Theodoret of Cyrus

In his own words on Ephesians

• Ephesians 1:3

  He has conferred on us the gifts of the Holy Spirit. He has given us the hope of resurrection, the good news of immortality, the promise of the kingdom of heaven, the dignity of sonship. These he calls the spiritual blessings. And he adds "in heavenly places," because these gifts are heavenly.

  Interpretation of the Epistle to the Ephesians 1.3

• Ephesians 1:7

  The death of the Lord has made us worthy of love. In shedding through him the toils of sin and being freed from slavery to the tyrant, we have been drawn toward the characteristics of God's image.

  Interpretation of the Epistle to the Ephesians 1.7

• Ephesians 1:10

  Only God's nature needs nothing. The whole creation stood in need of his healing order of gifts. For, since the elements came into being to serve human needs, he made them subject to corruption, for he could foresee that transgression was going to make humanity mortal also. As for the unseen powers, they were naturally aggrieved when they saw human beings living in wickedness.… By recapitulation he means the complete transformation of things. For through the gift given through Christ the Lord the human nature is raised anew and puts on incorruptibility. Ultimately the visible creation, delivered from corruption, will receive incorruption. The hosts of unseen powers will rejoice continually, because sorrow and grief and sighing have fled away. This is what the divine apostle teaches through these words; for he said not simply "heaven and earth" but "those in heaven" and "those on earth."

  Interpretation of the Epistle to the Ephesians 1.10

• Ephesians 1:14

  He shows how great are our expectations. This grace is already being given, through which miracles were worked: the dead were raised, lepers cleansed and demons driven out. All of these and similar things have the status of a pledge, so it will become obvious that the faithful will enjoy in the future a much greater grace.

  Interpretation of the Epistle to the Ephesians 1.14

• Ephesians 1:19

  Since he was speaking within the limits of human language and was unable to hymn the Lord as he wished and show the greatness of his gifts, the holy apostle brings together many things under one name, striving to reveal these as much as language permits. The name "Father of glory" embraces the hope of our calling and the riches of the glory of our inheritance, the exceeding greatness of his power and the good pleasure of his will, and all that goes with it. But "the immeasurable greatness of his power" ironically now comes to mind as he thinks of the dishonor of the cross and considers how much was achieved through it.

  Interpretation of the Epistle to the Ephesians 1.19

• Ephesians 1:20

  It is clear that he says all this of Christ in his humanity. This is what inspires wonder. For it would hardly be remarkable to say that God sits by God if fellowship in power is a corollary of their identity of nature as Father and Son. But that the human nature assumed from us should partake of the same honor as the one who assumed him, so that no difference in worship is apparent, so that the invisible Godhead is worshiped through the visible human nature—this exceeds all wonder! The holy apostle is overwhelmed. He first sings of the exceeding greatness of his power. Then he speaks of the working of his mighty strength. Then he looks for whatever he can say that might point to the extraordinary nature of his exaltation.

  Interpretation of the Epistle to the Ephesians 1.20

• Ephesians 1:23

  By the church he means the whole community of the faithful. This he calls the body of Christ and the fullness of the Father. This body he has filled with all gifts. He "lives in it and goes about in it," as the voice of prophecy says. But this will be more strictly so in the future life.… In the present life God is in all, since his nature is uncircumscribed; but he is not "all in all," since some are impious and some lawless. Yet he lives in those who fear him and who put hope in his mercy. In the next life at any rate, when mortality has ceased and immortality is conferred and sin has no place any longer, he will be all in all.

  Interpretation of the Epistle to the Ephesians 1.23

• Ephesians 2:2

  Long ago, before the Fall, a certain authority was primordially entrusted to the devil. But falling from this through wickedness he became a teacher of impiety and wickedness. Yet he does not have power over all but only over those who do not receive divine revelation. These Paul calls "sons of disobedience."

  Interpretation of the Epistle to the Ephesians 2.1-2

• Ephesians 2:5

  Since he rose, we hope that we too shall rise. He himself [by his rising] has paid our debt. Then Paul explains more plainly how great the gift is: "You are saved by grace." For it is not because of the excellence of our lives that we have been called but because of the love of our Savior.

  Interpretation of the Epistle to the Ephesians 2.4.5

• Ephesians 2:6

  If Christ the Lord did not share our human nature, he would have been falsely called our firstfruits. If so, his bodily nature was not raised from the dead and did not receive its seat at the right hand in heaven. And if none of this occurred how can it be said that God has raised us and seated us with Christ, that is, if we have nothing by nature that belongs to him?

  ERANISTES 1

• Ephesians 2:12

  He wants to show that Christ is the provider of all goods for them. "For previously," he says, "you were destitute of the knowledge of God and did not enjoy the goods promised beforehand to Israel."

  Interpretation of the Epistle to the Ephesians 2.12

• Ephesians 2:15

  Christ dispelled the enmity between us and God. He gave his own flesh as a ransom for us. Once this was done, he put an end to the things that separated you and them. For this is what he means by "the law of ordinances." He has not annulled the Decalogue.… For Christ the Lord himself held these up to the one who wanted to know the way to eternal life. But by doctrines he meant the gospel teaching, since the realizing of full maturity lies in the responsive choices of the will.… Yet these gospel teachings are not laid down as laws. They are a matter of free choice. What he does lay down as law is what he inscribed on nature when he created it in the beginning.

  Interpretation of the Epistle to the Ephesians 2.14-15

• Ephesians 2:15

  He has reconciled both, that is, those from Gentile and from Jewish backgrounds, in the one body that was offered on behalf of all, so that they may at last be made one body. And he has called all believers a single man because Christ our Lord is the one head, and those who have been favored with salvation fill the role of members.

  Interpretation of the Epistle to the Ephesians 2.16

• Ephesians 3:3

  The words I wrote a little before do not mean, as some think, that he has written another letter. For it is not with respect to himself that he says "I have written" but with respect to the mystery. For he is referring to "the mystery made known to me by revelation, as I wrote to you a little while ago," yet it is this "about which I have just now written." For this has been his subject from the outset right up to this passage.

  Interpretation of the Epistle to the Ephesians 3.1-4

• Ephesians 3:5

  It was made known incrementally to the prophets of old, but not fully then as it is now. For they did not see the whole picture but wrote down words about aspects of it. … Remember that in the apostles' day there were many who had the gift of prophecy. It is in this order that he mentions that the revelation was known to the apostles and then to the prophets.

  Interpretation of the Epistle to the Ephesians 3.5

• Ephesians 3:8

  The divine apostle says not only that Christ's nature is divine but also that "his riches are unsearchable." "And how does one preach if his riches are indeed unsearchable?" "I preach this very thing," he says, "that they are unsearchable."

  Interpretation of the Epistle to the Ephesians 3.8

• Ephesians 3:15

  God is fully and truly Father; for he was not first a father and later became son but is always Father and Father by nature. The other fathers, whether bodily or spiritual, have received this name from above.… Paul is saying here that he is petitioning the Father of our Lord Jesus Christ, who is truly Father. He has his fatherhood not by receiving from another but himself has conferred fathering upon others.

  Interpretation of the Epistle to the Ephesians 3.14-15

• Ephesians 3:21

  God is to be worshiped both in the present life and in the next. Having thus revealed God's goodness to them, he proceeds to urge them on to the particular virtues.

  Interpretation of the Epistle to the Ephesians 3.20-21

• Ephesians 4:1

  They were enjoying the gifts of the Spirit. They were performing miracles, speaking in many tongues and experiencing much prophetic activity. But all this was prone to boggle their minds. Therefore it is about these that he first gives them advice.

  Interpretation of the Epistle to the Ephesians 4.1

• Ephesians 4:1

  When Paul recalls his chains his intent is to encourage his hearers to rise above their own infirmities to moral excellence. It is as if he were saying: "Remember that it is in relation to you that I am in prison. Suppose I had refused to preach. I would have been free of all this." In this poignant way the divine apostle elicits sympathy, for he is more content with his chains on Christ's account than a king with his crown.

  Interpretation of the Epistle to the Ephesians 4.1

• Ephesians 4:8

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

  EPISTLE TO THE EPHESIANS 4.8

• Ephesians 4:9

  "But what is 'ascend' except that he also first descended into the lower parts of the earth?" The ascent involves the descent. For since he had previously descended and procured our salvation, he ascended again. For the wall of the lower parts of the earth had called forth death. Thus, the Prophet also says, 'They put me in the lower pit.' And again, 'And my substance is in the lower parts of the earth.'"

  EPISTLE TO THE EPHESIANS 4.9

• Ephesians 4:13

  In the future life we shall attain perfection. But in the present life we need all the help we can get from the apostles, the prophets and our teachers.

  Interpretation of the Epistle to the Ephesians 4.13

• Ephesians 4:15

  This he also says in the letter to the Romans: "Let love be without pretense." In his letter to the Corinthians he speaks of "unpretending love." Here also he calls upon them to act with genuine love and through this to increase the riches of the excellence of their life in the Lord himself.

  Interpretation of the Epistle to the Ephesians 4.15

• Ephesians 4:18

  By "hardness of heart" he means a complete lack of remorse. When parts of the body are hardened, they feel no sensation, as though they were completely dead. This may happen to the heart.

  Interpretation of the Epistle to the Ephesians 4.18

• Ephesians 4:19

  At first their sickness was lawlessness. Then it became indulgence. Having slipped then into a lawless way of life, they gradually came to suffer from lack of remorse. Finally they ventured out toward every sin without fear, living the life of corruption beyond indulgence. This is what he means by "becoming greedy to practice every kind of uncleanness."

  Interpretation of the Epistle to the Ephesians 4.19

• Ephesians 4:25

  It would be extremely perverse, since we belong intimately to one another, to say things that are not true. For this is not the way the body functions. The eyes, for example, when they see cliffs and steep caverns, instantly report them to the feet so that they may turn aside and protect the whole body from harm.

  Interpretation of the Epistle to the Ephesians 4.25

• Ephesians 4:28

  Idleness is a major source of sin. So it is reasonable for Paul to set honest work over against it. The text contrasts theft, which is an evil work, with honest labor, which is a good work.

  Interpretation of the Epistle to the Ephesians 4.28

• Ephesians 5:2

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

  Interpretation of the Epistle to the Ephesians 5.2

• Ephesians 5:5

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

  Interpretation of the Epistle to the Ephesians 5.5

• Ephesians 5:10

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

  Interpretation of the Epistle to the Ephesians 5.10

• Ephesians 5:14

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

  Interpretation of the Epistle to the Ephesians 5.14

• Ephesians 5:21

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

  Interpretation of the Epistle to the Ephesians 5.21

• Ephesians 5:23

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

  Interpretation of the Epistle to the Ephesians 5.22-23

• Ephesians 5:24

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

  Interpretation of the Epistle to the Ephesians 5.24

• Ephesians 5:30

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

  Interpretation of the Epistle to the Ephesians 5.30

• Ephesians 5:31

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

  Interpretation of the Epistle to the Ephesians 5.31

• Ephesians 6:1

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

  Interpretation of the Epistle to the Ephesians 6.9

• Ephesians 6:5

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

  Interpretation of the Epistle to the Ephesians 6.5

• Ephesians 6:8

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

  Interpretation of the Epistle to the Ephesians 6.8

• Ephesians 6:11

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

  Interpretation of the Epistle to the Ephesians 6.11

• Ephesians 6:12

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

  Interpretation of the Epistle to the Ephesians 6.12

• Ephesians 6:15

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

  Interpretation of the Epistle to the Ephesians 6.15

• Ephesians 6:16

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

  Interpretation of the Epistle to the Ephesians 6.16

• Ephesians 6:17

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

  Interpretation of the Epistle to the Ephesians 6.17

• Ephesians 6:18

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

  Interpretation of the Epistle to the Ephesians 6.18

• Ephesians 6:24

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

  Interpretation of the Epistle to the Ephesians 6.24

• Ephesians 6:24

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

  Interpretation of the Epistle to the Ephesians 6.24