Bible Verses and Early Church Commentary | Historical Christian Faith

¹ Children, obey your parents in the Lord: for this is right. ² Honour thy father and mother; (which is the first commandment with promise;) ³ That it may be well with thee, and thou mayest live long on the earth. ⁴ And, ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord. ⁵ Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ; ⁶ Not with eyeservice, as menpleasers; but as the servants of Christ, doing the will of God from the heart; ⁷ With good will doing service, as to the Lord, and not to men: ⁸ Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free. ⁹ And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven; neither is there respect of persons with him. ¹⁰ Finally, my brethren, be strong in the Lord, and in the power of his might. ¹¹ Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. ¹² For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. ¹³ Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand. ¹⁴ Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness; ¹⁵ And your feet shod with the preparation of the gospel of peace; ¹⁶ Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. ¹⁷ And take the helmet of salvation, and the sword of the Spirit, which is the word of God: ¹⁸ Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints; ¹⁹ And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel, ²⁰ For which I am an ambassador in bonds: that therein I may speak boldly, as I ought to speak. ²¹ But that ye also may know my affairs, and how I do, Tychicus, a beloved brother and faithful minister in the Lord, shall make known to you all things: ²² Whom I have sent unto you for the same purpose, that ye might know our affairs, and that he might comfort your hearts. ²³ Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ. ²⁴ Grace be with all them that love our Lord Jesus Christ in sincerity. Amen.

Previous Chapter

Previous Verse

Next Verse

Next Chapter

[AD 258] Cyprian on Ephesians 6:1-4

That we must obey parents.

In the Epistle of Paul to the Ephesians: "Children, be obedient to your parents: for this is right. Honour thy father and thy mother (which is the first command with promise), that it may be well with thee, and thou mayest be long-lived on the earth."

And that fathers also should not be harsh in respect of their children.

Also in the same place: "And, ye fathers, drive not your children to wrath: but nourish them in the discipline and rebuke of the Lord."

Source: Treatise XII Three Books of Testimonies Against the Jews

[AD 384] Ambrosiaster on Ephesians 6:1

This law is given to children: Since their parents are the enablers of their existence, they are to obey them. The principle is that they reverence those through whom they exist.

Source: EPISTLE TO THE EPHESIANS 6.2

[AD 400] Ignatius of Antioch on Ephesians 6:1

Let the husbands love their wives, remembering that, at the creation, one woman, and not many, was given to one man. Let the wives honour their husbands, as their own flesh; and let them not presume to address them by their names. Let them also be chaste, reckoning their husbands as their only partners, to whom indeed they have been united according to the will of God. Ye parents, impart a holy training to your children. Ye children, "honour your parents, that it may be well with you."

Source: Epistle of Pseudo-Ignatius to the Antiochians

[AD 407] John Chrysostom on Ephesians 6:1

Paul has spoken first about the husband, second about the wife; now he moves along this path to children. The husband is responsible for the wife. Both the husband and the wife are responsible for the children.… He speaks to children in an infant voice. He is well aware that if husband and wife are well disposed according to the commands he has laid down, there will be little difficulty in eliciting the cooperation of children.… But what if the parents command foolish things? Generally parents do not command foolish things. But if they should, the apostle has a remedy when he says that parents are to be obeyed “in the Lord.” They are to be obeyed in whatever way they are not offending against God.

Source: HOMILY ON EPHESIANS 21.6.1-3

[AD 407] John Chrysostom on Ephesians 6:1-3

"Children, obey your parents in the Lord, for this is right. Honor your father and mother (which is the first commandment with promise), that it may be well with you, and you may live long on the earth."

As a man in forming a body, places the head first, after that the neck, then the feet, so does the blessed Paul proceed in his discourse. He has spoken of the husband, he has spoken of the wife, who is second in authority, he now goes on by gradual advances to the third rank — which is that of children. For the husband has authority over the wife, and the husband and the wife over the children. Now then mark what he is saying.

"Children, obey your parents in the Lord; for this is the first commandment with promise."

Here he has not a word of discourse concerning Christ, not a word on high subjects, for he is as yet addressing his discourse to tender understandings. And it is for this reason, moreover, that he makes his exhortation short, inasmuch as children cannot follow up a long argument. For this reason also he does not discourse at all about a kingdom, (because it does not belong to the tender age of childhood to understand these subjects,) but what a child's soul most especially longs to hear, that he says, namely, that it shall "live long." For if any one shall enquire why it is that he omitted to discourse concerning a kingdom, but set before them the commandment laid down in the law, he does this because he speaks to them as infantile, and because he is well aware that if the husband and the wife are thus disposed according to the law which he has laid down, there will be but little trouble in securing the submission of the children. For whenever any matter has a good and sound and orderly principle and foundation, everything will thenceforward go on with method and regularity, with much facility: the more difficult thing is to settle the foundation, to lay down a firm basis. "Children," says he, "obey your parents in the Lord," that is, according to the Lord. This, he means to say, is what God commands you. But what then if they shall command foolish things? Generally a father, however foolish he may be himself, does not command foolish things. However, even in that case, the Apostle has guarded the matter, by saying, "in the Lord"; that is, wherever you will not be offending against God. So that if the father be a gentile or a heretic, we ought no longer to obey, because the command is not then, "in the Lord." But how is it that he says, "Which is the first commandment"? For the first is, "You shall not commit adultery — You shall not kill." He does not speak of it then as first in rank, but in respect of the promise. For upon those others there is no reward annexed, as being enacted with reference to evil things, and to departure from evil things. Whereas in these others, where there is the practice of good, there is further a promise held out. And observe how admirable a foundation he has laid for the path of virtue, that is, honor and reverence towards parents. When he would lead us away from wicked practices, and is just about to enter upon virtuous ones, this is the first thing he enjoins, honor towards parents; inasmuch as they before all others are, after God, the authors of our being, so that it is reasonable they should be the first to reap the fruits of our right actions; and then all the rest of mankind. For if a man have not this honor for parents he will never be gentle toward those unconnected with him.

However, having given the necessary injunctions to children, he passes to the fathers, and says,

Source: Homily 21 on Ephesians

[AD 420] Jerome on Ephesians 6:1

It is not clear whether this saying means that children are to obey their “parents in the Lord” or that in the Lord children are to obey their parents. I take it both ways. We are to obey those parents who gave birth to us in the Lord, as through Paul and the apostles they were spiritually born, and do what they say. And we should submit in the Lord to our own parents, from whom we were born according to the flesh, performing all their commands that are not contrary to the Lord’s will.

Source: Commentary on Ephesians 6:1

[AD 458] Theodoret of Cyrus on Ephesians 6:1

The order in which he gives his injunctions is worthy of admiration. For first he has given laws to husbands and wives, for marriage comes before childbirth. Then he tends to fathers and children, for childbirth is the fruit of marriage, since it is only after the birth that one is called a father and one called son. Finally he has set forth his instructions to servants and masters. This arises from the social environment, as distinguished from those arrangements that come about under the laws of nature. Thus, having given all these specific injunctions, he once again gives them a common one.

Source: Interpretation of the Epistle to the Ephesians 6.9

[AD 220] Tertullian on Ephesians 6:2

Now, although Marcion has erased (the next clause), "which is the first commandment with promise," still the law says plainly, "Honour thy father and thy mother.

Source: Against Marcion Book V

[AD 384] Ambrosiaster on Ephesians 6:2

Because the first four commandments pertain to God, it is implied that they are contained in the first table. The second table pertains to humans, that they should honor their parents, not murder, not commit adultery, not steal, not bear false witness and covet none of their neighbors’ goods. These six commandments are viewed as written on the second table.

Source: EPISTLE TO THE EPHESIANS 6.3.2

[AD 420] Jerome on Ephesians 6:2

A promise is attached to this commandment.… It is found in the Decalogue. It is the first command in the second table of the law. It was given to the people as they were leaving Egypt.

Source: Commentary on Ephesians 6:1

[AD 420] Jerome on Ephesians 6:3

What is promised in honoring one’s father and mother is not intended for the Jews alone, nor was it intended as an outright financial exchange.… For there surely have been many who, even while being obedient to their parents, died abruptly. Others who have been irreverent to their parents have reached extreme old age.… Rightly interpreted, the command looks for the land that the Lord promises to Israel. It is offered to those who have left the spiritual Egypt. It calls us to patience as we traverse the vast and terrible wilderness of this life, as we overcome great challengers whom the Lord strikes down and as we enter into the Judea that flows with milk and honey.

Source: Commentary on Ephesians 6:1

[AD 108] Ignatius of Antioch on Ephesians 6:4

Ye children, reverence your parents. Ye parents, "bring up your children in the nurture and admonition of the Lord."

May I have pleasure in your purity, as that of Elijah, or as of Joshua the son of Nun, as of Melchizedek, or as of Elisha, as of Jeremiah, or as of John the Baptist, as of the beloved disciple, as of Timothy, as of Titus, as of Evodius, as of Clement, who departed this life in [perfect] chastity, Not, however, that I blame the other blessed [saints] because they entered into the married state, of which I have just spoken. For I pray that, being found worthy of God, I may be found at their feet in the kingdom, as at the feet of Abraham, and Isaac, and Jacob; as of Joseph, and Isaiah, and the rest of the prophets; as of Peter, and Paul, and the rest of the apostles, that were married men. For they entered into these marriages not for the sake of appetite, but out of regard for the propagation of mankind. Fathers, "bring up your children in the nurture and admonition of the Lord; " and teach them the holy Scriptures, and also trades, that they may not indulge in idleness. Now [the Scripture] says, "A righteous father educates [his children] well; his heart shall rejoice in a wise son."

Source: Epistle of Ignatius to the Philadelphians

[AD 220] Tertullian on Ephesians 6:4

" Again, (the apostle writes: ) "Parents, bring up your children in the fear and admonition of the Lord." For you have heard how it was said to them of old time: "Ye shall relate these things to your children; and your children in like manner to their children.

Source: Against Marcion Book V

[AD 380] Apostolic Constitutions on Ephesians 6:4

In this manner let examination be made when he is to receive ordination, and to be placed in his bishopric, whether he be grave, faithful, decent; whether he hath a grave and faithful-wife, or has formerly had such a one; whether he hath educated his children piously, and has "brought them up in the nurture and admonition of the Lord; ".
I have taught the poor to rejoice in their own poverty; I have taught fathers to teach their children instruction in the fear of the Lord, children to obey their parents in wholesome admonition;

Source: CONSTITUTIONS OF THE HOLY APOSTLES

[AD 400] Ignatius of Antioch on Ephesians 6:4

Ye husbands, love your wives; and ye wives, your husbands. Ye children, reverence your parents. Ye parents, "bring up your children in the nurture and admonition of the Lord." Honour those [who continue] in virginity, as the priestesses of Christ; and the widows [that persevere] in gravity of behaviour, as the altar of God.

Source: Epistle of Pseudo-Ignatius to the Tarsians

[AD 407] John Chrysostom on Ephesians 6:4

He does not say, "love them," because to this nature draws them even against their own will, and it were superfluous to lay down a law on such subjects. But what does he say? "Provoke not your children to wrath," as many do by disinheriting them, and disowning them, and treating them overbearingly, not as free, but as slaves. This is why he says, "Provoke not your children to wrath." Then, which is the chief thing of all, he shows how they will be led to obedience, referring the whole source of it to the head and chief authority. And in the same way as he has shown the husband to be the cause of the wife's obedience, (which is the reason also why he addresses the greater part of his arguments to him, advising him to attach her to himself by the power of love,) so, I say, here also, he refers the efficiency to him, by saying, "But bring them up in the chastening and admonition of the Lord." You see that where there are spiritual ties, the natural ties will follow. Do you wish your son to be obedient? From the very first "Bring him up in the chastening and admonition of the Lord." Never deem it an unnecessary thing that he should be a diligent hearer of the divine Scriptures. For there the first thing he hears will be this, "Honor your father and your mother"; so that this makes for you. Never say, this is the business of monks. Am I making a monk of him? No. There is no need he should become a monk. Why be so afraid of a thing so replete with so much advantage? Make him a Christian. For it is of all things necessary for laymen to be acquainted with the lessons derived from this source; but especially for children. For theirs is an age full of folly; and to this folly are superadded the bad examples derived from the heathen tales, where they are made acquainted with those heroes so admired among them, slaves of their passions, and cowards with regard to death; as, for example, Achilles, when he relents, when he dies for his concubine, when another gets drunk, and many other things of the sort. He requires therefore the remedies against these things. How is it not absurd to send children out to trades, and to school, and to do all you can for these objects, and yet, not to "bring them up in the chastening and admonition of the Lord"? And for this reason truly we are the first to reap the fruits, because we bring up our children to be insolent and profligate, disobedient, and mere vulgar fellows. Let us not then do this; no, let us listen to this blessed Apostle's admonition. "Let us bring them up in the chastening and admonition of the Lord." Let us give them a pattern. Let us make them from the earliest age apply themselves to the reading of the Scriptures. Alas, that so constantly as I repeat this, I am looked upon as trifling! Still, I shall not cease to do my duty. Why, tell me, do ye not imitate them of old? You women, especially, emulate those admirable women. Has a child been born to any one? Imitate Hannah's example [1 Samuel 1:24]; look at what she did. She brought him up at once to the temple. Who among you would not rather that his son should become a Samuel than that he should be king of the whole world ten thousand times over? "And how," you will say, "is it possible he should become such a one?" Why is it not possible? It is because thou dost not choose it yourself, nor committest him to the care of those who are able to make him such a one. "And who," it will be said, "is such a one as this?" God. Since she put him into the hands of God. For not even Eli himself was one of those in any great degree qualified to form him; (how could he be, he who was not able to form even his own children?) No, it was the faith of the mother and her earnest zeal that wrought the whole. He was her first child, and her only one, and she knew not whether she should ever have others besides. Yet she did not say, "I will wait till the child is grown up, that he may have a taste of the things of this life, I will allow him to have his pastime in them a little in his childish years." No, all these thoughts the woman repudiated, she was absorbed in one object, how from the very beginning she might dedicate the spiritual image to God. Well may we men be put to the blush at the wisdom of this woman. She offered him up to God, and there she left him. And therefore was her married state more glorious, in that she had made spiritual objects her first care, in that she dedicated the first-fruits to God. Therefore was her womb fruitful, and she obtained other children besides. And therefore she saw him honorable even in the world. For if men when they are honored, render honor in return, will not God much more, He who does this, even without being honored? How long are we to be mere lumps of flesh? How long are we to be stooping to the earth? Let everything be secondary with us to the provident care we should take of our children, and to our "bringing them up in the chastening and admonition of the Lord." If from the very first he is taught to be a lover of true wisdom, then wealth greater than all wealth has he acquired and a more imposing name. You will effect nothing so great by teaching him an art, and giving him that outward learning by which he will gain riches, as if you teach him the art of despising riches. If you desire to make him rich, do this. For the rich man is not he who desires great riches, and is encircled with great riches; but the man who has need of nothing. Discipline your son in this, teach him this. This is the greatest riches. Seek not how to give him reputation and high character in outward learning, but consider deeply how you shall teach him to despise the glory that belongs to this present life. By this means would he become more distinguished and more truly glorious. This it is possible for the poor man and the rich man alike to accomplish. These are lessons which a man does not learn from a master, nor by art, but by means of the divine oracles. Seek not how he shall enjoy a long life here, but how he shall enjoy a boundless and endless life hereafter. Give him the great things, not the little things. Hear what Paul says, "Bring them up in the chastening and admonition of the Lord"; study not to make him an orator, but train him up to be a philosopher. In the want of the one there will be no harm whatever; in the absence of the other, all the rhetoric in the world will be of no advantage. Tempers are wanted, not talking; character, not cleverness; deeds, not words. These gain a man the kingdom. These confer what are benefits indeed. Whet not his tongue, but cleanse his soul. I do not say this to prevent your teaching him these things, but to prevent your attending to them exclusively. Do not imagine that the monk alone stands in need of these lessons from Scripture. Of all others, the children just about to enter into the world specially need them. For just in the same way as the man who is always at anchor in harbor, is not the man who requires his ship to be fitted out and who needs a pilot and a crew, but he who is always out at sea; so is it with the man of the world and the monk. The one is entered as it were into a waveless harbor, and lives an untroubled life, and far removed from every storm; while the other is ever on the ocean, and lives out at sea in the very midst of the ocean, battling with billows without number.

And though he may not need it himself, still he ought to be so prepared as to stop the mouths of others. Thus the more distinguished he is in the present life, so much the more he stands in need of this education. If he passes his life in courts, there are many Heathens, and philosophers, and persons puffed up with the glory of this life. It is like a place full of dropsical people. Such in some sort is the court. All are, as it were, puffed up, and in a state of inflammation. And they who are not so are studying to become so. Now then reflect how vast a benefit it is, that your son on entering there, should enter like an excellent physician, furnished with instruments which may allay every one's peculiar inflammation, and should go up to every one, and converse with him, and restore the diseased body to health, applying the remedies derived from the Scriptures, and pouring forth discourses of the true philosophy. For with whom is the recluse to converse? With his wall and his ceiling? Yea, or again with the wilderness and the woods? Or with the birds and the trees? He therefore has not so great need of this sort of discipline. Still, however, he makes it his business to perfect this work, not so much with a view of disciplining others as himself. There is then every need of much discipline of this sort to those that are to mix in the present world, because such an one has a stronger temptation to sin than the other. And if you have a mind to understand it, he will further be a more useful person even in the world itself. For all will have a reverence for him from these words, when they see him in the fire without being burnt, and not desirous of power. But power he will then obtain, when he least desires it, and will be a still higher object of respect to the king; for it is not possible that such a character should be hid. Amongst a number of healthy persons, indeed, a healthy man will not be noticed; but when there is one healthy man among a number of sick, the report will quickly spread and reach the king's ears, and he will make him ruler over many nations. Knowing then these things, "bring up your children in the chastening and admonition of the Lord."

"But suppose a man is poor." Still he will be in no wise more insignificant than the man who lives in kings' courts, because he is not in kings' courts; no, he will be held in admiration, and will soon gain that authority which is yielded voluntarily, and not by any compulsion. For if a set of Greeks, men worthless as they are, and dogs, by taking up that worthless philosophy of theirs, (for such the Grecian philosophy is,) or rather not itself but only its mere name, and wearing the threadbare cloak, and letting their hair grow, impress many; how much more will he who is a true philosopher? If a false appearance, if a mere shadow of philosophy at first sight so catches us, what if we should love the true and pure philosophy? Will not all court it, and entrust both houses, and wives, and children, with full confidence to such men? But there is not, no, there is not such a philosopher existing now. And therefore, it is not possible to find an example of the sort. Amongst recluses, indeed, there are such, but among people in the world no longer. And that among recluses there are such, it would be possible to adduce a number of instances. However, I will mention one out of many. You know, doubtless, and have heard of, and some, perhaps, have also seen, the man whom I am now about to mention. I mean, the admirable Julian. This man was a rustic, in humble life, and of humble parentage, and totally uninstructed in all outward accomplishments, but full of unadorned wisdom. When he came into the cities, (and this was but rarely,) never did such a concourse take place, not when orators, or sophists, or any one else rode in. But what am I saying? Is not his very name more glorious than that of any king's, and celebrated even to this day? And if these things were in this world, in the world in which the Lord promised us no one good thing, in which He has told us we are strangers, let us consider how great will be the blessings laid up for us in the heavens. If, where they were sojourners they enjoyed so great honor, how great glory shall they enjoy where their own city is! If, where He promised tribulation, they meet with such attentive care, then where He promises true honors, how great shall be their rest!

And now would you have me exhibit examples of secular men? At present, indeed, we have none; still there are perhaps even secular men who are excellent, though not arrived at the highest philosophy. I shall therefore quote you examples from the saints of the ancient times. How many, who had wives to keep and children to bring up, were inferior in no respect, no, in no respect to those who have been mentioned? Now, however, it is no longer so, "by reason of the present distress" [1 Corinthians 7:26], as this blessed Apostle says. Now then whom would you have me mention? Noah, or Abraham? The son of the one or of the other? Or again, Joseph? Or would you have me go to the Prophets? Moses I mean, or Isaiah? However, if you will, let us carry our discourse to Abraham, whom all are continually bringing forward to us above all others. Had he not a wife? Had he not children? Yes, for I too use the same language to you, as you do to me. He had a wife, but it was not because he had a wife that he was so remarkable. He had riches, but it was not because he had riches that he pleased God. He begot children, but it was not because he begot children that he was pronounced blessed. He had three hundred and eighteen servants born in his house, but it was not on this account that he was accounted wonderful. But would you know why it was? It was for his hospitality, for his contempt of riches, for his chastened conduct. For what, tell me, is the duty of a philosopher? Is it not to despise both riches and glory? Is it not to be above both envy and every other passion? Come now then, let us bring him forward and strip him, and show you what a philosopher he was. First of all, he esteemed his fatherland as nothing. God said, "Get you out of your country, and from your kindred" [Genesis 12:1], and immediately he went forth. He was not bound to his house, (or surely he would never have gone forth,) nor to his love of familiar friends, nor to anything else whatever. But what? glory and money he despised above all others. For when he had put an end to war by turning the enemy to flight, and was requested to take the spoil, he rejected it. [Genesis 14:21-23]

Again, the son of this great man was reverenced, not because of his riches, but for his hospitality: not because of his children, but for his obedience: not because of his wife, but for the barrenness inflicted on his wife. [Genesis 25:21]

They looked upon the present life as nothing, they followed not after gain, they despised all things. Tell me, which sort of plants are the best? Are not those which have their strength from themselves and are injured neither by rains, nor by hailstorms, nor by gusts of wind, nor by any other vicissitude of the sort, but stand naked in defiance of them all, and needing neither wall nor fence to protect them? Such is the true philosopher, such is that wealth of which we spoke. He has nothing, and has all things: he has all things, and has nothing. For a fence is not within, but only without; a wall is not a thing of nature, but only built round from without. And what again, I ask, what sort of body is a strong one? Is it not that which is in health, and which is overcome neither by hunger nor repletion, nor by cold, nor by heat; or is it that which in view of all these things, needs both caterers, and weavers, and hunters, and physicians, to give it health? He is the rich man, the true philosopher, who needs none of these things. For this cause it was that this blessed Apostle said, "Bring them up in the chastening and admonition of the Lord." Surround them not with outward defenses. For such is wealth, such is glory; for when these fall, and they do fall, the plant stands naked and defenseless, not only having derived no profit from them during the time past, but even injury. For those very shelters that prevented its being inured to the attacks of the winds, will now have prepared it for perishing all at once. And so wealth is injurious rather, because it renders us undisciplined for the vicissitudes of life. Let us therefore train up our children to be such, that they shall be able to bear up against every trial, and not be surprised at what may come upon them; "let us bring them up in the chastening and admonition of the Lord." And great will be the reward which will be thus laid up in store for us. For if men for making statues and painting portraits of kings enjoy so great honor, shall not we who adorn the image of the King of kings, (for man is the image of God,) receive ten thousand blessings, if we effect a true likeness? For the likeness is in this, in the virtue of the soul, when we train our children to be good, to be meek, to be forgiving, (because all these are attributes of God,) to be beneficent, to be humane; when we train them to regard the present world as nothing. Let this then be our task, to mold and to direct both ourselves and them according to what is right. Otherwise with what sort of boldness shall we stand before the judgment-seat of Christ? If a man who has unruly children is unworthy to be a Bishop [Titus 1:6], much more is he unworthy of the kingdom of Heaven. What do you say? If we have an unruly wife, or unruly children, shall we have to render account? Yes, we shall, if we do not with exactness bring in that which is due from ourselves; for our own individual virtue is not enough in order to salvation. If the man who laid aside the one talent gained nothing, but was punished even in such a manner, it is plain that one's own individual virtue is not enough in order to salvation, but there is need of that of another also. Let us therefore entertain great solicitude for our wives, and take great care of our children, and of our servants, and of ourselves. And in our government both of ourselves and of them, let us beseech God that He aid us in the work. If He shall see us interested in this work, and solicitous about it, He will aid us; but if He shall see us paying no regard to it, He will not give us His hand. For He does not vouchsafe us His assistance when we sleep, but when we labor also ourselves. For a helper, (as the name implies,) is not a helper of one that is inactive, but of one who works also himself. But the good God is able of Himself to bring the work to perfection, that we may be all counted worthy to attain to the blessings promised us, through the grace and compassions of His only begotten Son, 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 21 on Ephesians

[AD 407] John Chrysostom on Ephesians 6:4

He does not say, “Love your children.” Nature itself takes care of this by implanting this in us even against our will. So that interpretation would be superfluous. Instead, what does he say? “Do not make your children angry.” So many parents do this. They do this by depriving them of their portion of the inheritance and their promises, by oppressing them with burdens, by treating them not as though they were free but as slaves.

Source: HOMILY ON EPHESIANS 21.6.4

[AD 407] John Chrysostom on Ephesians 6:4

Then he explains the all-important thing about parenting: how children are to be brought to obedience. He traces the motive of obedience back to its source and fountain. He has already shown how the husband’s behavior elicits the wife’s obedience when he spoke primarily to the husband, advising him to draw her to him by the bonds of love. Similarly here also he shows how the parents’ behavior elicits the children’s obedience, saying, “Rear them in the instruction and discipline of the Lord.” Do you see how, when the spiritual motives are present, the physical effects will follow along? Do you want your son to be obedient? Rear him from the outset in the teaching and discipline of the Lord. Never regard it as a small matter that he should be a diligent learner of Scriptures.

Source: HOMILY ON EPHESIANS 21.6.4

[AD 420] Jerome on Ephesians 6:4

Instead of asking parents to give their children a fancy education in secular literature, instead of making them read comedies and recite the obscene writings of the theater, he asks the Ephesian laypersons, many of whom, as is common in a population, were engaged in the ordinary occupations of this life, that they should “educate their children in every doctrine and counsel of the Lord.” Overseers and elders ought to take note of this.

Source: Commentary on Ephesians 6:4

[AD 258] Cyprian on Ephesians 6:5-9

That servants, when they have believed, ought to serve their carnal masters the better. In the Epistle of Paul to the Ephesians: "Servants, obey your fleshly masters with fear and trembling, and ill simplicity of your heart. as to Christ; not serving for the eye, as if you were pleasing men; but as servants of God."

Moreover, that masters should be the more gentle. Also in the same place: "And, ye masters, do the same things to them, forbearing anger: knowing that both your Master and theirs is in heaven; and there is no choice of persons with Him."

Source: Treatise XII Three Books of Testimonies Against the Jews

[AD 384] Ambrosiaster on Ephesians 6:5

Christianity promises the kingdom of heaven only to those who believe, in order that they will not feel human pride on meriting this. Our faith is by grace, which is exalted to a higher plane than works. Only faith avails. On this gracious premise we are ordered to discharge all that is due to earthly masters. This will have the effect of inciting all the more the minds of unbelievers toward the worship of God. They will see by our behavior that our religion is both righteous and humble. Then, as masters see their slaves become more educated and more faithful in rendering service, they will see with what light reins true religion exercises governance in human affairs. So, when servants for their part notice the increased kindness of their masters, they will be similarly moved to more avid faith.

Source: EPISTLE TO THE EPHESIANS 6.5.1

[AD 407] John Chrysostom on Ephesians 6:5

Paul instructs those virtuous servants who contribute so much to the organization and protection of the household. He does not overlook them. Though their instruction comes last, because they are last in dignity and rank, he addresses them at great length. He does not speak to them as children but in a far more advanced manner. He does not make this-worldly promises to them but points directly to the world to come. He instructs them to love wisdom. In this way he raises up and soothes their wounded souls. He counsels them not to grieve that they have less status or honor than others. Their brief earthly submission is for a time only. Whatever power their masters might have remains transient and brief and subject to the vulnerabilities of the flesh. All that is carnal is fleeting. It is “in fear and trembling” and that they are learning obedience. He does not call for the same kind of reverence from the servant as from the wife, who is called to reverence her husband. Rather he heightens the expression in saying that it is “in sincerity of heart” that they are to serve, “as if serving Christ!” He is speaking concisely here. Just what are you saying, blessed Paul? Here is one who has become the brother of servants, living himself the servant life, as they live. He is their brother, facing the same limitations, contributing to the same body. His servanthood is understood in relation to the Son of God. He is not his own master. He has entered into the life of the serving Son. Out of this assumption he calls them to “be obedient to earthly masters with fear and trembling!” Why? He is in effect saying: “How much more powerful is the ministry to those who are already servants, more than to those who are free men. How much easier do they learn the life of obedience in their reverence for God.” They are not entering into a lower status but into the highest status when they learn how to yield to their neighbor, how to become meek and how to be humble.

Source: HOMILY ON EPHESIANS 22.6.5-8

[AD 407] John Chrysostom on Ephesians 6:5-8

"Servants, be obedient unto them that, according to the flesh, are your masters, with fear and trembling, in singleness of your heart, as unto Christ; not in the way of eye-service, as men-pleasers: but as servants of Christ, doing the will of God from the heart; with good-will doing service, as unto the Lord, and not unto men: knowing that whatsoever good thing each one does, the same shall he receive again from the Lord, whether he be bond or free."

Thus then it is not husband only, nor wife, nor children, but virtuous servants also that contribute to the organization and protection of a house. Therefore the blessed Paul has not overlooked this department even. He comes to it, however, in the last place, because it is last in dignity and rank. Still he addresses much discourse also to them, no longer in the same tone as to children, but in a far more advanced way, inasmuch as he does not hold out to these the promise in this world, but in that which is to come. "Knowing," says he, "that whatsoever good or evil thing each one does, the same shall he receive of the Lord," and thus at once instructs them to love wisdom. For though they be inferior to the children in dignity, still in mind they are superior to them.

"Servants," says he, "be obedient to them that, according to the flesh, are your masters."

Thus at once he raises up, at once soothes the wounded soul. Be not grieved, he seems to say, that you are inferior to the wife and the children. Slavery is nothing but a name. The mastership is "according to the flesh," brief and temporary; for whatever is of the flesh, is transitory.

"With fear," he adds, "and trembling."

You see that he does not require the same fear from slaves as from wives: for in that case he simply said, "and let the wife see that she fear her husband"; whereas in this case he heightens the expression, "with fear," he says, "and trembling, in singleness of your heart, as unto Christ." This is what he constantly says. What do you mean, blessed Paul? He is a brother, or rather he has become a brother, he enjoys the same privileges, he belongs to the same body. Yea, more, he is the brother, not of his own master only, but also of the Son of God, he is partaker of all the same privileges; yet do you say, "obey your masters according to the flesh, with fear and trembling"? Yes, for this very reason, he would say, I say it. For if I charge free men to submit themselves one to another in the fear of God — as he said above, "submitting yourselves one to another in the fear of Christ";— if I charge moreover the wife to fear and reverence her husband, although she is his equal; much more must I so speak to the servant. It is no sign of low birth, rather it is the truest nobility, to understand how to lower ourselves, to be modest and unassuming, and to give way to our neighbor. And the free have served the free with much fear and trembling.

"In singleness of heart," he says.

And it is well said, since it is possible to serve with fear and trembling, and yet not of good will, but in just any way that may be possible. Many servants in many instances secretly cheat their masters. And this cheating accordingly he does away, by saying, "in singleness of your heart as unto Christ, not in the way of eye-service as men-pleasers, but as servants of Christ, doing the will of God from the heart; with good-will doing service, as unto the Lord, and not unto men." Do you see how many words he requires, in order to implant this good principle, "with goodwill," I mean, and "from the heart"? That other service, "with fear and trembling" I mean, we see many rendering to their masters, and the master's threat goes far to secure that. But show, says he, that you serve as "the servant of Christ," not of man. Make the right action your own, not one of compulsion. Just as in the words which follow, he persuades and instructs the man who is ill-treated by another to make the right action his own, and the work of his own free choice. Because inasmuch as the man that smites the cheek, is not supposed to come to that act in consequence of any intention in the person struck, but only of his own individual malice, what says He? "Turn to him the other also" [Matthew 5:39]; to show him that in submitting to the first thou were not unwilling. For he that is lavish in suffering wrong, makes that his own which is not his own act, by suffering himself to be smitten on the other cheek also, and not merely by enduring the first blow. For this latter will have perhaps the appearance even of cowardice; but that of a high philosophy.— Thus you will show that it was for the sake of wisdom that you bore the first blow also. And so in the present case, show here too, that you bear this slavery also willingly. The man-pleaser then is no servant of Christ. The servant of Christ is not a man-pleaser. [Galatians 1:10] For who that is the servant of God, makes it his object to please men? And who that pleases men, can be a servant of God?

"From the heart," says he, "with good-will doing service." For since it is possible to do service even with singleness of heart and not wrongfully, and yet not with all one's might, but only so far as fulfilling one's bounden duty, therefore he says, do it with alacrity, not of necessity, upon principle, not upon constraint. If thus thou do service, you are no slave; if you do it upon principle, if with good-will, if from the heart, and if for Christ's sake. For this is the servitude that even Paul, the free man, serves, and exclaims, "For we preach not ourselves, but Christ Jesus, as Lord, and ourselves as your servants for Jesus' sake." [2 Corinthians 4:5] Look how he divests your slavery of its meanness. For just in the same way as the man who has been robbed, if he gives still more to him who has taken, is not ranked among those robbed, but rather among liberal givers; not among those who suffer evil, but among those who do good; and rather clothes the other with disgrace by his liberality, than is clothed with disgrace by being robbed — so, I say, in this case, by his generosity he will appear at once more high-minded, and by showing that he does not feel the wrong, will put the other to shame.

Let us then do service to our masters for Christ's sake, "knowing," he continues, "that whatsoever good thing each one does, the same shall he receive of the Lord, whether he be bond or free." For inasmuch as it was probable that many masters, as being unbelievers, would have no sense of shame, and would make no return to their slaves for their obedience, observe how he has given them encouragement, so that they may have no misgiving about the remuneration, but may have full confidence respecting the recompense. For as they who receive a benefit, when they make no return, make God a debtor to their benefactors; so, I say, do masters also, if, when well-treated by you, they fail to requite you, requite you the more, by rendering God your debtor.

Source: Homily 22 on Ephesians

[AD 458] Theodoret of Cyrus on Ephesians 6:5

It was necessary for Paul to offer instructions for slaves. They were present everywhere in the church, which contains all classes and strata of human society, both men and women, parents and children, slaves and masters, rich and poor, governors and the governed.

Source: Interpretation of the Epistle to the Ephesians 6.5

[AD 384] Ambrosiaster on Ephesians 6:6

It is on account of their reverence for God that they are called to demonstrate here and now their faithful and just service to persons. As they serve God by their service to earthly masters, they look toward the day of judgment, when all will be requited and all brought to final justice.

Source: EPISTLE TO THE EPHESIANS 6.8

[AD 407] John Chrysostom on Ephesians 6:6

Serving Christ comes “from the heart and with good will.” The goal is not merely to serve sincerely and do nothing wrong. It is rather to serve with all one’s might. Paul does not call servants simply to do what is barely due but to serve abundantly out of ardor, not from necessity. Serve on principle and by choice, not under compulsion. If you serve freely in this way, you are not a slave. If your service comes from your free choice, from good will, from the soul and on account of Christ, you are no slave.

Source: HOMILY ON EPHESIANS 22.6.5-8

[AD 380] Apostolic Constitutions on Ephesians 6:7

As to the representatives of God, with attention and fear, "as to the Lord, and not to men."

Source: CONSTITUTIONS OF THE HOLY APOSTLES

[AD 384] Ambrosiaster on Ephesians 6:7

This conduct may also tend toward the salvation of the master. They will see that their slaves through the grace of God have become faithful ministers. This is no small thing. They will then come to praise God’s grace as well.

Source: EPISTLE TO THE EPHESIANS 6.8

[AD 311] Peter of Alexandria on Ephesians 6:8

Indeed as being in their master's hands, and in a manner themselves also in the custody of their masters, and being threatened by them, and from their fear having come to this pass and having lapsed, shall during the year show forth the works of penitence, learning for the future, as the slaves of Christ, to do the will of Christ and to fear Him, listening to this especially, that "whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free."

[AD 407] John Chrysostom on Ephesians 6:8

Regrettably it is the way of many unbelieving masters to feel no shame when they fail to keep faith. They do not give any just return to their slaves for their obedience. Paul comes to comfort these servants. They should not look for retaliation but be fully confident about their ultimate compensation. Those who receive benefits but make no just payment to their servants are putting themselves in debt to God, ultimately. If your master receives good from you but does not treat you fairly, you do well to serve him all the more earnestly. You have all the more compensation stored up finally. For God is watching these transactions. Your time of compensation will come.

Source: HOMILY ON EPHESIANS 22.6.5-8

[AD 458] Theodoret of Cyrus on Ephesians 6:8

He shows that slavery and mastery are categories that are confined to this present life. When we pass on from here, these distinctions will no longer apply. There nothing will be based on social status, such as slave or master, but on virtue and vice.

Source: Interpretation of the Epistle to the Ephesians 6.8

[AD 220] Tertullian on Ephesians 6:9

For each individual lives by his own faith, nor is there exception of persons with God; since it is not hearers of the law who are justified by the Lord, but doers, according to what the apostle withal says. Therefore, if you have the right of a priest in your own person, in cases of necessity, it behoves you to have likewise the discipline of a priest whenever it may be necessary to have the fight of a priest.

Source: On Exhortation to Chastity

[AD 311] Peter of Alexandria on Ephesians 6:9

But the freemen shall be tried by penance for three years, both for their dissimulation, and for having compelled their fellow-servants to offer sacrifice, inasmuch as they have not obeyed the apostle, who would have the masters do the same things unto the servant, forbearing threatening;

Source: Peter of Alexandria Canonical Epistle

[AD 407] John Chrysostom on Ephesians 6:9

The same things. What are these? "With good-will do service." However he does not actually say, "do service," though by saying, "the same things," he plainly shows this to be his meaning. For the master himself is a servant. "Not as men-pleasers," he means, "and with fear and trembling": that is, toward God, fearing lest He one day accuse you for your negligence toward your slaves.

"And forbear threatening;" be not irritating, he means, nor oppressive.

"Knowing that both their Master and yours is in Heaven." Thyest. 607:— Quicquid a vobis minor extimescit Major hoc vobis dominus minatur. Omne sub regno graviore regnum est.—G.A.]]}-->

Ah! How mighty a Master does he hint at here! How startling the suggestion! It is this. "With what measure you measure, it shall be measured unto you again" [Matthew 7:2]; lest you hear the sentence, "Thou wicked servant. I forgave you all that debt." [Matthew 18:32]

"And there is no respect of persons," he says, "with Him."

Think not, he would say, that what is done towards a servant, He will therefore forgive, because done to a servant. Heathen laws indeed as being the laws of men, recognize a difference between these kinds of offenses. But the law of the common Lord and Master of all, as doing good to all alike, and dispensing the same rights to all, knows no such difference.

But should any one ask, whence is slavery, and why it has found entrance into human life, (and many I know are both glad to ask such questions, and desirous to be informed of them,) I will tell you. Slavery is the fruit of covetousness, of degradation, of savagery; since Noah, we know, had no servant, nor had Abel, nor Seth, no, nor they who came after them. The thing was the fruit of sin, of rebellion against parents. Let children hearken to this, that whenever they are undutiful to their parents, they deserve to be servants. Such a child strips himself of his nobility of birth; for he who rebels against his father is no longer a son; and if he who rebels against his father is not a son, how shall he be a son who rebels against our true Father? He has departed from his nobility of birth, he has done outrage to nature. Then come also wars, and battles, and take their prisoners. Well, but Abraham, you will say, had servants. Yes, but he used them not as servants.

Observe how everything depends upon the head; the wife, by telling him "to love her"; the children, by telling him "to bring them up in the chastening and admonition of the Lord"; the servants, by the words, "knowing that both their Master and yours is in Heaven." So, says he, you also in like manner, as being yourselves servants, shall be kind and indulgent. "Finally, be strong in the Lord and in the strength of His might."

But if, before considering this next, you have a mind to hearken, I shall make the same remarks concerning servants, as I have also made before concerning children. Teach them to be religious, and everything else will follow of necessity. But now, when any one is going to the theater, or going off to the bath, he drags all his servants after him; but when he goes to church, not for a moment; nor does he compel them to attend and hear. Now how shall your servant listen, when thou his master art attending to other things? Have you purchased, have you bought your slave? Before all things enjoin him what God would have him do, to be gentle towards his fellow-servants, and to make much account of virtue.

Every one's house is a city; and every man is a prince in his own house. That the house of the rich is of this character, is plain enough, where there are both lands, and stewards, and rulers over rulers. But I say that the house of the poor also is a city. Because here too there are offices of authority; for instance, the husband has authority over the wife, the wife over the servants, the servants again over their own wives; again the wives and the husbands over the children. Does he not seem to you to be, as it were, a sort of king, having so many authorities under his own authority? And that it were meet that he should be more skilled both in domestic and general government than all the rest? For he who knows how to manage these in their several relations, will know how to select the fittest men for offices, yes, and will choose excellent ones. And thus the wife will be a second king in the house, lacking only the diadem; and he who knows how to choose this king, will excellently regulate all the rest.

Source: Homily 22 on Ephesians

[AD 407] John Chrysostom on Ephesians 6:9

And ye masters, he continues, do the same things unto them.

The same things. What are these? With good-will do service. However he does not actually say, do service, though by saying, the same things, he plainly shows this to be his meaning. For the master himself is a servant. Not as men-pleasers, he means, and with fear and trembling: that is, toward God, fearing lest He one day accuse you for your negligence toward your slaves.

And forbear threatening; be not irritating, he means, nor oppressive.

Knowing that both their Master and yours is in Heaven.
Ah! How mighty a Master does he hint at here! How startling the suggestion! It is this. With what measure you measure, it shall be measured unto you again Matthew 7:2; lest you hear the sentence, Thou wicked servant. I forgave you all that debt. Matthew 18:32

And there is no respect of persons, he says, with Him.

Think not, he would say, that what is done towards a servant, He will therefore forgive, because done to a servant. Heathen laws indeed as being the laws of men, recognize a difference between these kinds of offenses. But the law of the common Lord and Master of all, as doing good to all alike, and dispensing the same rights to all, knows no such difference.

But should any one ask, whence is slavery, and why it has found entrance into human life, (and many I know are both glad to ask such questions, and desirous to be informed of them,) I will tell you. Slavery is the fruit of covetousness, of degradation, of savagery; since Noah, we know, had no servant, nor had Abel, nor Seth, no, nor they who came after them. The thing was the fruit of sin, of rebellion against parents. Let children hearken to this, that whenever they are undutiful to their parents, they deserve to be servants. Such a child strips himself of his nobility of birth; for he who rebels against his father is no longer a son; and if he who rebels against his father is not a son, how shall he be a son who rebels against our true Father? He has departed from his nobility of birth, he has done outrage to nature. Then come also wars, and battles, and take their prisoners. Well, but Abraham, you will say, had servants. Yes, but he used them not as servants.

Observe how everything depends upon the head; the wife, by telling him to love her; the children, by telling him to bring them up in the chastening and admonition of the Lord; the servants, by the words, knowing that both their Master and yours is in Heaven. So, says he, you also in like manner, as being yourselves servants, shall be kind and indulgent. Finally, be strong in the Lord and in the strength of His might.

But if, before considering this next, you have a mind to hearken, I shall make the same remarks concerning servants, as I have also made before concerning children. Teach them to be religious, and everything else will follow of necessity. But now, when any one is going to the theater, or going off to the bath, he drags all his servants after him; but when he goes to church, not for a moment; nor does he compel them to attend and hear. Now how shall your servant listen, when thou his master art attending to other things? Have you purchased, have you bought your slave? Before all things enjoin him what God would have him do, to be gentle towards his fellow-servants, and to make much account of virtue.

Every one's house is a city; and every man is a prince in his own house. That the house of the rich is of this character, is plain enough, where there are both lands, and stewards, and rulers over rulers. But I say that the house of the poor also is a city. Because here too there are offices of authority; for instance, the husband has authority over the wife, the wife over the servants, the servants again over their own wives; again the wives and the husbands over the children. Does he not seem to you to be, as it were, a sort of king, having so many authorities under his own authority? And that it were meet that he should be more skilled both in domestic and general government than all the rest? For he who knows how to manage these in their several relations, will know how to select the fittest men for offices, yes, and will choose excellent ones. And thus the wife will be a second king in the house, lacking only the diadem; and he who knows how to choose this king, will excellently regulate all the rest.

[AD 407] John Chrysostom on Ephesians 6:9

Society arrangements, like laws made by sinners, acknowledge these distinctions of classes. But we are all called to accountability before the law of the common Lord and Master of all. We are called to do good to all alike and to dispense the same fair rights to all. God’s law does not recognize these social distinctions. If anyone should ask where slavery comes from and why it has stolen into human life—for I know that many are keen to ask such things and desire to learn—I shall tell you. It is avarice that brought about slavery. It is acquisitiveness, which is insatiable. This is not the original human condition. Remember that Noah had no slave, nor Abel nor Seth nor those after them. This horrid thing was begotten by sin. It does not come from our earliest ancestors. We pay our ancestors no respect by blaming them. We have insulted nature by this system.… Note how Paul connects everything to the idea of headship. As to the woman he says to the husband: “love her.” As to children he says to parents: “you are to rear them in the instruction and discipline of the Lord.” As to slaves he can only say: “knowing that you too have a Lord in heaven.” In this light be benign and forgiving.

Source: HOMILY ON EPHESIANS 22.6.9

[AD 420] Jerome on Ephesians 6:9

Serving is to be done “in singleness of heart.” One is called to “do the will of God” and to do it “with a good will,” that is, with benevolence from the heart. Everyone will finally receive just judgment from the Lord for whatever good he has done. If he has served as a lowly one in the household, he will be judged justly according to his responsibility. The master of the household is not to be overbearing, not quick to punish. He should know that he too has a master in heaven who will judge justly, who will judge fairly according to our own willing, who will judge by deeds, not status.

Source: Commentary on Ephesians 6:9

[AD 250] Fabian of Rome on Ephesians 6:10

“Finally, dearly beloved, be strong in the Lord, and in the power of His might. Put on the armour of God, that ye may be able to stand against the wiles of the devil; for we wrestle not against flesh and blood, but against principalities and powers, against the rulers of the darkness of this world, against spiritual wickedness in heavenly places (cœlestibus). Wherefore take unto you the armour of God, that ye may be able to withstand in the evil day, and to stand perfect in all (omnibus perfecti). Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness, and your feet shod with the preparation of the Gospel of peace; in all (in omnibus) taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked one. And take the helmet of salvation, and the sword of the Spirit, which is the word of God.”2875 It is our wish, brother, that those things which we have written to you should be made known generally to all, in order that things which touch the others should be made known to all. May Almighty God protect you, brother, and all our brethren everywhere situate, even to the end,—even He who has thought good to redeem the whole world, our Lord Jesus Christ, who is blessed for ever. Amen.

Source: Decretals, Epistles of Pope Fabian, To Bishop Hilary, V

[AD 253] Origen of Alexandria on Ephesians 6:10

To be “strong in the Lord” is to be strengthened in word and wisdom and the contemplation of truth. All these qualities are encompassed in the titles applying to Christ. The greatest of these is the strength of his might, which is stronger than all human virtues combined. Moral corruption lacks power in his presence. This one virtue, being strong in the Lord, is inconceivably powerful. Those who are wise in these matters call it the strength of his might. It has some analogy with bodily might but far exceeds it. This strength is beautiful, as a strong body is beautiful.

Source: EPISTLE TO THE EPHESIANS

[AD 407] John Chrysostom on Ephesians 6:10

Whenever the discourse is about to conclude, he always employs this turn. Said I not well from the first, that every man's house is a camp in itself? For look, having disposed of the several offices, he proceeds to arm them, and to lead them out to war. If no one usurps the other's office, but every one remains at his post, all will be well ordered.

"Be strong," says he, "in the Lord, and in the strength of His might."

That is, in the hope which we have in Him, by means of His aid. For as he had enjoined many duties, which were necessary to be done, fear not, he seems to say, cast your hope upon the Lord, and He will make all easy.

Source: Homily 22 on Ephesians

[AD 407] John Chrysostom on Ephesians 6:10

This is the rhetoric Paul always employs when he is about to conclude his discourse. Did he not already indicate at the very beginning that every person’s house is a bit like a military camp? Now you see he has drawn up every regiment ready for battle. He is ready to arm them and lead them into the struggle.

Source: HOMILY ON EPHESIANS 22.6.10

[AD 155] Polycarp of Smyrna on Ephesians 6:11

Let us arm ourselves with the armour of righteousness;

[AD 215] Clement of Alexandria on Ephesians 6:11

"We must therefore put on the panoply of God, that we may be able to stand against the wiles of the devil; since the weapons of our war fire are not carnal, but mighty through God to the pulling down of strongholds, casting down reasonings, and every lofty thing which exalteth itself against the knowledge of God, and bringing every thought into captivity unto the obedience of Christ"

Source: Clement of Alexandria Stromata Book II

[AD 220] Tertullian on Ephesians 6:11

But as our struggle lies against "the rulers of this world," what a host of Creator Gods there must be! For why should I not insist upon this point here, that he ought to have mentioned but one "ruler of this world," if he meant only the Creator to be the being to whom belonged all the powers which he previously mentioned? Again, when in the preceding verse he bids us "put on the whole armour of God, that we may be able to stand against the wiles of the devil," does he not show that all the things which he mentions after the devil's name really belong to the devil-"the principalities and the powers, and the tillers of the darkness of this world," which we also ascribe to the devil's authority? Else, if "the devil" means the Creator, who will be the devil in the Creator's dispensation? As there are two gods, must there also be two devils, and a plurality of powers and rulers of this world? But how is the Creator both a devil and a god at the same time, when the devil is not at once both god and devil? For either they are both of them gods, if both of them are devils; or else He who is God is not also devil, as neither is he god who is the devil.

Source: Against Marcion Book V

[AD 407] John Chrysostom on Ephesians 6:11

He says not, against the fightings, nor against the hostilities, but against the "wiles." For this enemy is at war with us, not simply, nor openly, but by "wiles." What is meant by wiles? To use "wiles," is to deceive and to take by artifice or contrivance; a thing which takes place both in the case of the arts, and by words, and actions, and stratagems, in the case of those who seduce us. I mean something like this. The Devil never proposes to us sins in their proper colors; he does not speak of idolatry, but he sets it off in another dress, using "wiles," that is, making his discourse plausible, employing disguises. Now therefore the Apostle is by this means both rousing the soldiers, and making them vigilant, by persuading and instructing them, that our conflict is with one skilled in the arts of war, and with one who wars not simply, nor directly, but with much wiliness. And first then he arouses the disciples from the consideration of the Devil's skill; but in the second place, from his nature, and the number of his forces. It is not from any desire to dispirit the soldiers that stand under him, but to arouse, and to awaken them, that he mentions these stratagems, and prepares them to be vigilant; for had he merely detailed their power, and there stopped his discourse, he must have dispirited them. But now, whereas both before and after this, he shows that it is possible to overcome such an enemy, he rather raises their courage; for the more clearly the strength of our adversaries is stated on our part to our own people, so much the more earnest will it render our soldiers.

Source: Homily 22 on Ephesians

[AD 407] John Chrysostom on Ephesians 6:11

The enemy does not make war on us straightforwardly or openly but by his wiles. What are the devil’s wiles? They consist in trying to capture us by some shortcut and always by deceit.… The devil never openly lays temptation before us. He does not mention idolatry out loud. But by his stratagems he presents idolatrous choices to us, by persuasive words and by employing clever euphemisms.

Source: HOMILY ON EPHESIANS 22.6.11

[AD 420] Jerome on Ephesians 6:11

From what we read of the Lord our Savior throughout the Scriptures, it is manifestly clear that the whole armor of Christ is the Savior himself. It is he whom we are asked to “put on.” It is one and the same thing to say “Put on the whole armor of God” and “Put on the Lord Jesus Christ.” Our belt is truth and our breastplate is righteousness. The Savior is also called both “truth” and “righteousness.” So no one can doubt that he himself is that very belt and breastplate. On this principle he is also to be understood as the “preparation of the gospel of peace.” He himself is the “shield of faith” and the “helmet of salvation.” He is the “sword of the Spirit,” because he is the Word of God, living and efficacious, the utterance of which is stronger than any helmet and sharp on both sides.

Source: Commentary on Ephesians 6:11

[AD 458] Theodoret of Cyrus on Ephesians 6:11

In ordinary battles the generals do not arm women or children or the aged. But our general, Christ the Lord, distributes this royal armory to all alike. He then teaches them the stratagems of the devil. This is what he means by the devil’s wiles.

Source: Interpretation of the Epistle to the Ephesians 6.11

[AD 108] Ignatius of Antioch on Ephesians 6:12-16

Take heed, then, often to come together to give thanks to God, and show forth His praise. For when ye come frequently together in the same place, the powers of Satan are destroyed, and his "fiery darts" urging to sin fall back ineffectual. For your concord and harmonious faith prove his destruction, and the torment of his assistants. Nothing is better than that peace which is according to Christ, by which all war, both of aërial and terrestrial spirits, is brought to an end. "For we wrestle not against blood and flesh, but against principalities and powers, and against the rulers of the darkness of this world, against spiritual wickedness in heavenly places."

Source: Epistle of Ignatius to the Ephesians

[AD 202] Irenaeus on Ephesians 6:12

To Him, and that He should execute just judgment towards all; that He may send "spiritual wickednesses"

[AD 215] Clement of Alexandria on Ephesians 6:12

Videlicet qui peccant. "Quoniam nobis est colluctatio non ad versus camem et sanguinere, sed ad versus spiritalia.".
"But if one should captiously say, And how is it possible for feeble flesh to resist the energies and spirits of the Powers?.
Has called "the day here nocturnal "as I suppose, on account of "the world-rulers of this darkness; ".
Angels and gods are spectators; and the contest, embracing all the varied exercises, is "not against flesh and blood"

Source: Clement of Alexandria Stromata Book VII

[AD 220] Tertullian on Ephesians 6:12

Of what use are two gods to me, when the discipline is but one? If there must be two, I mean to follow Him who was the first to teach the lesson. But as our struggle lies against "the rulers of this world," what a host of Creator Gods there must be! For why should I not insist upon this point here, that he ought to have mentioned but one "ruler of this world," if he meant only the Creator to be the being to whom belonged all the powers which he previously mentioned? Again, when in the preceding verse he bids us "put on the whole armour of God, that we may be able to stand against the wiles of the devil," does he not show that all the things which he mentions after the devil's name really belong to the devil-"the principalities and the powers, and the tillers of the darkness of this world," which we also ascribe to the devil's authority? Else, if "the devil" means the Creator, who will be the devil in the Creator's dispensation? As there are two gods, must there also be two devils, and a plurality of powers and rulers of this world? But how is the Creator both a devil and a god at the same time, when the devil is not at once both god and devil? For either they are both of them gods, if both of them are devils; or else He who is God is not also devil, as neither is he god who is the devil.

Source: Against Marcion Book V

[AD 220] Tertullian on Ephesians 6:12

Source: Against Marcion Book V

[AD 220] Tertullian on Ephesians 6:12

For he is supposed by them to have had his origin in that criminal excess of her sorrow, from which they also derive the birth of the angels, and demons, and all the wicked spirits. Yet they affirm that the devil is the work of the Demiurge, and they call him Munditenens (Ruler of the World), and maintain that, as he is of a spiritual nature, he has a better knowledge of the things above than the Demiurge, an animal being.

Source: Against the Valentinians

[AD 220] Tertullian on Ephesians 6:12

But ours are other thews and other sinews, just as our contests withal are other; we whose "wrestling is not against flesh and blood, but against the world's power, against the spiritualities of malice.

Source: On Fasting

[AD 253] Origen of Alexandria on Ephesians 6:12

From what ancient Scripture is Paul drawing when he speaks of “the spiritual hosts of wickedness in the heavenly places?” My conjecture is that it comes out of the narratives written in Israel about wars and particular combats, like those of David and Goliath, and about the battles of the children of Israel against their enemies.… In each of these narratives there is some implication of the vanquishing and overcoming of demonic spiritual powers.

Source: EPISTLE TO THE EPHESIANS

[AD 253] Origen of Alexandria on Ephesians 6:12

Some spiritual creatures have sinned in heaven. It is against these that we now struggle, “against the spirits of iniquity in high places.” They first sinned in heaven. Now they are doing it again on earth.

Source: PALESTINIAN CATENA ON PSALM 118.119

[AD 258] Cyprian on Ephesians 6:12

For the secular contest men are trained and prepared, and reckon it a great glory of their honour if it should happen to them to be crowned in the sight of the people, and in the presence of the emperor. Behold a lofty and great contest, glorious also with the reward of a heavenly crown, inasmuch as God looks upon us as we struggle, and, extending His view over those whom He has condescended to make His sons, He enjoys the spectacle of our contest. God looks upon us in the warfare, and fighting in the encounter of faith; His angels look on us, and Christ looks on us. How great is the dignity, and how great the happiness of the glory, to engage in the presence of God, and to be crowned, with Christ for a judge! Let us be armed, beloved brethren, with our whole strength, and let us be prepared for the struggle with an uncorrupted mind, with a sound faith, with a devoted courage. Let the camp of God go forth to the battle-field which is appointed to us. Let the sound ones be armed, lest he that is sound should lose the advantage of having lately stood; let the lapsed also be armed, that even the lapsed may regain what he has lost: let honour provoke the whole; let sorrow provoke the lapsed to the battle. The Apostle Paul teaches us to be armed and prepared, saying, "We wrestle not against flesh and blood, but against powers, and the princes of this world and of this darkness, against spirits of wickedness in high places. Wherefore put on the whole armour, that ye may be able to withstand in the most evil day, that when ye have done all ye may stand; having your loins girt about with truth, and having put on the breastplate of righteousness; and your feet shod with the preparation of the Gospel of peace; taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked one; and the helmet of salvation, and the sword of the Spirit, which is the word of God."

Source: Epistle LV

[AD 258] Cyprian on Ephesians 6:12

That there is a strong conflict to be waged against the devil, and that therefore we ought to stand bravely, that we may be able to conquer. In the Epistle of Paul to the Ephesians: "Our wrestle is not against flesh and blood, but against the powers and princes of this world, and of this darkness; against the spiritual things of wickedness in the heavenly places. Because of this, put on the whole armour of God, that ye may be able to resist in the most evil day; that when ye have accomplished all, ye may stand, having your loins girt in the truth of the Gospel, putting on the breastplate of righteousness, and having your feet shod with the preparation of the Gospel of peace; in all things taking the shield of faith, in which ye may extinguish all the fiery darts of the most wicked one; and take the helmet of salvation, and the sword of the Spirit, which is the word of God."

Source: Treatise XII. Three Books of Testimonies Against the Jews.

[AD 311] Methodius of Olympus on Ephesians 6:12

For being made after the image of the Only-begotten, as I said, it has an unsurpassable beauty, and therefore evil spirits.
"for we wrestle not against flesh and blood; "

Source: Methodius Discourse VI. Agathe

[AD 407] John Chrysostom on Ephesians 6:12

Having stimulated them by the character of the conflict, he next goes on to arouse them also by the prizes set before them. For what is his argument? Having said that the enemies are fierce, he adds further, that they despoil us of vast blessings. What are these? The conflict lies "in the heavenlies"; the struggle is not about riches, not about glory, but about our being enslaved. And thus is the enmity irreconcilable. The strife and the conflict are fiercer when for vast interests at stake; for the expression "in the heavenlies" is equivalent to, "for the heavenly things." It is not that they may gain anything by the conquest, but that they may despoil us. As if one were to say, "In what does the contract lie?" In gold. The word "in," means, "in behalf of"; the word "in," also means, "on account of." Observe how the power of the enemy startles us; how it makes us all circumspection, to know that the hazard is on behalf of vast interests, and the victory for the sake of great rewards. For he is doing his best to cast us out of Heaven.

He speaks of certain "principalities, and powers, and world rulers of this darkness." What darkness? Is it that of night? No, but of wickedness. "For you were," says he, "once darkness" [Ephesians 5:8]; so naming that wickedness which is in this present life; for beyond it, it will have no place, not in Heaven, nor in the world to come.

"World-rulers" he calls them, not as having the mastery over the world, but the Scripture is wont to call wicked practices "the world," as, for example, where Christ says, "They are not of this world, even as I am not of the world." [John 17:16] What then, were they not of the world? Were they not clothed with flesh? Were they not of those who are in the world? And again; "The world hates Me, but you it cannot hate." [John 7:7] Where again He calls wicked practices by this name. Thus the Apostle here by the world means wicked men, and the evil spirits have more special power over them. "Against the spiritual hosts of wickedness," says he, "in the heavenly places." "Principalities, and powers," he speaks of; just as in the heavenly places there are "thrones and dominions, principalities and powers." [Colossians 1:16]

Source: Homily 22 on Ephesians

[AD 420] Jerome on Ephesians 6:12

The battle is not against flesh and blood or ordinary temptations. The scene is the war of flesh against spirit. We are being incited to become entrapped in the works of the flesh. … But this is not merely a physical temptation. It is not merely the inward struggle against flesh and blood as such. Rather Satan has cleverly transformed himself into an angel of light. He is striving to persuade us to regard him as a messenger of goodness. This is how he throws his full might into the struggle. He employs deceptive signs and lying omens. He sets before us every possible ruse of evil. Then, when he has so ensnared us that we trust him, he says to us, “Thus says the Lord.” This is not flesh and blood deceiving us. It is not a typical human temptation. It is the work of principalities and powers, the ruler of darkness and spiritual wickedness.

Source: Commentary on Ephesians 6:11

[AD 420] Jerome on Ephesians 6:12

We have elsewhere read the expression world rulers nowhere in the Old or the New Testament—only here. Paul the apostle employs this name because it was necessary for him, in addressing the Ephesians, to apply new terms to new and invisible subjects.

Source: Commentary on Ephesians 6:11

[AD 420] Jerome on Ephesians 6:12

“Hosts of wickedness in heavenly places?” This does not mean that demons dwell in heaven but that the air above has received this name, as birds who fly through the air are called “fowls of heaven.” … It is indeed impious to suppose that the spirits of wickedness in the heavens occupy the same heaven of which God says, “It is my throne.”

Source: Commentary on Ephesians 6:11

[AD 458] Theodoret of Cyrus on Ephesians 6:12

Paul calls them world rulers not because they have received authority to rule from God but because they have made captive loose-living people as their willing slaves. The holy apostle has imitated the best sort of general. Wishing to drive out the unfit from his army, the astute general describes to them the exceptional courage of the enemy.

Source: Interpretation of the Epistle to the Ephesians 6.12

[AD 180] Tatian the Assyrian on Ephesians 6:13

But now this they can by no means effect, for they have not the power; but they make war by means of the lower matter against the matter that is like themselves. Should any one wish to conquer them, let him repudiate matter. Being armed with the breastplate

[AD 311] Methodius of Olympus on Ephesians 6:13

Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. And take the helmet of salvation, and the sword of the spirit, which is the Word of God"

Source: Methodius From the Discourse on the Resurrection

[AD 384] Ambrosiaster on Ephesians 6:13

We are waging war against the fiercest of enemies. He is skilled in every deceit. We must therefore keep on the lookout, with all circumspection and care, that wherever they test our resistance they will find us protected and ready.… Against earthly foes the body must be strengthened with food and the mind aroused by drink to become bold enough to fight back. So against the spiritual weapons of iniquity we must fight spiritually. But our weapons must be sobriety and abstinence, that, having been imbued with the Holy Spirit, we may vanquish the unclean, warring spirits.

Source: EPISTLE TO THE EPHESIANS 6.17.1-2

[AD 407] John Chrysostom on Ephesians 6:13

By "evil day" he means the present life, and calls it too "this present evil world" [Galatians 1:4], from the evils which are done in it. It is as much as to say, Always be armed. And again, "having done all," says he; that is, both passions, and vile lusts, and all things else that trouble us. He speaks not merely of doing the deed, but of completing it, so as not only to slay, but to stand also after we have slain. For many who have gained this victory, have fallen again. "Having done," says he, "all"; not having done one, but not the other. For even after the victory, we must stand. An enemy may be struck, but things that are struck revive again if we do not stand. But if after having fallen they rise up again, so long as we stand, they are fallen. So long as we waver not, the adversary rises not again.

"Let us put on the whole armor of God." Do you see how he banishes all fear? For if it be possible "to do all, and to stand," his describing in detail the power of the enemy does not create cowardice and fear, but it shakes off indolence. "That ye may be able," he says, "to withstand in the evil day." And he further gives them encouragement too from the time; the time, he seems to say, is short; so that you must needs stand; faint not when the slaughter is achieved.

Moral. If then it is a warfare, if such are the forces arrayed against us, if "the principalities" are incorporeal, if they are "rulers of the world," if they are "the spiritual hosts of wickedness," how, tell me, can you live in self-indulgence? How can you be dissolute? How if we are unarmed, shall we be able to overcome? These words let every one repeat to himself every day, whenever he is under the influence of anger, or of lust, whenever he is aiming, and all to no profit, after this languid life. Let him hearken to the blessed Paul, saying to him, "Our wrestling is not against flesh and blood, but against the principalities, against the powers." A harder warfare this than that which is matter of sense, a fiercer conflict. Think how long time this enemy is wrestling, for what it is that he is fighting, and be more guarded than ever. "Nay," a man will say, "but as he is the devil, he ought to have been removed out of the way, and then all had been saved." These are the pretenses to which some of your indolent ones in self-defense give utterance. When you ought to be thankful, O man, that, if you have a mind, you have the victory over such a foe, you are on the contrary even discontented, and givest utterance to the words of some sluggish and sleepy soldier. You know the points of attack, if you choose. Reconnoiter on all sides, fortify yourself. Not against the devil alone is the conflict, but also against his powers. How then, you may say, are we to wrestle with the darkness? By becoming light. How with the "spiritual hosts of wickedness"? By becoming good. For wickedness is contrary to good, and light drives away darkness. But if we ourselves too be darkness, we shall inevitably be taken captive. How then shall we overcome them? If, what they are by nature, that we become by choice, free from flesh and blood, thus shall we vanquish them. For once it was probable that the disciples would have many persecutors, "imagine not," he would say, "that it is they who war with you. They that really war with you, are the spirits that work in them. Against them is our conflict." Two things he provides for by these considerations; he renders them in themselves more courageous and he lets loose their wrath against those who war against them. And wherefore is our conflict against these? Since we have also an invincible ally, the grace of the Spirit. We have been taught an art, such as shall enable us to wrestle not against men, but against spirits. Nay, if we have a mind, neither shall we wrestle at all; for it is because we choose it, that there is a struggle, since so great is the power of Him that dwells in us, as that He said, "Behold, I have given you authority to tread upon serpents and scorpions, and over all the power of the enemy." [Luke 10:19] All power has He given us, both of wrestling and of not wrestling. It is because we are slothful, that we have to wrestle with them; for that Paul wrestled not, hear what he says himself, "Who shall separate us from the love of Christ? Shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword?" [Romans 8:35] And again hear his words, "God shall bruise Satan under your feet shortly." [Romans 16:20] For he had him under his subjection; whence also he said, "I charge you in the name of Jesus Christ to come out of her." [Acts 16:18] And this is not the language of one wrestling; for he that wrestles has not yet conquered, and he that has conquered no longer wrestles; he has subdued, has taken his captive. And so Peter again wrestled not with the devil, but he did that which was better than wrestling. In the case of the faithful, the obedient, the catechumens, they prevailed over him to vast advantage and over his powers. Hence too was it that the blessed Paul said, "For we are not ignorant of his devices" [2 Corinthians 2:11], which was the way moreover in which he especially overcame him; and again hear his words, "And no marvel — if his ministers also fashion themselves as ministers of righteousness." [2 Corinthians 11:14-15] So well knew he every part of the conflict, and nothing escaped him. Again, "For the mystery of lawlessness," says he, "does already work." [2 Thessalonians 2:7]

But against us is the struggle; for hearken again to him, saying, "I am persuaded, that neither angels, nor principalities, nor things present, nor things to come, nor powers, nor any other creature, shall be able to separate us from the love of Christ." [Romans 8:38] He says not simply, "from Christ," but, "from the love of Christ." For many there are who are united forsooth to Christ, and who yet love Him not. Not only, says he, shall you not persuade me to deny Him, but, not even to love Him less. And if the powers above had not strength to do this, who else should move him? Not, however, that he says this, as though they were actually attempting it, but upon the supposition; wherefore also he said, "I am persuaded." So then he did not wrestle, yet nevertheless he fears his artifices; for hear what he says, "I fear lest by any means, as the serpent beguiled Eve in his craftiness, your minds should be corrupted from the simplicity that is toward Christ." [2 Corinthians 11:3] True, you will say, but he uses this word touching himself also, where he says, "For I fear lest, by any means, after that I have preached to others, I myself should be rejected." How then are you "persuaded that no one shall separate you"? Perceivest thou that the expression is that of lowliness and of humility? For he already dwelt in Heaven. And hence also it was that he said, "For I know nothing against myself" [1 Corinthians 4:4]; and again, "I have finished the course." [2 Timothy 4:7] So that it was not with regard to these matters that the devil placed obstacles in his way, but with reference to the interests of the disciples. And why forsooth? Because in these points he was not himself sole master, but also their own will. There the devil prevailed in some cases; nay, neither there was it over him that he prevailed, but over the indolence of persons who took no heed. If indeed, whether from slothfulness, or anything else of the sort, he had failed to fulfill his own duty, then had the devil prevailed over him; but if he himself on his part did all he could, and they obeyed not it was not over him he prevailed, but over their disobedience; and the disease prevailed not over the physician, but over the unruliness of the patient; for, when the physician takes every precaution, and the patient undoes all, the patient is defeated, not the physician. Thus then in no instance did he prevail over Paul. But in our own case, it is matter for contentment that we should be so much as able to wrestle. For the Romans indeed this is not what he asks, but what? "He shall bruise Satan under your feet shortly." [Romans 16:20] And for these Ephesians he invokes, "Him that is able to do exceeding abundantly above all that we ask or think." [Ephesians 3:20] He that wrestles is still held fast, but it is enough for him that he has not fallen. When we depart hence, then, and not till then, will the glorious victory be achieved. For instance, take the case of some evil lust. The extraordinary thing would be, not even to entertain it, but to stifle it. If, however, this be not possible, then though we may have to wrestle with it, and retain it to the last, yet if we depart still wrestling, we are conquerors. For the case is not the same here as it is with wrestlers; for there if you throw not your antagonist, you have not conquered; but here if you be not thrown, you have conquered; if you are not thrown, you have thrown him; and with reason, because there both strive for the victory, and when the one is thrown, the other is crowned; here, however, it is not thus, but the devil is striving for our defeat; when then I strip him of that upon which he is bent, I am conqueror. For it is not to overthrow us, but to make us share his overthrow that he is eager. Already then am I conqueror, for he is already cast down, and in a state of ruin; and his victory consists not in being himself crowned, but in effecting my ruin; so that though I overthrow him not, yet if I be not overthrown, I have conquered. What then is a glorious victory? It is, over and above, to trample him underfoot, as Paul did, by regarding the things of this present world as nothing. Let us too imitate him, and strive to become above them, and nowhere to give him a hold upon us. Wealth, possessions, vain-glory, give him a hold. And oftentimes indeed this has roused him, and oftentimes exasperated him. But what need is there of wrestling? What need of engaging with him? He who is engaged in the act of wrestling has the issue in uncertainty, whether he may not be himself defeated and captured. Whereas he that tramples him under foot, has the victory certain.

Oh then, let us trample under foot the power of the devil; let us trample under foot our sins, I mean everything that pertains to this life, wrath, lust, vain-glory, every passion; that when we depart to that world, we may not be convicted of betraying that power which God has given us; for thus shall we attain also the blessings that are to come. But if in this we are unfaithful, who will entrust us with those things which are greater? If we were not able to trample down one who had fallen, who had been disgraced, who had been despised, who was lying beneath our feet, how shall the Father give us a Father's rewards? If we subdue not one so placed in subjection to us, what confidence shall we have to enter into our Father's house? For, tell me, suppose you had a son, and, that he, disregarding the well-disposed part of your household, should associate with them that have distressed you, with them that have been expelled his father's house, with them that spend their time at the gaming table, and that he should go on so doing to the very last; will he not be disinherited? It is plain enough he will. And so too shall we; if, disregarding the Angels who have well pleased our Father and whom He has set over us, we have our conversation with the devil, inevitably we shall be disinherited, which God forbid; but let us engage in the war we have to wage with him.

If any one has an enemy, if any one has been wronged by him, if any one is exasperated, let him collect together all that wrath, all that fierceness, and pour it out upon the head of the devil. Here wrath is a good thing, here anger is profitable, here revenge is praiseworthy, for just as among the heathen, revenge is a vice, so truly here is revenge a virtue. So then if you have any failings, rid yourself of them here. And if you are not able yourself to put them away, do it, though with your members also. Hath any one struck you? Bear malice against the devil, and never relinquish your hatred towards him. Or again, has no one struck you? Yet bear him malice still, because he insulted, because he offended your Lord and Master, because he injures and wars against your brethren. With him be ever at enmity, ever implacable, ever merciless. Thus shall he be humbled, thus despicable, thus shall he be an easy prey. If we are fierce towards him, he shall never be fierce towards us. If we are compliant, then he will be fierce; it is not with him as it is with our brethren. He is the foe and enemy, both of life and salvation, both ours and his own. If he loves not himself, how shall he be able to love us? Let us then put ourselves in array and wound him, having for our mighty confederate the Lord Jesus Christ, who can both render us impregnable to his snares, and worthy of the good things to come; which God grant that we may all attain, through the grace and lovingkindness of our Lord Jesus Christ, 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 22 on Ephesians

[AD 420] Jerome on Ephesians 6:13

The “evil day” may arguably signify the present time.… But the better interpretation is that “to stand in the evil day” is a reference to the final consummation and judgment. Then the devil, our enemy and our adversary, will struggle to keep us in his clutches. Who will be freed from him? One who understands what is said of the poor and needy: “the Lord will deliver him in the evil day.” … Still another interpretation, however, expounds this more simply: The Ephesians are now being encouraged to prepare for future temptations and persecutions. Paul the apostle in his prophetic spirit saw them as coming at a later time. They are being counseled to do anything they can that might enable them to stand in the faith of the gospel and not to lapse under persecution.

Source: Commentary on Ephesians 6:13

[AD 220] Tertullian on Ephesians 6:14

If, however, you will not acknowledge John, you have our common master Paul, who "girds our loins about with truth, and puts on us the breastplate of righteousness, and shoes us with the preparation of the gospel of peace, not of war; who bids us take the shield of faith, wherewith we may be able to quench all the fiery darts of the devil, and the helmet of salvation, and the sword of the Spirit, which (he says) is the word of God." This sword the Lord Himself came to send on earth, and not peace.

Source: Against Marcion Book III

[AD 370] Gaius Marius Victorinus on Ephesians 6:14

Faith lives in righteousness. Faith remains the fountain of all the virtues, as Paul has often stated. Righteousness is not as strong as faith because “righteousness lives by faith.” But the effect of righteousness is accomplished by faith. So in this battle we must strive toward righteousness. Faith is proven to be true faith when we live righteously. Then faith is seen to be useful to us, as the righteousness that accompanies faith is useful.

Source: EPISTLE TO THE EPHESIANS 2.6.13-14

[AD 407] John Chrysostom on Ephesians 6:14

"Stand therefore, having girded your loins with truth."

Having drawn up this army, and roused their zeal — for both these things were requisite, both that they should be drawn up in array and subject to each other, and that their spirit should be aroused — and having inspired them with courage, for this was requisite also, he next proceeds also to arm them. For arms had been of no use, had they not been first posted each in his own place, and had not the spirit of the soldier's soul been roused; for we must first arm him within, and then without.

Now if this is the case with soldiers, much more is it with spiritual soldiers. Or rather in their case, there is no such thing as arming them without, but everything is within. He has roused their ardor, and set it on fire, he has added confidence. He has set them in due array. Observe how he also puts on the armor. "Stand therefore," says he. The very first feature in tactics is, to know how to stand well, and many things will depend upon that. Hence he discourses much concerning standing, saying also elsewhere, "Watch ye, stand fast." [1 Corinthians 16:13] And again, "So stand fast in the Lord." [Philippians 4:1] And again, "Let him that thinks he stands, take heed lest he fall." [1 Corinthians 10:12] And again, "That ye may be able, having done all, to stand." [Ephesians 6:13] Doubtless then he does not mean merely any way of standing, but a correct way, and as many as have had experience in wars know how great a point it is to know how to stand. For if in the case of boxers and wrestlers, the trainer recommends this before anything else, namely, to stand firm, much more will it be the first thing in warfare, and military matters.

The man who, in a true sense, stands, is upright; he stands not in a lazy attitude, not leaning upon anything. Exact uprightness discovers itself by the way of standing, so that they who are perfectly upright, they stand. But they who do not stand, cannot be upright, but are unstrung and disjointed. The luxurious man does not stand upright, but is bent; so is the lewd man, and the lover of money. He who knows how to stand will from his very standing, as from a sort of foundation, find every part of the conflict easy to him.

"Stand therefore," says he, "having girded your loins with truth."

He is not speaking of a literal, physical girdle, for all the language in this passage he employs in a spiritual sense. And observe how methodically he proceeds. First he girds up his soldier. What then is the meaning of this? The man that is loose in his life, and is dissolved in his lusts, and that has his thoughts trailing on the ground, him he braces up by means of this girdle, not suffering him to be impeded by the garments entangling his legs, but leaving him to run with his feet well at liberty. "Stand therefore, having girded your loins," says he. By the "loins" here he means this; just what the keel is in ships, the same are the loins with us, the basis or groundwork of the whole body: for they are, as it were, a foundation, and upon them as the schools of the physicians tell you, the whole frame is built. So then in "girding up the loins" he compacts the foundation of our soul; for he is not of course speaking of these loins of our body, but is discoursing spiritually: and as the loins are the foundation alike of the parts both above and below, so is it also in the case of these spiritual loins. Oftentimes, we know, when persons are fatigued, they put their hands there as if upon a sort of foundation, and in that manner support themselves; and for this reason it is that the girdle is used in war, that it may bind and hold together this foundation, as it were, in our frame; for this reason too it is that when we run we gird ourselves. It is this which guards our strength. Let this then, says he, be done also with respect to the soul, and then in doing anything whatsoever we shall be strong; and it is a thing most especially becoming to soldiers.

True, you may say, but these our natural loins we gird with a leathern band; but we, spiritual soldiers, with what? I answer, with that which is the head and crown of all our thoughts, I mean, "with truth." "Having girded your loins," says he, "with truth." What then is the meaning of "with truth"? Let us love nothing like falsehood, all our duties let us pursue "with truth," let us not lie one to another. Whether it be an opinion, let us seek the truth, or whether it be a line of life, let us seek the true one. If we fortify ourselves with this, if we "gird ourselves with truth," then shall no one overcome us. He who seeks the doctrine of truth, shall never fall down to the earth; for that the things which are not true are of the earth, is evident from this, that all they that are without are enslaved to the passions, following their own reasonings; and therefore if we are sober, we shall need no instruction in the tales of the Greeks. Do you see how weak and frivolous they are? Incapable of entertaining about God one severe thought or anything above human reasoning? Why? Because they are not "girded about with truth"; because their loins, the receptacle of the seed of life, and the main strength of their reasonings, are ungirt; nothing then can be weaker than these. And the Manicheans again, do you see, how all the things they have the boldness to utter, are from their own reasonings? "It was impossible," say they, "for God to create the world without matter." Whence is this so evident? These things they say, groveling, and from the earth, and from what happens among ourselves; because man, they say, cannot create otherwise. Marcion again, look what he says. "God, if He took upon Him flesh, could not remain pure." Whence is this evident? "Because," says he, "neither can men." But men are able to do this. Valentinus again, with his reasonings all trailing along the ground, speaks the things of the earth; and in like manner Paul of Samosata. And Arius, what does he say? "It was impossible for God when He begot, to beget without passion." Whence, Arius, have you the boldness to allege this; merely from the things which take place among ourselves? Do you see how the reasonings of all these trail along on the ground? All are, as it were, let loose and unconfined, and savoring of the earth? And so much then for doctrines. With regard to life and conduct, again, whoremongers, lovers of money, and of glory, and of everything else, trail on the ground. They have not their loins themselves standing firm, so that when they are weary they may rest upon them; but when they are weary, they do not put their hands upon them and stand upright, but flag. He, however, who "is girt about with the truth," first, never is weary; and secondly, if he should be weary, he will rest himself upon the truth itself. What? Will poverty, tell me, render him weary? No, in nowise; for he will repose on the true riches, and by this poverty will understand what is true poverty. Or again, will slavery make him weary? No, in nowise, for he will know what is the true slavery. Or shall disease? No, nor even that. "Let your loins," says Christ, "be girded about, and your lamps burning" [Luke 12:35], with that light which shall never be put out. This is what the Israelites also, when they were departing out of Egypt [Exodus 12:11], were charged to do. For why did they eat the passover with their loins girded? Are you desirous to hear the ground of it? According to the historical fact, or according to its mystical sense, shall I state it? But I will state them both, and do ye retain it in mind, for I am not doing it without an object, merely that I may tell you the solution, but also that my words may become in you reality. They had, we read, their loins girded, and their staff in their hands, and their shoes on their feet, and thus they ate the Passover. Awful and terrible mysteries, and of vast depth; and if so terrible in the type, how much more in the reality? They come forth out of Egypt, they eat the Passover. Attend. "Our Passover has been sacrificed, even Christ," it is said. Wherefore did they have their loins girded? Their guise is that of wayfarers; for their having shoes, and staves in their hands, and their eating standing, declares nothing else than this. Will ye hear the history first, or the mystery? Better the history first. What then is the design of the history? The Jews were continually forgetting God's benefits to them. Accordingly then, God tied the sense of these, His benefits, not only to the time, but also to the very habit of them that were to eat. For this is why they were to eat girded and sandalled, that when they were asked the reason, they might say, "we were ready for our journey, we were just about to go forth out of Egypt to the land of promise and we were ready for our exodus." This then is the historical type. But the reality is this; we too eat a Passover, even Christ; "for," says he, "our Passover has been sacrificed, even Christ." [1 Corinthians 5:7] What then? We too ought to eat it, both sandalled and girded. And why? That we too may be ready for our Exodus, for our departure hence.

Moral. Let not any one of them that eat this Passover look towards Egypt, but towards Heaven, towards "Jerusalem that is above." [Galatians 4:26] On this account you eat with your loins girded, on this account you eat with shoes on your feet, that you may know, that from the moment you first begin to eat the Passover, you ought to set out, and to be upon your journey. And this implies two things, both that we must depart out of Egypt, and that, while we stay, we must stay henceforth as in a strange country; "for our citizenship," says he, "is in Heaven" [Philippians 3:20]; and that all our life long we should ever be prepared, so that when we are called we may not put it off, but say, "My heart is fixed." [Psalm 108:1] "Yes, but this Paul indeed could say, who knew nothing against himself; but I, who require a long time for repentance, I cannot say it." Yet that to be girded is the part of a waking soul, hearken to what God says to that righteous man, "Gird up now your loins like a man, for I will demand of you, and declare thou unto Me." [Job 38:3] This He says also to all the prophets, and this He says again to Moses, to be girded. And He Himself also appears to Ezekiel [Ezekiel 9:11, Septuagint] girded. Nay more, and the Angels, too, appear to us girded [Revelation 15:6], as being soldiers. From our being girded about, it comes that we also stand bravely as from our standing our being girded comes.

For we also are going to depart, and many are the difficulties that intervene. When we have crossed this plain, straightway the devil is upon us, doing everything, contriving every artifice, to the end that those who have been saved out of Egypt, those who have passed the Red Sea, those who are delivered at once from the evil demons, and from unnumbered plagues, may be taken and destroyed by him. But, if we be vigilant, we too have a pillar of fire, the grace of the Spirit. The same both enlightens and overshadows us. We have manna; yea rather not manna, but far more than manna. Spiritual drink we have, not water, that springs forth from the Rock. So have we too our encampment [Revelation 20:9], and we dwell in the desert even now; for a desert indeed without virtue, is the earth even now, even more desolate than that wilderness. Why was that desert so terrible? Was it not because it had scorpions in it, and adders? [Deuteronomy 8:15] "A land," it is said, "which none passed through." [Jeremiah 2:6]. Yet is not that wilderness, no, it is not so barren of fruits, as is this human nature. At this instant, how many scorpions, how many asps are in this wilderness, how many serpents, how many "offsprings of vipers" [Matthew 3:7] are these through whom we at this instant pass! Yet let us not be afraid; for the leader of this our Exodus is not Moses, but Jesus.

How then is it that we shall not suffer the same things? Let us not commit the same acts, and then shall we not suffer the same punishment. They murmured, they were ungrateful; let us therefore not cherish these passions. How was it that they fell all of them? "They despised the pleasant land." [Psalm 106:24] "How 'despised' it? Surely they prized it highly." By becoming indolent and cowardly, and not choosing to undergo any labors to obtain it. Let not us then "despise" Heaven! This is what is meant by "despising." Again, among us also has fruit been brought, fruit from Heaven, not the cluster of grapes borne upon the staff [Numbers 13:23], but the "earnest of the Spirit" [2 Corinthians 1:22], "the citizenship which is in Heaven" [Philippians 3:20], which Paul and the whole company of the Apostles, those marvelous husbandmen, have taught us. It is not Caleb the son of Jephunneh, nor Jesus the son of Nun, that has brought these fruits; but Jesus the Son of "the Father of mercies" [2 Corinthians 1:3], the Son of the Very God, has brought every virtue, has brought down from Heaven all the fruits that are from thence, the songs of heaven has He brought. For the words which the Cherubim above say, these has He charged us to say also, "Holy, Holy, Holy." He has brought to us the virtue of the Angels. "The Angels marry not, neither are given in marriage" [Matthew 22:30]; this fair plant has He planted here also. They love not money, nor anything like it; and this too has He sown among us. They never die; and this has He freely given us also, for death is no longer death, but sleep. For hearken to what He says, "Our friend Lazarus is fallen asleep." [John 11:11]

Do you see then the fruits of "Jerusalem that is above"? [Galatians 4:26] And what is indeed more stupendous than all is this, that our warfare is not decided, but all these things are given us before the attainment of the promise! For they indeed toiled even after they had entered into the land of promise — rather, they toiled not, for had they chosen to obey God, they might have taken all the cities, without either arms or array. Jericho, we know, they overturned, more after the fashion of dancers than of warriors. We however have no warfare after we have entered into the land of promise, that is, into Heaven, but only so long as we are in the wilderness, that is, in the present life. "For he that is entered into his rest has himself also rested from his works as God did from His." [Hebrews 4:10] "Let us not then be weary in well-doing, for in due season we shall reap, if we faint not." [Galatians 6:9] Do you see how that just as He led them, so also He leads us? In their case, touching the manna and the wilderness, it is said, "He that gathered much had nothing over, and he that gathered little had no lack." [Exodus 16:18] And we have this charge given us, "not to lay up treasure upon the earth." [Matthew 6:19] But if we do lay up treasure, it is no longer the earthly worm that corrupts it, as was the case with the manna, but that which dwells eternally with fire. Let us then "subdue all things," that we furnish not food to this worm. For "he," it is said, "who gathered much had nothing over." For this too happens with ourselves also every day. We all of us have but the same capacity of hunger to satisfy. And that which is more than this, is but an addition of cares. For what He intended in after-times to deliver, saying, "Sufficient unto the day is the evil thereof" [Matthew 6:34], this had He thus been teaching even from the very beginning, and not even thus did they receive it. But as to us, let us not be insatiable, let us not be discontented, let us not be seeking out for splendid houses; for we are on our pilgrimage, not at home; so that if there be any that knows that the present life is a sort of journey, and expedition, and, as one might say, it is what they call an entrenched camp, he will not be seeking for splendid buildings. For who, tell me, be he ever so rich, would choose to build a splendid house in an encampment? No one; he would be a laughing stock, he would be building for his enemies, and would the more effectually invite them on; and so then, if we be in our senses, neither shall we. The present life is nothing else than a march and an encampment.

Wherefore, I beseech you, let us do all we can, so as to lay up no treasure here; for if the thief should come, we must in a moment arise and depart. "Watch," says He, "for you know not at what hour the thief comes" [Matthew 24:42-43], thus naming death. O then, before he comes, let us send away everything before us to our native country; but here let us be "well girded," that we may be enabled to overcome our enemies, whom God grant that we may overcome, through the grace and lovingkindness of our Lord Jesus Christ, with Whom together with the Holy Ghost, be unto the Father glory, strength, honor forever and ever. Amen.

Source: Homily 23 on Ephesians

[AD 407] John Chrysostom on Ephesians 6:14

The first art in tactics is to know how to stand firmly. From this firmness all else follows.… He is not speaking here of a literal girdle. He is setting in contrast, by this metaphor, the soldier who is slack and dissipated in his appetites, who lets his thoughts creep on the ground.… He speaks here of the loins. Just like the keel of a ship the loins are the central balancing support of our whole body. They are a kind of foundation. All is built up from them.… The girdle is used in combat to bind and hold together this foundation of ours. That is why we are also girdled when we run. It secures the strength within us.

Source: HOMILY ON EPHESIANS 23.6.14

[AD 407] John Chrysostom on Ephesians 6:14-17

"Stand therefore, having girded your loins with truth, and having on the breastplate of righteousness; and having shod your feet with the preparation of the gospel of peace; withal taking up the shield of faith, wherewith you shall be able to quench all the fiery darts of the evil one. And take the helmet of salvation, and the sword of the Spirit, which is the word of God."

"Having girded your loins," says he, "with truth." What can be the meaning of this? I have stated in the preceding discourse, that he ought to be lightly accoutered, in order that there should be no impediment whatever to his running.

"And having on," he continues, "the breastplate of righteousness." As the breastplate is impenetrable, so also is righteousness, and by righteousness here he means a life of universal virtue. Such a life no one shall ever be able to overthrow; it is true, many wound him, but no one cuts through him, no, not the devil himself. It is as though one were to say, "having righteous deeds fixed in the breast"; of these it is that Christ says, "Blessed are they that hunger and thirst after righteousness; for they shall be filled." [Matthew 5:6] Thus is he firm and strong like a breastplate. Such a man will never be put out of temper.

"And having shod your feet with the preparation of the gospel of peace." It is more uncertain in what sense this was said. What then is its meaning? They are noble greaves, doubtless, with which he invests us. Either then he means this, that we should be prepared for the gospel, and should make use of our feet for this, and should prepare and make ready its way before it; or if not this, at least that we ourselves should be prepared for our departure. "The preparation," then, "of the gospel of peace," is nothing else than a most virtuous life; according to what the Prophet says. "You will prepare their heart, you will cause your ear to hear." [Psalm 10:17] "Of the gospel," he says, "of peace," and with reason; for inasmuch as he had made mention of warfare and fighting, he shows us that this conflict with the evil spirits we must needs have: for the gospel is "the gospel of peace"; this war which we have against them, puts an end to another war, that, namely, which is between us and God; if we are at war with the devil, we are at peace with God. Fear not therefore, beloved; it is a "gospel," that is, a word of good news; already is the victory won.

"Withal taking up the shield of faith."

By "faith" in this place, he means, not knowledge, (for that he never would have ranged last,) but that gift by which miracles are wrought. And with reason does he term this "'faith' a shield"; for as the shield is put before the whole body, as if it were a sort of rampart, just so is this faith; for all things yield to it.

"Wherewith you shall be able," says he, "to quench all the fiery darts of the evil one."

For this shield nothing shall be able to resist; for hearken to what Christ says to His disciples, "If you have faith as a grain of mustard seed, you shall say unto this mountain, Remove hence to yonder place, and it shall remove." [Matthew 17:20] But how are we to have this faith? When we have rightly performed all those duties.

"By the darts of the evil one," he means, both temptations, and vile desires; and "fiery," he says, for such is the character of these desires. Yet if faith can command the evil spirits, much more can it also the passions of the soul.

"And take the helmet," he continues, "of salvation," that is, of your salvation. For he is casing them in armor.

"And the sword of the Spirit, which is the word of God." He either means the Spirit, or else, "the spiritual sword": for by this all things are severed, by this all things are cleft asunder, by this we cut off even the serpent's head.

Source: Homily 24 on Ephesians

[AD 420] Jerome on Ephesians 6:14

One who has put on a sturdy breastplate is difficult to wound. Especially wellprotected are those essential parts of the body upon which life depends. So put on the breastplate. Strap it together by iron rings and insert the hooks in their place. One protected by such a breastplate of righteousness will not be like a vulnerable stag that receives the arrow in his liver. He will not lapse into rage or lust. Rather he will be protected, having a clean heart, having God as the fashioner of his breastplate, since he fashions the whole armor for every one of the saints. .

[AD 215] Clement of Alexandria on Ephesians 6:15

Manly He calls those who despise wealth, and are free in bestowing it. And on your feet.
"Happy is the man who hath found wisdom, and the mortal who knows understanding "says the Spirit by Solomon: "for it is better to buy her than treasures of gold and silver; and she is more valuable than precious stones."

Source: Clement of Alexandria The Instructor Book II

[AD 215] Clement of Alexandria on Ephesians 6:15

For He says, "Bring hither the fatted calf, kill it, and let us eat and be merry; for this my son" — a name of nearest relationship, and significative of what is given to the faithful — "was dead and lost,"— an expression of extremest alienation; for what is more alien to the living than the lost and dead? For neither can be possessed any more. But having from the nearest relationship fallen to extremest alienation, again by repentance he returned to near relationship. For it is said, "Put on him the best robe," which was his the moment he obtained baptism. I mean the glory of baptism, the remission of sins, and the communication of the other blessings, which he obtained immediately he had touched the font.

"And put a ring on his hand." Here is the mystery of the Trinity; which is the seal impressed on those who believe.

"And put shoes on his feet," for "the preparation of the Gospel of peace," [Ephesians 6:15] and the whole course that leads to good actions.

Source: Fragments (Clement of Alexandria)

[AD 370] Gaius Marius Victorinus on Ephesians 6:15

The gospel is to be carried abroad. It is to be preached among the nations. Wherever, then, it is preached, it must be heard. But so that all may hear, one must use one’s feet to travel. And so do we travel with haste and urgency. .

[AD 407] John Chrysostom on Ephesians 6:15

This war against the demonic puts an end to the previous war against God. As we are making war with the devil, we are making peace with God. Have no fear, beloved, the victory is already won. This is the good news.

Source: HOMILY ON EPHESIANS 24.6.14-17

[AD 420] Jerome on Ephesians 6:15

It is asked whether he says “the gospel of peace” to distinguish it from another gospel. Or is it rather the distinguishing property of the gospel that it may be called “the gospel of peace?” If anyone therefore has peace, he is shod with the gospel of Christ. With this footwear he is prepared to walk. Being prepared, however, he does well not to imagine himself already perfect. Rather he merely is prepared to press on and by pressing on hopes to arrive at the goal.

Source: Commentary on Ephesians 6:15

[AD 458] Theodoret of Cyrus on Ephesians 6:15

Your footwear is not put on in order that you may walk about foolishly but to accomplish the course of the gospel. In this way you will receive the prophetic blessing: “How lovely on the mountains are the feet of him who brings good news.”

Source: Interpretation of the Epistle to the Ephesians 6.15

[AD 220] Tertullian on Ephesians 6:16

He points out weapons, too, which persons who intend to run away would not require. And among these he notes the shield too, that ye may be able to quench the darts of the devil, when doubtless ye resist him, and sustain his assaults in their utmost force.

Source: On Flight in Persecution

[AD 370] Gaius Marius Victorinus on Ephesians 6:16

He returns to that capital virtue, the shield of faith. It contains all the other virtues and brings them all to fulfillment. Unless we are armed with this shield we will not have the strength to battle courageously and resist all these deadly powers. But with the protection of faith we repel all these blows and whatever attacks come from the whole host of powers.

Source: EPISTLE TO THE EPHESIANS 2.6.16

[AD 407] John Chrysostom on Ephesians 6:16

By “his darts” Paul means both temptations and perverse desires. He calls them fiery because that is the nature of the appetite. Faith is capable of commanding hosts of demons. How much more is faith capable of ordering the passions of the soul?

Source: HOMILY ON EPHESIANS 24.6.14-17

[AD 458] Theodoret of Cyrus on Ephesians 6:16

In place of a shield you are to have faith. For this shield is the insignia of God’s governance. This shield opens up to you the prizes of war, the eulogies of the victors, the crowns of heroes. All this quenches the “fiery darts of the evil one.”

Source: Interpretation of the Epistle to the Ephesians 6.16

[AD 220] Tertullian on Ephesians 6:17

Who will ply the sword without practising the contraries to lenity and justice; that is, guile, and asperity, and injustice, proper (of course) to the business of battles? See we, then, whether that which has another action be not another sword,-that is, the Divine word of God, doubly sharpened with the two Testaments of the ancient law and the new law; sharpened by the equity of its own wisdom; rendering to each one according to his own action.

Source: An Answer to the Jews

[AD 311] Methodius of Olympus on Ephesians 6:17

Do not, therefore, lose courage on account of the schemes and slanders of the beast, but bravely prepare for the battle, armed with the helmet of salvation,

Source: Methodius Discourse VIII. Thekla

[AD 370] Gaius Marius Victorinus on Ephesians 6:17

It is Christ indeed who is the author of salvation. He is our head. He descended to us and redeemed us by his own mystery. It is he indeed who guards the heads of the faithful. Therefore he is the “helmet of salvation.” He is the Word by which the adverse powers are overcome and taken captive.… Christ, who is the Word of God, was sent to overcome all corruption and wickedness and even death itself. It is in this sense that Paul refers to “the sword of the Spirit, the Word of God.”

Source: EPISTLE TO THE EPHESIANS 2.6.17

[AD 420] Jerome on Ephesians 6:17

Because of this helmet of salvation all the senses in our head remain intact. It especially protects the eyes. Solomon in Ecclesiastes notes that “the eyes of the wise are in the head.” Paul understood the importance of headship. He knew why the eyes are located in the head. If Christ is the head of a person of faith and “the eyes of the wise are in the head,” it follows that all our senses, mind, thought, speech and counsel (if, that is, we are wise) are in Christ.

Source: Commentary on Ephesians 6:17

[AD 435] John Cassian on Ephesians 6:17

This is the sword that for our health spills the noxious blood that animates the matter of our sins, cutting out and excising whatever it finds in our soul that is carnal or earthly and, once it has made us dead to vices, causing us to live to God and flourish in spiritual virtues.

Source: CONFERENCES 20.8.11

[AD 458] Theodoret of Cyrus on Ephesians 6:17

By “the sword of the Spirit” he means the activity of the Spirit. This is the Word of God. This means that just as God fashioned all by the Word, so the most Holy Spirit effects all that has to do with our salvation. With this sword the spiritual person rebukes the devil, and the devil flees.

Source: Interpretation of the Epistle to the Ephesians 6.17

[AD 220] Tertullian on Ephesians 6:18

Touching times of prayer nothing at all has been prescribed, except clearly "to pray at every time and every place."

Source: On Prayer

[AD 220] Tertullian on Ephesians 6:18

We are the true adorers and the true priests, who, praying in spirit, sacrifice, in spirit, prayer,-a victim proper and acceptable to God, which assuredly He has required, which He has looked forward to for Himself! This victim, devoted from the whole heart, fed on faith, tended by truth, entire in innocence, pure in chastity, garlanded with love, we ought to escort with the pomp of good works, amid psalms and hymns, unto God's altar, to obtain for us all things from God.

Source: On Prayer

[AD 220] Tertullian on Ephesians 6:18

Further: since in the self-same commentary of Luke the third hour is demonstrated as an hour of prayer, about which hour it was that they who had received the initiatory gift of the Holy Spirit were held for drunkards; and the sixth, at which Peter went up on the roof; and the ninth, at which they entered the temple: why should we not understand that, with absolutely perfect indifference, we must pray always, and everywhere, and at every time; yet still that these three hours, as being more marked in things human-(hours) which divide the day, which distinguish businesses, which re-echo in the public ear-have likewise ever been of special solemnity in divine prayers? A persuasion which is sanctioned also by the corroborative fact of Daniel praying thrice in the day; of course, through exception of certain stated hours, no other, moreover, than the more marked and subsequently apostolic (hours)-the third, the sixth, the ninth.

Source: On Fasting

[AD 370] Gaius Marius Victorinus on Ephesians 6:18

This means that we should not say or utter particular words or recite them in our prayers as though they were premeditated or written down. We are to pray “in the spirit” and “at all times.” Let your deep affections enter into your praying. The inner spirit, that is, the inner man, is making his prayer with intense desire. He is praying all the time, so that even when he is not praying aloud he is still praying in the spirit.

Source: EPISTLE TO THE EPHESIANS 2.6.18

[AD 370] Gaius Marius Victorinus on Ephesians 6:18

When he says “through every prayer and petition,” I think he has this distinction in mind: It is a prayer when we speak the praises of God and recount his great works and when we give thanks and worship him. It is a petition when we pray to God either to pardon our sins or to offer his grace to us.

Source: EPISTLE TO THE EPHESIANS 2.6.18

[AD 370] Gaius Marius Victorinus on Ephesians 6:18

Some might think that the phrase at all times means only the daytime. But, so that he could amplify the force of “at all times,” what does he say? “With all perseverance.” This calls us to a certain persistent disposition of the mind. We do not pray as if we were asleep. This is what some sound like who pray by reciting or reading familiar phrases or uttering them routinely from memory.

Source: EPISTLE TO THE EPHESIANS 2.6.18

[AD 370] Gaius Marius Victorinus on Ephesians 6:18

The saints themselves, with the bishops and apostles and elders, are called to pray on behalf of the faithful and the catechumens and all the other members of the body. It is typical of Paul to make mention of the whole people of God in prayer. He also calls upon the whole people of God to pray on behalf of their leaders, bishops and saints, and then he adds: “Pray for me too.”

Source: EPISTLE TO THE EPHESIANS 2.6.18-19

[AD 384] Ambrosiaster on Ephesians 6:18

Insofar as our conduct is right we are rightly prepared for the Holy Spirit to abide in us. Hence we are more ready to obtain what we request. This therefore is what it means to pray in the Spirit at all times. We are directing our prayer to God with a clean conscience and sincere faith. One who prays with a polluted mind prays only in the flesh, not in the spirit.

Source: EPISTLE TO THE EPHESIANS 6.20.1

[AD 407] John Chrysostom on Ephesians 6:18-20

As the word of God has power to do all things, so also has he who has the spiritual gift. "For the word of God," says he, "is living, and active and sharper than any two-edged sword." [Hebrews 4:12] Now mark the wisdom of this blessed Apostle. He has armed them with all security. What then is necessary after that? To call upon the King, that He may stretch forth His hand. "With all prayer, and supplication, praying at all seasons in the Spirit"; for it is possible "to pray" not "in the Spirit," when one "uses vain repetitions" [Matthew 6:7]; "and watching thereunto," he adds, that is, keeping sober; for such ought the armed warrior, he that stands at the King's side, to be; wakeful and temperate:— "in all perseverance and supplication for all the saints; and on my behalf that utterance may be given unto me in opening my mouth." What do you say, blessed Paul? Have you, then, need of your disciples? And well does he say, "in opening my mouth." He did not then study what he used to say, but according to what Christ said, "When they deliver you up, be not anxious how or what you shall speak: for it shall be given you in that hour what you shall speak" [Matthew 10:19]: so truly did he do everything by faith, everything by grace. "With boldness," he proceeds, "to make known the mystery of the Gospel"; that is, that I may answer for myself in its defense, as I ought. And are you bound in your chain, and still needest the aid of others? Yea, says he, for so was Peter also bound in his chain, and yet nevertheless "was prayer made earnestly for him." [Acts 12:5] "For which I am an ambassador in chains, that in it I may speak boldly, as I ought to speak"; that is, that I may answer with confidence, with courage, with great prudence.

Source: Homily 24 on Ephesians

[AD 407] John Chrysostom on Ephesians 6:18

See how clever this blessed author is. He has armed them with the utmost protection. So now what remains? Only to call on the king and urge him to extend his hand.

Source: HOMILY ON EPHESIANS 24.6.18-20

[AD 458] Theodoret of Cyrus on Ephesians 6:18

Those who have wars continually pressing on them do not even sleep. Therefore the holy apostle tells them under conditions of battle to keep awake and pray constantly, not giving in to the pains of the body but to bear them with the utmost fortitude.

Source: Interpretation of the Epistle to the Ephesians 6.18

[AD 220] Tertullian on Ephesians 6:19

But how happened it that (the apostle) resorted to ambiguous descriptions, and I know not what obscure enigmas, for the purpose of disparaging the Creator, when he displayed to the Church such constancy and plainness of speech in "making known the mystery of the gospel for which he was an ambassador in bonds," owing to his liberty in preaching-and actually requested (the Ephesians) to pray to God that this "open-mouthed utterance" might be continued to him?

Source: Against Marcion Book V

[AD 253] Origen of Alexandria on Ephesians 6:19

Boldness of speech is a possibility only and always for those who have a heart that does not condemn them … and therefore the one who boldly makes known the mysteries is rare, because those who have boldness before God are rare.

Source: EPISTLE TO THE EPHESIANS

[AD 370] Gaius Marius Victorinus on Ephesians 6:19

Isn’t this wonderful? From those whom he himself has just now admonished, those whom he has instructed, to whom he has preached the gospel, he now asks for help. He is asking them for their prayers. He goes on to explain what he is asking them to pray for: “that utterance may be given to me.” His prayer is definite and specific, that a particular profit may accrue.

Source: EPISTLE TO THE EPHESIANS 2.6.18-19

[AD 384] Ambrosiaster on Ephesians 6:19

He exhorts them to pray for him in two ways: first that his thoughts may be filled by the Spirit for the full declaration of the mystery, and second that he may be given a faculty of bold utterance in proclaiming it.

Source: EPISTLE TO THE EPHESIANS 6.20.2

[AD 420] Jerome on Ephesians 6:19

This is to be understood as if he said, “Let the treasuries be opened. Let the promises hidden from ages be revealed. Let the Spirit enter to bring forth those things that have been concealed.” That this is indeed the meaning of this passage … is clarified by what follows: “in confidence,” he says, “to make known the mystery of the gospel.”

Source: Commentary on Ephesians 6:20

[AD 370] Gaius Marius Victorinus on Ephesians 6:20

Boldly means “so that I may not fail to accomplish it fully and that my chains may not so work on my mind as to prevent my accomplishing it, the task of expounding the mystery, as I ought.”

Source: EPISTLE TO THE EPHESIANS 2.6.20

[AD 384] Ambrosiaster on Ephesians 6:20

This prayer God hears gladly. The apostle is being despised. God’s own mission is under challenge. So God will certainly not withhold his gifts from one who is upholding God’s own cause. Custom and law forbid the infliction of harm on human ambassadors. So would it not be presumptuous and rash to bring on the ambassadors of God not only harm but death?

Source: EPISTLE TO THE EPHESIANS 6.20.3

[AD 370] Gaius Marius Victorinus on Ephesians 6:21

Note that Tychicus is described not as a minister to Paul but as a minister in the Lord with regard to the gospel and the mystery.

Source: EPISTLE TO THE EPHESIANS 2.6.21

[AD 384] Ambrosiaster on Ephesians 6:21

Through Tychicus the Ephesians would learn how the apostle is faring, and he would ascertain how things are going in Ephesus. There was no doubt in their minds that the apostle’s actions were godly. But the people at Ephesus needed to know more detail about how he was acting in response to idolatrous charges and ploys. And from the Ephesians Paul needed to know whether or not they were growing.

Source: EPISTLE TO THE EPHESIANS 6.22

[AD 384] Ambrosiaster on Ephesians 6:21

So that they might be happy to obey and listen to Tychicus Paul calls him a most beloved brother and a useful servant of God.

Source: EPISTLE TO THE EPHESIANS 6.22

[AD 407] John Chrysostom on Ephesians 6:21

As soon as he had mentioned his chains, he leaves something for Tychicus also to relate to them of his own accord. For whatever topics there were of doctrine and of exhortation, all these he explained by his letter: but what were matters of bare recital, these he entrusted to the bearer of the letter. "That ye may know my affairs," that is, may be informed of them. This manifests both the love which he entertained towards them, and their love towards him.

Source: Homily 24 on Ephesians

[AD 420] Jerome on Ephesians 6:21

This might be understood in two ways: Either Tychicus was sent to Ephesus to announce to them that Paul’s chains had become famous in the whole praetorium and his imprisonment had been profitable to the faith of the gospel … or Tychicus was sent to tell them more about Paul’s life and daily work, of which they were not aware, so as to give them a clearer pattern of how to live.

Source: Commentary on Ephesians 6:21-22

[AD 370] Gaius Marius Victorinus on Ephesians 6:22

Tychicus is sent to give the Ephesians instructions not on his own accord. Rather he was sent by Paul for this purpose. Such was Paul’s concern for them and his desire that they should be well informed.

Source: EPISTLE TO THE EPHESIANS 2.6.22

[AD 407] John Chrysostom on Ephesians 6:22

This language he employs, not without a purpose, but in consequence of what he had been saying previously; "having girded your loins, having on the breastplate," etc., which are a token of a constant and unceasing advance; for hear what the Prophet says, "Let it be unto him as the raiment wherewith he covers himself, and for the girdle wherewith he is girded continually" [Psalm 109:19]; and the Prophet Isaiah again says, that God has "put on righteousness as a breastplate" [Isaiah 59:17]; by these expressions instructing us that these are things which we must have, not for a short time only, but continually, inasmuch as there is continual need of warfare. "For it is said the righteous are bold as a lion." [Proverbs 28:1] For he that is armed with such a breastplate, it cannot be that he should fear the array that is against him, but he will leap into the midst of the enemy. And again Isaiah says, "How beautiful are the feet of him that brings good tidings." [Isaiah 52:7] Who would not run, who would not serve in such a cause; to publish the good tidings of peace, peace between God and man, peace, where men have toiled not, but where God has wrought all?

But what is the "preparation of the Gospel"? Let us hearken to what John says, "Make ready the way of the Lord, make His paths straight." [Matthew 3:3] But again there is need also of another "preparation" after baptism, so that we may do nothing unworthy of "peace." And then, since the feet are usually a token of the way of life, hence he is constantly exhorting in this language, "Look, therefore, carefully how ye walk." [Ephesians 5:15] On this account, he would say, let us exhibit a practice and example worthy of the Gospel; that is, make our life and conduct pure. The good tidings of peace have been proclaimed to you, give to these good tidings a ready way; since if you again become enemies, there is no more "preparation of peace." Be ready, be not backward to embrace this peace. As you were ready and disposed for peace and faith, so also continue. The shield is that which first receives the assaults of the adversary, and preserves the armor uninjured. So long then as faith be right and the life be right, the armor remains uninjured.

He discourses, however, much concerning faith, but most especially in writing to the Hebrews, as he does also concerning hope. Believe, says he, in the good things to come, and none of this armor shall be injured. In dangers, in toils, by holding out your hope and your faith to protect you, you will preserve your armor uninjured. "He that comes to God must believe that He is, and that He is a rewarder of them that seek after Him." [Hebrews 11:6] Faith is a shield; but wherever there are quibbles, and reasonings, and scrutinizings, then is it no longer a shield, but it impedes us. Let this our faith be such as shall cover and screen the whole frame. Let it not then be scanty, so as to leave the feet or any other part exposed, but let the shield be commensurate with the whole body.

"Fiery darts." For many doubtful reasonings there are, which set the soul, as it were, on fire, many difficulties, many perplexities, but all of them faith sets entirely at rest; many things does the devil dart in, to inflame our soul and bring us into uncertainty; as, for example, when some persons say, "Is there then a resurrection?" "Is there a judgment?" "Is there a retribution?" "But is there faith?" the apostle would say, "you shall with it quench the darts of the devil. Has any base lust assaulted you? Hold before you your faith in the good things to come, and it will not even show itself, yea, it will perish." "All the darts"; not some quenched, and others not. Hearken to what Paul says, "For I reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed to us-ward." [Romans 8:18] Do you see how many darts the righteous quenched in those days? Seems it not to you to be "fiery darts," when the patriarch burned with inward fire, as he was offering up his son? Yea, and other righteous men also have quenched "all his darts." Whether then they be reasonings that assault us, let us hold out this; or whether they be base desires, let us use this; or whether again labors and distresses, upon this let us repose. Of all the other armor, this is the safeguard; if we have not this, they will be quickly pierced through. "Withal," says he, "taking up the shield of faith." What is the meaning of "withal"? It means both "in truth," and "in righteousness," and "in the preparation of the gospel"; that is to say, all these have need of the aid of faith.

And therefore he adds further, "and take the helmet of salvation"; that is to say, finally by this shall you be able to be in security. To receive the helmet of salvation is to escape the peril. For as the helmet covers the head perfectly in every part, and suffers it not to sustain any injury, but preserves it, so also does faith supply alike the place of a shield, and of a helmet to preserve us. For if we quench his darts, quickly shall we receive also those saving thoughts that suffer not our governing principle to sustain any harm; for if these, the thoughts that are adverse to our salvation, are quenched, those which are not so, but which contribute to our salvation, and inspire us with good hopes, will be generated within us, and will rest upon our governing principle, as a helmet does upon the head.

And not only this, but we shall take also "the sword of the Spirit," and thus not only ward off his missiles, but smite the devil himself. For a soul that does not despair of herself, and is proof against those fiery darts, will stand with all intrepidity to face the enemy, and will cleave open his breastplate with this very sword with which Paul also burst through it, and "brought into captivity his devices" [2 Corinthians 10:5]; he will cut off and behead the serpent.

"Which is the word of God."

By the "word of God" in this place, he means on the one hand the ordinance of God, or the word of command; or on the other that it is in the Name of Christ. For if we keep his commandments, by these we shall kill and slay the dragon himself, "the crooked serpent." [Isaiah 27:1] And as he said, "You shall be able to quench the fiery darts of the evil one"; that he might not puff them up, he shows them, that above all things they stand in need of God; for what does he say?

"With all prayer and supplication," he says, these things shall be done, and you shall accomplish all by praying. But when you draw near, never ask for yourself only: thus shall you have God favorable to you.

"With all prayer and supplication, praying at all seasons in the Spirit, and watching thereunto in all perseverance for all the saints." Limit it not, I say, to certain times of the day, for hear what he is saying; approach at all times; "pray," says he, "without ceasing." [1 Thessalonians 5:17] Have you never heard of that widow, how by her importunity she prevailed? [Luke 18:1-7] Have you never heard of that friend, who at midnight shamed his friend into yielding by his perseverance? [Luke 11:5-8] Have you not heard of the Syrophœnician woman [Mark 7:25-30], how by the constancy of her entreaty she called forth the Lord's compassion? These all of them gained their object by their importunity.

"Praying at all seasons," says he, "in the Spirit."

That is to say, let us seek for the things which are according to God, nothing of this world, nothing pertaining to this life.

Therefore, is there need not only that we "pray without ceasing," but also, that we should do so "watching — and watching," says he, "thereunto." Whether he is here speaking of vigils; or of the wakefulness of the soul, I admit both meanings. Do you see how that Canaanitish woman watched unto prayer? And though the Lord gave her no answer, nay, even shook her off, and called her a dog, she said, "Yea, Lord: for even the dogs eat of the crumbs which fall from their masters' table" [Matthew 15:27], and desisted not until she obtained her request. How, too, did that widow cry, and persist so long, until she was able to shame into yielding that ruler, that neither feared God, nor regarded man [Luke 18:1-7]? And how, again, did the friend persist, remaining before the door in the dead of night, till he shamed the other into yielding by his importunity, and made him arise. [Luke 11:5-8] This is to be watchful.

Would you understand what watchfulness in prayer is? Go to Hannah, hearken to her very words, "Adonai Eloi Sabaoth." [1 Samuel 1:11] Nay, rather, hear what preceded those words; "they all rose up," says the history, "from the table" [1 Samuel 1:9], and she, immediately, did not betake herself to sleep, nor to repose. Whence she appears to me even when she was sitting at the table to have partaken lightly, and not to have been made heavy with viands. Otherwise never could she have shed so many tears; for if we, when we are fasting and foodless, hardly pray thus, or rather never pray thus, much more would not she ever have prayed thus after a meal, unless even at the meal she had been as they that eat not. Let us be ashamed, us that are men, at the example of this woman; let us be ashamed, that are suing and gasping for a kingdom, at her, praying and weeping for a little child. "And she stood," it says, "before the Lord" [1 Samuel 1:10]; and what are her words? "Adonai, Lord, Eloi Sabaoth!" and this is, being interpreted, "O Lord, the God of Hosts." Her tears went before her tongue; by these she hoped to prevail with God to bend to her request. Where tears are, there is always affliction also: where affliction is, there is great wisdom and heedfulness. "If you will indeed," she continues, "look on the affliction of your handmaid, and will give to your handmaid a man child, then will I give him unto the Lord all the days of his life." [1 Samuel 1:11] She said not, "for one year," or, "for two," as we do — nor said she, "if you will give me a child, I will give you money"; but, "I give back to You the very gift itself entire, my first-born, the son of my prayer." Truly here was a daughter of Abraham. He gave when it was demanded of him. She offers even before it is demanded.

But observe even after this her deep reverence. "Only her lips moved, but her voice," it says, "was not heard." [1 Samuel 1:13] And thus does he who would gain his request draw near unto God; not consulting his ease, nor gaping, nor lounging, nor scratching his head, nor with utter listlessness. What, was not God able to grant, even without any prayer at all? What, did He not know the woman's desire even before she asked? And yet had He granted it before she asked, then the woman's earnestness would not have been shown, her virtue would not have been made manifest, she would not have gained so great a reward. So that the delay is not the result of envy or of witchcraft, but of providential kindness. When therefore ye hear the Scripture saying, that "the Lord had shut up her womb" (ver. 5, 6.), and that, "her rival provoked her sore"; consider that it is His intention to prove the woman's seriousness. For, mark, she had a husband devoted to her, for he said [1 Samuel 1:8], "Am I not better to you than ten sons?" "And her rival," it says, "provoked her sore," that is, reproached her, insulted over her. And yet did she never once retaliate, nor utter imprecation against her, nor say, "Avenge me, for my rival reviles me." The other had children, but this woman had her husband's love to make amends. With this at least he even consoled her, saying, "Am not I better to you than ten sons?"

But let us look, again, at the deep wisdom of this woman. "And Eli," it says, "thought she had been drunken." [1 Samuel 1:13] Yet observe what she says to him also, "Nay, count not your handmaid for a daughter of Belial, for out of the abundance of my complaint and my provocation have I spoken hitherto." [1 Samuel 1:16] Here is truly the proof of a contrite heart, when we are not angry with those that revile us, when we are not indignant against them, when we reply but in self-defense. Nothing renders the heart so wise as affliction; nothing is there so sweet as "godly mourning." [2 Corinthians 7:10] "Out of the abundance," says she, "of my complaint and my provocation have I spoken hitherto." Her let us imitate, one and all. Hearken, you that are barren, hearken, you that desire children, hearken, both husbands and wives; yes, for husbands, too, used oftentimes to contribute their part; for hear what the Scripture says, "And Isaac intreated the Lord for Rebekah his wife, because she was barren." [Genesis 25:21] For prayer is able to accomplish great things.

"With all prayer and supplication," says he, "for all the saints, and for me," placing himself last. What doest thou, O blessed Paul, in thus placing yourself last? Yea, says he, "that utterance may be given unto me, in opening my mouth, to make known with boldness the mystery of the gospel, for which I am an ambassador in chains." And where are you an ambassador? "To mankind," says he. Oh! amazing lovingkindness of God! He sent from Heaven in His own Name ambassadors for peace, and lo, men took them, and bound them, and reverenced not so much as the law of nations, that an ambassador never suffers any hurt. "But, however, I am an ambassador in bonds. The chain lies like a bridle upon me, restraining my boldness, but your prayer shall open my mouth" in order that I may speak all things I was sent to speak.

"But that you also may know my affairs, how I do, Tychicus, the beloved brother, and faithful minister in the Lord, shall make known to you all things." If "faithful," he will tell no falsehood, he will in everything speak the truth:— "whom I have sent unto you for this very purpose, that you might know our state, and that he may comfort your hearts." Amazing, transcendent affection! "that it may not be in the power," he means, "of them that would, to affright you." For it is probable that they were in tribulation; for the expression, "may comfort your hearts," intimates as much; that is, "may not suffer you to sink under it."

Source: Homily 24 on Ephesians

[AD 370] Gaius Marius Victorinus on Ephesians 6:23

The last part of the letter is a petition. His prayer and desire is for peace to the brethren, also love and then faith. For above he has already noted that there was discord among them. Now he adds thanks to those who display faith and who love our Lord Jesus Christ. Thus all is concluded with peace against discord, love eliciting concord and faith in God.

Source: EPISTLE TO THE EPHESIANS 2.6.23-24

[AD 384] Ambrosiaster on Ephesians 6:23

He prays for peace, which is the door of love, to be with the family of God. Having come into this family through the peacemaking of God, he prays that they may abide in the love that comes from faith. For this faith is the gift of God the Father and our Lord Jesus Christ.

Source: EPISTLE TO THE EPHESIANS 6.23

[AD 407] John Chrysostom on Ephesians 6:23

He invokes upon them, "peace and love with faith." He says well: for he would not that they should have regard to love by itself, and mingle themselves with those of a different faith. Either he means this, or that above described, namely, that they should have faith also, so as to have a cheerful confidence of the good things to come. The "peace" which is towards God, and the "love." And if there be peace, there will also be love; if love, there will be peace also. "With faith," because without faith, love amounts to nothing; or rather love could not exist at all without it.

Source: Homily 24 on Ephesians

[AD 407] John Chrysostom on Ephesians 6:23

In saying “peace be to the brethren and love with faith,” he speaks comprehensively. He does not speak simply of love as such or faith as such but love with faith. He means either this or that they are to have a faith that will make them confident about good things to come. The peace is toward God and so is the love. For where there is peace there also will be love. This love is always “with faith,” for there is no good in love without faith. Love cannot even exist without faith.

Source: HOMILY ON EPHESIANS 24.6.23

[AD 420] Jerome on Ephesians 6:23

There are many gifts bestowed by God the Father and our Lord Jesus Christ, but of all these peace has a crucial place. This peace passes all understanding. It preserves the body and mind of the saints. It is a certain serenity and tranquillity of a mind at rest. It is protected from the universal storm and maelstrom of perturbations. So also is “love with faith,” which at the same time is given to us by God the Father and the Holy Spirit, so that we may love God from the whole heart and our neighbor as ourselves.

Source: Commentary on Ephesians 6:23

[AD 370] Gaius Marius Victorinus on Ephesians 6:24

He adds “with love undying,” or in imperishability. For his prayers are not only for the present life but for the coming one as well, which is contained in the hope and promise of Christ.

Source: EPISTLE TO THE EPHESIANS 2.6.23-24

[AD 407] John Chrysostom on Ephesians 6:24

Why does he separate the two here, placing "peace" by itself, and "grace" by itself?

"In uncorruptness," he concludes.

What is this, "in uncorruptness"? It either means, "in purity"; or else, "for the sake of those things which are incorruptible," as, for example, not in riches, nor in glory, but in those treasures which are incorruptible. The "in" means, "through." "Through uncorruptness," that is, "through virtue." Because all sin is corruption. And in the same way as we say a virgin is corrupted, so also do we speak of the soul. Hence Paul says, "Lest by any means your minds should be corrupted." [2 Corinthians 11:3] And again elsewhere, he says, "In doctrine, showing uncorruptness." For what, tell me, is corruption of the body? Is it not the dissolution of the whole frame, and of its union? This then is what takes place also in the soul when sin enters. The beauty of the soul is temperance, and righteousness; the health of the soul is courage, and prudence; for the base man is hideous in our eyes, so is the covetous, so is the man who gives himself up to evil practices, and so the coward and unmanly man is sick, and the foolish man is out of health. Now that sins work corruption, is evident from this, that they render men base, and weak, and cause them to be sick and diseased. Nay, and when we say that a virgin is corrupted, we say so, strictly speaking, on this account also, not only because the body is defiled, but because of the transgression. For the mere act is natural; and if in that consisted the "corruption," then were marriage corruption. Hence is it not the act that is corruption, but the sin, for it dishonors and puts her to shame. And again, what would be corruption in the case of a house? Its dissolution. And so, universally, corruption is a change which takes place for the worse, a change into another state, to the utter extinction of the former one. For hear what the Scripture says, "All flesh had corrupted his way" [Genesis 6:12]; and again, "In intolerable corruption" [Exodus 18:18]; and again, "Men corrupted in mind." [2 Timothy 3:8] Our body is corruptible, but our soul is incorruptible. Oh then, let us not make that corruptible also. This, the corruption of the body, was the work of former sin; but sin which is after the Laver, has the power also to render the soul corruptible, and to make it an easy prey to "the worm that dies not." For never had that worm touched it, had it not found the soul corruptible. The worm touches not adamant, and even if he touches it, he can do it no harm. Oh then, corrupt not the soul; for that which is corrupted is full of foul stench; for hearken to the Prophet who says, "My wounds stink and are corrupt because of my foolishness." [Psalm 38:5]

However, "this corruption" of the body "shall put on incorruption" [1 Corinthians 15:53], but the other of the soul, never; for where incorruption is, there is no corruption. Thus is it a corruption which is incorruptible, which has no end, a deathless death; which would have been, had the body remained deathless. Now if we shall depart into the next world having not corruption, we have that corruption incorruptible and endless; for to be ever burning, and not burnt up, ever wasted by the worm, is corruption incorruptible; like as was the case with the blessed Job. He was corrupted, and died not, and that through a lengthened period, and "wasted continually, scraping the clods of dust from his sore." Some such torment as this shall it undergo, when the worms surround and devour it, not for two years nor for three, nor for ten, nor for ten thousand, but for years without end; for "their worm," says He, "dies not."

Moral. Let us take the alarm then, I entreat you, let us dread the words, that we meet not with the realities. Covetousness is corruption, corruption more dangerous than any other, and leading on to idolatry. Let us shun the corruption, let us choose the incorruption. Have you in covetousness overreached and defrauded some one? The fruits of your covetousness perish, but the covetousness remains; a corruption which is the foundation of incorruptible corruption. The enjoyment indeed passes away, but the sin remains imperishable. A fearful evil is it for us not to strip ourselves of everything in this present world; a great calamity to depart into the next with loads of sins about us. "For in Sheol," it is said "who shall give You thanks?" [Psalm 6:5] There is the place of judgment; then is there no longer season for repentance. How many things did the rich man bewail then? [Luke 16:23] And yet it availed him nothing. How many things did they say who had neglected to feed Christ? [Matthew 25:41] Yet were they led away notwithstanding into the everlasting fire. How many things had they then to say: "that had wrought iniquity"; "Lord, did we not prophesy by Your Name, and by Your Name cast out devils?" And yet notwithstanding, they were not owned. All these things therefore will take place then; but it will be of no avail, if they be not done now. Let us fear then, lest ever we should have to say then, "Lord, when saw we You an hungered, and fed You not?" [Matthew 25:44] Let us feed Him now, not one day, nor two, nor three days. "For let not mercy and truth," says the Wise Man, "forsake you." [Proverbs 3:3] He says not "do it once, nor twice." The Virgins, we know, had oil, but not enough to last out. [Matthew 25:3-8] And thus we need much oil, and thus should we be "like a green olive tree in the house of God." [Psalm 52:8] Let us reflect then how many burdens of sins each of us has about him, and let us make our acts of mercy counterbalance them; nay rather, far exceed them, that not only the sins may be quenched, but that the acts of righteousness may be also accounted unto us for righteousness. For if the good deeds be not so many in number as to put aside the crimes laid against us, and out of the remainder to be counted unto us for righteousness, then shall no one rescue us from that punishment, from which God grant that we may be all delivered, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father, etc.

Source: Homily 24 on Ephesians

[AD 458] Theodoret of Cyrus on Ephesians 6:24

Grace is not simply bestowed indiscriminately upon all but on those who love the Lord and especially upon those who, as well as loving, keep his life-giving laws. Let us keep them also. By keeping them our love for him will be confirmed.

Source: Interpretation of the Epistle to the Ephesians 6.24

[AD 458] Theodoret of Cyrus on Ephesians 6:24

The letter to the Ephesians was written from Rome by the hand of Tychicus.

Source: Interpretation of the Epistle to the Ephesians 6.24