Commentary on the Epistle to the Ephesians

“Commentary on the Epistle to the Ephesians” (6 chapters) is one of the voluminous Commentaries on the 14 letters of the Apostle Paul, written by Bl. Theodoret of Cyrus later than all his other comments. In the preface, Bl. Theodoret briefly reveals the content of the apostolic epistle: “The first part of the epistle contains the teaching of the Divine Sermon, and the last - a moral exhortation.” The interpretation reveals such themes of the message as grace, salvation, the unity of the Church and life in Christ. Salvation is a gift, not the result of human effort. All believers are united in Christ and are called to a life of love and harmony. Blzh. Theodoret also draws attention to the importance of spiritual gifts and service in the Church. Some of the previous interpreters of the divine Apostle argued that the godly evangelist John was the first to teach a saving sermon to the Ephesians. Others said that this was done by others, and the divine Paul, not yet seeing the Ephesians, wrote this letter to them. But the history of the Apostolic Acts does not tell us anything like this. We will understand the truth more clearly if we bring to mind the following legend. When a question about the law arose in Antioch, the divine Barnabas and Paul were sent to the holy apostles and, having received a solution to their perplexity, bringing with them writings about this, they returned again to Antioch. It is clear that at the same time, with the chief apostles, they also concluded those conditions about which the divine Paul in the Epistle to the Ephatians said: “And having known the grace of God given to me, James and Cephas and John became like pillars, right hands giving me and Barnabas fellowship, so that we became tongues, and they became circumcision” (Gal. 2:9). From which it is not difficult to see that the divine Apostle John had not yet left the Jews. And upon returning from Jerusalem, when the holy apostles had a dispute with Barnabas and Paul about the blessed Mark, Barnabas, taking Mark, sailed to Cyprus, while the divine Paul with Silas, having gone around Syria and Cilicia, went to Lycaonia. And having circumcised Timothy, who was valiant in everything, there he rushed to Phrygia and Ephatia, sowing the seeds of piety. For, as it is said, the Holy Spirit forbade them to “speak a word in Asia” (Acts 16:6). Then, having passed through Mission, they attempted to offer a saving sermon to the inhabitants of Bithynia; and again the Divine Spirit rebuked them. Having come to Troas, they were called by grace to Macedonia. Then, after Macedonia, having brought the ray of knowledge of God to the Athenians and Corinthians, they went to Ephesus. Aquila and Priscilla were with the Apostle. Therefore, blessed Luke informs us that Paul “entered into a host of conflicts with Judea” (Acts 18:19), and when they asked him to stay in Ephesus, he did not agree, but sailed to Judea. Therefore, it is clear that the city of Ephesus at that time did not yet benefit from saving preaching. For the divine Apostle would not have gone into the Jewish host, leaving the faithful. And the continuation of this story reveals this even more clearly. For, having returned again from Judea, he found in Ephesus some twelve men, although catechumens, who had not yet received the grace of the Divine Spirit, but who only knew John’s baptism. Therefore, having baptized them, he spent two years there, teaching the Ephesians the dogmas of salvation, and first talked in the synagogues. since the Jews, according to custom, entered into disputes, he had an interview “in the school of the tormentor” (Acts 19:9). In this city, the “sweat of the body” on Paul’s clothes drove away illnesses, and the demon attacking the sons of Sceva exclaimed: “I know Jesus, and I know Paul, but who are you” (Acts 19:15)? In this city the witchcraft writings were burned, “and their prices were added up, and five pieces of silver were gained” (Acts 19:19). Therefore, the history of Acts clearly teaches us that it was not the divine John, but the godly Paul who first brought the saving sermon to them. And what the epistle he wrote after this, the epistle itself teaches. For at the end of it he says: “Let you also know what I do about me; Tychicus, the beloved brother and faithful servant about the Lord, who has sent him to you for this purpose, will tell you everything, let him know what he does about us and comfort your hearts” (Eph. 6:21-22). Blessed Tychicus was sent by Paul from Rome, and he makes this known in his Second Epistle to Timothy: for, having said: “Try to come to me quickly. Dimas forsake me, having loved the present age, and go to Thessaloniki: Crescent to Ephatia, Titus to Dalmatia: Luke is one with me. We sing, bring Mark with you: there is something useful for me in the service,” he added: “But I sent Tychicus to Ephesus” (2 Tim. 4:9-12). And that this Epistle to Timothy was written after others is clearly revealed in the Epistle itself: “For I am already hungry, and the time of my departure has come” (2 Tim. 4:6). So, Paul, having preached to the Ephesians, went a second time to Macedonia and Achaia, and from there to Judea. Then, after spending a long time in Ephesus, he arrived in Rome. And writing from there, he made it known that he had sent Tychicus to Ephesus. Tychicus also brought the Epistle to the Ephesians. So, it is clearly proven that, having first preached the Gospel to them, he then wrote the epistle. And the first part of the message contains the teaching of the Divine Sermon, and the last part contains a moral exhortation. 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