Ephesians 6

Ephesians 6:1

Ambrosiaster: 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. — EPISTLE TO THE Ephesians 6.2

Cyprian: 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.” — Treatise XII Three Books of Testimonies Against the Jews

Ignatius of Antioch: 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.” — Epistle of Pseudo-Ignatius to the Antiochians

Jerome: 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. — Commentary on Ephesians 6:1

John Chrysostom: 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.

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,” saith 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, “Thou shalt not commit adultery;-Thou shalt 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. — Homily on Ephesians 21

Theodoret of Cyrus: 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. — Interpretation of the Epistle to the Ephesians 6.9

Ephesians 6:2

Ambrosiaster: 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. — EPISTLE TO THE Ephesians 6.3.2

Jerome: 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. — Commentary on Ephesians 6:1

Tertullian: 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. — Against Marcion Book V

Ephesians 6:3

Jerome: 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. — Commentary on Ephesians 6:1

Ephesians 6:4

Apostolic Constitutions: 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; — CONSTITUTIONS OF THE HOLY APOSTLES

Ignatius of Antioch: 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.” — Epistle of Ignatius to the Philadelphians

Ignatius of Antioch: 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. — Epistle of Pseudo-Ignatius to the Tarsians

Jerome: 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. — Commentary on Ephesians 6:4

John Chrysostom: 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.” Thou seest 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 thy father and thy mother”; so that this makes for thee. 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 amongst 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.

Why, tell me, do ye not imitate them of old? Ye women, especially, emulate those admirable women. Has a child been born to any one? Imitate Hannah’s example; look at what she did. She brought him up at once to the temple. Who amongst 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 thyself, 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 saith, “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; whilst 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.

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, much more is he unworthy of the kingdom of Heaven. What sayest thou? 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. — Homily on Ephesians 21

Tertullian: " 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. — Against Marcion Book V

Ephesians 6:5

Ambrosiaster: 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. — EPISTLE TO THE Ephesians 6.5.1

Cyprian: 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.” — Treatise XII Three Books of Testimonies Against the Jews

John Chrysostom: 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,” saith he, “that whatsoever good or evil thing each one doeth, 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. — Homily on Ephesians 22

Theodoret of Cyrus: 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. — Interpretation of the Epistle to the Ephesians 6.5

Ephesians 6:6

Ambrosiaster: 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. — EPISTLE TO THE Ephesians 6.8

Ephesians 6:7

Ambrosiaster: 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. — EPISTLE TO THE Ephesians 6.8

Apostolic Constitutions: As to the representatives of God, with attention and fear, “as to the Lord, and not to men.” — CONSTITUTIONS OF THE HOLY APOSTLES

Ephesians 6:8

Peter of Alexandria: 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.”

Theodoret of Cyrus: 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. — Interpretation of the Epistle to the Ephesians 6.8

Ephesians 6:9

Jerome: 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. — Commentary on Ephesians 6:9

John Chrysostom: “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 thou metest, it shall be measured unto thee again”; lest thou hear the sentence, “Thou wicked servant. I forgave thee all that debt.”

“And there is no respect of persons,” he saith, “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, saith he, ye also in like manner, as being yourselves servants, shall be kind and indulgent. — Homily on Ephesians 22

Peter of Alexandria: 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; — Peter of Alexandria Canonical Epistle

Tertullian: 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. — On Exhortation to Chastity

Ephesians 6:10

Desert Fathers: She also said, ‘The devil sometimes sends a severe fast which is too prolonged; the devil’s disciples do this as well as holy men. How do we distinguish the fasting of our God and King from the fasting of that tyrant the devil? Clearly by its moderation. Throughout your life, then, you ought to keep an unvarying rule of fasting. Do you fast four or five days on end and then lose your spiritual strength by eating a feast? That really pleases the devil! Everything which is extreme is destructive. So do not suddenly throw away your armour, or you may be found unarmed in the battle and easily captured. Our body is the armour, our soul is the warrior. Take care of both, and you will be ready for whatever comes.’ — The Desert Fathers, Sayings of the Early Christian Monks

Desert Fathers: Evagrius said, ‘If your attention falters, pray. As it is written, pray in fear and trembling (cf. Phil. 2:12), earnestly and watchfully. We ought to pray like that, especially because our unseen and wicked enemies are trying to hinder us forcefully.’ — The Desert Fathers, Sayings of the Early Christian Monks

Fabian of Rome: “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. — Decretals, Epistles of Pope Fabian, To Bishop Hilary, V

John Chrysostom: “Finally,” saith he, “be strong in the Lord.”

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,” saith 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.

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 thy servant listen, when thou his master art attending to other things? Hast thou purchased, hast thou bought thy 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 be who knows how to choose this king, will excellently regulate all the rest. — Homily on Ephesians 22

Origen of Alexandria: 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. — EPISTLE TO THE EPHESIANS

Ephesians 6:11

Clement of Alexandria: “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” — The Stromata Book 2

Jerome: 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. — Commentary on Ephesians 6:11

John Chrysostom: “Put on the whole armor of God, that ye may be able to stand against the wiles of the devil.”

He saith 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.

“Let us put on the whole armor of God.” Seest thou 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 saith, “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 ye must needs stand; faint not when the slaughter is achieved. — Homily on Ephesians 22

Polycarp of Smyrna: “But the love of money is the root of all evils.” Knowing, therefore, that “as we brought nothing into the world, so we can carry nothing out,” let us arm ourselves with the armour of righteousness; and let us teach, first of all, ourselves to walk in the commandments of the Lord. Next, [teach] your wives [to walk] in the faith given to them, and in love and purity tenderly loving their own husbands in all truth, and loving all [others] equally in all chastity; and to train up their children in the knowledge and fear of God. Teach the widows to be discreet as respects the faith of the Lord, praying continually for all, being far from all slandering, evil-speaking, false-witnessing, love of money, and every kind of evil; knowing that they are the altar of God, that He clearly perceives all things, and that nothing is hid from Him, neither reasonings, nor reflections, nor any one of the secret things of the heart. — Epistle to the Philippians 4

Tertullian: 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. — Against Marcion Book V

Theodoret of Cyrus: 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. — Interpretation of the Epistle to the Ephesians 6.11

Ephesians 6:12

Clement of Alexandria: This is the true athlete—he who in the great stadium, the fair world, is crowned for the true victory over all the passions. For He who prescribes the contest is the Almighty God, and He who awards the prize is the only-begotten Son of God. Angels and gods are spectators; and the contest, embracing all the varied exercises, is “not against flesh and blood,” but against the spiritual powers of inordinate passions that work through the flesh. He who obtains the mastery in these struggles, and overthrows the tempter, menacing, as it were, with certain contests, wins immortality. — The Stromata Book 7

Cyprian: 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.” — Epistle LV

Cyprian: 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.” — Treatise XII. Three Books of Testimonies Against the Jews.

Ignatius of Antioch: 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.” — Epistle of Ignatius to the Ephesians

Irenaeus: The Church believes in one God, the Father Almighty, Maker of heaven, and earth, and the sea, and all things that are in them; and in one Christ Jesus, the Son of God, who became incarnate for our salvation; and in the Holy Spirit… and His future manifestation from heaven in the glory of the Father “to gather all things in one,” and to raise up anew all flesh of the whole human race, in order that to Christ Jesus, our Lord, and God, and Saviour, and King, according to the will of the invisible Father, “every knee should bow, of things in heaven, and things in earth, and things under the earth, and that every tongue should confess” to Him, and that He should execute just judgment towards all; that He may send “spiritual wickednesses,” and the angels who transgressed and became apostates, together with the ungodly, and unrighteous, and wicked, and profane among men, into everlasting fire; but may, in the exercise of His grace, confer immortality on the righteous, and holy, and those who have kept His commandments. — Irenaeus Against Heresies Book 1

Jerome: 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. — Commentary on Ephesians 6:11

Jerome: 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. — Commentary on Ephesians 6:11

Jerome: “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.” — Commentary on Ephesians 6:11

John Chrysostom: “For our wrestling is not,” saith he, “against flesh and blood, but against the principalities, against the powers, against the world-rulers of this darkness, against the spiritual hosts of wickedness, in the heavenly places.”

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 ye were,” saith he, “once darkness”; 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 saith, “They are not of this world, even as I am not of the world.” 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 hateth Me, but you it cannot hate.” 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 especial power over them. “Against the spiritual hosts of wickedness,” saith 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.”

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, canst thou live in self-indulgence? How canst thou 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 thou oughtest to be thankful, O man, that, if thou hast a mind, thou hast the victory over such a foe, thou art on the contrary even discontented, and givest utterance to the words of some sluggish and sleepy soldier. Thou knowest the points of attack, if thou choosest. Reconnoiter on all sides, fortify thyself. 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. — Homily on Ephesians 22

Methodius of Olympus: 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; " — Methodius Discourse VI. Agathe

Origen of Alexandria: 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. — EPISTLE TO THE EPHESIANS

Origen of Alexandria: 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. — PALESTINIAN CATENA ON Psalms 118.119

Tertullian: 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. — Against Marcion Book V

Tertullian: 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. — Against Marcion Book V

Tertullian: 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. — Against the Valentinians

Tertullian: 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. — On Fasting

Theodoret of Cyrus: 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. — Interpretation of the Epistle to the Ephesians 6.12

Ephesians 6:13

Ambrosiaster: 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. — EPISTLE TO THE Ephesians 6.17.1-2

Jerome: 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. — Commentary on Ephesians 6:13

John Chrysostom: He discourses much concerning standing, saying also elsewhere, “Watch ye, stand fast.” And again, “So stand fast in the Lord.” And again, “Let him that thinketh he standeth, take heed lest he fall.” And again, “That ye may be able, having done all, to stand.” 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. — Homily on Ephesians 23

John Chrysostom: “Wherefore,” saith he, “take up the whole armor of God, that ye may be able to withstand in the evil day, and, having done all, to stand.”

By “evil day” he means the present life, and calls it too “this present evil world”, from the evils which are done in it. It is as much as to say, Always be armed. And again, “having done all,” saith 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,” saith 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. — Homily on Ephesians 22

Methodius of Olympus: 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” — Methodius From the Discourse on the Resurrection

Tatian the Assyrian: 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

Ephesians 6:14

Gaius Marius Victorinus: 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. — EPISTLE TO THE Ephesians 2.6.13-14

Jerome: 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. .

John Chrysostom: 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 hath roused their ardor, and set it on fire, he hath added confidence. He hath set them in due array. Observe how he also puts on the armor. “Stand therefore,” saith 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.” And again, “So stand fast in the Lord.” And again, “Let him that thinketh he standeth, take heed lest he fall.” And again, “That ye may be able, having done all, to stand.” 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,” saith 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,” saith 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, saith 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,” saith 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. Seest thou 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 Manichaeans again, seest thou, 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 amongst 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 begat, to beget without passion.” Whence, Arius, hast thou the boldness to allege this; merely from the things which take place amongst ourselves? Seest thou 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,” saith Christ, “be girded about, and your lamps burning,” with that light which shall never be put out. — Homily on Ephesians 23

John Chrysostom: “Having girded your loins,” saith 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 saith, “Blessed are they that hunger and thirst after righteousness; for they shall be filled.” (Matt. v. 6.) Thus is he firm and strong like a breastplate. Such a man will never be put out of temper. — Homily on Ephesians 24

Tertullian: 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. — Against Marcion Book III

Ephesians 6:15

Clement of Alexandria: Manly He calls those who despise wealth, and are free in bestowing it. And on your feet let active readiness to well-doing appear, and a journeying to righteousness. — The Instructor Book 2

Clement of Alexandria: 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. — Fragments Found in Greek Only in the Oxford Edition

Gaius Marius Victorinus: 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. .

Jerome: 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. — Commentary on Ephesians 6:15

John Chrysostom: “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 saith. “Thou wilt prepare their heart, thou wilt cause thine ear to hear.” (Ps. x. 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.

But what is the “preparation of the Gospel”? Let us hearken to what John saith, “Make ye ready the way of the Lord, make His paths straight.” (Matt. iii. 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.” (Eph. v. 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 ye again become enemies, there is no more “preparation of peace.” Be ready, be not backward to embrace this peace. As ye 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. — Homily on Ephesians 24

Theodoret of Cyrus: 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.” — Interpretation of the Epistle to the Ephesians 6.15

Ephesians 6:16

Gaius Marius Victorinus: 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. — EPISTLE TO THE Ephesians 2.6.16

John Chrysostom: “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 ye shall be able,” saith 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 saith to His disciples, “If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place, and it shall remove.” (Matt. xvii. 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.

He discourses, however, much concerning faith, but most especially in writing to the Hebrews, as he does also concerning hope. Believe, saith he, in the good things to come, and none of this armor shall be injured. In dangers, in toils, by holding out thy hope and thy faith to protect thee, thou wilt preserve thy armor uninjured. “He that cometh to God must believe that He is, and that He is a rewarder of them that seek after Him.” (Heb. xi. 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, “thou shalt with it quench the darts of the devil. Has any base lust assaulted thee? Hold before thee thy 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 saith, “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.” (Rom. viii. 18.) Seest thou how many darts the righteous quenched in those days? Seemeth it not to thee 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,” saith 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. — Homily on Ephesians 24

Tertullian: 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. — On Flight in Persecution

Theodoret of Cyrus: 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.” — Interpretation of the Epistle to the Ephesians 6.16

Ephesians 6:17

Gaius Marius Victorinus: 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.” — EPISTLE TO THE Ephesians 2.6.17

Jerome: 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. — Commentary on Ephesians 6:17

John Cassian: 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. — CONFERENCES 20.8.11

John Chrysostom: “And take the helmet,” he continues, “of salvation,” that is, of your salvation. For he is casing them in armor.

And therefore he adds further, “and take the helmet of salvation”; that is to say, finally by this shall ye 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 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.

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 Cor. x. 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.” (Isa. xxvii. 1.) And as he said, “Ye 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? — Homily on Ephesians 24

Methodius of Olympus: 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, — Methodius Discourse VIII. Thekla

Tertullian: 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. — An Answer to the Jews

Theodoret of Cyrus: 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. — Interpretation of the Epistle to the Ephesians 6.17

Ephesians 6:18

Ambrosiaster: 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. — EPISTLE TO THE Ephesians 6.20.1

Desert Fathers: Bishop Epiphanius of Cyprus, of holy memory, was told this by the abbot of his monastery in Palestine. ‘By your prayers we have kept our rule; we carefully observe the offices of terce, sext, none and vespers.’ But Epiphanius rebuked him and said, ‘Then you are failing to pray at other times. The true monk ought to pray without ceasing (1 Thess. 5:17). He should always be singing psalms in his heart.’ — The Desert Fathers, Sayings of the Early Christian Monks

Gaius Marius Victorinus: 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. — EPISTLE TO THE Ephesians 2.6.18

Gaius Marius Victorinus: 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. — EPISTLE TO THE Ephesians 2.6.18

Gaius Marius Victorinus: 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. — EPISTLE TO THE Ephesians 2.6.18

Gaius Marius Victorinus: 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.” — EPISTLE TO THE Ephesians 2.6.18-19

John Chrysostom: “With all prayer and supplication,” he says, these things shall be done, and ye shall accomplish all by praying. But when thou drawest near, never ask for thyself only: thus shalt thou have God favorable to thee.

“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,” saith he, “without ceasing.” (1 Thess. v. 17.) Hast thou never heard of that widow, how by her importunity she prevailed? (Luke xviii. 1-7.) Hast thou never heard of that friend, who at midnight shamed his friend into yielding by his perseverance? (Luke xi. 5-8.) Hast thou not heard of the Syrophoenician woman (Mark vii. 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,” saith 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,” saith he, “thereunto.” Whether he is here speaking of vigils; or of the wakefulness of the soul, I admit both meanings. Seest thou 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” (Matt. xv. 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 xviii. 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 xi. 5-8.) This is to be watchful.

Wouldest thou understand what watchfulness in prayer is? Go to Hannah, hearken to her very words, “Adonai Eloi Sabaoth.” (1 Sam. i. 11.) Nay, rather, hear what preceded those words; “they all rose up,” says the history, “from the table” (1 Sam. i. 9), and she, forthwith, 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 Sam. i. 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 thou wilt indeed,” she continues, “look on the affliction of thine handmaid, and wilt give unto thine handmaid a man child, then will I give him unto the Lord all the days of his life.” (1 Sam. i. 11.) She said not, “for one year,” or, “for two,” as we do;-nor said she, “if thou wilt give me a child, I will give thee money”; but, “I give back to Thee 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 saith, “was not heard.” (1 Sam. i. 13.) And thus does he who would gain his request draw nigh 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 (ver. 8), “Am I not better to thee than ten sons?” “And her rival,” it saith, “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 thee than ten sons?”

But let us look, again, at the deep wisdom of this woman. “And Eli,” it says, “thought she had been drunken.” (Ver. 13.) Yet observe what she says to him also, “Nay, count not thine handmaid for a daughter of Belial, for out of the abundance of my complaint and my provocation have I spoken hitherto.” (Ver. 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 Cor. vii. 10.) “Out of the abundance,” saith she, “of my complaint and my provocation have I spoken hitherto.” Her let us imitate, one and all. Hearken, ye that are barren, hearken, ye that desire children, hearken, both husbands and wives; yes, for husbands, too, used oftentimes to contribute their part; for hear what the Scripture saith, “And Isaac intreated the Lord for Rebekah his wife, because she was barren.” (Gen. xxv. 21.) For prayer is able to accomplish great things.

“With all prayer and supplication,” saith he, “for all the saints, and for me,” placing himself last. What doest thou, O blessed Paul, in thus placing thyself last? Yea, saith 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 art thou an ambassador? “To mankind,” saith 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. — Homily on Ephesians 24

Tertullian: Touching times of prayer nothing at all has been prescribed, except clearly “to pray at every time and every place.” — On Prayer

Tertullian: 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. — On Prayer

Tertullian: 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. — On Fasting

Theodoret of Cyrus: 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. — Interpretation of the Epistle to the Ephesians 6.18

Ephesians 6:19

Ambrosiaster: 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. — EPISTLE TO THE Ephesians 6.20.2

Gaius Marius Victorinus: 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. — EPISTLE TO THE Ephesians 2.6.18-19

Jerome: 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.” — Commentary on Ephesians 6:20

John Chrysostom: 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,” saith he, “is living, and active and sharper than any two-edged sword.” (Heb. iv. 12.) Now mark the wisdom of this blessed Apostle. He hath 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” (Matt. vi. 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 sayest thou, blessed Paul? Hast thou, then, need of thy 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 ye shall speak: for it shall be given you in that hour what ye shall speak” (Matt. x. 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 art thou bound in thy chain, and still needest the aid of others? Yea, saith he, for so was Peter also bound in his chain, and yet nevertheless “was prayer made earnestly for him.” (Acts xii. 5.) — Homily on Ephesians 24

Origen of Alexandria: 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. — EPISTLE TO THE EPHESIANS

Tertullian: 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? — Against Marcion Book V

Ephesians 6:20

Ambrosiaster: 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? — EPISTLE TO THE Ephesians 6.20.3

Gaius Marius Victorinus: 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.” — EPISTLE TO THE Ephesians 2.6.20

John Chrysostom: Nothing can be more blessed than that soul. In what does he glory? In bonds, in afflictions, in chains, in scars; “I bear branded on my body,” saith he, “the marks of Jesus,” as though they were some great trophy. And again, “For because of the hope of Israel,” saith he, “I am bound with this chain.” And again, “For which I am an ambassador in chains.” What is this? Art thou not ashamed, art thou not afraid going about the world as a prisoner? Dost thou not fear lest any one should charge thy God with weakness? lest any one should on this account refuse to come near thee and to join the fold? No, saith he, not such are my bonds. They can shine brightly even in kings’ palaces. “So that my bonds,” saith he, “became manifest in Christ, throughout the whole praetorian guard: and most of the brethren in the Lord, being confident through my bonds, are more abundantly bold to speak the word of God without fear.” Behold ye a force in bonds stronger than the raising of the dead. They beheld me bound, and they are the more courageous. For where bonds are, there of necessity is something great also. Where affliction is, there verily is salvation also, there verily is solace, there verily are great achievements. For when the devil kicks, then is he, doubtless, hit. When he binds God’s servants, then most of all does the word gain ground. — Homily on Ephesians 8

John Chrysostom: “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. — Homily on Ephesians 24

Ephesians 6:21

Ambrosiaster: 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. — EPISTLE TO THE Ephesians 6.22

Ambrosiaster: 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. — EPISTLE TO THE Ephesians 6.22

Gaius Marius Victorinus: 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. — EPISTLE TO THE Ephesians 2.6.21

Jerome: 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. — Commentary on Ephesians 6:21-22

John Chrysostom: “But that ye 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.”

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. — Homily on Ephesians 24

Ephesians 6:22

Gaius Marius Victorinus: 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. — EPISTLE TO THE Ephesians 2.6.22

John Chrysostom: “Whom I have sent unto you,” saith he, “for this very purpose, that ye may know our state, and that he may comfort your hearts.”

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 saith, “Let it be unto him as the raiment wherewith he covereth himself, and for the girdle wherewith he is girded continually” (Ps. cix. 19); and the Prophet Isaiah again saith, that God hath “put on righteousness as a breastplate” (Isa. lix. 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.” (Prov. xxviii. 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 saith, “How beautiful are the feet of him that bringeth good tidings.” (Isa. lii. 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 hath wrought all?

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 ye 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.” — Homily on Ephesians 24

Ephesians 6:23

Ambrosiaster: 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. — EPISTLE TO THE Ephesians 6.23

Gaius Marius Victorinus: 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. — EPISTLE TO THE Ephesians 2.6.23-24

Jerome: 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. — Commentary on Ephesians 6:23

John Chrysostom: “Peace be to the brethren and love with faith from God the Father, and the Lord Jesus Christ.”

He invokes upon them, “peace and love with faith.” He saith 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. — Homily on Ephesians 24

Ephesians 6:24

Gaius Marius Victorinus: 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. — EPISTLE TO THE Ephesians 2.6.23-24

John Chrysostom: “Grace be with all them that love our Lord Jesus Christ in uncorruptness.”

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 Cor. xi. 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 saith, “All flesh had corrupted his way” (Gen. vi. 12); and again, “In intolerable corruption” (Ex. xviii. 18); and again, “Men corrupted in mind.” (2 Tim. iii. 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 dieth 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 saith, “My wounds stink and are corrupt because of my foolishness.” (Ps. xxxviii. 5.)

However, “this corruption” of the body “shall put on incorruption” (1 Cor. xv. 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 hath 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,” saith He, “dieth not.” — Homily on Ephesians 24

Theodoret of Cyrus: 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. — Interpretation of the Epistle to the Ephesians 6.24

Theodoret of Cyrus: The letter to the Ephesians was written from Rome by the hand of Tychicus. — Interpretation of the Epistle to the Ephesians 6.24