Commentary on Ephesians (Super Epistolam ad Ephesios Lectura)

Above he admonished husband and wife, which is one bond of the family; here he admonishes father and children, which is the second bond of the household. And first he makes mention of how children ought to conduct themselves toward their parents; second, conversely, how fathers ought to conduct themselves toward their children, at the place "provoke not," etc. The first is divided into two parts. First he sets forth the admonition; second he shows the reason, at "for this is just," etc.

He says therefore: "Children, obey," etc. It should be noted here that fathers ought naturally to instruct their children in morals, while children, when their parents are instructing them, ought naturally to obey them, just as the sick obey physicians. Hence obedience is proper to children. Colossians 3:20: "Children, obey" — namely, your parents — "in all things, for this is well-pleasing to the Lord," etc. But he says "in the Lord," because one is not to obey parents, nor anyone, in those things which are against God. Acts 5:29: "One must obey God rather than men." And by this the authority just now alleged is resolved: "If anyone comes to me and does not hate his father," etc.; for this is understood insofar as they are against God.

But he assigns the reason from two things, namely from justice and from usefulness. That it is just, however, is evident and is proved, because the divine law commands nothing except what is just. Psalm 18:9: "the justices of the Lord," etc. But this the divine law commands. Exodus 20:12 and Deuteronomy 5:16: "Honor thy father and thy mother," etc. Ecclesiasticus 3:8: "He who fears God honors his father," etc. But honor implies the showing of reverence to those who are above us; but since we have parents above us, he uses the word "honor." He says therefore: "for this is just, honor thy father and mother," etc. Ecclesiasticus 3:7: "He who honors his father shall live a longer life, and he who obeys his father shall bring comfort to his mother." And this is understood in a threefold way, that children ought to honor their parents: because they owe them reverence as to their elders, obedience as to their instructors, and support as to those who nourished them, when they shall be strong.

Then he assigns the dignity of this precept, saying that it is the first commandment. On the contrary: rather the first commandment is that the one God is to be worshipped. I respond: the commandments are contained on two tablets. The first contains those which are ordered toward God; the second, those which are ordered toward one's neighbor; and on this second tablet the first commandment is concerning the honor of parents. And this for a twofold reason.

First, because on that second tablet there is no affirmative precept except this one, since it is natural to us that we should serve our parents, but not so toward other neighbors — therefore there is no other affirmative precept. But nature dictates that man should not inflict harm on his neighbors, and therefore that is forbidden. Since, then, the first has more and a prior claim of debt, therefore it is first.

Second, because God is to be honored as the principle of our being, and because parents are also a principle of our being, and because, as is said in Ethics VI, we have three things from our parents, namely being, living, and upbringing — therefore it is fitting that, after the commandments ordered toward God, the first should be ordered toward parents.

Or, it is first with respect to the promise, because to this one alone is a promise added. And of this there is a twofold reason. One is that men, in the other things which they do, seek their own advantage, and because from parents who are already old they expect no advantage, except that coming from God. The second reason is, lest anyone believe that the honoring of parents is not meritorious because it is natural — therefore he adds "that thou mayest be long-lived upon the earth."

But in the Old Testament temporal promises were promised, because that people was a little one, and therefore was to be graciously instructed under a tutor, as a little one. Yet in those small gifts befitting that little people, great goods were prefigured, namely spiritual goods. And therefore this can be referred, according to the literal sense, to temporal goods. And thus he says in the promise, "that it may be well with thee," that is, that thou mayest abound in the promised goods. For he who is grateful in lesser benefits merits to receive greater ones; but the greatest benefits we have from our parents, namely being, nourishment, and upbringing. When, therefore, someone is grateful for these, he becomes worthy to receive greater things. And therefore he says "that it may be well with thee"; because, as is said in 1 Timothy 4:8: "godliness is useful for all things, having the promise of the life that now is, and of that which is to come." And therefore he adds "and that thou mayest be long-lived upon the earth," as it were upon the grace and benefit of life which thou hast from thy parents. Proverbs 3:16: "Length of days is in her right hand, and in her left hand riches and glory."

But on the contrary: many who are devoted to their parents die quickly. And therefore it should be known that these temporal things are not goods absolutely, except insofar as they are ordered to spiritual things, and therefore they are good for man only insofar as he is helped by them toward spiritual things. Hence fortune is not to be called good, if it is an impediment to virtue. And therefore length of life is good only insofar as it is ordered to the service of God. And therefore it is sometimes taken away lest it be an impediment. Wisdom 4:11: "He was taken away, lest wickedness should alter his understanding." Or it can be referred to the spiritual sense, "that thou mayest be long-lived in the land of the living." Psalm 142:10-11: "Thy good spirit shall lead me into the right land; for thy name's sake, O Lord, thou wilt give me life."

Consequently, the children having been instructed, the parents are instructed. Concerning this he does two things: first he sets down one prohibitive precept; second, another inductive one, at "but bring them up," etc.

He says therefore: "And you, fathers, provoke not your children to wrath" — not that you should assent to their will in all things. Here it should be noted that the rule of a father over a son is different from that of a master over a slave, because a master makes use of his slave for his own advantage, but a father makes use of his son for the son's advantage. And therefore it is necessary that fathers instruct their children for the children's own advantage, yet not by restraining or subjecting them with threats. And therefore it is said in Colossians 3:21: "Fathers, provoke not your children to indignation," namely so that they do not become fainthearted, because such provocation does not encourage them to the good. How then? He adds: "but bring them up in discipline" — namely of blows — "and correction" — namely of words — that is, rebuke them and bring them up, that they may serve the Lord. Or: "in discipline," by leading them to the good, and "correction," by drawing them back from evils.

Having instructed concerning two connections, namely that of husband and wife, and that of father and son, here he instructs concerning the connection of servant to master. And concerning this he does two things. First he instructs the servant; second, the master, at "And you, masters," etc.

Again, the first is divided into three parts. For first he sets down an admonition; second he explains it, at "not serving to the eye," etc.; third he shows the recompense, at "knowing that each one," etc.

Again, the first is divided into three. For first he admonishes to obedience; second to reverence; third to simplicity of heart. The second is at "with all fear," etc. The third is at "in simplicity," etc.

For he admonishes them to obedience from the command of the Lord. Hence he says, "Servants, obey your carnal lords." He admonishes them to reverence, saying "with fear" — inwardly. Malachi 1:6: "If I am Lord, where is my fear?" And "trembling" — outwardly. Psalm 2:11: "Serve the Lord in fear," etc. And "in simplicity of heart." Wisdom 1:1: "In simplicity of heart seek him." Luke 12:42: "Faithful servant," etc. Job 1:8: "Have you considered my servant Job," etc., and, a little after: "a simple man," etc.

For thus must one serve Christ. Hence he says "as to Christ." Wisdom 1:1: "In simplicity of heart seek him." 1 Chronicles 29:17: "Lord God, in the simplicity of my heart I have joyfully offered all these things." He also says "as to Christ" because it is from the Lord Christ that a master has any power at all. Romans 13:2: "He who resists power, resists the ordinance of God." And therefore they must be served as Christ, in those things which are not contrary to the faith, nor contrary to him.

Now he explains "in simplicity," and first he removes what is contrary to simplicity; second he teaches the fitting manner, at "doing the will of God," etc.

Now what is contrary to simplicity is that a servant have regard to the eye and not to the pleasing of the master. For such a servant does not have simplicity and right intention. And therefore he forbids this, saying "not serving to the eye" — namely, serving the master only for temporal gain — "as pleasing men," that is, wishing to please. Galatians 1:10: "If I still pleased men, I would not be the servant of Christ." "But as servants of Christ." Colossians 3:24: "Serve the Lord Christ."

And how? "Doing the will of God," namely by fulfilling his commands in deed. Psalm 102:20: "Doing his word," as Christ says in John 6:38: "I came down from heaven, not to do my own will, but the will of him who sent me. For this is the will of him who sent me" — namely, that I obey men for God's sake.

And therefore he says "as servants of Christ," and "as serving the Lord, not men" — namely, not for their own sake, but for the Lord's sake. How? "From the soul." Colossians 3:23: "Whatever you do, work from the soul, as to the Lord, and not to men." Likewise he adds the same thing here, saying "as to the Lord and not to men." "With good will," that is, with right intention. Colossians 4:12: "That you may stand perfect and full in every will of God."

Then he adds the recompense, saying "knowing." 1 John 5:13: "I have written to you that you may know," etc. "That each one" — "whether servant or free" — "without respect of persons." For there is no respect of persons with God. Galatians 3:28: "There is neither servant nor free, there is neither male nor female, for you are all one in Christ Jesus." Acts 10:34ff.: "In truth I have found that God is not a respecter of persons, but in every nation, he who fears God and works justice," etc. Ecclesiastes 9:10: "Whatever your hand can do, do it earnestly," etc. "He shall receive from the Lord" by way of recompense. Colossians 3:24: "Knowing that from the Lord they shall receive the recompense of the inheritance."

Then, when he says "And you, masters," etc., he instructs the masters, and he does two things. First he sets down the admonition; second he adds the reason, at "knowing that both their," etc.

He says therefore, "And you, masters, do the same things" — namely with that same identity of proportion, so that as they act from the soul and with good will, so also you should act. Sirach 33:31: "If you have a faithful servant, let him be to you as your own soul." "Forbearing threats" — not only in words, or blows.

And why? He adds the reason, saying "knowing that both their and your Lord is in heaven." For "the same Lord of all," Romans 10:12. As if to say: you are fellow servants, and therefore you ought to conduct yourselves well toward them. Matthew 18:33: "You also ought to have had mercy on your fellow servant." "And there is no respect of persons with God." The same is said in Romans 2:11; Luke 20:21: "You do not regard the person of men"; Acts 10:34, the same.

Above, the Apostle set down many precepts, general and special, for destroying the oldness of sin and introducing the newness of grace. Here he shows by what strength they ought to fulfill these precepts, namely, by trust in divine help. Concerning this he does two things. First, he sets down the admonition; second, he explains it in particular, at the place, "for our wrestling is not," etc. The first is divided into two parts: first he shows that in which we ought to trust as regards what is interior; second he shows that in which we ought to trust as regards what is exterior, at the place, "put on," etc.

Now that interior thing in which we ought to trust is the divine help, and therefore he says, "For the rest, brethren, be strengthened." Jeremiah 17:7: "Blessed is the man who trusts in the Lord, and the Lord shall be his trust," etc. Now for a twofold reason someone trusts in another. One is that his defense pertains to that other; the other is that the other is powerful, and ready to defend him. And these two things are found in God with respect to his creature, because there is care for you with God, as is said in 1 Peter, the last chapter: "Casting all your care upon him, for he has care of you," etc. Likewise, he himself is powerful, and prompt to help. And therefore he says, "For the rest, brethren," etc., as if to say: after I have instructed you above concerning the precepts to be fulfilled, now be strengthened, not in yourselves, but in the Lord, who has care of you. Psalm 72:28: "But it is good for me to adhere to God," etc. Isaiah 35:4: "Say to the faint-hearted: Be strengthened," etc. Jeremiah 20:11: "The Lord is with me as a strong warrior; therefore they who persecute me shall fall," etc.

"And in the power of his might," etc. Luke 1:49: "who is powerful." And although in God power and might are the same, nevertheless, because might is the ultimate term of power, and, as it were, the perfection of power, therefore he says "in the power of his might," that is, in virtuous power. Philippians 4:13: "I can do all things in him who strengthens me." Job 17:3: "Set me beside you, and let any man's hand fight against me."

But it could be said: if God is able and willing, we ought to be secure. Therefore, in response, he says that this is not so; rather, each one ought to do what lies within himself, because if an unarmed man went to war, however much the king might protect him, he would still be in danger. And therefore he says, "Put on the armor of God," that is, the gifts and virtues. Romans 13:12: "Let us therefore cast off the works of darkness, and let us put on the armor of light," etc. Colossians 3:12: "Put on therefore, as the elect of God, holy and beloved, the bowels of mercy, kindness, humility, gentleness," etc. For through the virtues man is protected against the vices.

But on the contrary: the Lord is a king so powerful that no one can attack him. I respond: this is true as regards violence, but through ambushes and deceit the Devil attacks him in his members, not in himself, because, as is said in Ecclesiasticus 11:31: "many are the snares of the deceitful," etc. And therefore he adds, "that you may be able to stand against the snares of the Devil." 1 Peter 5:8: "Be sober and watch," etc. Psalm 9:30: "He lies in wait in secret, like a lion," etc.

Consequently, when he says, "for our wrestling is not," etc., he explains the admonition in particular. And first, concerning the snares of the enemies; second, concerning the armor to be taken up, at the place, "therefore take up," etc.; third, concerning the trust to be had in Christ, at the place, "through all prayer," etc. Now he describes the snares, because when some enemy threatens, if he is weak, foolish, and the like, he is not to be much guarded against nor feared; but when he is powerful, wicked, and cunning, then he is to be feared. These three things are in the Devil.

First, because he is not weak. And on account of this he says that our wrestling is not against flesh and blood, etc. By flesh and blood are understood the vices of the flesh — 1 Corinthians 15:50: "Flesh and blood shall not possess the kingdom of God" — and carnal men. Galatians 1:16: "Immediately I did not consent to flesh and blood," that is, to carnal men. He says therefore, "our wrestling is not," etc. This seems to be false however it is taken, because, as is said in Galatians 5:17: "the flesh lusts against the spirit," etc. Psalm 118:157: "Many are they who persecute me."

I respond in two ways. First, that we should say "our wrestling is not against," etc., supplying "only" — that is, our wrestling is not only against flesh and blood, but also against the Devil. Or otherwise, because an action which is attributed to an instrument belongs principally to the agent, just as that saying is taken in Romans 9:16: "It is not of him that wills, nor of him that runs, but of God that shows mercy," as if to say: that you will something, or do it, is not from you, but from elsewhere, namely from God; so here "our wrestling is not," etc., let it be expounded thus: that flesh and blood attack us — this is not principally of themselves, but from a higher mover, namely, from the Devil.

Consequently he is described from power, because it is written, "against the princes and powers of this darkness." John 14:30: "For the prince of this world comes," etc. Now he is called the prince of the world, not by creation but by the imitation of worldly men. John 1:10: "And the world knew him not," that is, the worldly princes. Or he is called prince as taking primacy. Hence princes are, as it were, first leaders toward something. Psalm 67:26: "Princes joined with those singing psalms." Genesis 23:6: "You are a prince of God among us." Now to power it pertains to exercise justice. Insofar, therefore, as certain demons induce some to rebel against God, they are called princes; but insofar as they have the power of punishing those who are subjected to them, they are called powers. Luke 22:53: "This is your hour, and the power of darkness," etc.

But since some fell from all the orders, why does the Apostle make mention of those two orders in naming the demons? I respond: in the names of the orders there are three things; for in some is imported an order to God, in some, power, and in some, the ministry of God. For in the names of Cherubim and Seraphim and Thrones, conversion to God is imported. But demons are adversaries of God, and therefore these names do not befit them. Likewise, certain names import an order to the ministry of God, as Angels and Archangels; and these names also do not befit demons, except with an addition, namely, "of Satan." Third also, because Virtues and Dominations import an order to the service of God, therefore these names do not suit them either — but only these two, which are common to the good and the evil, namely, Principalities and Powers.

They are, therefore, both powerful and great; therefore they have a great army, against which we must fight — "against the rulers of the world of this darkness," namely, of sins. Above, chapter 5, verse 8: "For you were at one time darkness," etc. Because whatever is dark belongs wholly to the order of these, and is subject to them. The Gloss: evil men are horses, the Devil's horsemen; therefore let us slay the horsemen, and take possession of the horses. John 1:5: "And the darkness did not comprehend him."

They are also cunning, because it is written, "against the spirituals of wickedness," that is, against spiritual wickednesses, speaking emphatically, by which is understood the fullness of wickedness. Now he says "the spirituals of wickedness," because the higher a thing is according to nature, the worse and more wicked it is when it is turned to evil. Hence the Philosopher says that an evil man is the worst of all animals. And therefore he says "the spirituals of wickedness," because they are spiritual and most wicked.

And he says "in the heavenly places," for a twofold reason. Either to show their strength and advantage for overcoming us — because we are on earth, but they are on high, namely in the murky air, and therefore they hold the better position. Luke 8:5: "The birds of the air devoured it." Or he says "in the heavenly places," because this battle is fought for the sake of heavenly things; and this ought to animate us to the battle.

Above, the Apostle explained what was said about the snares of the Devil; here he admonishes us about taking up armor. And concerning this he does two things. First he concludes from the foregoing the necessity of the armor; second, he describes the diversity of the arms, there: "Stand therefore," etc.

He says therefore: you have enemies who are evil, most wicked and powerful, and fighting for an arduous cause, because for heavenly things; therefore "take unto you the armor of God," that is, arm yourselves with spiritual arms. 2 Corinthians 10:4: "The weapons of our warfare are not carnal, but mighty to God unto the destruction of fortifications," etc. And this, "that you may be able to resist." 1 Peter 5:9: "Whom resist, strong in faith," etc. James 4:7: "Resist the devil, and he will flee from you." For the more one yields to him, the more he pursues. "In the evil day," and this on account of the evils which happen in the day. Above, 5:16: "Redeeming the time, because the days are evil." Ecclesiastes 7:15: "Beware of the evil day," etc.

Likewise, take it up not only for resisting, but also for making progress, and "in all things stand perfect," that is, stand immovably both in adversity and in prosperity. James 1:4: "that you may be perfect, wanting in nothing." On this, 1 Peter 1:13: "perfect, hope in that grace which is offered to you," etc. But should all be perfect? I respond: perfection is threefold. One is a perfection of sufficiency, which a man has insofar as he has what is necessary for him unto salvation, as in that saying: "You shall love the Lord your God with your whole heart" — as if to say: let there be nothing in your heart that is against God. And this belongs to the necessity of salvation. James 1:4: "that you may be perfect and entire, failing in nothing," etc. The other is the perfection of total abundance, which is the perfection of the homeland, which is consummated glory, in this — that the perfect one wholly cling to God. Matthew 22:30: "In the resurrection they shall neither marry, nor be married, but shall be as the angels of God in heaven." And of this the Apostle was speaking, Philippians 3:12: "Not as though I had already attained, or were already perfect." And a little after: "Brethren, I do not count myself to have apprehended." The other is a middle perfection, namely of counsel, by which a man strives to draw himself away from these things and go toward those.

Then when he says "Stand therefore," etc., he describes the diversity of the arms. Now there is a threefold kind of spiritual arms, on the likeness of bodily ones: of which some are like a garment, for covering; some indeed for protecting; and some for attacking.

Now three things are necessary for the garment. First, that it be girded; and as to this he says, "Stand therefore, having your loins girt about," etc. But a man puts on his garment before he girds himself. The Apostle, however, takes these things according to the order of spiritual armor. Now in spiritual warfare it is first necessary to restrain the concupiscences of the flesh, just as the nearest enemy must be conquered first; and this is done through the restraining of the loins, in which lust flourishes, which is done through temperance, which is contrary to gluttony and lust. Luke 12:35: "Let your loins be girt," etc. Job 38:3: "Gird up your loins like a man," etc. But "in truth," that is, in rectitude of intention, and not in pretense. Another text has: "in charity." 1 Corinthians, the last chapter: "Let all your things be done in charity."

Second, he admonishes us to conquer the cupidities for things. Now a twofold armor is found against these, namely justice, and renunciation of temporal things. And therefore first he commands that we not usurp them unjustly, which justice accomplishes. And therefore he says, "having put on the breastplate of justice," namely, on account of which a man abstains from things belonging to another. Now justice is called a breastplate because, just as a breastplate covers the members, so justice covers all the virtues. Wisdom 5:19: "He shall put on justice as a breastplate, and shall take true judgment instead of a helmet."

Second, he commands that we lay aside superfluous care for temporal things, because while we attend to these too much, we do not have our feet ready for announcing divine business and mysteries. And on account of this he says, "and your feet shod," that is, let your affections be disposed — supply: "in the preparation of the Gospel of peace." As a sign of this the Lord sent out the apostles, Mark 6:9, shod with sandals, which have soles underneath — by which is signified the elevation of the mind from earthly things — and which are open above — by which is signified readiness for divine wisdom. Now he says "of peace," because through the Gospel peace is announced to us. Matthew 10:12: "Into whatsoever house you enter, say: Peace be to this house."

Likewise, second, there are arms for protecting. Now two things in us are to be protected, which are the principles of life, namely the breast, in which is the heart, and the head, in which is the brain. Now for the breast there is the shield. And therefore he says, "in all things taking the shield of faith," because just as the shield is placed beneath all the other arms, so faith is beneath all the other virtues. For the other arms are of the moral virtues — namely, of temperance, that is, the girding of the loins, and of justice, that is, the putting on of the breastplate — but this kind of arms, namely the shield, is of a theological virtue, namely faith; because just as by the shield darts are repelled, so by faith all contrary things are repelled and victory is had. Hebrews 11:33: "The saints by faith conquered kingdoms," just as by the moral virtues we conquer earthly powers. And therefore he says, "in which you may be able to extinguish all the fiery darts of the most wicked one," namely the Devil, whose darts are certain incitements sent through evil angels. They are fiery, because they burn with wicked desires. Psalm 57:9: "Fire fell upon," etc. Now these are extinguished through faith, which extinguishes present and transitory temptations through spiritual and eternal goods, which sacred Scripture promises. Hence the Lord, when the Devil was tempting him, brought forward and set against him the authorities of sacred Scripture. And thus we ought to do: if he tempts concerning gluttony, according to that saying, Deuteronomy 8:3: "Man does not live by bread alone"; or that: "The kingdom of God is not food and drink." If concerning lust: "You shall not commit adultery." If concerning theft: "You shall not steal"; and so with the others. Now it is called "the shield of faith," because just as the shield protects the whole breast, so faith ought to be in the breast.

Now hope is called a helmet, because just as the helmet is on the head, so the head of the moral virtues is the end; and hope concerns this, namely the end. And therefore it is said, "and take unto you the helmet of salvation."

Likewise, third, there are arms for attacking, because it is not enough to defend oneself, but it is also necessary to attack the adversary. Now just as this is done bodily through a material sword, so it is done spiritually through the word of God, which is the sword of the Holy Spirit. And on account of this he says, "and the sword of the Spirit, which is the word of God" — namely, take it up. Hebrews 4:12: "The word of God is living and effective, and more penetrating than any two-edged sword, reaching even to the division of soul and spirit." And preaching is called "the sword of the Spirit," because it does not penetrate even to the spirit, unless it is led by the Holy Spirit. Matthew 10:20: "For it is not you who speak, but the Spirit of your Father who speaks in you."

Thus, then, we have arms by which we are defended from carnal enemies, namely from gluttony and lust, which is done through temperance, there: "Stand therefore, having your loins girt about," etc. Likewise, we have arms by which we conquer earthly cupidities, namely the arms of justice, which make us abstain from unlawful things, there: "having put on the breastplate of justice." And the arms of purity of affection, or poverty, which draws us back even from lawful things, there: "your feet shod," etc. Likewise, we have arms by which we are protected from errors, namely the arms of faith, there: "in all things taking the shield of faith," and also from the enemies of the human race, there: "in which," namely by the shield of faith, "you may be able to extinguish all the fiery darts of the most wicked one." Likewise, we have arms by which we are confirmed in spiritual goods, namely the arms of hope, there: "and take unto you the helmet of salvation." The helmet is placed on the head; thus hope is placed upon the end. Now the head of the moral virtues is the end itself, concerning which is hope. Hence, to take up the helmet of salvation is nothing other than to have hope concerning the last end. Likewise, we have arms for attacking the demons themselves, namely the sword of the Spirit, which is the word of God — which is done frequently in sermons, in which the word of God, penetrating the hearts of sinners, expels the mass of sins and of demons.

Above, the Apostle set down what he had said about snares and armor; here he expounds what he had also said about confirmation and strengthening in the power of God. And this comes about through prayer to God for divine help.

Now he does three things. First, he admonishes them to pray for themselves; second, for others; third, for the Apostle himself.

Concerning the first, he sets down seven conditions of prayer.

First, that it must be perfect. Hence he says "all prayer," which happens when one has recourse to prayer in all things, or prays for every good.

Second, that it be humble, not presumptuous. Psalm 101:18: "He has regarded the prayer of the humble," etc. This happens when a man does not think that he is heard on account of his own merits, but on account of divine mercy. And therefore he says "supplication," that is, through the acceptance of a sacred thing. Philippians 4:6: "In every prayer and supplication, with thanksgiving, let your petitions be made known to God," etc.

Third, that it be continual, at "at all times." 1 Thessalonians 5:17: "Pray without ceasing, in all things give thanks." Psalm 33:2: "I will bless the Lord at all times" — namely, the appointed time.

Fourth, that it be devout, since "in the spirit." 1 Corinthians 14:15: "I will sing with the spirit, I will sing also with the mind," that is, not as one wandering.

Fifth, that it be watchful, at "watching." 1 Peter 4:7: "Be prudent, and watch in prayers."

Sixth, that it be persevering, at "with all perseverance." Romans 12:12: "Persevering in prayer," etc.

Seventh, that it be charitable — namely, that it be made for all the other saints, at "and supplication for all the saints." 1 Timothy 2:1: "I beseech therefore, first of all, that supplications, prayers, petitions, and thanksgivings be made for all men," etc.

Then, last, he asks that prayers be made for himself, at "and for me." Here he asks three things for himself, which are necessary for any preacher: namely, that his mouth be opened; that he prepare himself for preaching so far as is in him; and that grace be given to him.

And that these three things be given to him, he asks that prayer be made for him, saying "that speech may be given to me in the opening of my mouth." "For I shall not be able to speak, except what the Lord shall have given me," said that Balaam, Numbers 22:18. Hence the Lord, Matthew 10:20: "For it is not you who speak, but the Spirit," etc. Hence it is said in the same place, verse 19: "For it shall be given to you in that hour what you shall speak."

This saying the Apostle sets down first. "That speech may be given to me," he says, "in the opening of my mouth." Colossians, last chapter: "praying at the same time for us also, that God may open to us a door of speech." And to what end, Paul? He answers: namely, that I may be able with confidence to make known the mystery of the Gospel, for which I am an ambassador in a chain.

And this is the second thing that he asks, because it is necessary for a preacher not only that speech, or knowledge, be given to him in the opening of his mouth, but that he preach the speech given to him boldly and with confidence. And this is what he says: "with confidence," etc. And thus the apostles preached, of whom it is said, Acts 4:31, that "they spoke the word of God with confidence."

Now the Apostle commends the office of preaching from its excellence and loftiness. Hence he says "the mystery of the Gospel." Second, he shows that for it he willingly endured tribulation and ignominy. Hence he says "for which I am an ambassador in a chain." Concerning these two together, Colossians, last chapter: "that God may open to us a door of speech, to speak the mystery of Christ, for which also I am bound."

And because it is said, Ecclesiasticus 20:22: "A parable is rejected out of the mouth of a fool, for he does not speak it in its own time," therefore the Apostle asks not only that speech, or the knowledge of preaching, be given to him, but the grace of speaking with confidence — namely, that he might not desist from the work he had begun on account of the chains by which he was bound, but pursue faithfully and confidently the undertaking begun and the office entrusted to him.

Third, he asks that a fitness of time or manner be given to him, because "there is a time to speak, and a time to be silent," as is said, Ecclesiastes 3:7. And therefore he says "that therein I may be bold, as I ought to speak." And certainly in all things manner and quality make a thing pleasing. And this same thing the Apostle asked, Colossians, last chapter: "that I may make it manifest, as I ought to speak," because, as is said, Proverbs 15:23: "a seasonable word is best."

Now at the end of this epistle the Apostle makes known his state to the Ephesians, when he says "but that you also may know," etc. Here, first, he does what has been said; second, he greets them in his accustomed manner, at "peace to the brothers," etc.

In the first part he does three things. First, the manifestation of his state is set down, at "but that you also may know," etc.; second, the manifold commendation of the disciple who brings the news, at "Tychicus, my most dear brother and faithful," etc.; third, he shows the end for which he makes known his state to them — namely, that it is for their consolation — at "and may comfort your hearts."

He says therefore: "but that you also may know the things that concern me, what I am doing, he will make known all things to you," etc. As if the Apostle were to say: for the mystery of the Gospel, for which I am chained, I want you to know that the chain, and all the tribulations, and all the punishments which are inflicted on account of the office entrusted to me, do not distress me, nor change my heart, nor pervert me within, nor touch me inwardly; but indeed I am so afflicted by these things that they are all about me, not within.

And because I cannot go to announce it to you, being as it were chained, Tychicus, my most dear brother and faithful minister in the Lord, will make known all things to you. And therefore you may confidently believe him concerning all things. Luke 12:42: "Who, do you think, is the faithful and prudent servant?" etc. And this one is certainly such, whom I have sent to you for this very purpose, that you may know the things that concern us. And this is the commendation of the disciple. And to what end? "That he may comfort your hearts."

Then, when he says "peace to the brothers," etc., the Apostle sets down his accustomed salutation. And it should be noted that although grace precedes peace and the mutual charity of men toward one another, and toward God, with respect to its bestowal (for "there is no peace for the wicked," says the Lord), nevertheless with respect to the exercise and preservation of grace and truth and charity, peace precedes in its own way.

And therefore he first wishes them peace toward one another and charity toward God, saying: "Peace be to the brethren, and charity with faith." And because, although peace and charity contribute much to the preservation of grace, nevertheless since they always presuppose grace itself, without which they cannot be had, therefore he wishes them grace. Hence he says: "Grace be with all them that love our Lord Jesus Christ, in incorruption. Amen."