CHAPTER 4
LECTURE 1
1 παρακαλῶ οὖν ὑμᾶς ἐγὼ ὁ δέσμιος ἐν κυρίῳ ἀξίως περιπατῆσαι τῆς κλήσεως ἧς ἐκλήθητε, 2 μετὰ πάσης ταπεινοφροσύνης καὶ πραΰτητος, μετὰ μακροθυμίας, ἀνεχόμενοι ἀλλήλων ἐν ἀγάπῃ, 3 σπουδάζοντες τηρεῖν τὴν ἑνότητα τοῦ πνεύματος ἐν τῷ συνδέσμῳ τῆς εἰρήνης: 4 ἓν σῶμα καὶ ἓν πνεῦμα, καθὼς καὶ ἐκλήθητε ἐν μιᾷ ἐλπίδι τῆς κλήσεως ὑμῶν:
1 I, therefore, a prisoner in the Lord, beseech you that you walk worthy of the vocation in which you are called; 2 With all humility and mildness, with patience, supporting one another in charity; 3 Careful to keep the unity of the spirit in the bond of peace; 4 One body and one spirit; as you are called in one hope of your calling.
Supra commemoravit apostolus divina beneficia, per quae unitas Ecclesiae constituitur et conservatur, hic monet eos apostolus ad permanendum in Ecclesiae unitate. Circa quod duo facit, The Apostle recalled above the divine blessings through which the Church’s unity has originated and been preserved (Ch. 1-3). Now he admonishes the Ephesians to remain within this ecclesial unity. Regarding this he does two things:
quia primo monet eos ut in ipsa unitate perseverent;
secundo instruit eos quomodo in ea permaneant, ibi hoc ergo dico et testificor in domino , et cetera.
First, he exhorts them to persevere in unity.
Secondly, he instructs them how to remain in it (4:17).
Item prima in duas, The first section is again divided into two parts:
quia primo monet eos ad servandam ecclesiasticam unitatem;
secundo proponit ipsius ecclesiasticae unitatis formam, ibi unus dominus, una fides , et cetera.
First, he cautions them to keep ecclesial unity.
Secondly, he sets forth the pattern of this Church unity (4:5 ff.).
Prima iterum in tres. The first part has three divisions:
Primo praemittit quaedam inductiva ad servandam ecclesiasticam unitatem;
secundo ponit monitionem, ibi cum omni humilitate , etc.;
tertio ostendit monitionis finem, ibi solliciti servare , et cetera.
First, he offers certain incentives to maintain ecclesial unity.
Secondly, he sets down an admonition (4:2).
Thirdly, he shows the purpose of his admonition (4:3).
Inducit autem ex tribus ad servandam ecclesiasticam unitatem. Primo ex charitatis affectu;
secundo ex commemoratione suorum vinculorum;
tertio ex consideratione divinorum. Three incentives are given for them to maintain the Church’s unity. First is the devotedness of Paul’s love, second is the remembrance of his chains, and third is the consideration of the divine favors.
Charitatis autem affectum insinuat per obsecrationem. Unde dicit itaque , ex quo tot beneficia a domino recepistis, obsecro vos , cum tamen imperare possem, sed propter humilitatem non impero, magis autem obsecro. Prov. XVIII, 23 dicitur: cum obsecrationibus loquitur pauper . Item propter charitatem, quae magis movet ad opus, quam timor. Phil. I, 8: fiduciam multam habens in Christo imperandi tibi quod ad rem pertinet, propter charitatem magis obsecro , et cetera. Ex commemoratione vero suorum vinculorum inducit eos, dicens ego vinctus in domino . Ex quibus inducit eos ad servandam sic unitatem, propter tria. The affection of his love is intimated by his entreaty. Therefore because you have obtained so many blessings from the Lord, I beseech you . I do not command you even though I could; on account of my lowliness I do not command but plead with you. Proverbs 18 (23) remarks: “The poor will speak with supplications.” Charity is another reason [for such a procedure], it prompts men to action more than fear: “Wherefore, though I have much confidence in Christ Jesus to command thee that which is to the purpose, for charity’s sake I rather beseech” (Phm. 1:8). He stirs them by recalling his chains: I, a prisoner in the Lord. With these words he urges them to remain united, giving them three motives.
Primo quia amicus magis compatitur amico afflicto, et nititur in pluribus facere voluntatem suam, ut vel sic eum consoletur. Eccli. XII, 8 s.: non agnoscetur in bonis amicus, et non abscondetur in malis inimicus. In bonis viri, inimici illius in tristitia, et in malitia illius, amicus agnitus est . First, a friend sympathizes with a suffering friend and more readily tries to fulfill his wishes so that be might thereby console him. “A friend shall not be known in prosperity, and an enemy shall not be hidden in adversity. In the prosperity of a man, his enemies are grieved; and a friend is known in his adversity” (Ecclus. 12:8-9).
Secundo quia apostolus ipse vincula patiebatur pro ipsorum utilitate, et ideo inducit eos ad memoriam, quasi volens eos obligare. II Cor. I, 6: sive autem tribulamur pro vestra exhortatione et salute, sive consolamur pro vestra consolatione, sive exhortamur pro vestra exhortatione et salute; quae operatur tolerantiam earumdem passionum, quas et nos patimur . Secondly, the Apostle himself suffers imprisonment for their own utility. Hence he urges them to remember this, as though he wanted to put them under certain obligations. “Now, whether we be in tribulation, it is for your exhortation and salvation; or whether we be comforted, it is for your consolation; or whether we be exhorted, it is for your exhortation and salvation, which worketh the enduring of the same sufferings which we also suffer” (2 Cor. 1:6).
Tertio quia, ut supra dictum est cap. III in illa parte: quae est gloria vestra , huiusmodi erant eis ad magnam gloriam, dum Deus pro eis amicos et electos suos exposuit tribulationibus pro ipsorum salute. Et ideo addit in domino , id est, propter dominum. Vel ideo dicit hoc, quia erat ad gloriam apostoli, quod non ut fur, aut homicida, sed ut Christianus et propter dominum nostrum Iesum Christum vinculatus erat, iuxta illud Ezech. III, 25: ecce data sunt super te vincula, et ligabunt te in eis , et cetera. Thirdly, as was mentioned previously in Chapter Three (v. 13) where he writes “my tribulations for you, which is your glory,” these sufferings were for the Ephesians’ own immense glory. For God exposed his own chosen friends to adversities in behalf of their salvation. Therefore he adds in the Lord which means, on account of the Lord. Or, he annexes in the Lord since it was the Apostle’s glory to be imprisoned, not as a thief or murderer, but as a Christian and for the sake of our Lord Jesus Christ, in accordance with Ezechiel 3 (25): “And thou, O son of man, behold, they shall put bands upon thee, and they shall bind thee with them: and thou shalt not go forth from the midst of them.”
Ex consideratione vero divinorum beneficiorum inducit eos, dicens ut digne ambuletis vocatione qua vocati estis , id est attendentes dignitatem ad quam vocati estis, ambuletis secundum quod ei convenit. Si enim quis vocatus esset ad nobile regnum, indignum esset quod faceret opera rusticana. Sic monet Ephesios apostolus, quasi dicat: vocati estis ut sitis cives sanctorum et domestici Dei, ut dictum est supra cap. II, 19, non est ergo dignum ut faciatis opera terrena, nec ut de mundanis curetis. Ideo dicit digne , et cetera. Col. I, 10: ambuletis digne, Deo per omnia placentes . Phil. I, 27: digne Evangelio Christi conversamini . Et quare? Quia vocavit vos de tenebris in admirabile lumen suum , I Petr. II, 9. He also stimulates them by a consideration of the divine blessings: that you walk worthy of the vocation in which you are called. You should be attentive to the dignity to which you are summoned, you ought to behave in a way conformable to it. If someone had been chosen to a rank of nobility in a kingdom, it would be an indignity for him to perform peasant work. Hence the Apostle warns the Ephesians, as though he said: You are called to be fellow citizens with the saints of God’s household (cf. Eph. 2:19), henceforth it is unworthy of you to engage in earthly affairs or worry about worldly matters.
Consequenter cum dicit cum omni humilitate , etc., ponit modum suae monitionis, docens quomodo digne poterunt ambulare. Ponit ergo quatuor virtutes, et excludit quatuor vitia eis opposita. Subsequently, when he says with all humility and mildness, with patience, supporting one another in charity, he expresses the way [to fulfill] his admonition, teaching them how they can behave in a worthy manner. Four virtues must be cultivated, and their four opposite vices shunned.
Primum autem vitium quod excludit est superbia. Dum enim unus superbiens vult alii praeesse et alius similiter superbus non vult subesse, causatur dissensio in societate et tollitur pax. Unde Prov. XIII, 10: inter superbos semper iurgia sunt . Ad quod excludendum dicit cum omni humilitate , scilicet interiori et exteriori. Eccli. III, 20: quanto magnus es, humilia te in omnibus , et cetera. Phil. II, 3: in humilitate superiores invicem arbitrantes . Iac. IV, 6: Deus superbis resistit, humilibus autem dat gratiam . The first vice which he rejects is pride. When one arrogant person decides to rule others, while the other proud individuals do not want to submit, dissension arises in the society and peace disappears. Whence Proverbs 13 (10): “Among the proud there are always contentions.” To eliminate this he says with all interior and exterior humility . “The greater thou art, the more humble thyself in all things: and thou shalt find grace before God” (Ecclus. 3:20); “let nothing be done through contention, neither by vain glory; but in humility, let each esteem others better than themselves” (Phil. 2:3). “God resisteth the proud and giveth grace to the humble” (Jas. 4:6).
Secundum est ira. Iracundi enim sunt propinqui ad iniuriam inferendam verbis vel factis, ex quo turbationes oriuntur. Prov. XV, v. 18: vir iracundus provocat rixas; qui patiens est, mitigat suscitatas . Ad hoc excludendum dicit et in mansuetudine , quae mitigat rixas, et pacem conservat. Prov. III, 34: mansuetis dabit gratiam . Ps. XXXVI, 11: mansueti autem haereditabunt terram . Eccli. III, 19: fili, in mansuetudine opera tua perfice, et super gloriam hominum diligeris . Anger is the second vice. For an angry person is inclined to inflict injury, whether verbal or physical, from which disturbances occur. “A passionate man stirreth up strifes: he that is patient appeaseth those who are stirred up” (Prov. 15:18). To discard it he says with all mildness; this softens arguments and preserves peace. “To the meek he will give grace” (Prov. 3:34); “The meek shall inherit the land” (Ps. 36:11). “My son, do thy works in meekness: and thou shalt be beloved above the glory of men” (Ecclus. 3:19).
Tertium est impatientia. Quandoque enim aliquis humilis est et mansuetus in se, abstinens a molestiis inferendis, non tamen patienter sustinet molestias sibi illatas, vel attentatas. Ideo subdit cum patientia , scilicet adversorum. Iac. I, 4: patientia autem opus perfectum habet . Eccli. II, 4: in humilitate tua patientiam habet . Hebr. X, 36: patientia vobis necessaria est, ut voluntatem Dei facientes , et cetera. The third is impatience. Occasionally, someone who himself is humble and meek, refraining from causing trouble, nevertheless will not endure patiently the real or attempted wrongs done to himself. Therefore, he adds with patience in adversities. Patience hath a perfect work” (Jas. 1:4), “in thy humiliation keep patience” (Ecclus. 2:4). “For patience is necessary for you; that, doing the will of God, you may receive the promise” (Heb. 10: 36).
Quartum inordinatus zelus. Cum enim inordinate zelantes, omnia quae vident iudicant, nec tempus, nec locum servantes, concitatur turbatio in societate. Gal. V, 15: si mordetis invicem et comeditis, videte ne ab invicem consumamini . Et ideo dicit supportantes invicem in charitate , scilicet mutuo sustinentes defectus aliorum, et hoc ex charitate. Quia quando deficit aliquis, non debet statim corrigi, nisi adsit locus et tempus, sed misericorditer expectari, quia charitas omnia sustinet , I Cor. XIII, 7. Non autem debent huiusmodi defectus supportari ex negligentia vel ex consensu et familiaritate, vel carnali amicitia, sed ex charitate. Gal. VI, 2: alter alterius onera portate , et cetera. Rom. XV, 1: debemus nos firmiores imbecillitates infirmorum sustinere . An inordinate zeal is the fourth vice. Inordinately zealous about everything, men will pass judgment on whatever they see. Not waiting for the proper time and place [to voice their criticisms], a turmoil arises in society. “If you bite and devour one another, take heed that you be not consumed one of another” (Gal. 5:15). Hence he says supporting one another in charity ; mutually bearing with the defects of others out of charity. When someone falls he should not be immediately corrected—unless it is the time and the place for it. With mercy these should be waited for since “charity beareth all things” (1 Cor. 13:7). Not that these failings are tolerated out of negligence or consent, nor from familiarity or carnal friendship, but from charity. “Bear ye one another’s burdens; and so you shall fulfull the law of Christ” (Gal. 6:2). “Now, we that are stronger ought to bear the infirmities of the weak” (Rom. 15:1).
Consequenter cum dicit solliciti servare , etc., ostendit monitionis finem, qui quidem est ut servetur unitas inter fideles. Circa quod tria facit. After this he shows the purpose of his admonition which is to maintain unity among the faithful. Three points are made:
Primo ponit ipsam unitatem, quae est finis;
secundo describit modum unitatis, ibi in vinculo pacis ;
tertio ponit rationem servandae unitatis, ibi sicut vocati estis , et cetera.
First, he sets forth the unity itself which is the goal (4:3a).
Secondly, he describes bow the unity is kept (4:3b-4a).
Thirdly, he expresses the reason for preserving this unity (4:4b).
Dicit ergo primo: dico quod digne ambuletis , etc., et hoc faciatis solliciti servare unitatem spiritus . Est autem duplex unitas. Una ad malefaciendum, quae est mala, et potest dici unitas carnis. Eccli. XI, 34: a scintilla una augetur ignis, et ab uno doloso augetur sanguis . Alia est unitas spiritus, quae est bona ad faciendum bonum. Ps. CXXXII, 1: ecce quam bonum et quam iucundum , et cetera. Io. XVII, 11: ut sint unum, sicut et nos unum sumus . First of all he remarks: You ought to walk worthy of your calling and be careful to keep the unity of the spirit. Two types of unity exist. One whose purpose is to commit evil; it is wicked and might be called a unity of the flesh. “Of one spark cometh a great fire, and of one deceitful man much blood” (Ecclus. 11:34). The other is a unity of the spirit; it is good and its purpose is to do good. “Behold how good and how pleasant it is for brethren to dwell together in unity!” (Ps. 132: 1). “That they may be one, as we also are” (Jn. 17:11).
Modus autem servandae unitatis est in vinculo pacis. Charitas enim est coniunctio animorum. Nulla autem rerum materialium coniunctio stare potest, nisi ligetur aliquo vinculo. Eodem modo nec coniunctio animorum per charitatem stare potest, nisi ligetur; huiusmodi autem verum ligamen est pax, quae est, secundum Augustinum, tranquillitas modi, speciei et ordinis, quando scilicet unusquisque habet quod suum est. Propter quod dicit in vinculo pacis . Ps. CXLVII, v. 14: qui posuit fines tuos pacem , et cetera. Quae quidem pax servatur per iustitiam. Is. XXXII, v. 17: opus iustitiae pax . Eccli. VI, 26: ne acedieris vinculis eius . Et quare? Quia certe, ut dicitur ibidem, vincula illius alligatura salutis . The way to continue in this unity is through the bond of peace . For charity is a union of souls. Now the fusion of material objects cannot last unless it is held by some bond. Similarly, the union of souls through love will not endure unless it is bound. Peace proves to be a true bond; that peace which is, according to Augustine, the balanced harmony between the measure, form, and order of a thing.
Nunc autem, quia in homine est duplex unitas, una scilicet membrorum ad invicem simul ordinatorum, alia corporis et animae tertium constituentium, apostolus autem loquitur hic de unitate Ecclesiae ad modum unitatis quae est in homine, ideo subiungit unum corpus , quasi dicat: ligemini vinculo pacis, ut sitis unum corpus, quantum ad primam unitatem, ut scilicet omnes fideles sint ordinati ad invicem, sicut membra unum corpus constituentia. Rom. XII, 5: multi unum corpus sumus in Christo , et cetera. Et unus spiritus , quantum ad secundum, ut videlicet unum habeatis spiritualem consensum per unitatem fidei et charitatis. Now in man there is a twofold unity. The first is the ordered structure of the organs among themselves, the second is the union of the body and the soul constituting what neither are separately.
Vel: unum corpus quoad proximum, et unus spiritus quoad Deum; quia qui adhaeret Deo, unus spiritus est , I Cor. VI, 17. Or: one body designates a unity with other men, and one spirit union with God; because “he who is joined to the Lord is one spirit” (I Cor. 6:17).
Deinde cum dicit sicut vocati estis , etc., subdit rationem huius unitatis. Quia, sicut videmus, quod quando aliqui sunt vocati simul ad aliquid pariter habendum et mutuo percipiendum, solent simul etiam manere et simul ire, ita spiritualiter dicit: quia vos estis vocati ad unum, scilicet finale praemium, ideo debetis simul cum unitate spiritus ambulare in una spe vocationis vestrae , id est in unam spem speratam, quae est effectus vocationis. Hebr. III, 1: fratres, facti vocationis caelestis participes . I Cor. I, 26: videte vocationem vestram , et cetera. Sed posset aliquis dicere: quis vocabit nos, et ad quid? Respondetur I Petr. V, 10: Deus autem omnis gratiae, qui vocavit nos in aeternam gloriam suam , etc., ubi est beatitudo vestra. Apoc. XIX, 9: beati qui ad coenam nuptiarum agni vocati sunt . Next, when he says as you are called in one hope of your calling he points out the reason for this unity. We notice that when persons are called together to possess something in common and mutually enjoy it, they usually live and travel together. Thus, in a spiritual way he says: Because you are called to one and the same reality, namely, the final reward, you ought to walk together with a unity of spirit in the one hope of your calling, tending toward the one reality you hope for as a result of your vocation.
* meaning this is what must be believed. At other times, faith refers to the habit of faith by which a man believes what he must in his very heart. Faith in both these senses can be called one. *