{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/113/1130020.htm","path":"chr/ecf/113/1130020.htm","source_url":"https://sacred-texts.com/chr/ecf/113/1130020.htm","text":"\u201cUnto me, who am less than the least of all saints, was this grace given, to preach unto the Gentiles the unsearchable riches of Christ; and to make all men see what is the dispensation of the mystery, which from all ages hath been hid in God, who created all things: 248 to the intent that now unto the principalities and the powers in the heavenly places might be made known through the Church the manifold wisdom of God, according to the eternal purpose, which He purposed in Christ Jesus our Lord.\u201d\nThey who go to the physician\u2019s have not merely to go there and nothing further; they have to learn how to treat themselves, and to apply remedies. And so with us then who come here, we must not do this and nothing else, we must learn our lesson, the surpassing lowliness of Paul. What? when he was about to speak of the vastness of the grace of God, hear what he saith, \u201cUnto me, who am less than the least of all saints, was this grace given.\u201d Lowliness indeed it was even to bewail his former sins, although blotted out, and to make mention of them, and to hold himself within his true measure as where he calls himself \u201ca blasphemer, and a persecutor, and injurious;\u201d (1 Tim. i. 13.) yet nothing was p. 80 equal to this: for \u201cformerly,\u201d saith he, such was I; and again he calls himself, \u201cone born out of due time.\u201d (1 Cor. xv. 8.) But that after so many great and good deeds and at that time he should thus humble himself, and call himself \u201cless than the least of all,\u201d this is indeed great and surpassing moderation. \u201cTo one who am less than the least of all saints;\u201d he saith not, \u201cthan the Apostles.\u201d So that that expression is less strong than this before us. There his words are, \u201cI am not meet to be called an Apostle.\u201d (1 Cor. xv. 9.) Here he says that he is even \u201cless than the least of all saints;\u201d \u201cto me,\u201d saith he, \u201cwho am less than the least of all saints was this grace given.\u201d What grace? \u201cTo preach unto the Gentiles the unsearchable riches of Christ, and to make all men see what is the dispensation of the mystery, which from all ages hath been hid in God, who created all things, to the intent that now unto the principalities and the powers in the heavenly places, might be made known through the Church the manifold wisdom of God.\u201d True, to man it was not revealed; and art thou enlightening Angels and Archangels and Principalities and Powers? I am, saith he. For it was \u201chid in God,\u201d even \u201cin God who created all things.\u201d And dost thou venture to utter this? I do, saith he. But whence hath this been made manifest to the Angels? By the Church. Again he saith, not merely the manifold (\u03c0\u03bf\u03b9\u03ba\u03af\u03bb\u03bf\u03c2) but the much-manifold (\u03c0\u03bf\u03bb\u03c5\u03c0\u03bf\u03af\u03ba\u03b9\u03bb\u03bf\u03c2) wisdom, that is, \u201cthe multiplied and varied.\u201d What then is this? Did not Angels know it? No, nothing of it; for if Principalities knew it not, much less could Angels ever have known it. What then? Did not even Archangels know it? No, nor even they. But whence were they going to know it? Who was to reveal it? When we were taught it, then were they also by us. 249 For hear what the Angel saith to Joseph; \u201cThou shalt call His Name Jesus, for it is He that shall save His people from their sins.\u201d (Matt. i. 21.)\nPaul himself was sent to the Gentiles, the other Apostles to the Circumcision. So that the more marvellous and astonishing commission was given, saith he, \u201cto me, who am less than the least.\u201d And this too was of grace, that he that was least should have the greatest things entrusted to him; that he should be made the herald of these tidings. For he that is made a herald of the greater tidings, is in this way great.\n\u201cTo preach unto the Gentiles the unsearchable riches 250 of Christ.\u201d\nIf His \u201criches are unsearchable,\u201d and that too after his appearing, much more is His essence. If it is still a mystery, much more was it before it was made known; for a mystery he calls it on this account, because neither did the Angels know it, nor was it manifest to any one else.\n\u201cAnd to make all men see,\u201d saith he, \u201cwhat is the dispensation of the mystery which from all ages hath been hid in God, who created all things.\u201d\nAngels knew only this, that \u201cThe Lord\u2019s portion was His people.\u201d (Deut. 32:8, 9.) And again it is said, \u201cThe Prince of Persia withstood me.\u201d (Dan. x. 13.) So that it is nothing to be wondered at that they were ignorant of this; for if they were ignorant of the circumstances of the return from the Captivity, much more would they be of these things. For this is the gospel. \u201cIt is He that shall save,\u201d it saith, \u201cHis people.\u201d (Matt. i. 21.) Not a word about the Gentiles. But what concerns the Gentiles the Spirit revealeth. That they were called indeed, the Angels knew, but that it was to the same privileges as Israel, yea, even to sit upon the throne of God, this, who would ever have expected? who would ever have believed?\n\u201cWhich hath been hid,\u201d saith he, \u201cin God.\u201d\nThis \u201cdispensation,\u201d however, he more clearly unfolds in the Epistle to the Romans. \u201cIn God,\u201d he continues, \u201cwho created all things by Jesus Christ.\u201d 251 And he does well to say \u201cby Jesus Christ;\u201d forasmuch as He who created all things by Him, revealeth also this by Him; for He hath made nothing without Him; for \u201cwithout Him,\u201d it is said, \u201cwas not any thing made.\u201d (John i. 30.)\nIn speaking of \u201cprincipalities\u201d and \u201cpowers,\u201d he speaks both of those above and those beneath.\n\u201cAccording to the eternal purpose.\u201d It hath been now, he means, brought to pass, but not now decreed, it had been planned beforehand from the very first. \u201cAccording to the eternal purpose which He purposed 252 in Christ Jesus our Lord.\u201d That is, according to the eternal foreknowledge; foreknowing the things to come, i.e., he means the ages to come; for He knew what was to be, and thus decreed it. According to the purpose of the ages, of those, perhaps, which He hath made by Christ Jesus, p. 81 because it was by Christ that every thing was made.\nEph. 3.12. \u201cIn whom we have,\u201d saith he, \u201cboldness, and access in confidence through our faith in him.\u201d\n\u201cHave access,\u201d not as prisoners, he says, nor yet, as persons candidates for pardon, nor as sinners; for, saith he, we have even \u201cboldness with confidence,\u201d that is, accompanied with cheerful trust; arising from what source? \u201cthrough our faith in Him.\u201d\nEph. 3.13. \u201cWherefore 253 I ask that ye faint not at my tribulations for you, which are your glory.\u201d\nHow is it \u201cfor them?\u201d How is it \u201ctheir glory?\u201d It is because God so loved them, as to give even the Son for them, and to afflict His servants for them: for it was in order that they might attain so many blessings, that Paul was in prison. Surely this was from God\u2019s exceeding love towards them: it is what God also saith concerning the Prophets, \u201cI have slain them by the words of my mouth.\u201d (Hos. vi. 5.) But how was it that they fainted, when another was afflicted? He means, they were troubled, were distressed. This also he says when writing to the Thessalonians, \u201cthat no man be moved by these afflictions.\u201d (1 Thes. iii. 3.) For not only ought we not to grieve, but we ought even to rejoice. If ye find consolation in the forewarning, we tell you beforehand that here we have tribulation. And why pray? Because thus hath the Lord ordered.\nEph. 3:14, 15. \u201cFor this cause 254 I bow my knees unto the Father from whom every family in heaven and on earth is named.\u201d\nHe here shows the spirit of his prayer for them. He does not say simply, \u201cI pray,\u201d but manifests the supplication to be heartfelt, by the \u201cbowing of the knees.\u201d\nThat is, no longer, he means, reckoned, according to the number of Angels, but according to Him who hath created the tribes both in heaven above and in earth beneath, not as the Jewish.\nEph. 3:16, 17. \u201cThat He would grant you according to the riches of His glory that ye may be strengthened with power through His Spirit in the inward man; that Christ may dwell in your hearts through faith.\u201d\nMark with what insatiable earnestness he invokes these blessings upon them, that they may not be tossed about. But how shall this be effected? By the \u201cHoly Spirit in your inward man, that Christ may dwell in your hearts through faith.\u201d How again shall this be?\nEph. 3:18, 19. \u201cTo the end that ye being rooted and grounded in love, may be strong to apprehend with all the saints, what is the breadth, and length, and height, and depth, 255 and to know the love of Christ which passeth knowledge.\u201d\nThus is his prayer now again, the very same as when he began. For what were his words in the beginning? \u201cThat the God of our Lord Jesus Christ, the Father of glory may give unto you a Spirit of wisdom and revelation in the knowledge of Him; having the eyes of your heart enlightened, that ye may know what is the hope of His calling, what the riches of the glory of His inheritance in the saints; and what the exceeding greatness of His power to us-ward who believe.\u201d And now again he says the same. \u201cThat ye may be strong to apprehend with all the saints what is the breadth, and length, and height, and depth;\u201d i.e., to know perfectly the mystery which hath been providentially ordered in our behalf: 256 \u201cand the breadth, and length, and height, and depth;\u201d that is, too, the immensity of the love of God, and how it extends every where. And he outlines it by the visible dimensions of solid bodies, pointing as it were to a man. He comprehends the upper and under and sides. I have thus spoken indeed, he would say, yet is it not for any words of mine to teach you these things; that must be the work of the Holy Spirit. \u201cBy His might,\u201d saith he, is it that ye must be \u201cstrengthened\u201d against the trials that await you, and in order to remain unshaken; so that there is no other way to be strengthened but by the Holy Ghost, both on account of trials and carnal reasonings.\nBut how doth Christ dwell in the hearts? Hear what Christ Himself saith, \u201cI and my Father will come unto him, and make our abode with him.\u201d (John xiv. 23.) He dwelleth in those hearts that are faithful, in those that are \u201crooted\u201d in His love, those that remain firm and unshaken.\n\u201cThat ye may be\u201d thoroughly \u201cstrong,\u201d saith he; so that there is great strength needed.\n257 \u201cThat ye may be filled unto all the fulness of God.\u201d\np. 82 What he means is this. Although the love of Christ lies above the reach of all human knowledge, yet shall ye know it, if ye shall have Christ dwelling in you, yea, not only shall know from Him this, but shall even \u201cbe filled unto all the fulness of God;\u201d meaning by the \u201cfulness of God,\u201d either the knowledge how God is worshipped in the Father, the Son, and the Holy Ghost, or else urging them thus to use every effort, in order to be filled with all virtue, of which God is full.\nEph. 3.20. \u201cNow unto Him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us.\u201d\nThat God hath done \u201cabundantly above all that we ask or think,\u201d is evident from what the Apostle himself hath written. For I indeed, saith he, pray, but He of Himself, even without any prayer of mine, will do works greater than all we ask, not simply \u201cgreater,\u201d nor \u201cabundantly greater,\u201d but \u201cexceeding abundantly.\u201d And this is evident from \u201cthe power, that worketh in us:\u201d for neither did we ever ask these things, nor did we expect them.\nEph. 3.21. \u201cUnto Him be the glory,\u201d he concludes, \u201cin the Church and in Christ Jesus, unto all generations forever and ever. Amen.\u201d\nWell does he close the discourse with prayer and doxology; for right were it that He, who hath bestowed upon us such vast gifts, should be glorified and blessed, so that this is even a proper part of our amazement at His mercies, to give glory for the things advanced to us at God\u2019s hands through Jesus Christ.\n\u201cThe glory in the Church.\u201d Well might he say this, forasmuch as the Church alone can last on to eternity.\nIt seems necessary to state what are meant by \u201cfamilies.\u201d (\u03c0\u03b1\u03c4\u03c1\u03b9\u03b1\u03af) Here on earth, indeed there are \u201cfamilies\u201d that is races sprung from one parent stock; but in heaven how can this be, where none is born of another? Surely then, by \u201cfamilies,\u201d 258 he means either the assemblies and orders of heavenly beings; as also we find it written in Scripture, \u201cthe family of Amattari:\u201d (1 Sam. x. 21. See Septuagint.) or else that it is from Him from whom earthly fathers have their name of father.\nHowever, he does not ask the whole of God, but demands of them also faith and love, and not simply love, but love \u201crooted and grounded,\u201d so that neither any blasts can shake it, nor any thing else overturn it. He had said, that \u201ctribulations\u201d are \u201cglory,\u201d and if mine are so to you, he would say, much more will your own be: so that to be afflicted is no token of men being forsaken, for He who hath wrought so great things for us, never would do this.\nAgain, if in order to understand the love of God, it was necessary for Paul to pray, and there was need of the indwelling of the Holy Spirit, who by following mere reasonings shall understand the nature of Christ? And why is it a difficult thing to learn that God loveth us? Beloved, it is extremely difficult. For some know not even this; wherefore, they even say, numberless evils come to be in the world; and others know not the extent of this love. Nor, indeed, is Paul seeking to know its extent, nor with any view to measure it; for how could he? but only to understand this, that it is transcendent, and great. And this very thing, he says, he is able to show, even from the knowledge which hath been vouchsafed to us.\nHowever, what is higher than the being \u201cstrengthened with might,\u201d in order to have Christ within? Vast are the things we ask, saith he, yet is He able to do above even them, so that not only doth He love us, but doth so intensely. Be it our care therefore, beloved, to understand the love of God. A great thing indeed is this; nothing is so beneficial to us, nothing so deeply touches us: more availing this to convince our souls than the fear of hell itself. Whence then shall we understand it? Both from the sources now mentioned, and from the things which happen every day. For from what motive have these things been done for us? from what necessity on His part? None whatever. Over and over again he lays down love as the cause. But the highest degree of love is that where men receive a benefit, without any prior service on their part to call for it.\nMoral. And let us then be followers of Him; let us do good to our enemies, to them that hate us, let us draw near to those who turn their backs upon us. This renders us like unto God. \u201cFor if ye love them that love you,\u201d saith Christ, \u201cwhat reward have ye?\u201d \u201cDo not even the Gentiles the same.\u201d (Matt. v. 46.) But what is a sure proof of love? To love him p. 83 that hates thee. I wish to give you some example, (pardon me,) and since I find it not among them that are spiritual, I shall quote an instance from them that are without. See ye not those lovers? How many insults are wreaked upon them by their mistresses, how many artifices practised, how many punishments inflicted: yet they are enchained to them, they burn for them, and love them better than their own souls, passing whole nights before their thresholds. From them let us take our example, not indeed to love such as those,\u2014women, I mean, that are harlots; no, but thus to love our enemies. For tell me, do not harlots treat their lovers with greater insolence than all the enemies in the world, and squander away their substance, and cast insult in their face, and impose upon them more servile tasks than upon their own menials? And yet still they desist not, though no one hath so great an enemy in any one, as the lover in his mistress. Yea, this beloved one disdains, and reviles, and oftentimes maltreats him, and the more she is loved, the more she scorns him. And what can be more brutal than a spirit like this? Yet notwithstanding he loves her still.\nBut possibly we shall find love like this in spiritual characters also, not in those of our day, (for it has \u201cwaxed cold,\u201d) (Matt. xxiv. 12.) but in those great and glorious men of old. Moses, the blessed Moses, surpassed even those that love with human passion. How, and in what way? First, he gave up the court, and the luxury, and the retinue, and the glory attending it, and chose rather to be with the Israelites. Yet is this not only what no one else would ever have done, but would have even been ashamed, were another to have discovered him, of being found to be a kinsman of men, who were slaves and not only slaves, but were looked upon as even execrable. Yet was he not only not ashamed of his kindred, but with all his spirit defended them, and threw himself into dangers for their sake. (Acts. vii. 24.) How? Seeing, it is said, one doing an injury to one of them, he defended him that suffered the injury, and slew him that inflicted it. But this is not as yet for the sake of enemies. Great indeed is this act of itself, but not so great as what comes afterwards. The next day, then, he saw the same thing taking place, and when he saw him whom he had defended 259 doing his neighbor wrong, he admonished him to desist from his wrong-doing. But he said, with great ingratitude, \u201cWho made thee a ruler and a judge over us?\u201d (Acts. vii. 27.) Who would not have taken fire at these words? Had then the former act been that of passion and frenzy, then would he have smitten and killed this man also; for surely he on whose behalf it was done, never would have informed against him. But because they were brethren, it is said, he spoke thus. When he [the Hebrew] was being wronged, he uttered no such word \u201cWho made thee a ruler and a judge over us?\u201d \u201cWherefore saidst thou not this yesterday?\u201d Moses would say, \u201cThy injustice, and thy cruelty, these make me a ruler and a judge.\u201d\nBut now, mark, how that some, in fact, say as much even to God Himself. Whenever they are wronged indeed, they would have Him a God of vengeance, and complain of His long suffering; but when themselves do wrong, not for a moment.\nHowever, what could be more bitter than words like these? And yet notwithstanding, after this, when he was sent to that ungrateful, to that thankless race, he went, and shrunk not back. Yea, and after those miracles, and after the wonders wrought by his hand, oftentimes they sought to stone him to death and he escaped out of their hands. They kept murmuring too incessantly, and yet still, notwithstanding, so passionately did he love them, as to say unto God, when they committed that heinous sin, \u201cYet now if Thou wilt forgive, forgive their sin; and if not, blot even me also out of the book which Thou hast written.\u201d (Ex. xxxii. 32.) Fain would I perish, saith he, with them, rather than without them be saved. Here, verily, is love even to madness, verily, unbounded love. What sayest thou, Moses? Art thou regardless of Heaven? I am, saith he, for I love those who have wronged me. Prayest thou to be blotted out? Yea, saith he, what can I do, for it is love? And what again after these things? Hear what the Scripture saith elsewhere; \u201cAnd it went ill with Moses for their sakes.\u201d (Ps. cvi. 32.) How often did they wax wanton? How often did they reject both himself and his brother? How often did they seek to return back to Egypt? and yet after all these things did he burn, yea, was beside himself with love for them, and was ready to suffer for their sakes.\nThus ought a man to love his enemies; by lamentation, by unwearied endurance, by doing everything, by showing all favor, to aim at their salvation.\nAnd what again, tell me, did Paul? did he not ask even to be accursed in their stead? (Rom. ix. 3.) But the great pattern we must of necessity derive from the Lord, for thus doth He also Himself, where he saith, \u201cFor He maketh His sun to rise on the evil and the good,\u201d (Matt. v. 45.) adducing the example from His Father; but we from Christ Himself. He came unto p. 84 them, in His Incarnation, I mean, He became a servant for their sakes, \u201cHe humbled Himself, He emptied Himself, He took the form of a servant.\u201d (Phil. 2:7, 8.) And when He came unto them, He went not Himself aside \u201cinto any way of the Gentiles,\u201d (Matt. x. 5.) and gave the same charge to His disciples, and not only so, but \u201cHe went about healing all manner of disease, and all manner of sickness.\u201d (Matt. iv. 23.) And what then? All the rest indeed were astonished, and marvelled, and said, \u201cWhence, then, hath this man all these things?\u201d (Matt. xiii. 56.) But these, the objects of His beneficence, these said, \u201cHe hath a devil,\u201d (John x. 20.) and \u201cblasphemeth,\u201d (John x. 36.) and \u201cis mad,\u201d and is a \u201cdeceiver,\u201d (John 7:12, Matt. 27:63.) Did he therefore cast them away? No, in no wise, but when He heard these sayings, He even yet more signally bestowed His benefits upon them, and went straightway to them that were about to crucify Him, to the intent that He might but only save them. And after He was crucified, what were His words? \u201cFather, forgive them, for they know not what they do.\u201d (Luke xxiii. 34.) Both cruelly treated before this, and cruelly treated after this, even to the very latest breath, for them He did every thing, in their behalf He prayed. Yea, and after the Cross itself, what did He not do for their sakes? Did He not send Apostles? Did He not work miracles? Did He not shake the whole world?\nThus is it we ought to love our enemies, thus to imitate Christ. Thus did Paul. Stoned, suffering unnumbered cruelties, yet did he all things for their good. Hear his own words. \u201cMy heart\u2019s desire and my supplication to God is for them that they may be saved.\u201d (Rom. 10:1, 2.) And again; \u201cFor I bear them witness that they have a zeal for God.\u201d And again; \u201cIf thou, being a wild olive tree wast grafted in, how much more shall these be grafted into their own olive tree?\u201d (Rom. xi. 24.) How tender, thinkest thou, must be the affection from which these expressions proceed, how vast the benevolence? it is impossible to express it, impossible.\nThus is it we ought to love our enemies. This is to love God, Who hath enjoined it, Who hath given it as His law. To imitate Him is to love our enemy. Consider it is not thine enemy thou art benefiting, but thyself; thou art not loving him, but art obeying God. Knowing therefore these things, let us confirm our love one to another, that we may perform this duty perfectly, and attain those good things that are promised in Christ Jesus our Lord, with Whom to the Father, together with the Holy Ghost, be glory, might, and honor, now, and for ever and ever. Amen.\n[The words \u2018through Jesus Christ\u2019 (\u03b4\u03b9\u1f70 \u1fbd\u0399\u03b7\u03c3\u03bf\u1fe6 \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6) which are here found in Chrysostom\u2019s text have gotten into the textus receptus from the few late and mostly cursive mss. which present the Byzantine or Constantinopolitan text and from which the textus receptus was made. Chrysostom is the chief witness of this Byzantine text. Schaff, Companion to Greek Testament, pp. 205\u20136. The words are omitted by Aleph A B C D, most Versions and Editors.\u2014G.A.]\n80:249\nS. Chrysostom says the same, Orat. iv.in Anom. 2. and Hom. i. in Joan. 2. (ed. Ben.) vid. also Theodoret in Ps. 23. 7, 8. S. Greg. Nyss. Hom. 8 in Cant. p. 596. S. Jerome in loc. [Comp. 1 Pet. i. 12, which things angels desire to look into.\u2014G.A.]\n80:250\n[\u201cThe whole divine fulness of salvation, of which Christ is the possessor and bestower, and which is of such a nature that the human intellect cannot explore it so as to form an adequate conception of it. This does not hinder the proclamation which, on the contrary, is rendered possible by revelation.\u201d\u2014Meyer.\u2014G.A.]\n80:251\n[See note on these words above.\u2014G.A.]\n80:252\n[This verb, \u1f10\u03c0\u03bf\u03af\u03b7\u03c3\u03b5\u03bd, has been applied by many to the \u2018forming\u2019 of the purpose. (So Rev. Ver.) But it seems best to refer it to the \u2018execution\u2019 of it, regarded as an accomplished fact. Riddle in Popular Commentary and in Lange. Braune in Lange. Meyer, Ellicott.\u2014G.A.]\n81:253\n[Wherefore, \u201cin view of my position as minister of such a gospel.\u201d\u2014Riddle.\u2014G.A.]\n81:254\n[This \u03c4\u03bf\u03cd\u03c4\u03bf\u03c5 \u03c7\u03ac\u03c1\u03b9\u03bd is a resumption of the first verse of the chapter which was left unfinished by reason of the digression concerning his office as apostle of the Gentiles, which forms a section by itself. (Eph. 3.2-13.)\u2014G.A.]\n81:255\n[\u201cA sensuous illustration of the idea; \u2018how great in every relation.\u2019\u201d\u2014Meyer. G.A.]\n81:256\n[\u201cOf what are these dimensions predicated? Not of the work of redemption as Chrysostom (\u03c4\u1f78 \u03bc\u03c5\u03c3\u03c4\u03ae\u03c1\u03b9\u03bf\u03bd \u03c4\u1f78 \u1f51\u03c0\u1f72\u03c1 \u1f51\u03bc\u1ff6\u03bd \u03bf\u1f30\u03ba\u03bf\u03bd\u03bf\u03bc\u03b7\u03b8\u03b5\u03bd) because after a new portion of the discourse is begun at Eph. 3.14, the \u03bc\u03c5\u03c3\u03c4\u1f74\u03c1\u03b9\u03bf\u03bd is not again mentioned; nor of the love of God to us, as Chrysostom again, for the \u1f11\u03bd \u1f00\u03b3\u03ac\u03c0\u1fc3 preceding does not refer to God\u2019s love; but of the love of Christ to men as shown in Eph. 3.19.\u201d\u2014Meyer. So Ellicott, Braune, Riddle.\u2014G.A.]\n81:257\n[This entire paragraph is omitted from Field\u2019s text. But as it is supported by several excellent authorities, as it is in Chrysostom\u2019s style and as it contains a very noble thought, we have ventured to retain it. \u201cField seems to rely on the probability that the shorter text is the original. One of his main authorities seems to be a Catena which would naturally abridge the portions extracted especially in a writer so given to amplifications as Chrysostom.\u201d We have in the main followed Field\u2019s text in spite of this probability, but in exceptional cases, like the present, we have ventured to demur.\u2014G.A.]\n82:258\nThis text has various interpretations. S. Athanasius uses it to imply that God, as Father of the Son, is the only true Father, and that all created paternity is a shadow of the true. Orat. in Arian. i. 23. S. Jerome says, \u201cAs He who alone is good, (Luke xviii. 19.) makes men good, and who is alone immortal, (1 Tim. vi. 16.) bestows immortality, and who alone is true (Rom. iii. 4.) imparts the name of truth; so too the only Father, in that He is Creator of all, and the cause of substance to all, gives to the rest to be called Father.\u201d in loc. He considers that the Angels are said in the text to share His paternity, in a spiritual sense, as Christ says to the sick man, \u201cSon,\u201d and to His disciples, \u201cLittle children.\u201d Theodoret seems to say the same. in loc. v. also Hooker, E. P. V. liv. 2. [\u201cThe reference must be to those larger classes and communities into which, as we may also infer from other passages (Eph. 1:21, Col. 1:16.) the celestial hosts appear to be divided; and to the races and tribes of men every one of which owes the very title of \u03c0\u03b1\u03c4\u03c1\u03b9\u03ac, by which it is defined to the great \u03c0\u03b1\u03c4\u03ae\u03c1 of all the \u03c0\u03b1\u03c4\u03c1\u03b9\u03b1\u03af both of angels and men.\u201d\u2014Ellicott. \u201cThe Apostle seems regarding God as the Father of us His adopted children in Christ, to go forth into the fact that He in this relation to us is the great original and prototype of the paternal relation, wherever found.\u201d Alford in Riddle in Pop. Com.\u2014G.A.]\n83:259\n[It does not appear from the account in Exodus ii. 11 ff. or from that in Acts vii. 24 ff. that the Hebrew who did his brother wrong was the same that Moses had defended on the preceeding day, as Chrysostom here takes for granted.\u2014G.A.]","title":"Nicene and Post-Nicene Fathers, Vol. XIII: The Commentary and Homilies of St. John Chrysostom on Galatians and Ephesians.: Ephesians 3:8-11","type":"page"}