. For I will now ask him who would start those questions above mentioned, are these things the result of providence, or of the want of providence? And if he shall say, that they are not from providence, then again I will ask, how then did they arise? But no, he will never be able to give any account at all. And do you not know that?

Much more then is it your duty not to question, not to be over curious, in those things which concern man. And why not? Because man is nobler than all these, and these were made for his sake, not he for their sake. If then you know not so much as the skill and contrivance that are visible in His providence, how shall you be able to know the reasons, where he himself is the subject? Tell me, I pray, why did God form him so small, so far below the height of heaven, as that he should even doubt of the things which appear above him? Why are the northern and southern climes uninhabitable? Tell me, I say, why is the night made longer in winter and shorter in summer? Why are the degrees of cold and heat such as they are? Why is the body mortal? And ten thousand questions besides I will ask you, and if you will, will never cease asking. And in one and all you will surely be at a loss to answer. And thus is this of all things most providential, that the reasons of things are kept secret from us. For surely, one would have imagined man to be the cause of all things, were there not this to humble our understanding.

"But such an one," you will say, "is poor, and poverty is an evil. And what is it to be sick, and what is it to be crippled?" Oh, man, they are nothing. One thing alone is evil, that is to sin; this is the only thing we ought to search to the bottom. And yet we omit to search into the causes of what are really evils, and busy ourselves about other things. Why is it that not one of us ever examines why he has sinned? To sin — is it then in my power, or is it not in my power? And why need I go round about me for a number of reasons? I will seek for the matter within myself. Now then did I ever master my wrath? Did I ever master my anger, either through shame, or through fear of man? Then whenever I discover this done, I shall discover that to sin is in my own power. No one examines these matters, no one busies himself about them. But only according to Job, "Man in a way altogether different swims upon words." For why does it concern you, if such an one is blind, or such an one poor? God has not commanded you to look to this, but to what you yourself art doing. For if on the one hand you doubt that there is any power superintending the world, you are of all men the most senseless; but if you are persuaded of this, why doubt that it is our duty to please God?

"Giving thanks always," he says, "for all things to God."

Go to the physician's, and you will see him, whenever a man is discovered to have a wound, using the knife and the cautery. But no, in your case, I say not so much as this; but go to the carpenter's. And yet thou dost not examine his reasons, although you understand not one of the things which are done there, and many things will appear to you to be difficulties; as, for instance, when he hollows the wood, when he alters its outward shape. Nay, I would bring you to a more intelligible craft still, for instance, that of the painter, and there your head will swim. For tell me, does he not seem to be doing what he does, at random? For what do his lines mean, and the turns and bends of the lines? But when he puts on the colors, then the beauty of the art will become conspicuous. Yet still, not even then will you be able to attain to any accurate understanding of it. But why do I speak of carpenters, and painters, our fellow-servants? Tell me, how does the bee frame her comb, and then shall you speak about God also. Master the handiwork of the ant, the spider, and the swallow, and then shall you speak about God also. Tell me these things. But no, you never can. Will you not cease then, O man, your vain enquiries? For vain indeed they are. Will you not cease busying yourself in vain about many things? Nothing so wise as this ignorance, where they that profess they know nothing are wisest of all, and they that spend overmuch labor on these questions, the most foolish of all. So that to profess knowledge is not everywhere a sign of wisdom, but sometimes of folly also. For tell me, suppose there were two men, and one of them should profess to stretch out his lines, and to measure the expanse that intervenes between the earth and heaven, and the other were to laugh at him, and declare that he did not understand it, tell me, I pray, which should we laugh at, him that said he knew, or him that knew not? Evidently, the man that said that he knew. He that is ignorant, therefore, is wiser than he that professes to know. And what again? If any one were to profess to tell us how many cups of water the sea contains, and another should profess his ignorance, is not the ignorance here again wiser than the knowledge? Surely, vastly so. And why so? Because that knowledge itself is but intense ignorance. For he indeed who says that he is ignorant, knows something. And what is that? That it is incomprehensible to man. Yes, and this is no small portion of knowledge. Whereas he that says he knows, he of all others knows not what he says he knows, and is for this very reason utterly ridiculous.

Moral. Alas! How many things are there to teach us to bridle this unseasonable impertinence and idle curiosity; and yet we refrain not, but are curious about the lives of others; as, why one is a cripple, and why another is poor. And so by this way of reasoning we shall fall into another sort of trifling which is endless, as, why such an one is a woman? And, why all are not men? Why there is such a thing as an ass? Why an ox? Why a dog? Why a wolf? Why a stone? Why wood? And thus the argument will run out to an interminable length. This in truth is the reason, why God has marked out limits to our knowledge, and has laid them deep in nature. And mark, now, the excess of this busy curiosity. For though we look up to so great a height as from earth to heaven, and are not at all affected by it; yet as soon as ever we go up to the top of a lofty tower, and have a mind to stoop over a little, and look down, a sort of giddiness and dizziness immediately seizes us. Now, tell me the reason of this. No, you could never find out a reason for it. Why is it that the eye possesses greater power than other senses, and is caught by more distant objects? And one might see it by comparison with the case of hearing. For no one will ever be able to shout so loudly, as to fill the air as far as the eye can reach, nor to hear at so great a distance. Why are not all the members of equal honor? Why have not all received one function and one place? Paul also searched into these questions; or rather he did not search into them, for he was wise; but where he comes by chance upon this topic, he says, "Each one of them, has God set even as it has pleased Him." [1 Corinthians 12:18] He assigns the whole to His will. And so then let us only "give thanks for all things." "Wherefore," says he, "give thanks for all things." This is the part of a well-disposed, of a wise, of an intelligent servant; the opposite is that of a tattler, and an idler, and a busy-body. Do we not see among servants, that those among them who are worthless and good for nothing, are both tattlers, and triflers and that they pry into the concerns of their masters, which they are desirous to conceal: whereas the intelligent and well-disposed look to one thing only, how they may fulfill their service. He that says much, does nothing: as he that does much, never says a word out of season. Hence Paul said, where he wrote concerning widows, "And they learn not only to be idle, but tattlers also." [1 Timothy 5:13] Tell me, now, which is the widest difference, between our age and that of children, or between God and men? Between ourselves compared with gnats, or God compared with us? Plainly between God and us. Why then do you busy yourself to such an extent in all these questions? "Give thanks for all things." "But what," say you, "if a heathen should ask the question? How am I to answer him? He desires to learn from me whether there is a Providence, for he himself denies that there is any being thus exercising foresight." Turn round then, and ask him the same question yourself. He will deny therefore that there is a Providence. Yet that there is a Providence, is plain from what you have said; but that it is incomprehensible, is plain from those things whereof we cannot discover the reason. For if in things where men are the disposers, we oftentimes do not understand the method of the disposition, and in truth many of them appear to us inconsistent, and yet at the same time we acquiesce, how much more will this be so in the case of God? However, with God nothing either is inconsistent, or appears so to the faithful. Wherefore let us "give thanks for all things," let us give Him glory for all things.

"Subjecting yourselves one to another," he says, "in the fear of Christ." For if you submit yourself for a ruler's sake, or for money's sake, or from respectfulness, much more from the fear of Christ. Let there be an interchange of service and submission. For then will there be no such thing as slavish service. Let not one sit down in the rank of a freeman, and the other in the rank of a slave; rather it were better that both masters and slaves be servants to one another — far better to be a slave in this way than free in any other; as will be evident from hence. Suppose the case of a man who should have an hundred slaves, and he should in no way serve them; and suppose again a different case, of an hundred friends, all waiting upon one another. Which will lead the happier life? Which with the greater pleasure, with the more enjoyment? In the one case there is no anger, no provocation, no wrath, nor anything else of the kind whatever; in the other all is fear and apprehension. In the one case too the whole is forced, in the other is of free choice. In the one case they serve one another because they are forced to do so, in the other with mutual gratification. Thus does God will it to be; for this He washed His disciples' feet. Nay more, if you have a mind to examine the matter nicely, there is indeed on the part of masters a return of service. For what if pride suffer not that return of service to appear? Yet if the slave on the one hand render his bodily service, and thou maintain that body, and supply it with food and clothing and shoes, this is an exchange of service: because unless thou render your service as well, neither will he render his, but will be free, and no law will compel him to do it if he is not supported. If this then is the case with servants, where is the absurdity, if it should also become the case with free men. "Subjecting yourselves in the fear," says he, "of Christ." How great then the obligation, when we shall also have a reward. But he does not choose to submit himself to you? However do thou submit yourself; not simply yield, but submit yourself. Entertain this feeling towards all, as if all were your masters. For thus shall you soon have all as your slaves, enslaved to you with the most abject slavery. For you will then more surely make them yours, when without receiving anything of theirs, thou of yourself renderest them of your own. This is "subjecting yourselves one to another in the fear of Christ," in order that we may subdue all the passions, be servants of God, and preserve the love we owe to one another. And then shall we be able also to be counted worthy of the lovingkindness which comes of God, through the grace and mercies of His only-begotten Son, with whom to the Father, together with the Holy Ghost, be glory, might, honor, now and forever and ever. Amen.

Source: Homily 19 on Ephesians

[AD 500] Desert Fathers on Ephesians 5:18

Antony said, ‘I think that the body has a natural movement within itself, which obeys the orders of the mind, a kind of inclination of which the body’s actions are only symptoms. There is a second movement in the body, caused by eating and drinking, by which the blood is heated and excited. That is why St Paul said, ‘Be not drunk with wine, wherein is excess’ (Eph. 5:18), and again the Lord commanded his disciples in the Gospel, ‘See that your hearts be not overcharged with surfeiting and drunkenness’ (Luke 21:34). There is a third movement which comes from the deceit and envy of demons against those who are trying to live a good life. It is a help to know that there are three bodily inclinations – from nature, from too much food, and from the demons.’

Source: The Desert Fathers, Sayings of the Early Christian Monks

[AD 215] Clement of Alexandria on Ephesians 5:19

For the psalm is a melodious and sober blessing. The apostle calls the psalm "a spiritual song."

Source: Clement of Alexandria The Instructor Book II

[AD 220] Tertullian on Ephesians 5:19

The command, to "sing to the Lord with psalms and hymns," comes suitably from him who knew that those who "drank wine with drums and psalteries" were blamed by God.

Source: Against Marcion Book V

[AD 220] Tertullian on Ephesians 5:19

And will she not hence recognise a prejudgment of her own damnation, in that she tends them whom (formerly) she was expecting to judge? whose hand will she yearn after? of whose cup will she partake? What will her husband sing to her, or she to her husband? From the tavern, I suppose, she who sups upon God will hear somewhat! From hell what mention of God (arises)? what invocation of Christ? Where are the fosterings of faith by the interspersion of the Scriptures (in conversation)? Where the Spirit? where refreshment? where the divine benediction? All things are strange, all inimical, all condemned; aimed by the Evil One for the attrition of salvation!

Source: To His Wife Book II

[AD 220] Tertullian on Ephesians 5:19

Alms (are given) without (danger of ensuing) torment; sacrifices (attended) without scruple; daily diligence (discharged) without impediment: (there is) no stealthy signing, no trembling greeting, no mute benediction. Between the two echo psalms and hymns; and they mutually challenge each other which shall better chant to their Lord.

Source: To His Wife Book II

[AD 384] Ambrosiaster on Ephesians 5:19

If we are living well, we are always being filled with the Holy Spirit so as to confess and extol the gift of God. The Holy Spirit loves this way of life. This is especially expressed in songs, that praise may be sung to God by every tongue. If the Spirit is dwelling within someone, he is always meditating on the Spirit. It is not only his lips that burst forth but his heart.

Source: EPISTLE TO THE EPHESIANS 5.19

[AD 407] John Chrysostom on Ephesians 5:19

Do you wish to be happy? Do you want to know how to spend the day truly blessed? I offer you a drink that is spiritual. This is not a drink for drunkenness that would cut off even meaningful speech. This does not cause us to babble. It does not disturb our vision. Here it is: Learn to sing psalms! Then you will see pleasure indeed. Those who have learned to sing with the psalms are easily filled with the Holy Spirit. But if you sing only the devil’s songs you will soon find yourself filled with an unclean spirit.

Source: HOMILY ON EPHESIANS 19.5.19-21

[AD 407] John Chrysostom on Ephesians 5:19

“Making melody to the Lord” means paying attention while you are singing. It means not letting your mind drift. Those who in singing do not offer this deep attention to God are merely mouthing psalms, uttering words, while their hearts are preoccupied elsewhere.

Source: HOMILY ON EPHESIANS 19.5.19-21

[AD 420] Jerome on Ephesians 5:19

Our hymns declare the strength and majesty of God. They express gratitude for his benefits and his deeds. Our psalms convey this gratitude also, since the word Alleluia is either prefaced or appended to them. Our psalms properly belong to the domain of ethics, teaching us what is to be done and avoided. The domain of the psalms is the body as an instrument of grace. But the domain of the spiritual canticles is the mind. As we sing spiritual canticles we hear discourses on things above, on the harmony of the world, on the subtly ordered concord of all creatures. These spiritual songs help us express our meaning more plainly for the sake of simple folk. It is more with the mind than with the voice that we sing, offer psalms and praise God.

Source: Commentary on Ephesians 5:19

[AD 384] Ambrosiaster on Ephesians 5:20

We are told to give thanks to God for all his gifts. For God has stooped low to adopt us through Christ his own Son, through whom we know God. We have learned that God, being Spirit, is to be adored in the Spirit. So we submit ourselves to one another out of reverence for Christ, who commanded us to pursue humility.

Source: EPISTLE TO THE EPHESIANS 5.21

[AD 420] Jerome on Ephesians 5:20

Paul now calls us to “give thanks always and in everything.” This is to be understood in a double sense, both in adversity and in good times.… In this way the mind rejoices and bursts out in gratitude to God, not only for what we think good but for what troubles us and happens against our will.… It is obvious that generally we are called to give thanks to God for the sun that rises, for the day that goes by and for the night that brings rest … for the rains that come, for the earth that brings forth fruit and for the elements in their course.… Finally, we are thankful that we are born, that we have being, that our wants are sufficiently taken care of in the world, as if we lived in the house of an extremely powerful family patriarch, knowing that whatever is in the world has been created on our account. In this way we give thanks when we are grateful for the benefits that come to us from God. All these things, however, the heathen also does, and the Jew and the publican and the Gentile. But the second sense of giving thanks is seen in the special gift of Christians to give thanks to God even in seeming adversity.… Those who are saintly in their own eyes are prone to give thanks to God because they have been released from dangers and afflictions. But according to the apostle the greater virtue is to give thanks to God precisely amid those very dangers and afflictions.

Source: Commentary on Ephesians 5:20

[AD 99] Clement of Rome on Ephesians 5:21

Moreover, you were all distinguished by humility, and were in no respect puffed up with pride, but yielded obedience rather than extorted it, and were more willing to give than to receive. [Acts 20:35] Content with the provision which God had made for you, and carefully attending to His words, you were inwardly filled with His doctrine, and His sufferings were before your eyes. Thus a profound and abundant peace was given to you all, and you had an insatiable desire for doing good, while a full outpouring of the Holy Spirit was upon you all.

Source: Letter to the Corinthians (Clement)

[AD 215] Clement of Alexandria on Ephesians 5:21

So also ought men to love their wives as their own bodies: he that loveth his wife loveth himself. For no man ever yet hated his own flesh."

Source: Clement of Alexandria Stromata Book IV

[AD 420] Jerome on Ephesians 5:21

Let bishops hear this, let priests hear, let every rank of learning get this clear: In the church, leaders are servants. Let them imitate the apostle.… The difference between secular rulers and Christian leaders is that the former love to boss their subordinates whereas the latter serve them. We are that much greater if we are considered least of all.

Source: Commentary on Ephesians 5:21

[AD 458] Theodoret of Cyrus on Ephesians 5:21

We must not be submissive to those who command us to act unlawfully. But to those who call us to live with piety, we must be subject to one another. Having laid down this general law of obedience, Paul next advises the Ephesians in detail on their duties to another.

Source: Interpretation of the Epistle to the Ephesians 5.21

[AD 108] Ignatius of Antioch on Ephesians 5:22

To perform all things with harmony in Christ. Wives, be ye subject to your husbands in the fear of God.

[AD 220] Tertullian on Ephesians 5:22

Now, when I find to what God belong these precepts, whether in their germ or their development, I have no difficulty in knowing to whom the apostle also belongs. But he declares that "wives ought to be in subjection to their husbands: " what reason does he give for this? "Because," says he, "the husband is the head of the wife.

Source: Against Marcion Book V

[AD 407] John Chrysostom on Ephesians 5:22-24

Wives, be in subjection unto your own husbands, as unto the Lord. For the husband is the head of the wife, as Christ also is the head of the Church: being Himself the Saviour of the body. But as the Church is subject to Christ, so let the wives also be to their husbands in everything.

A certain wise man, setting down a number of things in the rank of blessings, set down this also in the rank of a blessing, "A wife agreeing with her husband." [Sirach 25:1] And elsewhere again he sets it down among blessings, that a woman should dwell in harmony with her husband. [Sirach 40:23] And indeed from the beginning, God appears to have made special provision for this union; and discoursing of the two as one, He said thus, "Male and female created He them" [Genesis 1:27]; and again, "There is neither male nor female." [Galatians 3:28] For there is no relationship between man and man so close as that between man and wife, if they be joined together as they should be. And therefore a certain blessed man too, when he would express surpassing love, and was mourning for one that was dear to him, and of one soul with him, did not mention father, nor mother, nor child, nor brother, nor friend, but what? "Your love to me was wonderful," says he, "passing the love of women." [2 Samuel 1:26] For indeed, in very deed, this love is more despotic than any despotism: for others indeed may be strong, but this passion is not only strong, but unfading. For there is a certain love deeply seated in our nature, which imperceptibly to ourselves knits together these bodies of ours. Thus even from the very beginning woman sprang from man, and afterwards from man and woman sprang both man and woman. Perceivest thou the close bond and connection? And how that God suffered not a different kind of nature to enter in from without? And mark, how many providential arrangements He made. He permitted the man to marry his own sister; or rather not his sister, but his daughter; nay, nor yet his daughter, but something more than his daughter, even his own flesh. And thus the whole He framed from one beginning, gathering all together, like stones in a building, into one. For neither on the one hand did He form her from without, and this was that the man might not feel towards her as towards an alien; nor again did He confine marriage to her, that she might not, by contracting herself, and making all center in herself, be cut off from the rest. Thus as in the case of plants, they are of all others the best, which have but a single stem, and spread out into a number of branches; (since were all confined to the root alone, all would be to no purpose, whereas again had it a number of roots, the tree would be no longer worthy of admiration;) so, I say, is the case here also. From one, namely Adam, He made the whole race to spring, preventing them by the strongest necessity from being ever torn asunder, or separated; and afterwards, making it more restricted, He no longer allowed sisters and daughters to be wives, lest we should on the other hand contract our love to one point, and thus in another manner be cut off from one another. Hence Christ said, "He which made them from the beginning, made them male and female." [Matthew 19:4]

For great evils are hence produced, and great benefits, both to families and to states. For there is nothing which so welds our life together as the love of man and wife. For this many will lay aside even their arms, for this they will give up life itself. And Paul would never without a reason and without an object have spent so much pains on this subject, as when he says here, "Wives, be in subjection unto your own husbands, as unto the Lord." And why so? Because when they are in harmony, the children are well brought up, and the domestics are in good order, and neighbors, and friends, and relations enjoy the fragrance. But if it be otherwise, all is turned upside down, and thrown into confusion. And just as when the generals of an army are at peace one with another, all things are in due subordination, whereas on the other hand, if they are at variance, everything is turned upside down; so, I say, is it also here. Wherefore, says he, "Wives, be in subjection unto your own husbands, as unto the Lord."

Yet how strange! For how then is it, that it is said elsewhere, "If one bid not farewell both to wife and to husband, he cannot follow me"? [Luke 14:26] For if it is their duty to be in subjection "as unto the Lord," how says He that they must depart from them for the Lord's sake? Yet their duty indeed it is, their bounden duty. But the word "as" is not necessarily and universally expressive of exact equality. He either means this, "'as' knowing that you are servants to the Lord"; (which, by the way, is what he says elsewhere, that, even though they do it not for the husband's sake, yet must they primarily for the Lord's sake;) or else he means, "when you obey your husband, do so as serving the Lord." For if he who resists these external authorities, those of governments, I mean, "withstands the ordinance of God" [Romans 13:2], much more does she who submits not herself to her husband. Such was God's will from the beginning.

Let us take as our fundamental position then that the husband occupies the place of the "head," and the wife the place of the "body."

Source: Homily 20 on Ephesians

[AD 420] Jerome on Ephesians 5:22

The union of Christ and the church is holy. So is the proper union of husband and wife holy. Just as a congregation of heretics, however, cannot rightly be called the church of Christ and cannot have Christ as its head, so it is that a union between husband and wife cannot be truly called holy if there is a disregard for the way of life taught by Christ.

Source: Commentary on Ephesians 5:22-23

[AD 1963] CS Lewis on Ephesians 5:22-24

Something else, even more unpopular, remains to be dealt with. Christian wives promise to obey their husbands. In Christian marriage the man is said to be the 'head'. Two questions obviously arise here. (1) Why should there be a head at all - why not equality? (2) Why should it be the man?

(1) The need for some head follows from the idea that marriage is permanent. Of course, as long as the husband and wife are agreed, no question of a head need arise; and we may hope that this will be the normal state of affairs in a Christian marriage. But when there is a real disagreement, what is to happen? Talk it over, of course; but I am assuming they have done that and still failed to reach agreement. What do they do next? They cannot decide by a majority vote, for in a council of two there can be no majority. Surely, only one or other of two things can happen: either they must separate and go their own ways or else one or other of them must have a casting vote. If marriage is permanent, one or other party must, in the last resort, have the power of deciding the family policy. You cannot have a permanent associated without a constitution.

(2) If there must be a head, why the man? Well, firstly is there any very serious wish that it should be the woman? As I have said, I am not married myself, but as far as I can see, even a woman who wants to be the head of her own house does not usually admire the same state of things when she finds it going on next door. She is much more likely to say 'Poor Mr X! Why he allows that appaling woman to boss him about the way she does is more than I can imagine.' I do not think she is even very flattered if anyone mentions the fact of her own 'headship'. There must be something unnatural about the rule of wives over husbands, because the wives themselves are half ashamed of it and despise the husbands whom they rule.

Source: Mere Christianity, Chapter 6 - Christian Marriage

[AD 215] Clement of Alexandria on Ephesians 5:23

Further, the broad gold mitre indicates the regal power of the Lord, "since the Head of the Church "is the Savour.

Source: Clement of Alexandria Stromata Book V

[AD 220] Tertullian on Ephesians 5:23

But he declares that "wives ought to be in subjection to their husbands: " what reason does he give for this? "Because," says he, "the husband is the head of the wife." Pray tell me, Marcion, does your god build up the authority of his law on the work of the Creator? This, however, is a comparative trifle; for he actually derives from the same source the condition of his Christ and his Church; for he says: "even as Christ is the head of the Church; " and again, in like manner: "He who loveth his wife, loveth his own flesh, even as Christ loved the Church.

Source: Against Marcion Book V

[AD 220] Tertullian on Ephesians 5:23

Pray tell me, Marcion, does your god build up the authority of his law on the work of the Creator? This, however, is a comparative trifle; for he actually derives from the same source the condition of his Christ and his Church; for he says: "even as Christ is the head of the Church; " and again, in like manner: "He who loveth his wife, loveth his own flesh, even as Christ loved the Church.

Source: Against Marcion Book V

[AD 407] John Chrysostom on Ephesians 5:23

When they are in harmony, and their children are being reared well and their household is in good order, their neighbors will smell the sweet fragrance of harmony, along with all their friends and relatives. But if the contrary is true, everything is overturned and thrown into confusion.

Source: HOMILY ON EPHESIANS 20.5.22-24

[AD 407] John Chrysostom on Ephesians 5:23-24

Then, he proceeds with arguments and says that "the husband is the head of the wife, as Christ also is the head of the Church, being Himself the Saviour of the body. But as the Church is subject to Christ, so let the wives be to their husbands in everything."

Then after saying, "The husband is the head of the wife, as Christ also is of the Church," he further adds, "and He is the Saviour of the body." For indeed the head is the saving health of the body. He had already laid down beforehand for man and wife, the ground and provision of their love, assigning to each their proper place, to the one that of authority and forethought, to the other that of submission. As then "the Church," that is, both husbands and wives, "is subject unto Christ, so also ye wives submit yourselves to your husbands, as unto God."

Source: Homily 20 on Ephesians

[AD 420] Jerome on Ephesians 5:23

Note that the church is never called the flesh but always the body of Christ. Whatever lives according to the flesh must necessarily be embodied. That is true. But it is not true that whatever is body is consequently living according to the flesh.

Source: Commentary on Ephesians 5:22-23

[AD 458] Theodoret of Cyrus on Ephesians 5:23

The apostle has been very constrained in setting forth this analogy [of the husband as the head of the wife, as Christ is the head of the church, his body]. Its purpose is to encourage women to respect men and to implant in men an affection for their wives.

Source: Interpretation of the Epistle to the Ephesians 5.22-23

[AD 532] Pseudo-Dionysius the Areopagite on Ephesians 5:23

Again: Christ is the head of the Church."

[AD 384] Ambrosiaster on Ephesians 5:24

Here is Paul’s analogy: As the church takes its beginning from Christ and therefore is subject to him, so too does woman take hers from the man and is subject to him. There is a crucial difference, however, between Christ and the church as opposed to man and woman. The essential difference is that the woman is of the same nature as the man. The church, on the other hand, can participate in Christ in name but not in nature.

Source: EPISTLE TO THE EPHESIANS 5.24

[AD 458] Theodoret of Cyrus on Ephesians 5:24

As one who is giving instruction to the pious, Paul here adds the words “subject in all things.” It is evident from this analogy that he is speaking essentially to the pious, to those well trained in religious life. None of those reared in piety would think of putting their own affairs before God.

Source: Interpretation of the Epistle to the Ephesians 5.24

[AD 108] Ignatius of Antioch on Ephesians 5:25

Flee evil arts; but all the more discourse in public regarding them. Speak to my sisters, that they love the Lord, and be satisfied with their husbands both in the flesh and spirit. In like manner also, exhort my brethren, in the name of Jesus Christ, that they love their wives, even as the Lord the Church. If any one can continue in a state of purity, to the honour of Him who is Lord of the flesh, let him so remain without boasting. If he begins to boast, he is undone; and if he reckon himself greater than the bishop, he is ruined. But it becomes both men and women who marry, to form their union with the approval of the bishop, that their marriage may be according to God, and not after their own lust. Let all things be done to the honour of God.

Source: Epistle of Ignatius to Polycarp

[AD 220] Tertullian on Ephesians 5:25

Source: Against Marcion Book V

[AD 258] Cyprian on Ephesians 5:25

But if regeneration is in the washing, that is, in baptism, how can heresy, which is not the spouse of Christ, generate sons to God by Christ? For it is the Church alone which, conjoined and united with Christ, spiritually bears sons; as the same apostle again says, "Christ loved the Church, and gave Himself for it, that He might sanctify it, cleansing it with the washing of water."

Source: Epistle LXXIII

[AD 258] Cyprian on Ephesians 5:25

But that the Church is one, the Holy Spirit declares in the Song of Songs, saying, in the person of Christ, "My dove, my undefiled, is one; she is the only one of her mother, she is the choice one of her that bare her." Concerning which also He says again, "A garden enclosed is my sister, my spouse; a spring sealed up, a well of living water." But if the spouse of Christ, which is the Church, is a garden enclosed; a thing that is closed up cannot lie open to strangers and profane persons. And if it is a fountain sealed, he who, being placed without has no access to the spring, can neither drink thence nor be sealed. And the well also of living water, if it is one and the same within, he who is placed without cannot be quickened and sanctified from that water of which it is only granted to those who are within to make any use, or to drink. Peter also, showing this, set forth that the Church is one, and that only they who are in the Church can be baptized; and said, "In the ark of Noah, few, that is, eight souls, were saved by water; the like figure where-unto even baptism shall save you; " proving and attesting that the one ark of Noah was a type of the one Church. If, then, in that baptism of the world thus expiated and purified, he who was not in the ark of Noah could be saved by water, he who is not in the Church to which alone baptism is granted, can also now be quickened by baptism. Moreover, too, the Apostle Paul, more openly and clearly still manifesting this same thing, writes to the Ephesians, and says, "Christ loved the Church, and gave Himself for it, that He might sanctify and cleanse it with the washing of water." But if the Church is one which is loved by Christ, and is alone cleansed by His washing, how can he who is not in the Church be either loved by Christ, or washed and cleansed by His washing?

Source: Epistle LXXV

[AD 407] John Chrysostom on Ephesians 5:25

You have heard how great the submission; you have extolled and marvelled at Paul, how, like an admirable and spiritual man, he welds together our whole life. Thou did well. But now hear what he also requires at your hands; for again he employs the same example.

"Husbands," says he, "love your wives, even as Christ also loved the Church."

You have seen the measure of obedience, hear also the measure of love. Would you have your wife obedient unto you, as the Church is to Christ? Take then yourself the same provident care for her, as Christ takes for the Church. Yea, even if it shall be needful for you to give your life for her, yea, and to be cut into pieces ten thousand times, yea, and to endure and undergo any suffering whatever — refuse it not. Though you should undergo all this, yet will you not, no, not even then, have done anything like Christ. For thou indeed art doing it for one to whom you are already knit; but He for one who turned her back on Him and hated Him. In the same way then as He laid at His feet her who turned her back on Him, who hated, and spurned, and disdained Him, not by menaces, nor by violence, nor by terror, nor by anything else of the kind, but by his unwearied affection; so also do thou behave yourself toward your wife. Yea, though thou see her looking down upon you, and disdaining, and scorning you, yet by your great thoughtfulness for her, by affection, by kindness, you will be able to lay her at your feet. For there is nothing more powerful to sway than these bonds, and especially for husband and wife. A servant, indeed, one will be able, perhaps, to bind down by fear; nay not even him, for he will soon start away and be gone. But the partner of one's life, the mother of one's children, the foundation of one's every joy, one ought never to chain down by fear and menaces, but with love and good temper. For what sort of union is that, where the wife trembles at her husband? And what sort of pleasure will the husband himself enjoy, if he dwells with his wife as with a slave, and not as with a free-woman? Yea, though you should suffer anything on her account, do not upbraid her; for neither did Christ do this.

Source: Homily 20 on Ephesians

[AD 407] John Chrysostom on Ephesians 5:25

Have you noted the measure of obedience? Pay attention to love’s high standard. If you take the premise that your wife should submit to you, as the church submits to Christ, then you should also take the same kind of careful, sacrificial thought for her that Christ takes for the church. Even if you must offer your own life for her, you must not refuse. Even if you must undergo countless struggles on her behalf and have all kinds of things to endure and suffer, you must not refuse. Even if you suffer all this, you have still done not as much as Christ has for the church. For you are already married when you act this way, whereas Christ is acting for one who has rejected and hated him. So just as he, when she was rejecting, hating, spurning and nagging him, brought her to trust him by his great solicitude, not by threatening, lording it over her or intimidating her or anything like that, so must you also act toward your wife. Even if you see her looking down on you, nagging and despising you, you will be able to win her over with your great love and affection for her.

Source: HOMILY ON EPHESIANS 20.5.25

[AD 1963] CS Lewis on Ephesians 5:25-28

And in fact, whatever people say, the state called 'being in love' usually does not last. If the old fairy-tale ending 'They lived happily ever after' is taken to mean 'They felt for the next fifty years exactly as they felt the day before they were married', then it says what probably never was nor ever would be true, and would be highly undesirable if it were. Who could bear to live in that excitement for even five years? What would become of your work, your appetite, your sleep, your friendships? But, of course, ceasing to be 'in love' need not mean ceasing to love. Love in this second sense - love as distinct from 'being in love' - is not merely a feeling. It is a deep unity, maintained by the will and deliberately strengthened by habit, reinforced by (in Christian marriages) the grace which both partners ask, and receive, from God. They can have this love for each other even at those moments when they do not like each others; as you love yourself even when you do not like yourself. They can retain this love even when each would easily, if they allowed themselves, be 'in love' with someone else. 'Being in love' first moved them to promise fidelity: this quieter love enables them to keep the promise. It is on this love that the engine of marriage is run: being in love was the explosion that started it.

Source: Mere Christianity, Chapter 6 - Christian Marriage

[AD 220] Tertullian on Ephesians 5:26

" What more disgraceful than immodesties? If, moreover, even from a "brother" who "walketh idly" he warns the Thessalonians to withdraw themselves, how much more withal from a fornicator! For these are the deliberate judgments of Christ, "loving the Church," who "hath delivered Him self up for her, that He may sanctify her (purifying her utterly by the layer of water) in the word, that He may present the Church to Him self glorious, not having stain or wrinkle"-of course after the laver-"but (that) she may be holy and without reproach; " thereafter, to wit, being "without wrinkle" as a virgin, "without stain" (of fornication) as a spouse, "without disgrace" (of vileness), as having been "utterly purified.

Source: On Modesty

[AD 258] Cyprian on Ephesians 5:26

Source: Epistle LXXV

[AD 311] Methodius of Olympus on Ephesians 5:26

And slept in the trance of His passion, and willingly suffered death for her, that He might present the Church to Himself glorious and blameless, having cleansed her by the laver,

[AD 370] Gaius Marius Victorinus on Ephesians 5:26

Here we take “the church” to mean every believer and everyone who has received baptism. The believer is brought to faith by the washing in water and the invocation of the Word. But how is this applied to a husband’s conduct toward his wife? This is not entirely clear. One possible view is that the mystery of baptism is being rehearsed in this metaphor. On the other hand, if we refer this to the endurance of the husband, which entails his giving himself for the wife and bearing and suffering all that is hers, even sharing in all that she endures, she is being cleansed with water and the Word—that is, she is being purified in the Lord’s sight when he renders her pure and by his endurance makes her ready to be sanctified by washing and the Word.

Source: EPISTLE TO THE EPHESIANS 2.5.25-26

[AD 407] John Chrysostom on Ephesians 5:26-27

"By the washing or laver" He washes her uncleanness. "By the word," says he. What word? "In the Name of the Father, and of the Son, and of the Holy Ghost." [Matthew 28:19] And not simply has He adorned her, but has made her "glorious, not having spot, or wrinkle, or any such thing." Let us then also seek after this beauty ourselves, and we shall be able to create it. Seek not thou at your wife's hand, things which she is not able to possess. Do you see that the Church had all things at her Lord's hands? By Him was made glorious, by Him was made pure, by Him made without blemish? Turn not your back on your wife because of her deformity. Hear the Scripture that says, "The bee is little among such as fly, but her fruit is the chief of sweet things." [Sirach 11:3] She is of God's fashioning. You reproach not her, but Him that made her; what can the woman do? Praise her not for her beauty. Praise and hatred and love based on personal beauty belong to unchastened souls. Seek thou for beauty of soul. Imitate the Bridegroom of the Church. Outward beauty is full of conceit and great license, and throws men into jealousy, and the thing often makes you suspect monstrous things. But has it any pleasure? For the first or second month, perhaps, or at most for the year: but then no longer; the admiration by familiarity wastes away. Meanwhile the evils which arose from the beauty still abide, the pride, the folly, the contemptuousness. Whereas in one who is not such, there is nothing of this kind. But the love having begun on just grounds, still continues ardent, since its object is beauty of soul, and not of body. What better, tell me, than heaven? What better than the stars? Tell me of what body you will, yet is there none so fair. Tell me of what eyes you will, yet are there none so sparkling. When these were created, the very Angels gazed with wonder, and we gaze with wonder now; yet not in the same degree as at first. Such is familiarity; things do not strike us in the same degree. How much more in the case of a wife! And if moreover disease come too, all is at once fled. Let us seek in a wife affectionateness, modest-mindedness, gentleness; these are the characteristics of beauty. But loveliness of person let us not seek, nor upbraid her upon these points, over which she has no power, nay, rather, let us not upbraid at all, (it were rudeness,) nor let us be impatient, nor sullen. Do ye not see how many, after living with beautiful wives, have ended their lives pitiably, and how many, who have lived with those of no great beauty, have run on to extreme old age with great enjoyment. Let us wipe off the "spot" that is within, let us smooth the "wrinkles" that are within, let us do away the "blemishes" that are on the soul. Such is the beauty God requires. Let us make her fair in God's sight, not in our own. Let us not look for wealth, nor for that high-birth which is outward, but for that true nobility which is in the soul. Let no one endure to get rich by a wife; for such riches are base and disgraceful; no, by no means let any one seek to get rich from this source. "For they that desire to be rich, fall into a temptation and a snare, and many foolish and hurtful lusts, and into destruction and perdition." [1 Timothy 6:9] Seek not therefore in your wife abundance of wealth, and you shall find everything else go well. Who, tell me, would overlook the most important things, to attend to those which are less so? And yet, alas! This is in every case our feeling. Yes, if we have a son, we concern ourselves not how he may be made virtuous, but how we may get him a rich wife; not how he may be well-mannered, but well-monied: if we follow a business, we enquire not how it may be clear of sin, but how it may bring us in most profit. And everything has become money; and thus is everything corrupted and ruined, because that passion possesses us.

Source: Homily 20 on Ephesians

[AD 407] John Chrysostom on Ephesians 5:26

So then she was unclean! So then she had blemishes, so then she was unsightly, so then she was worthless! Whatsoever kind of wife you shall take, yet shall you never take such a bride as the Church, when Christ took her, nor one so far removed from you as the Church was from Christ. And yet for all that, He did not abhor her, nor loathe her for her surpassing deformity. Would you hear her deformity described? Hear what Paul says, "For you were once darkness." [Ephesians 5:8] Did you see the blackness of her hue? What blacker than darkness? But look again at her boldness, "living," says he, "in malice and envy." [Titus 3:3] Look again at her impurity; "disobedient, foolish." But what am I saying? She was both foolish, and of an evil tongue; and yet notwithstanding, though so many were her blemishes, yet did He give Himself up for her in her deformity, as for one in the bloom of youth, as for one dearly beloved, as for one of wonderful beauty. And it was in admiration of this that Paul said, For scarcely for a righteous man will one die [Romans 5:7]; and again, "in that while we were yet sinners, Christ died for us." [Romans 5:8] And though such as this, He took her, He arrayed her in beauty, and washed her, and refused not even this, to give Himself for her.

Source: Homily 20 on Ephesians

[AD 160] Shepherd of Hermas on Ephesians 5:27

And then the Son of God will be exceeding glad, and shall rejoice over them, because He has received His people pure."

Source: Shepherd of Hermas Similitude Ninth

[AD 370] Gaius Marius Victorinus on Ephesians 5:27

What Christ is accomplishing [in baptism] is that the church should be “holy and spotless.” It is “holy” in that it has been cleansed by the washing of water by the Word. It is “spotless” in that it is without spot or wrinkle.

Source: EPISTLE TO THE EPHESIANS 2.5.27

[AD 380] Apostolic Constitutions on Ephesians 5:27

For this Church is the daughter of the Highest, which has been in travail of you by the word of grace, and has "formed Christ in you "of whom you are made partakers, and thereby become His holy and chosen members, "not having spot or wrinkle, or any such thing; but as being holy and unspotted in the faith, ye are complete in Him, after the image of God that created you."

Source: CONSTITUTIONS OF THE HOLY APOSTLES

[AD 407] John Chrysostom on Ephesians 5:27

By what “word is she washed”? “In the name of the Father, and of the Son and of the Holy Spirit.” He did not simply bathe her; he adorned her, making her glorious, having no spot or wrinkle or anything lacking. Let us too seek that sort of beauty, and grace will make us able to refract it. The husband does not seek from the wife something she does not have to give. For you see the pattern: the church has received everything from Christ.

Source: HOMILY ON EPHESIANS 20.5.27

[AD 430] Augustine of Hippo on Ephesians 5:27

By the same bath of regeneration and water of sanctification all sins of the redeemed are cleansed and healed, not only those which are pardoned at this time in baptism but also those that are subsequently contracted by human infirmity or ignorance.

Source: ON MARRIAGE AND CONCUPISCENCE 1.38

[AD 258] Cyprian on Ephesians 5:28

The precepts of chastity, brethren, are ancient. Wherefore do I say ancient? Because they were ordained at the same time as men themselves. For both her own husband belongs to the woman, for the reason that besides him she may know no other; and the woman is given to the man for the purpose that, when that which had been his own had been yielded to him, he should seek for nothing belonging to another. And in such wise it is said, "Two shall be in one flesh," that what had been made one should return together, that a separation without return should not afford any occasion to a stranger. Thence also the apostle declares that the man is the head of the woman, that he might commend chastity in the conjunction of the two. For as the head cannot be suited to the limbs of another, so also one's limbs cannot be suited to the head of another: for one's head matches one's limbs, and one's limbs one's head; and both of them are associated by a natural link in mutual concord, lest, by any discord arising from the separation of the members, the compact of the divine covenant should be broken. Yet he adds, and says: "Because he who loves his wife, loves himself. For no one hates his own flesh; but nourishes and cherishes it, even as Christ the Church." From this passage there is great authority for charity with chastity, if wives are to be loved by their husbands even as Christ loved the Church and wives ought so to love their husbands also as the Church loves Christ.

Source: Pseudo-Cyprian Of the Discipline and Advantage of Chastity

[AD 311] Methodius of Olympus on Ephesians 5:28

Chapter I.-Passages of Holy Scripture Compared.
For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the Church."

Source: Methodius Discourse III. Thaleia

[AD 380] Apostolic Constitutions on Ephesians 5:28

You wives, be subject to your own husbands, and have them in esteem, and serve them with fear and love, as holy Sarah honoured Abraham. For she could not endure to call him by his name, but called him lord, when she said, "My lord is old." [Genesis 18:12, 1 Peter 3:6] In like manner, you husbands, love your own wives as your own members, as partners in life, and fellow-helpers for the procreation of children. For says He, "Rejoice with the wife of your youth. [Proverbs 5:18] Let her conversation be to you as a loving hind, and a pleasant foal; let her alone guide you, and be with you at all times: for if you are every way encompassed with her friendship, you will be happy in her society." Love them therefore as your own members, as your very bodies [Ephesians 5:28]; for so it is written, "The Lord has testified between you and between the wife of your youth; and she is your partner, and another has not made her: and she is the remains of your spirit;" and, "Take heed to your spirit, and do not forsake the wife of your youth."

Source: Apostolic Constitutions (Book VI), Section 5, XXIX

[AD 407] John Chrysostom on Ephesians 5:28

What, again, means this? To how much greater a similitude, and stronger example has he come; and not only so, but also to one how much nearer and clearer, and to a fresh obligation. For that other one was of no very constraining force, for He was Christ, and was God, and gave Himself. He now manages his argument on a different ground, saying, "so ought men"; because the thing is not a favor, but a debt. Then, "as their own bodies." And why?

Source: Homily 20 on Ephesians

[AD 407] John Chrysostom on Ephesians 5:28

Has he moved on to a greater image and a more vivid illustration? No, but to something more homely and plainer, with a different justification. Now he takes up the argument from a moral point of view, saying “so ought husbands love their wives.”

Source: HOMILY ON EPHESIANS 20.5.28

[AD 430] Augustine of Hippo on Ephesians 5:28

The example proceeds to wives from the church and to husbands from Christ.… He urges the husbands on the basis of something inferior, namely, their own body, not only from the superior, that is, their Lord.

Source: On Continence 23

[AD 220] Tertullian on Ephesians 5:29

“No one,” he says, “hates his own flesh”—excepting only Marcion, obviously—“but he nourishes and cherishes it, as Christ does the church.” But you [Marcion] are the only one who hates it, since you deprive it of resurrection. So you also hate the church. But Christ loved the flesh, as seen in his love for the church. The point is that as no man hates his own flesh so he does not hate his own wife but indeed acts to preserve, honor and crown her.

Source: AGAINST MARCION 5.18.9

[AD 220] Tertullian on Ephesians 5:29

How much honour is given to the flesh in the name of the church! "No man," says the apostle, "ever yet hated his own flesh" (except, of course, Marcion alone), "but nourisheth and cherisheth it, even as the Lord doth the Church." But you are the only man that hates his flesh, for you rob it of its resurrection.

Source: Against Marcion Book V

[AD 398] Didymus the Blind on Ephesians 5:29

When the apostle asks “whoever hated his own flesh?” what is meant by flesh? Flesh is to be taken care of, “nourished and fostered.” Flesh here refers to the body yoked to the rational soul, as is clear [from the previous verse].

Source: ON ZECHARIAH 1.169

[AD 407] John Chrysostom on Ephesians 5:29

That is, tends it with exceeding care. And how is she his flesh? Hearken; "This now is bone of my bones," says Adam, "and flesh of my flesh." [Genesis 2:23] For she is made of matter taken from us. And not only so, but also, "they shall be," says God, "one flesh." [Genesis 2:24]

"Even as Christ also the Church." Here he returns to the former example.

Source: Homily 20 on Ephesians

[AD 407] John Chrysostom on Ephesians 5:29

It is all too evident that our bodies have many defects. One is lame, one has crooked feet, another a withered hand, each a weakness in a different member. Nevertheless the person does not complain or cut off the defect. Rather he often treats it better than the other members—and all this quite reasonably, since it is his own.

Source: HOMILY ON EPHESIANS 20.5.31

[AD 9999] Pseudo-Augustine on Ephesians 5:29

The purpose of God cannot be undone, nor can anyone make a better provision than God already has. God made the body. No workman loves another’s work better than his own. Hence the apostle says “no one hates his own flesh.”

Source: QUESTIONS ON THE OLD AND NEW TESTAMENTS 127.31

[AD 202] Irenaeus on Ephesians 5:30

From which things the substance of our flesh is increased and supported, how can they affirm that the flesh is incapable of receiving the gift of God, which is life eternal, which

[AD 407] John Chrysostom on Ephesians 5:30-31

Behold again a third ground of obligation; for he shows that a man leaving them that begot him, and from whom he was born, is knit to his wife; and that then the one flesh is, father, and mother, and the child, from the substance of the two commingled. For indeed by the commingling of their seeds is the child produced, so that the three are one flesh. Thus then are we in relation to Christ; we become one flesh by participation, and we much more than the child. And why and how so? Because so it has been from the beginning.

Tell me not that such and such things are so. Do you see not that we have in our own flesh itself many defects? For one man, for instance, is lame, another has his feet distorted, another his hands withered, another some other member weak; and yet nevertheless he does not grieve at it, nor cut it off, but oftentimes prefers it even to the other. Naturally enough; for it is part of himself. As great love as each entertains towards himself, so great he would have us entertain towards a wife. Not because we partake of the same nature; no, this ground of duty towards a wife is far greater than that; it is that there are not two bodies but one; he the head, she the body. And how says he elsewhere "and the Head of Christ is God"? [1 Corinthians 11:3] This I too say, that as we are one body, so also are Christ and the Father One. And thus then is the Father also found to be our Head. He sets down two examples, that of the natural body and that of Christ's body. And hence he further adds,

Source: Homily 20 on Ephesians

[AD 458] Theodoret of Cyrus on Ephesians 5:30

Just as Eve was fashioned from Adam, so were we from Christ the Lord. We are buried with him in baptism. We rise with him. We eat his body and drink his blood [in the Eucharist].

Source: Interpretation of the Epistle to the Ephesians 5.30

[AD 99] Clement of Rome on Ephesians 5:31

Above all, with His holy and undefiled hands He formed man, the most excellent [of His creatures], and truly great through the understanding given him — the express likeness of His own image. For thus says God: "Let us make man in our image, and after our likeness. So God made man; male and female He created them." [Genesis 1:26-27] Having thus finished all these things, He approved them, and blessed them, and said, "Increase and multiply." [Genesis 1:28] We see, then, how all righteous men have been adorned with good works, and how the Lord Himself, adorning Himself with His works, rejoiced. Having therefore such an example, let us without delay accede to His will, and let us work the work of righteousness with our whole strength.

Source: Letter to the Corinthians (Clement)

[AD 220] Tertullian on Ephesians 5:31

For, inasmuch as Adam straightway predicted that "great mystery of Christ and the church," when he said, "This now is bone of my bones, and flesh of my flesh; therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they two shall become one flesh," he experienced the influence of the Spirit.

Source: A Treatise on the Soul

[AD 220] Tertullian on Ephesians 5:31

But why enlarge on such a subject? When the very apostle whom our heretics adopt, interprets the law which allows an unmuzzled mouth to the oxen that tread out the corn, not of cattle, but of ourselves; and also alleges that the rock which followed (the Israelites) and supplied them with drink was Christ; teaching the Galatians, moreover, that the two narratives of the sons of Abraham had an allegorical meaning in their course; and to the Ephesians giving an intimation that, when it was declared in the beginning that a man should leave his father and mother and become one flesh with his wife, he applied this to Christ and the church.

Source: Against Marcion Book III

[AD 220] Tertullian on Ephesians 5:31

I shall now endeavour, from my point of view, to prove that the same God is (the God) of the man and of Christ, of the woman and of the Church, of the flesh and the spirit, by the apostle's help who applies the Creator's injunction, and adds even a comment on it: "For this cause shall a man leave his father and his mother, (and shall be joined unto his wife), and they two shall be one flesh. This is a great mystery." In passing, (I would say that) it is enough for me that the works of the Creator are great mysteries in the estimation of the apostle, although they are so vilely esteemed by the heretics.

Source: Against Marcion Book V

[AD 220] Tertullian on Ephesians 5:31

What kind of yoke is that of two believers, (partakers) of one hope, one desire, one discipline, one and the same service? Both (are) brethren, both fellow servants, no difference of spirit or of flesh; nay, (they are) truly "two in one flesh." Where the flesh is one, one is the spirit ton.

Source: To His Wife Book II

[AD 220] Tertullian on Ephesians 5:31

if, however, (it take place) a second time, or oftener, immediately (the flesh) ceases to be "one," and there will not be "two (joined) into one flesh," but plainly one rib (divided) into more. But when the apostle interprets, "The two shall be (joined) into one flesh" of the Church and Christ, according to the spiritual nuptials of the Church and Christ (for Christ is one, and one is His Church), we are bound to recognise a duplication and additional enforcement for us of the law of unity of marriage, not only in accordance with the foundation of our race, but in accordance with the sacrament of Christ.

Source: On Exhortation to Chastity

[AD 258] Cyprian on Ephesians 5:31

Moreover, that Nicostratus, having lost the diaconate of sacred administrations, because he had abstracted the Church's money by a sacrilegious fraud, and disowned the deposits of the widows and orphans, did not wish so much to come into Africa as to escape thither from the city, from the consciousness of his rapines and his frightful crimes. And now a deserter and a fugitive from the Church, as if to have changed the clime were to change the man, he goes on to boast and announce himself a confessor, although he can no longer either be or be called a confessor of Christ who has denied Christ's Church. For when the Apostle Paul says, "For this cause shall a man leave his father and mother, and shall cleave unto his wife; and they two shall be one flesh. This is a great mystery; but I speak concerning Christ and the Church; " -when, I say, the blessed apostle says this, and with his sacred voice testifies to the unity of Christ with the Church, cleaving to one another with indivisible links, how can he be with Christ who is not with the spouse of Christ, and in His Church? Or how does he assume to himself the charge of ruling or governing the Church, who has spoiled and wronged the Church of Christ?

Source: Epistle XLVIII

[AD 311] Methodius of Olympus on Ephesians 5:31

For thus will it be most certainly agreed that the Church is formed out of His bones and flesh; and it was for this cause that the Word, leaving His Father in heaven, came down to be "joined to His wife; "

Source: Methodius Discourse III. Thaleia

[AD 420] Jerome on Ephesians 5:31

The same allegorical interpretation applies both to Christ and to the church, that Adam is to prefigure Christ and Eve the church. For “the last Adam was made a lifegiving spirit.” Just as the whole human race is born from Adam and his wife, so the whole multitude of believers has been born of Christ and the church.

Source: Commentary on Ephesians 5:31

[AD 430] Augustine of Hippo on Ephesians 5:31

If Christ cleaved to the church so that they became one flesh, in what way did he “leave” his Father? In what way did he “leave” his mother? He left his Father in the sense that, when he was in the form of God he … emptied himself, assuming the form of a slave. … That means that he left the Father, not by deserting him or withdrawing from him but by coming to humanity in a lowly form in which he temporarily divested his glory with the Father.

Source: TRACTATE ON THE GOSPEL OF JOHN 9.10

[AD 458] Theodoret of Cyrus on Ephesians 5:31

You are to respect the first law [of creation], he says in effect, which was laid down along with the fashioning of the woman and implanted in human nature.… This is the fruit of marriage: One child comes of two partners. The apostle, having recalled the holy requirement of marriage [that the two shall become one flesh], shows that this is illustrated also in the spiritual marriage. He not only demonstrates it but virtually shouts it out.

Source: Interpretation of the Epistle to the Ephesians 5.31

[AD 202] Irenaeus on Ephesians 5:32

They declare also that Paul has referred to the conjunctions within the Pleroma, showing them forth by means of one; for, when writing of the conjugal union in this life, he expressed himself thus: "This is a great mystery, but I speak concerning Christ and the Church."

Source: Against Heresies Book I

[AD 220] Tertullian on Ephesians 5:32

Small in the eyes of heretics but great in the eyes of the apostles are the Creator’s works. Of just such a great mystery the apostle speaks when he says: “But I speak of Christ and the church.” He says this to confirm the mystery, not to undermine it. He shows us that the mystery was prefigured beforehand by the One who is the author of the mystery.

Source: AGAINST MARCION 5.18.10

[AD 220] Tertullian on Ephesians 5:32

What had he that was spiritual? Is it because he prophetically declared "the great mystery of Christ and the church? " "This is bone of my bone, and flesh of my flesh: she shall be called Woman.

Source: A Treatise on the Soul

[AD 220] Tertullian on Ephesians 5:32

In passing, (I would say that) it is enough for me that the works of the Creator are great mysteries in the estimation of the apostle, although they are so vilely esteemed by the heretics. "But I am speaking," says he, "of Christ and the Church." This he says in explanation of the mystery, not for its disruption.

Source: Against Marcion Book V

[AD 220] Tertullian on Ephesians 5:32

However, even (Adam) himself at that time, reverting to the condition of a Psychic after the spiritual ecstasy in which he had prophetically interpreted that "great sacrament" with reference to Christ and the Church, and no longer being "capable of the things which were the Spirit's," yielded more readily to his belly than to God, heeded the meat rather than the mandate, and sold salvation for his gullet! He ate, in short, and perished; saved (as he would) else (have been), if he had preferred to fast from one little tree: so that, even from this early date, animal faith may recognise its own seed, deducing from thence onward its appetite for carnalities and rejection of spiritualities.

Source: On Fasting

[AD 311] Methodius of Olympus on Ephesians 5:32

Yet, while everything else seems rightly spoken, one thing, my friend, distresses and troubles me, considering that that wise and most spiritual man-I mean Paul-would not vainly refer to Christ and the Church the union of the first man and woman,

Source: Methodius Discourse III. Thaleia

[AD 311] Methodius of Olympus on Ephesians 5:32

The apostle’s aim was not amiss when he compared the first condition of Adam with that of Christ. It is a perfectly accurate analogy: the church is generated from Adam’s bones and flesh. For her sake the Word left his Father in heaven. He came down to be bonded with this woman, the church. Then he fell into the sleep of his passion. He willingly died for her.… He did this to make her ready for the blessed seed which he himself sows secretly in her, which she cherishes in the depth of her soul. The seed is sown that the church might receive it and fashion it like a woman, to bring forth and foster excellence.

Source: SYMPOSIUM 3.8.71

[AD 398] Didymus the Blind on Ephesians 5:32

We find frequently in the writings of the blessed Paul principles conducive to a higher (anagogic) interpretation. This is evident when he writes “This mystery is a profound one, and I am saying that it refers to Christ and his church.”

Source: ON GENESIS 102

[AD 407] John Chrysostom on Ephesians 5:32

Why does he call it a great mystery? That it was something great and wonderful, the blessed Moses, or rather God, intimated. For the present, however, says he, I speak regarding Christ, that having left the Father, He came down, and came to the Bride, and became one Spirit. "For he that is joined unto the Lord is one Spirit." [1 Corinthians 6:17] And well says he, "it is a great mystery." And then as though he were saying, "But still nevertheless the allegory does not destroy affection," he adds,

Source: Homily 20 on Ephesians

[AD 420] Jerome on Ephesians 5:32

Gregory of Nazianzus, a very eloquent man and outstandingly versed in the Scriptures, used to say while discussing this passage with me: See how great the promise in this passage is! The apostle, interpreting it as an analogy of Christ and the church, does not himself even profess to have expounded it as the dignity of the idea demanded. He is in effect saying: “I know that this analogy is full of ineffable promises. It requires a divine heart in its interpretation. But in the weakness of my understanding I can only say that in the meantime it should be interpreted as Christ in relation to the church. Nothing is greater than Christ and the church. Even all that is said of Adam and Eve is to be interpreted with reference to Christ and the church.”

Source: Commentary on Ephesians 5:32

[AD 430] Augustine of Hippo on Ephesians 5:32

The apostle speaks of a great mystery in the relation of Christ and the church. That which is great in respect of Christ and the church may seem less auspicious in the relation between husbands and wives. But in marriage it still represents the mystery of an inseparable bond.

Source: ON MARRIAGE AND CONCUPISCENCE 1.23

[AD 533] Fulgentius of Ruspe on Ephesians 5:32

Any soul that cleaves faithfully to Christ is like a wife living faithfully with her husband. Even in chaste wedlock she may grieve the mind of her husband. But she preserves the faith of the marriage bed with chaste purity. Prudently and temperately she orders the husband’s household. Even while she falls short of meeting his needs she lives chastely and faithfully with him. Though human infirmity often causes her to transgress against him, conjugal chastity makes her cleave with pleasure to her husband.

Source: ON THE INCARNATION 41

[AD 370] Gaius Marius Victorinus on Ephesians 5:33

Already he has given instructions generally to men concerning their wives and to women concerning their husbands. He now applies the same principles specifically to the Ephesians.… He has added the connecting word however. This shows that even as Christ and the church are one body, so are husband and wife one flesh. The husband’s maxim is to love his wife as if she were his own flesh.

Source: EPISTLE TO THE EPHESIANS 2.5.33

[AD 407] John Chrysostom on Ephesians 5:33

For indeed, in very deed, a mystery it is, yea, a great mystery, that a man should leave him that gave him being, him that begot him, and that brought him up, and her that travailed with him and had sorrow, those that have bestowed upon him so many and great benefits, those with whom he has been in familiar intercourse, and be joined to one who was never even seen by him and who has nothing in common with him, and should honor her before all others. A mystery it is indeed. And yet are parents not distressed when these events take place, but rather, when they do not take place; and are delighted when their wealth is spent and lavished upon it.— A great mystery indeed! And one that contains some hidden wisdom. Such Moses prophetically showed it to be from the very first; such now also Paul proclaims it, where he says, "concerning Christ and the Church."

However not for the husband's sake alone it is thus said, but for the wife's sake also, that "he cherish her as his own flesh, as Christ also the Church," and, "that the wife fear her husband." He is no longer setting down the duties of love only, but what? "That she fear her husband." The wife is a second authority; let not her then demand equality, for she is under the head; nor let him despise her as being in subjection, for she is the body; and if the head despise the body, it will itself also perish. But let him bring in love on his part as a counterpoise to obedience on her part. For example, let the hands and the feet, and all the rest of the members be given up for service to the head, but let the head provide for the body, seeing it contains every sense in itself. Nothing can be better than this union.

And yet how can there ever be love, one may say, where there is fear? It will exist there, I say, preëminently. For she that fears and reverences, loves also; and she that loves, fears and reverences him as being the head, and loves him as being a member, since the head itself is a member of the body at large. Hence he places the one in subjection, and the other in authority, that there may be peace; for where there is equal authority there can never be peace; neither where a house is a democracy, nor where all are rulers; but the ruling power must of necessity be one. And this is universally the case with matters referring to the body, inasmuch as when men are spiritual, there will be peace. There were "five thousand souls," and not one of them said, "that anything of the things which he possessed was his own" [Acts 4:32], but they were subject one to another; an indication this of wisdom, and of the fear of God. The principle of love, however, he explains; that of fear he does not. And mark, how on that of love he enlarges, stating the arguments relating to Christ and those relating to one's own flesh, the words, "For this cause shall a man leave his father and mother." [Ephesians 5:31] Whereas upon those drawn from fear he forbears to enlarge. And why so? Because he would rather that this principle prevail, this, namely, of love; for where this exists, everything else follows of course, but where the other exists, not necessarily. For the man who loves his wife, even though she be not a very obedient one, still will bear with everything. So difficult and impracticable is unanimity, where persons are not bound together by that love which is founded in supreme authority; at all events, fear will not necessarily effect this. Accordingly, he dwells the more upon this, which is the strong tie. And the wife though seeming to be the loser in that she was charged to fear, is the gainer, because the principal duty, love, is charged upon the husband. "But what," one may say, "if a wife reverence me not?" Never mind, you are to love, fulfill your own duty. For though that which is due from others may not follow, we ought of course to do our duty. This is an example of what I mean. He says, "submitting yourselves one to another in the fear of Christ." And what then if another submit not himself? Still obey thou the law of God. Just so, I say, is it also here. Let the wife at least, though she be not loved, still reverence notwithstanding, that nothing may lie at her door; and let the husband, though his wife reverence him not, still show her love notwithstanding, that he himself be not wanting in any point. For each has received his own.

This then is marriage when it takes place according to Christ, spiritual marriage, and spiritual birth, not of blood, nor of travail, nor of the will of the flesh. Such was the birth of Christ, not of blood, nor of travail. Such also was that of Isaac. Hear how the Scripture says, "And it ceased to be with Sarah after the manner of women." [Genesis 18:11] Yea, a marriage it is, not of passion, nor of the flesh, but wholly spiritual, the soul being united to God by a union unspeakable, and which He alone knows. Therefore he says, "He that is joined unto the Lord is one spirit." [1 Corinthians 6:17] Mark how earnestly he endeavors to unite both flesh with flesh, and spirit with spirit. And where are the heretics? Never surely, if marriage were a thing to be condemned, would he have called Christ and the Church a bride and bridegroom; never would he have brought forward by way of exhortation the words, "A man shall leave his father and his mother"; and again have added, that it was "spoken in regard of Christ and of the Church." For of her it is that the Psalmist also says, "Hearken, O daughter, and consider, and incline your ear; forget also your own people, and your father's house. So shall the king desire your beauty." [Psalm 45:10-11] Therefore also Christ says, "I came out from the Father, and have come." [John 16:28] But when I say, that He left the Father, imagine not such a thing as happens among men, a change of place; for just in the same way as the word "go forth" is used, not because He literally came forth, but because of His incarnation, so also is the expression, "He left the Father."

Now why did he not say of the wife also, She shall be joined unto her husband? Why, I say, is this? Because he was discoursing concerning love, and was discoursing to the husband. For to her indeed he discourses concerning reverence, and says, "the husband is the head of the wife" [Ephesians 5:23], and again, "Christ is the Head of the Church." Whereas to him he discourses concerning love, and commits to him this province of love, and declares to him that which pertains to love, thus binding him and cementing him to her. For the man that leaves his father for the sake of his wife, and then again, leaves this very wife herself and abandons her, what forbearance can he deserve?

Do you see not how great a share of honor God would have her enjoy, in that he has taken you away from your father, and has linked you to her? What then, a man may say, if our duty is done, and yet she does not follow the example? "Yet if the unbelieving departs, let him depart; the brother or the sister is not under bondage in such cases." [1 Corinthians 7:15]

However, when you hear of "fear," demand that fear which becomes a free woman, not as though thou were exacting it of a slave. For she is your own body; and if you do this, you reproach yourself in dishonoring your own body. And of what nature is this "fear"? It is the not contradicting, the not rebelling, the not being fond of the preëminence. It is enough that fear be kept within these bounds. But if you love, as you are commanded, you will make it yet greater. Or rather it will not be any longer by fear that you will be doing this, but love itself will have its effect. The sex is somehow weaker, and needs much support, much condescension.

But what will they say, who are knit together in second marriages? I speak not at all in condemnation of them, God forbid; for the Apostle himself permits them, though indeed by way of condescension.

Supply her with everything. Do everything and endure trouble for her sake. Necessity is laid upon you.

Here he does not think it right to introduce his counsel, as he in many cases does, with examples from them that are without. That of Christ, so great and forcible, were alone enough; and more especially as regards the argument of subjection. "A man shall leave," he says, "his father and mother." Behold, this then is from without. But he does not say, and "shall dwell with," but "shall cleave unto," thus showing the closeness of the union, and the fervent love. Nay, he is not content with this, but further by what he adds, he explains the subjection in such a way as that the two appear no longer two. He does not say, "one spirit," he does not say, "one soul" (for that is manifest, and is possible to any one), but so as to be "one flesh." She is a second authority, possessing indeed an authority, and a considerable equality of dignity; but at the same time the husband has somewhat of superiority. In this consists most chiefly the well-being of the house. For he took that former argument, the example of Christ, to show that we ought not only to love, but also to govern; "that she may be," says he, "holy and without blemish." But the word "flesh" has reference to love— and the word "shall cleave" has in like manner reference to love. For if you shall make her "holy and without blemish," everything else will follow. Seek the things which are of God, and those which are of man will follow readily enough. Govern your wife, and thus will the whole house be in harmony. Hear what Paul says. "And if they would learn anything, let them ask their own husbands at home." [1 Corinthians 14:35] If we thus regulate our own houses, we shall be also fit for the management of the Church. For indeed a house is a little Church. Thus it is possible for us by becoming good husbands and wives, to surpass all others.

Consider Abraham, and Sarah, and Isaac, and the three hundred and eighteen born in his house. [Genesis 14:14] How the whole house was harmoniously knit together, how the whole was full of piety and fulfilled the Apostolic injunction. She also "reverenced her husband"; for hear her own words, "It has not yet happened unto me even until now, and my lord is old also." [Genesis 18:12] And he again so loved her, that in all things he obeyed her commands. And the young child was virtuous, and the servants born in the house, they too were so excellent that they refused not even to hazard their lives with their master; they delayed not, nor asked the reason. Nay, one of them, the chief, was so admirable, that he was even entrusted with the marriage of the only-begotten child, and with a journey into a foreign country. [Genesis 24:1-67] For just as with a general, when his soldiery also is well organized, the enemy has no quarter to attack; so, I say, is it also here: when husband and wife and children and servants are all interested in the same things, great is the harmony of the house. Since where this is not the case, the whole is oftentimes overthrown and broken up by one bad servant; and that single one will often mar and utterly destroy the whole.

Moral. Let us then be very thoughtful both for our wives, and children, and servants; knowing that we shall thus be establishing for ourselves an easy government, and shall have our accounts with them gentle and lenient, and say, "Behold I, and the children which God has given me." [Isaiah 8:18] If the husband command respect, and the head be honorable, then will the rest of the body sustain no violence. Now what is the wife's fitting behavior, and what the husband's, he states accurately, charging her to reverence him as the head, and him to love her as a wife; but how, it may be said, can these things be? That they ought indeed so to be, he has proved. But how they can be so, I will tell you. They will be so, if we will despise money, if we will look but to one thing only, excellence of soul, if we will keep the fear of God before our eyes. For what he says in his discourse to servants, "whatsoever any man does, whether it be good or evil, the same shall he receive of the Lord" [Ephesians 6:8]; this is also the case here. Love her therefore not for her sake so much as for Christ's sake. This, at least, he as much as intimates, in saying, "as unto the Lord." So then do everything, as in obedience to the Lord, and as doing everything for His sake. This were enough to induce and to persuade us, and not to suffer that there should be any teasing and dissension. Let none be believed when slandering the husband to his wife; no, nor let the husband believe anything at random against the wife, nor let the wife be without reason inquisitive about his goings out and his comings in. No, nor on any account let the husband ever render himself worthy of any suspicion whatever. For what, tell me, what if you shall devote yourself all the day to your friends, and give the evening to your wife, and not even thus be able to content her, and place her out of reach of suspicion? Though your wife complain, yet be not annoyed — it is her love, not her folly — they are the complaints of fervent attachment, and burning affection, and fear. Yes, she is afraid lest any one have stolen her marriage bed, lest any one have injured her in that which is the summit of her blessings, lest any one have taken away from her him who is her head, lest any one have broken through her marriage chamber.

There is also another ground of petty jealousy. Let neither claim too much service of the servants, neither the husband from the maid-servant, nor the wife from the man-servant. For these things also are enough to beget suspicion. For consider, I say, that righteous household I spoke of. Sarah herself bade the patriarch take Hagar. She herself directed it, no one compelled her, nor did the husband attempt it; no, although he had dragged on so long a period childless, yet he chose never to become a father, rather than to grieve his wife. And yet even after all this, what said Sarah? "The Lord judge between me and you." [Genesis 16:5] Now, I say, had he been any one else would he not have been moved to anger? Would he not also have stretched forth his hand, saying as it were, "What do you mean? I had no desire to have anything to do with the woman; it was all your own doing; and do you turn again and accuse me?"— But no, he says nothing of the sort — but what? "Behold, your maid is in your hand; do to her that which is good in your eyes." [Genesis 16:6] He delivered up the partner of his bed, that he might not grieve Sarah. And yet surely is there nothing greater than this for producing affection. For if partaking of the same table produces unanimity even in robbers towards their foes, (and the Psalmist says, "Who ate sweet food at the same table with me"); much more will the becoming one flesh — for such is the being the partner of the bed — be effectual to draw us together. Yet did none of these things avail to overcome him; but he delivered Hagar up to his wife, to show that nothing had been done by his own fault. Nay, and what is more, he sent her forth when with child. Who would not have pitied one that had conceived a child by himself? Yet was the just man unmoved, for he set before everything else the love he owed his wife.

Let us then imitate him ourselves. Let no one reproach his neighbor with his poverty; let no one be in love with money; and then all difficulties will be at an end.

Neither let a wife say to her husband, "Unmanly coward that you are, full of sluggishness and dullness, and fast asleep! Here is such a one, a low man, and of low parentage, who runs his risks, and makes his voyages, and has made a good fortune; and his wife wears her jewels, and goes out with her pair of milk-white mules; she rides about everywhere, she has troops of slaves, and a swarm of eunuchs, but you have cowered down and livest to no purpose." Let not a wife say these things, nor anything like them. For she is the body, not to dictate to the head, but to submit herself and obey. "But how," some one will say, "is she to endure poverty? Where is she to look for consolation?" Let her select and put beside her those who are poorer still. Let her again consider how many noble and high-born maidens have not only received nothing of their husbands, but have even given dowries to them, and have spent their all upon them. Let her reflect on the perils which arise from such riches, and she will cling to this quiet life. In short, if she is affectionately disposed towards her husband, she will utter nothing of the sort. No, she will rather choose to have him near her, though gaining nothing, than gaining ten thousand talents of gold, accompanied with that care and anxiety which always arise to wives from those distant voyages.

Neither, however, let the husband, when he hears these things, on the score of his having the supreme authority, betake himself to revilings and to blows; but let him exhort, let him admonish her, as being less perfect, let him persuade her with arguments. Let him never once lift his hand — far be this from a noble spirit, — no, nor give expression to insults, or taunts, or revilings; but let him regulate and direct her as being wanting in wisdom. Yet how shall this be done? If she be instructed in the true riches, in the heavenly philosophy, she will make no complaints like these. Let him teach her then, that poverty is no evil. Let him teach her, not by what he says only, but also by what he does. Let him teach her to despise glory; and then his wife will speak of nothing, and will desire nothing of the kind. Let him, as if he had an image given into his hands to mould, let him, from that very evening on which he first receives her into the bridal chamber, teach her temperance, gentleness, and how to live, casting down the love of money at once from the outset, and from the very threshold. Let him discipline her in wisdom, and advise her never to have bits of gold hanging at her ears, and down her cheeks, and laid round about her neck, nor laid up about the chamber, nor golden and costly garments stored up. But let her chamber be handsome, still let not what is handsome degenerate into finery. No, leave these things to the people of the stage. Adorn your house yourself with all possible neatness, so as rather to breathe an air of soberness than much perfume. For hence will arise two or three good results. First then, the bride will not be grieved, when the apartments are opened, and the tissues, and the golden ornaments, and silver vessels, are sent back to their several owners. Next, the bridegroom will have no anxiety about the loss, nor for the security of the accumulated treasures. Thirdly again, in addition to this, which is the crown of all these benefits, by these very points he will be showing his own judgment, that indeed he has no pleasure in any of these things, and that he will moreover put an end to everything else in keeping with them, and will never so much as allow the existence either of dances, or of immodest songs. I am aware that I shall appear perhaps ridiculous to many persons, in giving such admonitions. Still nevertheless, if you will but listen to me, as time goes on, and the benefit of the practice accrues to you, then you will understand the advantage of it. And the laughter will pass off, and you will laugh at the present fashion, and will see that the present practice is really that of silly children and of drunken men. Whereas what I recommend is the part of soberness, and wisdom, and of the sublimest way of life. What then do I say is our duty? Take away from marriage all those shameful, those Satanic, those immodest songs, those companies of profligate young people, and this will avail to chasten the spirit of your bride. For she will at once thus reason with herself; "Wonderful! What a philosopher this man is! He regards the present life as nothing, he has brought me here into his house, to be a mother, to bring up his children, to manage his household affairs." "Yes, but these things are distasteful to a bride?" Just for the first or second day — but not afterwards; nay, she will even reap from them the greatest delight, and relieve herself of all suspicion. For a man who can endure neither flute-players, nor dancers, nor broken songs, and that too at the very time of his wedding, that man will scarcely endure ever to do or say anything shameful. And then after this, when you have stripped the marriage of all these things, then take her, and form and mould her carefully, encouraging her bashfulness to a considerable length of time, and not destroying it suddenly. For even if the damsel be very bold, yet for a time she will keep silence out of reverence for her husband, and feeling herself a novice in the circumstances. Thou then break not off this reserve too hastily, as unchaste husbands do, but encourage it for a long time. For this will be a great advantage to you. Meanwhile she will not complain, she will not find fault with any laws you may frame for her. During that time therefore, during which shame, like a sort of bridle laid upon the soul, suffers her not to make any murmur, nor to complain of what is done, lay down all your laws. For as soon as ever she acquires boldness, she will overturn and confound everything without any sense of fear. When is there then another time so advantageous for moulding a wife, as that during which she reverences her husband, and is still timid, and still shy? Then lay down all your laws for her, and willing or unwilling, she will certainly obey them. But how shall you help spoiling her modesty? By showing her that you yourself art no less modest than she is, addressing to her but few words, and those too with great gravity and collectedness. Then entrust her with the discourses of wisdom, for her soul will receive them. And establish her in that loveliest habit, I mean modesty. If you wish me, I will also tell you by way of specimen, what sort of language should be addressed to her. For if Paul shrank not from saying, "Defraud ye not one the other" [2 Corinthians 7:5], and spoke the language of a bridesmaid, or rather not of a bridesmaid, but of a spiritual soul, much more will not we shrink from speaking. What then is the language we ought to address to her? With great delicacy then we may say to her, "I have taken you, my child, to be partner of my life, and have brought you in to share with me in the closest and most honorable ties, in my children, and the superintendence of my house. And what advice then shall I now recommend you?" But rather, first talk with her of your love for her; for there is nothing that so contributes to persuade a hearer to admit sincerely the things that are said, as to be assured that they are said with hearty affection. How then are you to show that affection? By saying, "when it was in my power to take many to wife, both with better fortunes, and of noble family, I did not so choose, but I was enamoured of you, and your beautiful life, your modesty, your gentleness, and soberness of mind." Then immediately from these beginnings open the way to your discourse on true wisdom, and with some circumlocution make a protest against riches. For if you direct your argument at once against riches, you will bear too heavily upon her; but if you do it by taking an occasion, you will succeed entirely. For you will appear to be doing it in the way of an apology, not as a morose sort of person, and ungracious, and over-nice about trifles. But when you take occasion from what relates to herself, she will be even pleased. You will say then, (for I must now take up the discourse again,) that "whereas I might have married a rich woman, and with good fortune, I could not endure it. And why so? Not capriciously, and without reason; but I was taught well and truly, that money is no real possession, but a most despicable thing, a thing which moreover belongs as well to thieves, and to harlots, and to grave-robbers. So I gave up these things, and went on till I fell in with the excellence of your soul, which I value above all gold. For a young damsel who is discreet and ingenuous, and whose heart is set on piety, is worth the whole world. For these reasons then, I courted you, and I love you, and prefer you to my own soul. For the present life is nothing. And I pray, and beseech, and do all I can, that we may be counted worthy so to live this present life, as that we may be able also there in the world to come to be united to one another in perfect security. For our time here is brief and fleeting. But if we shall be counted worthy by having pleased God to so exchange this life for that one, then shall we ever be both with Christ and with each other, with more abundant pleasure. I value your affection above all things, and nothing is so bitter or so painful to me, as ever to be at variance with you. Yes, though it should be my lot to lose my all, and to become poorer than Irus, and undergo the extremest hazards, and suffer any pain whatsoever, all will be tolerable and endurable, so long as your feelings are true towards me. And then will my children be most dear to me, while you are affectionately disposed towards me. But you must do these duties too." Then mingle also with your discourse the Apostle's words, that "thus God would have our affections blended together; for listen to the Scripture, which says, 'For this cause shall a man leave his father and mother, and cleave to his wife.' Let us have no pretext for narrow-minded jealousy. Perish riches, and retinue of slaves, and all your outward pomps. To me this is more valuable than all." What weight of gold, what amount of treasures, are so dear to a wife as these words? Never fear that because she is beloved she will ever rave against you, but confess that you love her. For courtezans indeed, who now attach themselves to one and now to another, would naturally enough feel contempt towards their lovers, should they hear such expressions as these; but a free-born wife or a noble damsel would never be so affected with such words; no, she will be so much the more subdued. Show her too, that you set a high value on her company, and that you are more desirous to be at home for her sake, than in the market-place. And esteem her before all your friends, and above the children that are born of her, and let these very children be beloved by you for her sake. If she does any good act, praise and admire it; if any foolish one, and such as girls may chance to do, advise her and remind her. Condemn out and out all riches and extravagance, and gently point out the ornament that there is in neatness and in modesty; and be continually teaching her the things that are profitable.

Let your prayers be common. Let each go to Church; and let the husband ask his wife at home, and she again ask her husband, the account of the things which were said and read there. If any poverty should overtake you, cite the case of those holy men, Paul and Peter, who were more honored than any kings or rich men; and yet how they spent their lives, in hunger and in thirst. Teach her that there is nothing in life that is to be feared, save only offending against God. If any marry thus, with these views, he will be but little inferior to monks; the married but little below the unmarried.

If you have a mind to give dinners, and to make entertainments, let there be nothing immodest, nothing disorderly. If you should find any poor saint able to bless your house, able only just by setting his foot in it to bring in the whole blessing of God, invite him. And shall I say moreover another thing? Let no one of you make it his endeavor to marry a rich woman, but much rather a poor one. When she comes in, she will not bring so great a source of pleasure from her riches, as she will annoyance from her taunts, from her demanding more than she brought, from her insolence, her extravagance, her vexatious language. For she will say perhaps, "I have not yet spent anything of yours, I am still wearing my own apparel, bought with what my parents settled upon me." What do you say, O woman? Still wearing your own! And what can be more miserable than this language? Why, you have no longer a body of your own, and have you money of your own? After marriage you are no longer two, but have become one flesh, and are then your possessions two, and not one? Oh! This love of money! You both have become one man, one living creature; and do you still say "my own"? Cursed and abominable word that it is, it was brought in by the devil. Things far nearer and dearer to us than these has God made all common to us, and are these then not common? We cannot say, "my own light, my own sun, my own water": all our greater blessings are common, and are riches not common? Perish the riches ten thousand times over! Or rather not the riches, but those tempers of mind which know not how to make use of riches, but esteem them above all things.

Teach her these lessons also with the rest, but with much graciousness. For since the recommendation of virtue has in itself much that is stern, and especially to a young and tender damsel, whenever discourses on true wisdom are to be made, contrive that your manner be full of grace and kindness. And above all banish this notion from her soul, of "mine and yours." If she say the word "mine," say unto her, "What things do you call yours? For in truth I know not; I for my part have nothing of my own. How then do you speak of 'mine,' when all things are yours?" Freely grant her the word. Do you not perceive that such is our practice with children? When, while we are holding anything, a child snatches it, and wishes again to get hold of some other thing, we allow it, and say, "Yes, and this is yours, and that is yours." The same also let us do with a wife; for her temper is more or less like a child's; and if she says "mine," say, "why, everything is yours, and I am yours." Nor is the expression one of flattery, but of exceeding wisdom. Thus will you be able to abate her wrath, and put an end to her disappointment. For it is flattery when a man does an unworthy act with an evil object: whereas this is the highest philosophy. Say then, "Even I am yours, my child; this advice Paul gives me where he says, 'The husband has not power over his own body, but the wife.' [1 Corinthians 7:4] If I have no power over my body, but you have, much more have you over my possessions." By saying these things you will have quieted her, you will have quenched the fire, you will have shamed the devil, you will have made her more your slave than one bought with money, with this language you will have bound her fast. Thus then, by your own language, teach her never to speak of "mine and yours." And again, never call her simply by her name, but with terms of endearment, with honor, with much love. Honor her, and she will not need honor from others; she will not want the glory that comes from others, if she enjoys that which comes from you. Prefer her before all, on every account, both for her beauty and her discernment, and praise her. You will thus persuade her to give heed to none that are without, but to scorn all the world except yourself. Teach her the fear of God, and all good things will flow from this as from a fountain, and the house will be full of ten thousand blessings. If we seek the things that are incorruptible, these corruptible things will follow. "For," says He, "seek first His kingdom, and all these things shall be added unto you." [Matthew 6:33] What sort of persons, think you, must the children of such parents be? What the servants of such masters? What all others who come near them? Will not they too eventually be loaded with blessings out of number? For generally the servants also have their characters formed after their master's, and are fashioned after their humors, love the same objects, which they have been taught to love, speak the same language, and engage with them in the same pursuits. If thus we regulate ourselves, and attentively study the Scriptures, in most things we shall derive instruction from them. And thus shall be able to please God, and to pass through the whole of the present life virtuously, and to attain those blessings which are promised to those that love Him, of which God grant that we may all be counted worthy, through the grace and lovingkindness of our Lord Jesus Christ, with Whom, together with the Holy Ghost, be unto the Father, glory, power, and honor, now, and ever, through all ages. Amen.

Source: Homily 20 on Ephesians

[AD 407] John Chrysostom on Ephesians 5:33

How, one may say, is there to be love when there is respect? Love is most powerfully present when accompanied by respect. For what she loves she also reveres, and what she reveres she also loves. She reveres him as the head and loves him as a member of the whole body. God’s purpose in ordering marriage is peace. One takes the husband’s role, one takes the wife’s role, one in guiding, one in supporting. If both had the very same roles, there would be no peace. The house is not rightly governed when all have precisely the same roles. There must be a differentiation of roles under a single head.

Source: HOMILY ON EPHESIANS 20.5.33