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Eph.4:1. Therefore I, a prisoner of the Lord, urge you to walk worthy of the calling to which you have been called, The teacher should not rule, but serve the students for their salvation. Therefore Paul, as a servant, pleads. He even exposes his bonds for the success of the request. The “prisoner” is “in the Lord,” that is, not for a bad deed, but for the sake of the Lord. So, honor the bonds for the Lord's sake. What am I praying for? Not about myself, but about you, so that you live worthy of your title. You are called to great things: to sit with Christ and reign with Him, and you should not disgrace your dignity by deeds unworthy of Christ. From dogmatic teaching he moved on to moral teaching, thereby adding sweetness to his word. Eph.4:2. with all humility of mind. Shows how it is possible to “act worthy of the title” if we are humble. For then you will fully understand what you are and what you have been worthy of; and you will humble yourself and try to serve your benefactor. And moreover, it serves as the basis of all virtue; therefore, the Lord began His beatitudes from here, calling the poor in spirit, that is, the humble in wisdom, blessed. “With all humility,” he says, not only in words, but also in deeds, in appearance and voice, and not in such a way as to show oneself humble in relation to one and not to another, but in relation to everyone, whether he be small or great. and meekness and longsuffering, For it is possible to be both humble and at the same time hot-tempered and angry; but such humility is useless. condescending to each other with love, Teaches what is the benefit of meekness and long-suffering - this is forbearance towards one another. Then, lest someone say: how can I be lenient with my neighbor when he is angry and impudent? – he also indicates the method – in love. For if we have love, we will be forgiving to each other. Eph.4:3. trying to maintain the unity of spirit in the union of peace. Just as in the body the spirit embraces and unites everything, so the Church is united by the Holy Spirit, although we are different in gender, character, and occupation. And through the Holy Spirit we become one body. So, let us try to maintain this unity, living in peace with each other. For if we do not have a union of love and do not live in peace with each other, then we will destroy the unity that the Spirit has given us, just as if a hand or a foot were to be at odds with the rest of the body, and they refused the union with the other members, then they would no longer be under the authority of one spirit. So, great care is needed, and we must not lazily maintain peace, firmly uniting with each other, so that where one strives, the other too (for such are allies), and not spontaneously disposing of ourselves; then only will we be in one Spirit. Eph.4:4. One body and one spirit, Paul is not just looking for love, but love that makes everyone one body, through complete unity with each other, so that, as members of the body, they have compassion and rejoice with each other. "And one spirit". He said this beautifully, showing that, having become one body, they will also be one spirit, or that it is possible to be one body, but not one spirit (just as if someone was on friendly terms with heretics, but did not follow their teachings). Or: having received one spirit by faith, you must also be of the same mind. Or he calls the spirit the same mental mood and like-mindedness in everyone, as if to say: one body and one soul. just as you were called to one hope of your calling; God says, He called you to the same thing, He gave life to everyone, He became the head of everyone equally, He raised everyone up and seated everyone with Him and simply accepted everyone with the same honor, and we all have the same hope. For this reason you must be one and in a union of love. For in relation to him we are equal, although we differ on earth. Eph.4:5. one Lord, one faith, one baptism, After all, it is not that you have a higher Lord, and he has a lower one; so that you may be saved by faith, and he by works; so that baptism would make you free, but that does not. Eph.4:6. one God and Father of all, who is above all, and through all, and in us all. That is, He penetrates over everything and through everything with His providence and control, and dwells in us all. Note also that heretics attribute the preposition “through” to the Son, and (preposition – Ed.) “in” to the Spirit, as if it had a derogatory meaning 8: and they are applied to the Father, of course, not to humiliate Him. Eph.4:7. Each of us has been given grace according to the measure of the gift of Christ. If everything, as you say, is common, why does one have more gifts and others less? For this aroused envy in them, in the Corinthians and many others. Allowing this, the apostle says that everyone is given a gift to the extent that the Giver determined. Therefore, since this is a gift, be pleased, because you still received it, and it was not given to you as something due. And since God determined this measure, do not be curious. For if God determined, then, of course, he did it completely accordingly. So, what is necessary and what a Christian cannot be without is common to everyone, and if someone has a slightly greater gift, then do not grieve, because greater work is associated with him, as will be said in the future. And he did not say: according to the measure of each person’s faith, so that those who have little of it do not give in to cowardice, but he sets the measure in the will of the Giver, so that they do not even dare to reason. Eph.4:8. Therefore it is said: He ascended on high, took captivity captive and gave gifts to men 9 . That He gave the gift, this is clear from the words of the prophet; He gave to men. But the prophet says: you have received gifts, and this is the same thing, because God, giving gifts, accepts service in return. And whoever receives gifts receives them in order to do and work. Therefore, one should not be idle. He ascended “to the heights” - either to the cross, or to heaven in the ascension, which is even better, as can be seen from what follows. What kind of captivity is he talking about? About the captivity of the devil. For He took captive the devil, and death, and oath, and sin, and also us, who were under the power of the devil and guilty of what was said. Eph.4:9. And what does “ascended” mean, if not that He had previously descended into the nether regions of the earth? Eph.4:10. He who descended is also He who ascended above all the heavens to fill everything. Speaking here about humility, Paul points to Christ as an example, as in the Epistle to the Philippians (Phil. 2:8), saying: just as He did not refuse to come down, so do not refuse to humble yourself through humility. And that he descended is clear from the prophet’s expression: “he ascended,” because in relation to God, when it is said “ascended,” it is necessary to understand that He first descended, but not yet about man. Where did you go? To hell: it, of course, is called “the underworld of the earth,” according to the general understanding. As Jacob also said: “You will bring my gray hair with sorrow to the grave” (Gen. 44:30); and David: “lest I become like those who go down to the grave” (Ps. 27:1). So, He descended to the lowest countries, beyond which there is nothing else, and ascended above all, above which there is nothing else. And this descent did not hinder His ascent. Therefore, if you humble yourself, you will be exalted. For this reason He did this, in order to fill everything with His dominion and power, according to the flesh, just as He had previously filled everything according to Divinity. All this goes against Paul of Samosata and Nestorius. For the One who descended - obviously, as the inhabitant of heaven came down, both through incarnation to earth and through death to hell - is one and the same, and not different. And he said significantly: “He.” For the One who took such care of us and who did not refuse to go down even to the lowest limits for our sake, not only distributed the gifts, but, without a doubt, with wisdom and benefit. How then do you grieve that the distribution was made unwisely? And in one place he says that the Spirit divides: “in whom the Holy Spirit has made you” (Acts 20:28) and: “yet all these things work by one and the same Spirit” (1 Cor. 12:11); in another, he refers this to the Father: “God appointed others first in the Church, apostles,” etc. (1 Cor. 12:28), and: “I planted, Apollos watered, but God gave the increase” (1 Cor. 3:6). And here it refers to the Son. Thus, the action of the three is one. some as Apostles, others as Prophets The first were the apostles, because they also had the gift of prophecy, but the prophets, namely the New Testament ones, did not have the apostleship. Either those who wrote the Gospel, or those who, although they did not go everywhere, preached the Gospel, like Priscilla and Aquila (Acts 18:3). others as shepherds and teachers, This is what he calls those who are entrusted with the Church - bishops like Timothy, Titus and the like. But you can understand by pastors both presbyters and bishops, and by teachers even deacons. For they too, having the title of purifiers (καθαρτικην τάξιν), purify the people through the word. Eph.4:12. for the equipping of the saints, for the work of ministry, for the edification of the Body of Christ, Do you see the dignity? Everyone speaks, does, everyone serves the cause of building the Body of Christ, or the Church. Why do you grieve as one who has received a lesser gift? Even you, too, contribute to the “perfection of the saints,” that is, to the benefit of believers and their improvement. So, be careful, having received the gift to build others, do not destroy yourself out of envy of great gifts. Moreover, if another has received a greater gift for the improvement of believers, understand that greater work and service are combined with it, and therefore greater responsibility. On the other hand, isn’t it a satanic property to envy the one who accomplishes and builds the Body of Christ? This is fitting for an opponent of God. Eph.4:13. until we all come into the unity of the faith and the knowledge of the Son of God, Until then, he says, all of us who have received gifts must do, work and create until we come to the unity of faith, that is, until we all appear to have one faith, not differing in dogmas and not having disagreements among ourselves regarding life. For then there will be true unity of faith, then we will know the Son of God, when we will have a right opinion in the matter of teaching and we will maintain the union of love. For Christ is love. into a perfect man, to the measure of the full stature of Christ; By the image of a perfect man and the measure of age, he speaks of perfect knowledge of dogmas, just as by the fulfillment of Christ he means perfect and complete knowledge of Him and faith that He, one of the Trinity and equal to the Father, became Man, a single hypostasis in two natures, wills and actions, and that together with the body he sits with the Father and everything else will come again, which is rightly thought and said about this. How, after this, in another place does he call our knowledge imperfect? In contrast to future knowledge, and here in relation to the immutability of knowledge he calls it perfect. For when we do not hesitate, then we will be perfect, as can be seen from the following. Eph.4:14. so that we may no longer be children, tossed to and fro and carried away by every wind of doctrine, Let us, he says, firmly and unshakably hold on to the small measure that we have received, and let us not, like children, hesitate and get carried away by any teaching. This is why gifts were given, to build and establish, so that the building does not shake. By the words “that we should be no more,” he showed that before they were like that. He even includes himself, so as not to reproach, but to correct with kindness. And by saying “hesitant”, he shows in what danger the souls of those who are unsteady in Orthodoxy are. And, speaking figuratively, he calls various teachings winds. by the cunning (κυβεία) of men, by the cunning art of deception, The word “evil” (κυβευτής in the original Greek - Ed.) refers to those who made profit from playing dice. Such are the false teachers who treat very simple people, like bones, as they please. So, let us not, he says, revolve in this deceit “according to the cunning art of deception,” that is, revolve around and incline toward what the deceptive cunning of the false teachers desires. For all their art and cunning are aimed at nothing other than deception. And he beautifully added: “men,” since the work of God does not involve guile and deception. Eph.4:15. but with true love they grew all into Him who is the head, Christ, Those who are cunning and deceitful in their words all have false and false things, and there is nothing sound and stable in them. Let us, being sincere in love for God and our neighbor, not have a false teaching and live unhypocritically (for here, it seems, he also gives life lessons), let us grow into Christ with all ours - both life and dogmas. For with Him, as the Head, we must conform everything that we have, so as not to bring anything inconsistent and not in harmony with the Head, but to have everything grown according to Him. Eph.4:16. from which the whole body, composed and copulated through all kinds of mutually fastening bonds, with the action of each member in its measure, receives an increase for the creation of itself in love. The idea of ​​this passage is this, although it is not clearly expressed: as in the body the spirit, descending from the brain along the nerves, not only imparts sensitivity to all members, but in accordance with the properties of each: one capable of perceiving more - more, and one capable of perceiving less - less; so Christ distributes His gifts of grace to our souls, which are His members, not simply, but “with the action of each member to its own measure,” that is, how much each is able to contain, and thus the whole body “receives an increase for the creation of itself in love.” Otherwise, it is impossible to perceive the help from above of the descending Spirit, which revives and grows us, if we are not united and united by love, as one body. Just as if a hand, separated from the body, could no longer perceive influences from the spirit, because it is detached from the body; so we, if we do not have unity, will not receive the grace of the Spirit emanating from our Head Christ. This is why he said: “a body composed and copulated,” to show that the members are not simply placed one next to the other, but are connected to each other, and each takes its place, and is not dislocated or disfigured. So, our job is to strengthen and unite ourselves through love, and the job of Christ, our Head, is to send down the Spirit. So, it's all about humility and unity. The words “through all kinds of mutually consolidating ties” show that the Spirit, poured out and given by the Head, tangibly touches everyone. So, the body grows and is created through the fact that the gift of the Spirit touches the members and that He acts in them (for this means “with action”), or that it gives them the power to act. Eph.4:17. Therefore I speak and charge by the Lord, that you no longer walk as other nations do, in the vanity of their minds, It is characteristic of a teacher not only to exhort, but also to intimidate, showing that God Himself stands before his disciples, as Paul does here. “I adjure you,” he says, “by the Lord,” that is, I bring the Lord as a witness that I did not hide from you what should have been said. And he did not say: do not live as you live, so as not to offend them, but: “as other nations do,” admonishing them by the example of others. They acted “according to the vanity” of the “mind” because they served idols, were slaves to passions and indulged in the vanity of the world. And that which is called vanity is so called because we use it vainly; for it is not by its nature vain, since everything was created very well. Eph.4:18. being darkened in mind, alienated from the life of God, Although the light of knowledge of God and pure life shone, they darkened themselves, weakening their spiritual vision with the darkness of passions and worldly cares. Yes, the great and impassable stream represents passions and worldly worries that darken the mind. Therefore, those who live like this are alienated from the life of God, that is, from life according to God. Because rational life consists in understanding the truth. But a person who is blind to it in the true sense does not live, since truth is the essence and light of reason. because of their ignorance and the hardness of their hearts. So, if they are ignorant, why do you blame them? The ignorant should be taught, not blamed. But this ignorance, he says, occurred in them as a result of bitterness, that is, insensibility; and insensibility is due to their inclination towards an unclean life, so that they are worthy of blame. Yes, listen, and what follows. Eph.4:19. They, having reached the point of insensibility, gave themselves over to debauchery so that they commit all uncleanness with gluttony. Do you not see that they became so insensitive of their own free will? “Having reached the point of insensibility,” that is, having become completely lazy, not wanting to do anything good, having reached complete insensibility and, as it were, gone mad, “they gave themselves over to debauchery.” For what? To commit uncleanness, because they have made it (impurity) their occupation and incessant work, and not just one kind of it, but every kind. How could they not lose sensitivity after this, indulging in all kinds of uncleanness? For an unclean life is the cause of evil teaching and leads to a misunderstanding of everything good. Therefore, when you hear in another place that God gave over to a “perverted mind” (Rom. 1:28), remember these words and, comparing the two, understand that God is said to betray those who betray themselves, that is, he allowed and abandoned them, since they themselves made themselves worthy of it. And even the expression “with insatiability” indicates their voluntary insensibility. For, he says, they could use both money and pleasures in moderation, but they, having indulged in excess, became coarsened in everything and became insensitive to everything good. Eph.4:20. But this is not how you came to know Christ; Eph.4:21. because you have heard about Him and learned from Him, just as the truth is in Jesus, Eph.4:22. put off the old way of life, This is the situation in which the pagans find themselves; “But this is not how you came to know Christ; because you have heard of Him and learned in Him,” that is, after you have come to know Christ. And without hesitation, but quite confidently, he says so. For this is the knowledge of Christ, to live virtuously; just as he who lives badly does not know Christ. “They say they know God, but in works they deny” (Titus 1:16). The words “since the truth is in Jesus” should be understood this way: you should not walk as the pagans walk, so you too should remain the same. For the work of Christ is not vanity, but truth, doctrine and life. Sin is a lie because it is devoid of substance and has no purpose; virtue is truth, since it is stable and has a goal. What have you learned, what is Christ’s truth? It is that you have put aside the old man, that is, the customs of your former life and the life of the old and guilty of sin. corrupted by deceitful lusts, You can understand this in two ways: either as lusts decay, so the person himself, that is, reason, corrupts. How then do lusts smolder? Beauty fades from illness and old age, and strength fades in the same way, and in general everything is finally destroyed by death. For “on that day,” says David, “all his thoughts will perish” (Ps. 145:4). Or: “in the lusts” it is said instead: from the lusts. Since your old man is corrupted by them, like cotton paper and iron, from what they are born, from what they perish. For the love of glory also destroys, as far as the soul is concerned, always, but sometimes it also destroys the body; and pleasure too. He beautifully called the pleasure that comes from them seduction. For all this is a forgery and deception, because it only appears to be pleasure, but in essence there is bitterness. This is what seduction consists of: appearing one way and being another. Eph.4:23. and be renewed (άνανεουσθαι) by the spirit of your mind So that someone does not think that he is introducing another person, he says: “be renewed,” that is, renew the dilapidated itself and make it different. So the subject is the same, the change is only in character and thought. How could this renewal take place? Through the Holy Spirit, Who dwells in our minds, because the Spirit does not tolerate old practices. What has been said makes sense: be renewed by spiritual renewal in your mind, and not by bodily renewal that occurs in the body. Eph.4:24. and put on the new man, You see, there is one object, which involves and puts on itself: but the clothes are different, namely: vice and virtue? For just as it is easy to undress and dress, so easy is vice and virtue, if we wish. Why does he represent vice and virtue under the image of a person? Because deeds characterize a person, and they show a person no less than his nature - whether he is good or evil. So, the new man is one renewed by baptism, who must be strong, undamaged, and healthy, for all this is characteristic of youth. created according to God, in righteousness and true holiness. This man, he says, was created not by lust, but “according to God,” that is, from God that creation that is pleasing to Him, in a font not of water and earth, but “in righteousness and holiness.” For this is the essence of such a person. Truth is generally a virtue, as we usually call an impeccable person a righteous person. And the Lord, saying: “unless your righteousness exceeds the righteousness of the scribes and Pharisees” (Matthew 5:20), means here all virtue. “Holiness” is purity and fulfillment of all that is due; as, for example, in relation to the dead we say: οσίαν - when someone fulfilled what was due to them 10, and also άφιοσάμην (I got off - I did everything). But since the Old Testament spoke about righteousness, he says that it was an image of this righteousness. I tell you about the truth of truth and the Gospel. Or, in contrast to the external and hypocritical truth, he pointed to the true truth. Although this man was created in baptism in truth and reverence, he should now be clothed with them through life and deeds. And when you hear that you should be clothed, then think that you should never be undressed, as it is said: “You will be clothed with curses as with a robe” (Ps. 109:18), and “You are clothed with light as with a robe” (Ps. 103:2). And we are in the habit of saying: so-and-so has put on the guise of so-and-so. Eph.4:25. Therefore, putting away lying, speak the truth, every one of you, to your neighbor, for we are members of one another. Having spoken about the old man in general, he then describes him in parts. And, firstly, it eliminates lies in relation to each other and, what is especially important and can awaken shame, because we are members of each other, as if to say: does the eye, having seen the beast, lie to the legs and prevent them from fleeing? Or does the foot, sensing a deep ditch hiding under the reeds and earth, really lie and not let the eye know so that it looks in the other direction and finds a way around? And in general you will find the same thing in everything. Therefore, we also will not lie to each other, for we are members of one body. Eph.4:26. When you are angry, do not sin: Having said: “Do not lie,” then, since anger often comes from lying, he says: it would be good not to be angry at all, but if it happens, then at least do not bring yourself to sin by immoderately indulging in anger. And some say that there is only one sinless anger, namely against demons and passions, which the holy Apostle offers us here. Let not the sun go down on your anger; Let this feeling not remain in you for long, he says, and let the setting sun not leave you as enemies, so that its light does not shine upon you as unworthy and so that the night does not further kindle this fire through thoughts and contribute to the emergence of evil intentions. Eph.4:27. and do not give place to the devil. To be at enmity with each other means to give room to the devil. For as long as we are united and united, he brings nothing of his own, since he finds no place; when he notices some discord in us, then, finding a place, he first sticks his head in, like a snake, and then climbs in with his whole writhing body. Eph.4:28. Who stole, do not steal forward, Do you see what members the old man has: lies, rancor, theft? And he did not say: let the stealer be punished, but: let him leave, he says, from this evil. For this is the work of external courts, but this is the teaching of Christ. Where are the so-called Cathars (καθαροί - pure), but in fact full of all uncleanness, rejecting repentance? Let them hear that to remove a shameful name from oneself means not only to give up sin, but also to do something good. For listen to what he says next. or rather, work, doing useful things with your own hands, so that you have something to give to those in need. For it is not enough to lag behind sin, but you need to take the opposite path of good. Has he done evil before? Now let him do good, and not simply, but with effort: in order, on the one hand, to crush the body, which was previously accustomed to evil due to inaction, and on the other, to have sufficient means of life and food in order to give to others, and so that the one who previously robbed others will now do good to others. Wonderful thing! The Gospel turns almost demons into angels! Eph.4:29. Let no rotten word come out of your mouth, He calls an idle word rotten: reckless and inappropriate, like jokes and idle talk. But even more rotten and, so to speak, fetid - obscenity, abuse and slander. For we will give an answer not only for deeds, but also for words. but only what is good for edification in faith (χρείας), so that it may bring grace to those who hear. That is, we will say what edifies our neighbor, what is necessary for the present need, and not untimely and useless, so that those who listen will remain grateful to us. Because if we say something that is beneficial to the soul, then those who listen, as those who have received the benefit, will be grateful. Or: so that your word, he says, will make them blessed. For just as ointment gives grace to those who receive it, so does a word that is beneficial to the soul. You see, as Paul always urges us to do, he now asks us to edify our neighbor, that is, ourselves. For the one who advises something beneficial to another, of course, does it much earlier to himself. Eph.4:30. And do not offend the Holy Spirit of God, If you, he says, say a word that is rotten and unworthy of the mouth of a Christian, you will not offend a person, but the Spirit of God, with whom you have been blessed and with whom your lips have been sanctified. Then he points out what we have been blessed with. By whom you were sealed for the day of redemption. For the Spirit sealed us as a testimony that we belong to the royal flock: He did not leave us among those guilty of the wrath of God, but took us away from them and put a seal in order to deliver us from this wrath. Shall we not be ashamed to insult Him after this? Your lips are sealed with the Spirit, so that you do not say anything unworthy of Him; do not break away from this seal. Eph.4:31. Let all irritation and rage and anger and shouting and slander along with all malice be removed from you; Although, by what was said above, he rejected anger, but now, as it were, he is tearing it out by the roots; because irritation (that is, severity) is the root of rage and anger. For when the bitter liquid (bile) is irritated, it emerges from the vessel containing it, spreads throughout the body, and turns a person into a beast. So, “irritation” (πικρία) is internal depravity, deceit, preparation for crime; and “rage” is the beginning of “anger”, as if some kind of ignition; anger is a state when it turns into action. And since anger, if not accompanied by a “scream” that kindles it, quickly fades away; then (the apostle) says: “and let the cry be removed from you,” that is, let it disappear and no trace remain. For the “cry” is the horse, and anger is the rider: hold back the horse, and you overthrow the rider. Take away also “slander,” that is, slander, which, although generated by anger, itself inflames it even more through shouting. But since there are many people who secretly hurt, who say nothing, but secretly cause harm, who wait unnoticed around the corner to cause harm, therefore he added: “with all malice,” that is, both small and large. Eph.4:32. but be kind to each other, compassionate, forgive each other, Since it is not enough only to abstain from evil to receive the Kingdom, but it is also necessary to do good (for if we neglect to do good, we will end up in Gehenna, even if we do not do evil, as can be seen from many places in the Gospel (Matthew 3:10), therefore Paul, rejecting evil, inclines us to do good and says: “be kind”, in contrast to anger, “compassionate”, in contrast to cruelty, “forgive one another,” that is, be lenient and forgive those who sin against you, as opposed to malice and slander. just as God in Christ forgave you 11 . Since the example is much more convincing, he represents God as an example. He could even point to the fact that God said: “forgive, and you will be forgiven” (Luke 6:37), but since many doubt the future, he points to what happened, saying: “God has forgiven us.” How? “In Christ,” that is, with danger for His Son and even His slaughter. You may forgive without danger to you, but He does not; You forgive your brother, but He let go and forgave you when you were an enemy. Notice also how, instead of saying: forgive each other, he said: “to ourselves” (as in the Church Slavonic translation - Ed.), showing that when we forgive (χαριζώμεθα) to each other, we thereby deserve mercy for ourselves. This means that heretics consider the Son and the Spirit to be ministering forces under the Father, and they claim that it is precisely these pretexts that indicate this service and humiliation. – Approx. Ed. οσίαν - this expression is used about those who have freed themselves from judgment. Blzh. 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