Ephesians 5 · The Lantern

Imitators of God

Be therefore imitators of God, as beloved children,

I have become acquainted with your name, much-beloved in God, which ye have acquired by the habit of righteousness, according to the faith and love in Jesus Christ our Saviour. Being the followers of God, and stirring up yourselves by the blood of God, ye have perfectly accomplished the work which was beseeming to you.

When he wrote to the Corinthians, indeed, he said "be imitators" of me … for though they could not instantaneously become imitators of Christ, it was still a great thing for them if they could be imitators of the imitator.

Once he has exhorted them to kindness and mercy, which are the effects of charity (4:32), he gives them a model [to imitate]. In reference to this he does two things: First, he urges them to imitate the exemplar, namely, God. Secondly, he lets them know in what they should imitate him (5:2).

and walk in love, just as also the Christ loved us and gave himself up for us, an offering and a sacrifice to God for a fragrance of sweet smell.

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

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.

And walk in love (v. 2) comes next. First, he maintains that the way to imitate God is in charity. Secondly, he speaks of the tremendous sign of charity (5:2b). The charity of God has made us his most dear children: "For you have not received the spirit of bondage again in fear; but you have received the spirit of adoption of sons, whereby we cry: Abba, Father.

But sexual immorality and all impurity or covetousness — let it not even be named among you, as is proper for saints;

From filthy speaking we ourselves must entirely abstain, and stop the mouths of those who practise it by stern looks and averting the face, and by what we call making a mock of one: often also by a harsher mode of speech.

Let no one addicted to idleness eat, lest he become a wanderer about, and a whoremonger. Let drunkenness, anger, envy, reviling, clamour, and blasphemy "be not so much as named among you." Let not the widows live a life of pleasure, lest they wax wanton against the word. Be subject to Caesar in everything in which subjection implies no [spiritual] danger.

Having previously cautioned them, the Apostle taught the Ephesians to put off the old man and put on the new by forbidding spiritual vices (4:25). Now he also bans carnal sins. He eliminates three vices. There is a natural voluptuousness committed with another outside of wedlock; whence he says fornication. "For the spirit of fornication hath deceived them" (Os.

and obscenity and foolish talk or coarse jesting, which were not fitting, but rather thanksgiving.

For as, in the New Testament, that faith of men [to be placed] in God has been increased, receiving in addition [to what was already revealed] the Son of God, that man too might be a partaker of God; so is also our walk in life required to be more circumspect, when we are directed not merely to abstain from evil actions, but even from evil thoughts, and from idle words, and emp…

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

Next he sets down some vices associated with the aforementioned. He bans three vices, namely, obscenity which consists in impure touches, embraces and lustful kisses. "But he who is an adulterer, for the folly of his heart shall destroy his own soul. He gathers to himself shame and dishonor" (Prov. 6:32-33). Then there is foolish talking which is words provocative of evil.

For this you know, realizing that every sexually immoral or impure or covetous person, who is an idolater, has no inheritance in the kingdom of the Christ and of God.

"But you have not so learned Christ, if you have heard him and have been taught by him as the truth is in Christ Jesus; put off with the ways of your former life your old man which is corrupted by the deceitful lusts. Be renewed in the spirit of your mind and put on the new man which after God is created in righteousness and true holiness," so as to be made like unto God.

To teach us that covetousness is such a dangerous thing, he calls it idolatry, no sin being greater than this. But why is covetousness called idolatry? Idolatry usurps the honor of God and claims it for the creature. The holy name of God, which belongs solely to the Creator, is thereby applied to creatures.

The Apostle above forbade carnal sins (5:3), here he threatens them with the penalty of damnation that is inflicted on sinners. He states For know you this and understand, that is, be actually certain of it and not just habitually. "These things I write to you that you may know that you have eternal life; you who believe in the name of the Son of God" (1 Jn. 5:13).

Let no one deceive you with empty words, for because of these things the wrath of God comes upon the sons of disobedience.

And just as then, those who led vicious lives, and put other people astray, were condemned and cast out, so also even now the offending eye is plucked out, and the foot and the hand, lest the rest of the body perish in like manner.

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

Next he says Let no man deceive you, thereby rejecting a fallacy of those who would mislead them. Notice that only in reference to carnal vices does he teach them to avoid being deceived. For from the beginning men have rationalized to find reasons why fornication and other venereal sins were not really sins so that they might indulge their cupidity without restraint.

Therefore do not become partakers with them.

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

"Once you were darkness" suggests ignorance. No one sees clearly in shadows. The ignorance referred to is disbelief, harking back to pagan days. Those who lived in darkness have been drawn to faith by the grace of God, which has been brought to light, that is, truth. Things that exist are made apparent in the light.

He concludes, Be ye not therefore partakers with them by associating with them in such actions. "For what participation hath justice with injustice? Or what fellowship hath light with darkness? And what concord hath Christ with Belial? Or what part hath the faithful with the unbeliever?" (2 Cor. 6:14-15).

Children of Light

For you were once darkness, but now light in the Lord; walk as children of light —

As, then, those who have shaken off sleep forthwith become all awake within; or rather, as those who try to remove a film that is over the eyes, do not supply to them from without the light which they do not possess, but removing the obstacle from the eyes, leave the pupil free; thus also we who are baptized, having wiped off the sins which obscure the light of the Divine Spiri…

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

Previously the Apostle had banned carnal sins by threatening punishment and rejecting a fallacy (5:6). Here he gives the reason; it is taken from their situation. Thus he remarks you were heretofore darkness blinded by ignorance and error. "Having their understanding darkened" (Eph. 4:18). "They have not known nor have they understood; they walk on in darkness" (Ps. 81:5).

for the fruit of the light is in all goodness and righteousness and truth —

For the fruit of the light is in all goodness and righteousness and truth. Against those who separate the just from the good, and who suppose that the Demiurge is just while the God whom they suppose to be above him is good, these words are useful; since the *fruit of the light* is both *in goodness* and *in righteousness* and *in truth*.

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

He interprets this when he says For the fruit of the light is in all goodness. However, a person behaves as a child of the light in two ways; first in reference to the substance or kind of actions he performs, then in reference to the manner or intention he does them with.

testing what is well-pleasing to the Lord.

Proving what is well-pleasing to the Lord. There is need to do all things with deliberation, so that, examining each of the things to be done by scrutiny, we may accept the things that are *approved* and *well-pleasing* to God, as "approved money-changers", but shake off from ourselves the things that are unapproved and displeasing to him.

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.

Then he discloses with what intention the actions should be performed. For they should not be done abruptly but with proving, that is, discerning with one's mind—"Let everyone prove his own work," as Galatians 6 (4) expresses it—what is well pleasing to God, that is, you ought to have the intention of doing whatever pleases God.

And do not have fellowship with the unfruitful works of darkness, but rather even expose them;

"Have no fellowship with the unfruitful works of darkness; " for (in the Psalm it is written, ) "With the holy man thou shalt be holy, and with the perverse thou shalt be perverse; " and, "Thou shalt put away evil from among you.

No one is prepared to admonish sinners except one who does not deserve to be called a hypocrite [as with the account in Lk 6:42].… Only those prophets who were themselves unpolluted by any stain of sin were in a position to upbraid others for their wrongdoing.

After this he exhorts them not to return to the state they have left behind because, as Galatians 2 (18) remarks: "If I build up again the things which I have destroyed, I make myself a prevaricator." Lest "the dog is returned to his vomit; and, the sow that was washed, to her wallowing in the mire" (2 Pet. 2:22).

for the things done by them in secret are shameful even to speak of.

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

"For," he says, "the things which are done by them in secret it is a shame even to speak of: but all things when they are reproved are made manifest by the light." What is it he means to say here? He means this. That some sins in this world are done in secret, and some also openly; but in the other it shall not be so.

The Apostle explained his warnings above (5:9), and now he gives the reasons for them. He had given two warnings: the first was that they should not associate in the works of darkness, the second that they should reprove sinners. Thus he asserts: I said well that you ought not to have fellowship but rather reprimand and reprove such as these. Why?

But all things being exposed by the light are made manifest, for everything that is made manifest is light.

Moreover, he styled life (Zoe) the light of men, because they are enlightened by her, that is, formed and made manifest. This also Paul declares in these words: "For whatsoever doth make manifest is light." Since, therefore, Zoe manifested and begat both Anthropos and Ecclesia, she is termed their light.

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

After this the Apostle gives the reason for the second warning. He wants to prove that it is fitting for them to reprimand delinquents.

Therefore it says: “Awake, you who sleep, and rise from the dead, and the Christ will shine upon you.”

Moreover, concerning the resurrection and the kingdom of the saints, Daniel says, "And many of them that sleep in the dust of the earth shall arise, some to everlasting life, (and some to shame and everlasting contempt)." Esaias says, "The dead men shall arise, and they that are in their tombs shall awake; for the dew from thee is healing to them." The Lord says, "Many in that…

The one who is content with a simple answer will say indeed that Paul must have read this phrase in some arcane prophet or in the writings called apocryphal.

Next, he verifies this by an authority (v. 14) which a Gloss interprets: In order that light might prevail he—the Holy Spirit—says: Rise you who sleep and arise from the dead and Christ shall enlighten you. But this is not customary for Paul.

Take heed therefore carefully how you walk, not as unwise but as wise,

Finally, hear Paul as he speaks boldly, and mark how clearly he discovers these: "Beware of evil workers, beware of the concision. Beware lest any man spoil you through philosophy and vain deceit.

He is still cleansing away the root of bitterness, still cutting off the very groundwork of anger. For what is he saying? "Look carefully how ye walk." "They are sheep in the midst of wolves," and he charges them to be also "as doves." For "ye shall be harmless," saith he, "as doves." (Matt. x.

Above he forbade the old ways of carnal illusions (5:3), now he exhorts them to the contrary newness. Whence he states therefore from the preceding see how you walk circumspectly. Caution is one of the conditions of prudence by which a person avoids hindrances in accomplishing what he has to do. Everyone ought to possess this caution.

redeeming the time, because the days are evil.

But when he urges us not to give place to evil, he does not offer the suggestion that we should take to our heels, he only teaches that passion should be kept under restraint; and if he says that the time must be redeemed, because the days are evil, he wishes us to gain a lengthening of life, not by flight, but by wisdom.

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

He explains the necessity of this precaution when he says redeeming the time, which can be interpreted in two ways. On certain occasions a man redeems his property by offering a gift or something else for it; for instance, someone is said to compensate for a grievance he caused by offering a gift or money, or by renouncing something which is rightfully his.

Because of this do not be foolish, but understand what the will of the Lord is.

For this reason do not become foolish, but understanding what the will of the Lord is. For the sake of what "this," except *to see carefully* how you walk, not as *unwise* but as *wise*, *do not become foolish*? For if you shall be foolish, you will not walk carefully nor as wise.

For indeed intemperance in this renders men passionate and violent, and hot-headed, and irritable and savage. Wine has been given us for cheerfulness, not for drunkenness. Whereas now it appears to be an unmanly and contemptible thing for a man not to get drunk. And what sort of hope then is there of salvation? What?

Then he goes on to teach them how to abide by the precaution, saying: Wherefore that you may be able to redeem the time become not imprudent. Notice that there is a difference between wisdom and prudence. For prudence is a certain type of wisdom, but not the whole of wisdom. "Wisdom is prudence to a man" (Prov. 10:23).

And do not be drunk with wine, in which is debauchery, but be filled with the Spirit,

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

Hence the Apostle says: Do not get drunk with wine... but be filled with the Holy Spirit; for those who are drunk with wine stagger and stumble, but those who are intoxicated in the Spirit are rooted in Christ. And therefore, the excellent drunkenness, which operates the sobriety of the mind.

He urged them before to that newness which is in opposition to the old illusion (5:15), now he does the same in reference to the old ways of carnal sins. Or, we might say that he previously reprimanded carnal sins in regard to voluptuousness, and here does it concerning gluttony.

speaking to each other in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord,

For the apostle adds again, "Teaching and admonishing one another in all wisdom, in psalms, and hymns, and spiritual songs, singing with grace in your heart to God." And again, "Whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and His Father." This is our thankful revelry.

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

The way to be filled is found in the love of God and one's fellow men. Thus when he says speaking to yourselves in Psalms, he touches on the way of being filled in relation to God. There are two ways of speaking to yourselves. One is external, of a man talking to other men; another is interior, of a man speaking to himself.

giving thanks always for all things in the name of our Lord Jesus Christ to the God and Father,

Giving thanks always for all things in the name of our Lord Jesus Christ to God and the Father. And in the first letter to the Thessalonians he says, "Rejoice always, pray without ceasing, in everything give thanks." This commandment, then, will he keep who has grasped what concerns providence, which reaches even to the "five sparrows sold for two farthings, of which not one fa…

Paul now calls us to "give thanks always and in everything." This is to be understood in a double sense, both in adversity and in good times.… In this way the mind rejoices and bursts out in gratitude to God, not only for what we think good but for what troubles us and happens against our will.… It is obvious that generally we are called to give thanks to God for the sun that r…

The third effect is thanksgiving because, when someone is influenced in these ways toward God, he recognizes that everything he has is from God. For the more a person is affected by his relation to God and knows him, the more does he see God as greater while he himself becomes smaller, indeed almost nothing, in comparison with God. "Now my eye seeth you.

Wives and Husbands

being subject to one another in the fear of Christ.

Moreover, you were all distinguished by humility, and were in no respect puffed up with pride, but yielded obedience rather than extorted it, and were more willing to give than to receive.

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

He sets down the way of being filled [by the Spirit] in relation to one's fellow men by saying being subject one to another, in the fear of Christ, that is, not out of a human fear but from a reverence for Christ.

Wives, be subject to your own husbands as to the Lord,

It behoves you also, therefore, as "a peculiar people, and a holy nation," to perform all things with harmony in Christ. Wives, be ye subject to your husbands in the fear of God; and ye virgins, to Christ in purity, not counting marriage an abomination, but desiring that which is better, not for the reproach of wedlock, but for the sake of meditating on the law.

A Certain wise man, setting down a number of things in the rank of blessings, set down this also in the rank of a blessing, "A wife agreeing with her husband." And elsewhere again he sets it down among blessings, that a woman should dwell in harmony with her husband.

Up until now the Apostle has set down general precepts applicable to everyone (4:17), at this point he expresses those which pertain to particular persons or classes.

because the husband is head of the wife, as also the Christ is head of the church, he himself being Savior of the body;

Further, the broad gold mitre indicates the regal power of the Lord, "since the Head of the Church" is the Saviour. The mitre that is on it [i.e., the head] is, then, a sign of most princely rule; and otherwise we have heard it said, "The Head of Christ is the God and Father of our Lord Jesus Christ."

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

The reason for this subjection is that the husband is the head of the wife, and the sense of sight is localized in the head—"The eyes of a wise man are in his head" (Eccl. 2:14)—and hence a husband ought to govern his wife as her head. "The head of the woman is the man" (1 Cor. 11:3). Then he brings in his example when he says: as Christ is the head of the church.

but as the church is subject to the Christ, so also the wives to the husbands in everything.

If women must be subject to their husbands in this way, as the Church is subject to Christ, then it will be necessary that the women, living in holiness and without passion and without sin, be subject to their husbands, just as the Church is subject to Christ, living in holiness and without passion and without sin.

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.

From this he draws the conclusion he intended, saying Therefore, as the church is subject to Christ. As though he said: It is not proper for an organ to rebel against its head in any situation; but as Christ is head of the church in his own way, so a husband is the head of his wife; therefore the wife must be obedient to her husband as the church is subject to Christ.

Husbands, love the wives, just as also the Christ loved the church and gave himself up for her,

Flee evil arts; but all the more discourse in public regarding them. Speak to my sisters, that they love the Lord, and be satisfied with their husbands both in the flesh and spirit. In like manner also, exhort my brethren, in the name of Jesus Christ, that they love their wives, even as the Lord the Church.

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

After this he admonishes the husbands that they are to love their wives. He states: Husbands, love your wives. For certainly it is from the love he has for his wife that he will live more chastely and both of them will enjoy a peaceful relationship. If he should love another more than his own wife, he exposes both himself and his wife to the possibility of sin.

so that he might sanctify her, having cleansed her by the washing of the water with the word,

" What more disgraceful than immodesties? If, moreover, even from a "brother" who "walketh idly" he warns the Thessalonians to withdraw themselves, how much more withal from a fornicator!

Here we take "the church" to mean every believer and everyone who has received baptism. The believer is brought to faith by the washing in water and the invocation of the Word. But how is this applied to a husband's conduct toward his wife? This is not entirely clear. One possible view is that the mystery of baptism is being rehearsed in this metaphor.

As a result of this sanctification he cleanses it from the stains of sin. Hence he adds cleansing it by the laver of water. This washing has a power from the passion of Christ. "All we who are baptized in Christ Jesus are baptized in his death; for we are buried together with him by baptism into death" (Rom. 6:3-4).

so that he might present the church to himself in glory, not having spot or wrinkle or any such thing, but that she may be holy and unblemished.

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

Do you therefore, who attend to the laws of God, esteem those laws more honourable than the necessities of this life, and pay a greater respect to them, and run together to the Church of the Lord, "which He has purchased with the blood of Christ, the beloved, the first-born of every creature." For this Church is the daughter of the Highest, which has been in travail of you by t…

The goal of this sanctifying action is the Church's purity. Thus he states that he might present it to himself, a glorious church; as if the Apostle said: It would be highly improper for the immaculate bridegroom to wed a soiled bride. This is why he presents her to himself in an immaculate state, now through grace and in the future through glory.

So husbands also ought to love their own wives as their own bodies. The one loving his own wife loves himself;

The ruling power is therefore the head. And if "the Lord is head of the man, and the man is head of the woman," the man, "being the image and glory of God, is lord of the woman." Wherefore also in the Epistle to the Ephesians it is written, "Subjecting yourselves one to another in the fear of God. Wives, submit yourselves to your own husbands, as to the Lord.

"Even so ought husbands to love their own wives," saith he, "as their own bodies." What, again, means this? To how much greater a similitude, and stronger example has he come; and not only so, but also to one how much nearer and clearer, and to a fresh obligation. For that other one was of no very constraining force, for He was Christ, and was God, and gave Himself.

From the above he draws the conclusion he intended by affirming: So also ought men to love their wives as their own bodies. Above he urged husbands to love their wives; he appealed to Christ and to the example of Christ's love for the church (5:25). Here he demonstrates the same thing from the point of view of the husband himself. The reason is as follows.

for no one ever hated his own flesh, but nourishes and cherishes it, just as also the Christ the church,

"No one," he says, "hates his own flesh"—excepting only Marcion, obviously—"but he nourishes and cherishes it, as Christ does the church." But you [Marcion] are the only one who hates it, since you deprive it of resurrection. So you also hate the church. But Christ loved the flesh, as seen in his love for the church.

"For no man ever hated his own flesh, but nourisheth and cherisheth it." That is, tends it with exceeding care. And how is she his flesh? Hearken; "This now is bone of my bones," saith Adam, "and flesh of my flesh." For she is made of matter taken from us.

He proves that they ought to love one another in saying For no man ever hated his own flesh. This love is evident in what happens since "love is verified when it is expressed in action." For we love anything whose powers we sustain. But everyone nourishes and cherishes his own flesh in order to sustain it.

because we are members of his body.

When, therefore, the mingled cup and the manufactured bread receives the Word of God, and the Eucharist of the blood and the body of Christ is made, from which things the substance of our flesh is increased and supported, how can they affirm that the flesh is incapable of receiving the gift of God, which is life eternal, which [flesh] is nourished from the body and blood of the…

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].

Then he indicates that a man must love his wife through an example. Thus he says, Christ also loved the Church as something of his very self because we are members of his body. "For we are members one of another" (Eph. 4:25). He mentions of his flesh on account of his sharing the same nature with us. "For a spirit hath not flesh and bones, as you see me to have" (Lk. 24:39).

“For this reason a man will leave the father and the mother and will be joined to his wife, and the two will be one flesh.”

Above all, with His holy and undefiled hands He formed man, the most excellent [of His creatures], and truly great through the understanding given him — the express likeness of His own image. For thus says God: "Let us make man in our image, and after our likeness.

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

The Apostle exhorted the Ephesians above to love their wives. He did this in two ways: both by offering the example of Christ's love for the Church, and by the love a man has for himself (5:25), now he gives a third encouragement drawn from the authority of Scripture.

This mystery is great; but I speak with reference to Christ and to the church.

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

And then this will be the answer of the sacramental bond of marriage,—the third good: "Of me was that word spoken in paradise before the entrance of sin: 'A man shall leave his father and his mother, and shall cleave unto his wife; and they two shall become one flesh.'" This the apostle applies to the case of Christ and of the Church, and calls it then "a great sacrament." What…

He goes on to interpret this mystically, and he says This is a great sacrament, it is the symbol of a sacred reality, namely, the union of Christ and the Church. "I will not hide from you the mysteries of God" (Wis. 6:24). Notice here that four Sacraments are termed great.

Nevertheless you also, each one individually, so let him love his own wife as himself; and the wife, that she may fear the husband.

Already he has given instructions generally to men concerning their wives and to women concerning their husbands. He now applies the same principles specifically to the Ephesians.… He has added the connecting word however. This shows that even as Christ and the church are one body, so are husband and wife one flesh.

However, he says, although I have set this forth allegorically, nevertheless it was also said for the sake of the wife, and the allegory does not destroy the literal indication contained therein regarding the relationship of husband to wife. For each man ought to love his own wife and cherish her as himself.

Thus it must first be interpreted in reference to Christ, and afterwards concerning others. Hence he says Nevertheless, let every one of you in particular love his wife, as though he asserted: The above example is principally related of Christ, but not only about him since it must be interpreted and fulfilled in other persons as types of Christ.

Ephesians5

Imitators of God

Children of Light

Wives and Husbands