for since he is our first and true Father, from his name it is derived, from whom other fathers are called fathers. 'That he would grant you according to the riches of his glory.' That he may strengthen you through the illumination of the knowledge of the riches of his glory. 'To be strengthened with might through his Spirit.' Of his wisdom and protection. 'That Christ may dwell in the inner man through faith in your hearts.' Where the inner man is made strong through faith, there Christ dwells, not where the outer man is fattened. 'In charity.' That, when his benefits are known, ye may love him. 'Rooted and grounded, that ye may be able to comprehend.' That from every side ye may be able to comprehend the greatness of knowledge. 'With all the saints.' Thou seekest wisdom among the wicked, and shalt not find it.
'What is the breadth, and length, and height, and depth.' Some say that by breadth is understood the spacious way; by length, the eternal way; by height, heaven; by depth, hell; namely, that having knowledge of all these, they may know what to choose and what to shun. Again, otherwise: in breadth, the good works of charity; in length, perseverance in good even unto the end; in height, the hope of heavenly rewards; in depth, the inscrutable judgments of God, whence this grace comes upon men, and he fits this understanding to the mystery of the cross. Length, that by long-suffering troubles may be borne for the breadth of charity. Height, the eternal reward. Depth, whence the free grace of God according to the
the decree of his will exists. 'And to know also the charity of Christ, which surpasseth knowledge.' The charity of Christ surpasses knowledge, so that from it knowledge is born, just as the fruit surpasses the root. 'That ye may be filled unto all the fulness of God.' That ye may be perfected in all the virtues of Christ. 'Now unto him who is able to do all things superabundantly beyond what we ask or understand.' Frequently he bestows greater things not only than we ask, but even than we understand. 'According to the power that worketh in us.' From the power of signs we understand this, which works in us: or whatever good is done through us, he himself works it in us. 'Unto him be glory in the Church.' For we have nothing whereof to glory. 'In Christ Jesus throughout all generations.'
Because Christ, coming, gathered the Church unto the glory of God. 'Of the age.' Immeasurable benefits are to be celebrated with immeasurable praises. 'Of ages. Amen.' Thus far concerning the mystery of Christ's Incarnation, and the calling of the Gentiles, and their union with the Jews accomplished through the Gospel; he himself undertook its mystery, that through all things, by the grace of God, he taught by his word and prayer to present them perfect. CHAPTER IV. 'I beseech you therefore, I the prisoner in the Lord, that ye walk worthily of the calling wherewith ye are called.' I ask you, who am a prisoner for your sake, that ye, recognizing yourselves as sons of God, may conduct yourselves worthily of so great an honor: because each dignity has its own institutes by which it is recognized, both of mind and of body, lest it be feigned.
'With all humility and meekness.' Humility claims nothing for itself: the meek man harms no one, renders no evil for evil to anyone. 'With patience supporting one another in charity.' The philosophers too endure, but not in charity, nor for God's sake; but for human praise. But we ought to endure, not that we may be praised, but that he whom we bear with may profit, enduring not with grief, but with love. 'Careful to keep the unity of the Spirit in the bond of peace.' Through the bond of peace the unity of the Holy Spirit is retained, whom we all receive as one; and wherever there is unity and concord, there let us not doubt that the Holy Spirit and his gift is present.
But where there is discord and dissension, there is a contrary spirit, that is, the operation of Antichrist, who already works the mystery of iniquity. 'One body, and one Spirit, as ye are called in one hope of your calling.' All the members joined together in one body ought to have one consent, being called to one hope. It can be said against those who think it lawful for themselves to sin, but not for others: since they too, baptized in one body, have received the same Spirit: and the rest that follows. 'One Lord, one faith.' One faith of all, in which we all have believed. 'One baptism, one God.' Let the heretics who rebaptize take note. 'And Father of all.' Of all believing Gentiles too, not only of the Jews.
'Who is above all, and through all, and in us all.' Above all powers, because he is omnipotent through all his works; because he is immeasurable in all Christians, whom he deigns to indwell according to their sanctification. 'But to every one of us is given grace.' There are not many bodies, but diverse members through the variety of graces. 'According to the measure.' According to the measure of his giving, and the distinction of his bounty: the measure being faith. 'Of the gift of Christ: wherefore he saith.' They are his gifts, that we may both be prepared for each grace, and he dispenses as he himself wills. Let us acknowledge the gifts, and not presume upon merits. 'Ascending on high, he led captivity captive, he gave gifts unto men.'
Those whom the devil held captive unto death, Christ took captive unto life, bearing upward the head of our nature. 'Now that he ascended, what is it, but that he also first descended.' He explains why he is said to ascend, who is everywhere—namely, according to the form of a servant, to which he descended not by place, but by condescension. For he who according to his deity is everywhere, whither does he ascend or descend? For the body of the Lord, in which he suffered and rose again, can be in one place: his truth and divinity are everywhere. 'Into the lower parts of the earth?' Therefore hell is beneath the earth. 'He that descended is the same also that ascended above all heavens, that he might fill all things.'
He who descended with his soul into hell, the same ascended with soul and body into the heavens, that he might fulfill all things that were written. 'And he himself gave some indeed apostles.' Against the Arians, that the operation of the Son with the Father is one; for to the Corinthians he says that God the Father appointed first apostles, secondly prophets. But here he records that Christ gave them. 'And some prophets.' Of the New Testament. 'And others evangelists.' Every apostle is an evangelist, yet not every evangelist is an apostle: as Philip, who was one of the seven. 'And others pastors and teachers.' The pastors are the priests, the teachers all those whosoever are fit to instruct others.
All pastors therefore are also teachers [supply: but not all teachers are] also pastors. 'For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ.' He appointed all these for this, that they might edify the Church, which is the body of Christ, and lead all to the reception of faith. 'Till we all come into the unity of faith and knowledge of the Son of God.' I would that all men were as I am: he who has acknowledged the Son of God does not resist against the precepts of God, nor commit capital sins, nor defend his own evils; which shall then come to pass, when Christ shall be all in all: and every schism or contention of death and flesh shall have departed, so that the just may say with free voice: 'O death, where is thy contention?' and the rest. 'Unto a perfect man.'
'As Christ.' For he who says he abides in Christ ought himself also to walk even as he walked. 'Unto the measure of the stature of the fulness of Christ.' That we may lean not upon the measure of his years, but of his fulness—that we may hold the perfection of his faith. 'That we may be no more children, tossed to and fro, and carried about with every wind of doctrine.' That we may not be ignorant, nor doubtful, nor wavering, and, like an unskilled pilot, spread the sails of our mind to every wind, so as easily to be shipwrecked, or to come not at all to the harbor. 'In the wickedness of men.' Human wickedness and cunning turn from the right course of faith those whom they deceive. 'In cunning craftiness for the circumventing of error.'
Promising an easy remedy to those who err, they cause them to remain in error, or think it a remedy for their own error if they make more people err along with them. 'But doing the truth in charity, let us grow up in him.' Doing all things in truth for the sake of Christ's charity, and doing nothing in hypocrisy. 'In all things, who is the head, Christ.' Let us grow up in his perfection from every side. 'From whom the whole body, fitly joined together and compacted by that which every joint supplieth, according to the working.' From the head the body, joined together and compacted, grows through every subjection of operation, while they edify one another by loving;
so that each member may increase in its own measure, that is, that he who is an eye may grow in the number of those who perform the office of the eye, and that the individual members may make progress each in its own place. 'By the measure of each single member, it maketh increase of the body unto the edifying of itself in love.' While the individual members grow, the body is made greater, while the members edify one another in love. 'This therefore I say and testify in the Lord.' What he besought above, here he binds fast with the Lord's attestation. 'That ye henceforth walk not as the Gentiles walk.' I would not, he says, that ye be Christians in name, confessing God with the mouth but denying him by your works;
but as far as the devil is distant from God, by so great a difference ought the sons of God to be separated from the sons of the devil, not only in name, but also in works; lest, honoring God with the lips, we stand far off in heart, that is, in affection and fear, and it be said of us: 'In vain do they worship me,' that is, they gather no fruits from my worship. 'In the vanity of their mind.' All men are vain in whom there is not the knowledge of God. 'Having the understanding darkened.' Having indeed a natural understanding, but darkened by the shadows of ignorance, so that they venerate idols in place of God; but we, on the contrary, having it illuminated by the light of knowledge through the gift of grace. 'Alienated from the life of God.' They are alienated from the life of God for this reason, that they know not God.
But you who have known God ought to follow him. 'Through the ignorance that is in them.' Note that ignorance begot idolatry. 'Because of the blindness of their heart.' The foolish heart of those who say 'There is no God' is blinded. 'Who despairing.' Despairing that there is punishment for the impious and reward for the just, or despairing of the future life. 'Have given themselves over to lasciviousness.' It is necessary that those who despair of the future should cling to present pleasures, as it is said in the book of Wisdom in the person of those who presumed the soul is dissolved into the air: 'Come, let us enjoy the good things that are,' and the rest. 'Unto the working of all uncleanness, unto covetousness.' He comprehends all crimes under the name of covetousness. 'But ye have not so learned Christ.'
That ye should live together with them, that is, with the Gentiles. For he has truly heard Christ, and truly learned from him, who is found like the Gentiles in no vice. 'If so be that ye have heard him, and have been taught in him, as the truth is in Jesus.' As he truly died and truly rose again, that we truly may walk in newness of life, as he says to the Romans: 'Let us walk honestly, as in the day,' and the rest. 'That ye put off, concerning your former conversation, the old man.' He has explained what the old man is, and how he is put off, namely, that he who repudiates his former errors and is changed according to the conversation of Christ. 'Which is corrupt according to the desires of error.' Doing the will of the flesh and of the thoughts. 'And be renewed in the spirit of your mind.'
As Jeremiah says: 'Make you a new heart and a new spirit.' And by 'mind' we can understand 'spirit': be renewed in soul. 'And put on the new man.' Understand the new from the old. 'Which after God is created in righteousness and holiness.' He has explained what it is for man to be created in the image of God, namely, that he be righteous, and holy, and truthful like God. 'Of truth.' Not of vanity, which hunts after the vain glory of men, since it is written: 'Thou shalt justly pursue that which is just,' and again: 'They who have justly kept just things shall be justified, not they who have unjustly kept just things.' 'Wherefore, putting away lying, speak the truth every man with his neighbor.'
Putting away the lying of worldly writings, speak the truth of the law of God. He describes the very kinds of holiness by which the new man is recognized; but he has also taught us to flee falsehood. 'For we are members one of another.' Let no one circumvent his brother, because we are one body, and the members cannot deceive or tear one another; for neither does the hand lie to the mouth, nor do the teeth mangle the body, except where an unclean spirit dwells. 'Be angry, and sin not.' Let not anger intoxicate the mind, but let severity be dispensed: consider not your own injury, but your brother's sin; or be angry with yourselves, if in anything you are forestalled. 'Let not the sun go down upon your anger. Give no place to the devil.'
Lest the light of faith or of knowledge fail in your indignation. And we give place to the devil by retaining anger, or if indignation is turned into hatred. 'Let him that stole steal no more.' By being angry or by stealing we give place to the devil, or by any sin whatever; for robbery is the gate of the devil, just as righteousness is the gate of the Holy Spirit. 'But rather let him labor, working with his hands.' Let him compensate by his own labor for the labors of others he has plundered, and by working let him give to the needy, whom by stealing he has made destitute. 'That which is good, that he may have to give to those suffering want.' Not that which is evil. For there are many arts, either dishonorable or evil, such as sorceries and those which serve pleasure. 'Let no evil speech proceed out of your mouth.'
Not one, not two, but all. 'But if any be good to the edifying of faith.' Note that, although he commands the whole Church, yet especially the priestly office: and he did not impose silence, but changed the quality of speaking, that every word may edify the Christian faith, and our mouth may open to the word of God alone. 'That it may give grace to the hearers.' That from our speech the hearers may receive grace, as he says elsewhere: 'Let your speech be always in grace, seasoned with salt.' 'And grieve not the Holy Spirit of God.' He speaks by a human comparison, as to men, that from ourselves we may understand how great an injury we do to the Holy Spirit, when we defile his dwelling (or, his gift) in us with any filth of sin:
and because he grieves with us over his lodging, therefore, thus grieving, he departs sorrowful. But for the rest, sadness and anger and other things of this kind are passions in us, because we are passible; but in God they are dispensations; for we suffer these things unwillingly, while he by his will takes them up for our amendment. This is the difference of these conditions between God and man, which is also the difference of natures. Again, otherwise: For neither can the very substance of the Holy Spirit, which is whatsoever he himself is, be grieved, since it has eternal and unchangeable blessedness, and rather is itself the eternal and unchangeable blessedness.
But because he dwells in the saints, that he may fill them with charity, by which it is necessary that spiritual men rejoice in the progress of the faithful and in good works, therefore it is necessary that they also be grieved by the fall or the sins of those in whose faith and progress they had rejoiced. Therefore the Holy Spirit is said to be grieved by those who so act, in that the saints are grieved by their deeds—for no other reason than that they have the Holy Spirit, by whose gift they are so good that the wicked make them sorrowful: just as God is also said to do whatever we may do by his ordering, so it is rightly said that God rests, when by his gift we rest; just as he is said to know, when he brings it about that we know; just as he also is said to groan, when he makes us to groan.
'In whom you were sealed.' You have begun to bear a new sign. 'Unto the day of redemption.' On the day of baptism you received the seal of the Holy Spirit. 'All bitterness.' He shows in what the Holy Spirit is grieved, namely by bitterness, that is, by provocation. 'And anger.' He has taken away every occasion that we should be angry. 'And indignation, and clamour.' Indignation springs from pride, when we judge another unworthy, and therefore cannot endure him. 'A good man will not cry out nor contend.' Clamour is that which proceeds from rage, which Christ did not have. Yet Isaiah too is bidden to cry out; and the Lord cried out in the temple: 'If any man thirst, let him come and drink.' 'And blasphemy.' That you blaspheme no one. 'Let it be taken away from you, with all malice.'
'Which can even repay an enemy in kind.' 'But be kind one to another, merciful.' He keeps the order of the law, that not only should malice be removed, but that kindness also be implanted. 'Forgiving one another.' Lest it be said to us: 'Wicked servant, I forgave you all the debt,' and the rest. 'Even as God in Christ.' Through Christ. 'Hath forgiven you.' All sins. Chapter V. 'Be therefore imitators of God, as most dear children.' For by imitation or by adoption you are sons of God, not by nature, as the Lord says: 'That you may be sons of your Father,' and the rest. 'And walk in love, as Christ also loved you.' As John also says: 'In this we have known his charity, that he laid down his life for us:'
'and we also ought to lay down our lives for the brethren.' 'And delivered himself for us, an oblation and a sacrifice to God.' He of his own will delivered himself. 'For an odour of sweetness.' Charity is the sweetest odour to God. 'But fornication.' He briefly comprises all crimes by naming two roots. 'And all uncleanness, or covetousness.' For just as in the old law, concerning abominable crimes which are done in secret, and which it is most shameful even to name, lest by speaking them they defile the mouth and the ears of the hearers, Scripture wrapped it up generally, saying: 'Make the sons of Israel modest, or reverent, from all uncleanness.'
And in this passage the other extraordinary pleasures, and even the very acts of marriage, if they are not done modestly and with honour, as it were under the eyes of God, but only that lust may be served, are called uncleanness. 'Let it not be so much as named among you, as becometh saints.' Let us consider whether it be lawful to do what it is not lawful to name. 'Or filthiness, or foolish talking.' Foolish talking is reproved even among the sons of men. 'Or scurrility, which is to no purpose.' Scurrility is that which stirs up laughter, and does not befit Christian gravity, because it pertains to nothing heavenly and divine. 'But rather giving of thanks.' This you ought rather to do and to practise, that you be not ungrateful to God. 'For know this and understand, that no fornicator.'
He argues against those who say that faith alone can suffice for salvation without works, which is rightly said only of those who are carried off after baptism and have no time to work. 'Or unclean, or covetous person, which is a serving of idols.' Because acts of this kind are rendered not to God but to demons. For the covetous man, while he hoards his coins and is a slave to money, of which he takes thought neither for himself nor for others, surely worships the human likeness after the manner of images, and is not unfittingly said to serve idols. 'Hath no inheritance in the kingdom of Christ and of God.' Which is prepared for the sons of God, not of the devil. Against the Arians, who say: 'He is greater who is named first.' 'Let no man deceive you with vain words.'
By saying, it is enough that there be faith, and that a man only obtain the baptism of Christ, however much he sin, he cannot perish. 'For because of these things cometh the wrath of God upon the children of disobedience.' From things past learn things to come: if he spared not the Sodomites and those who perished in the flood, neither will he spare you. 'Be ye not therefore partakers with them.' If you have been partakers in their sins, you will be consorts also in their punishment. 'For you were heretofore darkness.' When you knew not the will of the Lord; but now you have known all things. As much therefore as there is between light and darkness, so much ought you to differ from your former manner of life. 'But now light in the Lord: walk as children of light.' It is to be diligently noted that we ourselves are darkness;
but the light is in the Lord, that no man may glory in his own merits. 'For the fruit of the light is in all goodness, and justice, and truth.' Such are the fruits which true knowledge has. 'Proving what is well-pleasing to God.' Prove from the law what God wills, not what men assert. 'And have no fellowship with the unfruitful works of darkness.' Because neither can light have fellowship with darkness. Whatever is without the fear or the knowledge of God, or whatever is not done for God's sake, profits nothing. 'But rather reprove them.' Not only have no fellowship, but even reprove them. 'For the things that are done by them in secret.' In houses, or in temples. 'It is a shame even to speak of.' It is a shame for us to speak of what they are not ashamed to do as it were in darkness.
'But all things that are reproved are made manifest by the light.' A man begins to be light when he believes and is joined to you. 'For all that is made manifest is light.' As he says to the Corinthians: 'The secrets of his heart are made manifest, and so falling down on his face he will adore the Lord, declaring that God is indeed in you.' Wherefore he says: 'Rise, thou that sleepest.' As it were, he brings in the voice of some wise man striking upon the conscience of the pagan. 'And Christ shall enlighten thee.' When thou hast believed in him, thou shalt be made light. 'See therefore, brethren, how you walk circumspectly, not as unwise, but as wise.' As sons of wisdom and sons of light, that you give not any occasion of stumbling to any one, and begin to be a cause of his ruin. 'Redeeming the time.'
For your wisdom, or your caution, and for your peace, it is necessary that something be lost to slanderers. 'Because the days are evil.' The days are not evil, but men are; just as a place is called evil in which some evil is committed. 'Wherefore become not unwise, but understanding what is the will of God.' Search the Scriptures, for therein his will is known. 'And be not drunk with wine, wherein is luxury; but be filled with the Spirit, speaking to yourselves.' He sets forth the good of continence, because it does not befit those crucified to seek the material of luxury, but to be filled with the Holy Spirit, since drunkenness is the mother of vices. 'In psalms and hymns and spiritual canticles, singing.' Not of the things of the world, as David says:
'That my mouth may not speak the works of men.' 'And making melody in your hearts to God.' Let us not sing the words of God with the mouth only. 'Giving thanks always for all things, in the name of our Lord Jesus Christ, to God and the Father.' For all things that befall, whether adverse, whether good or evil, say: 'Blessed be the name of the Lord'; according to David: 'I will bless the Lord at all times.' 'Being subject one to another in the fear of Christ.' Not by human fear, or for the sake of covetousness, as some flatter their patrons. 'Let women be subject to their husbands, as to the Lord.'
Because he was not feeding them, like the Corinthians, as incontinent with milk, but was nourishing them with the perfect food of continence, he fears lest in most of them, when the office of the flesh ceases, either subjection in the women or the affection of charity in the men should cease, and he should seem to have taught not so much continence as divorce. Besides, how could it be that a preacher of the new life should for no cause teach what nature itself demands? 'For the husband is the head of the wife, as Christ is the head of the Church. He is the saviour of his body.' He renders the cause of subjection: because the man is prior, and ought to be the saviour of both bodies. 'But as the Church is subject to Christ, so also let the wives be to their husbands in all things.' They ought to obey all pious precepts.
'Husbands, love your wives, as Christ also loved the Church.' With so holy a love. 'And delivered himself up for it.' So you too, for the holiness of your wives, refuse not even to die, if it be necessary. 'That he might sanctify it, cleansing it by the laver of water.' The water washed the body, the sanctification of the word (or doctrine) the soul, as he says to the Hebrews: 'Having our body washed with clean water.' 'In the word, that he might present it to himself a glorious Church.' So you too cleanse the bodies of your wives by continence, and the soul by doctrine. 'Not having spot or wrinkle or any such thing.' So did Christ cleanse the Church for himself, that he might take away both old crimes and new spots. 'But that it should be holy and without blemish.'
If it is unblemished in all its members, those who are stained in it are not reckoned to be in it, unless they be again purged by purgatorial punishments; but it will be without spot and wrinkle in the future: for now it is mingled, like chaff and wheat on the threshing-floor before the winnowing. 'So also ought husbands to love their wives as their own bodies.' That such as they themselves desire to be found, such let them present their wives also. 'He that loveth his wife loveth himself. Because they are two in one flesh.' 'For no man ever hated his own flesh; but nourisheth and cherisheth it, as Christ also the Church.' Not that he should inflict labours and pains upon it, but that he should make it secure and at rest. He does not condemn marriage, but exhorts to continence. 'Because we are members of his body.'
His members ought to imitate him in all things. 'Of his flesh and of his bones.' We are of the whole substance of his body. 'For this cause shall a man leave his father and mother, and shall cleave to his wife: and they shall be two in one flesh. This is a great sacrament.' By love, not by place only. 'But I speak in Christ and in the Church.' 'Nevertheless let every one of you in particular love his wife as himself.' 'This,' he says, 'I understand of Christ and of the Church; yet not for that reason ought you not to love your wives, but rather the more, as Christ loved the Church.' 'For Christ left his mother,' that is, by leaving the Synagogue of the Jews, of whom according to the flesh he was born, and by cleaving to his Church, which he gathered out of all nations.