Jerome — Commentary on Scripture

Ephesians 5:5

For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God.

Are those merely guilty of silliness and inordinate levity to be kept out of the kingdom of God? Are they excluded on the same basis as those sins that he has marked off specifically? It would seem a cruel sentence not to pardon the weakness of human frailty, so that our words condemned us even when said in jest.… Yet in making this distinction [between lesser and more serious sins] we are not making excuses for silliness and levity. They do not exclude from the kingdom. But they are not negligible and remind us that just as “the Father has many mansions” and “one star differs from another in glory,” so too will it be in the resurrection of the dead.

Ephesians 5:8

For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light:

The darkness is being turned into light. There is not, as some heretics argue, a nature so alienated that it cannot receive salvation.… Those who receive salvation—the righteous—are “the light of the world.” Those who refuse, the unrighteous, are in consequence called darkness.… The difference and distance between one and the other is clearly seen by their own fruits.

Ephesians 5:9

(For the fruit of the Spirit is in all goodness and righteousness and truth;)

Christ himself is rightly called goodness, righteousness and truth. He is goodness in that he gives grace to those who believe in him, not according to their works but according to his mercy. He is himself righteousness in that he gives to each what he deserves. He is himself truth in that he is the one who knows the causes of all creatures and all things.

Ephesians 5:11 · 2 passages

And have no fellowship with the unfruitful works of darkness, but rather reprove them.

Paul uses the term fruits in the case of the Spirit, works in the case of the sin nature. … In the present case he indeed is saying that the works of darkness are unfruitful. Those who do these works share an association with darkness.

No one is prepared to admonish sinners except one who does not deserve to be called a hypocrite [as with the account in Lk 6:42].… Only those prophets who were themselves unpolluted by any stain of sin were in a position to upbraid others for their wrongdoing. From this we learn that the one who is in the best position to reprimand is the one who cannot himself rightly be reprimanded in turn.

Ephesians 5:14

Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light.

The one who is content with a simple answer will say indeed that Paul must have read this phrase in some arcane prophet or in the writings called apocryphal. He then brought the text into the open, as he manifestly does in other places—not to substantiate the apocryphal texts but in the same way that he makes use of verses elsewhere from Aratus, Epimenides and Menander to substantiate what he says on other occasions.… Someone less content with this simple answer might argue that the apostle said this as an exhortation to penitence. It is as if he were assuming the voice of the Holy Spirit. For my part, scanty as my knowledge is, I have nowhere found this written after diligently scouring all the editions of the ancient Scriptures and the texts of the Hebrews themselves.

Ephesians 5:16

Redeeming the time, because the days are evil.

Christ, the Sun of Righteousness, has risen. Rise up from the sleep of the age. Walk cautiously and prudently. Cast off folly. Take hold of wisdom. In this way you will be able to avoid changing yourself constantly as you walk through the vicissitudes of the times. Rather you will find a unity within yourself even amid the diversity of the times.

Ephesians 5:19

Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord;

Our hymns declare the strength and majesty of God. They express gratitude for his benefits and his deeds. Our psalms convey this gratitude also, since the word Alleluia is either prefaced or appended to them. Our psalms properly belong to the domain of ethics, teaching us what is to be done and avoided. The domain of the psalms is the body as an instrument of grace. But the domain of the spiritual canticles is the mind. As we sing spiritual canticles we hear discourses on things above, on the harmony of the world, on the subtly ordered concord of all creatures. These spiritual songs help us express our meaning more plainly for the sake of simple folk. It is more with the mind than with the voice that we sing, offer psalms and praise God.

Ephesians 5:20

Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ;

Paul now calls us to “give thanks always and in everything.” This is to be understood in a double sense, both in adversity and in good times.… In this way the mind rejoices and bursts out in gratitude to God, not only for what we think good but for what troubles us and happens against our will.… It is obvious that generally we are called to give thanks to God for the sun that rises, for the day that goes by and for the night that brings rest … for the rains that come, for the earth that brings forth fruit and for the elements in their course.… Finally, we are thankful that we are born, that we have being, that our wants are sufficiently taken care of in the world, as if we lived in the house of an extremely powerful family patriarch, knowing that whatever is in the world has been created on our account. In this way we give thanks when we are grateful for the benefits that come to us from God. All these things, however, the heathen also does, and the Jew and the publican and the Gentile. But the second sense of giving thanks is seen in the special gift of Christians to give thanks to…

Paul now calls us to “give thanks always and in everything.” This is to be understood in a double sense, both in adversity and in good times.… In this way the mind rejoices and bursts out in gratitude to God, not only for what we think good but for what troubles us and happens against our will.… It is obvious that generally we are called to give thanks to God for the sun that rises, for the day that goes by and for the night that brings rest … for the rains that come, for the earth that brings forth fruit and for the elements in their course.… Finally, we are thankful that we are born, that we have being, that our wants are sufficiently taken care of in the world, as if we lived in the house of an extremely powerful family patriarch, knowing that whatever is in the world has been created on our account. In this way we give thanks when we are grateful for the benefits that come to us from God. All these things, however, the heathen also does, and the Jew and the publican and the Gentile. But the second sense of giving thanks is seen in the special gift of Christians to give thanks to God even in seeming adversity.… Those who are saintly in their own eyes are prone to give thanks to God because they have been released from dangers and afflictions. But according to the apostle the greater virtue is to give thanks to God precisely amid those very dangers and afflictions.

Ephesians 5:21

Submitting yourselves one to another in the fear of God.

Let bishops hear this, let priests hear, let every rank of learning get this clear: In the church, leaders are servants. Let them imitate the apostle.… The difference between secular rulers and Christian leaders is that the former love to boss their subordinates whereas the latter serve them. We are that much greater if we are considered least of all.

Ephesians 5:22

Wives, submit yourselves unto your own husbands, as unto the Lord.

The union of Christ and the church is holy. So is the proper union of husband and wife holy. Just as a congregation of heretics, however, cannot rightly be called the church of Christ and cannot have Christ as its head, so it is that a union between husband and wife cannot be truly called holy if there is a disregard for the way of life taught by Christ.

Ephesians 5:23

For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body.

Note that the church is never called the flesh but always the body of Christ. Whatever lives according to the flesh must necessarily be embodied. That is true. But it is not true that whatever is body is consequently living according to the flesh.

Ephesians 5:31

For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh.

The same allegorical interpretation applies both to Christ and to the church, that Adam is to prefigure Christ and Eve the church. For “the last Adam was made a lifegiving spirit.” Just as the whole human race is born from Adam and his wife, so the whole multitude of believers has been born of Christ and the church.

Ephesians 5:32

This is a great mystery: but I speak concerning Christ and the church.

Gregory of Nazianzus, a very eloquent man and outstandingly versed in the Scriptures, used to say while discussing this passage with me: See how great the promise in this passage is! The apostle, interpreting it as an analogy of Christ and the church, does not himself even profess to have expounded it as the dignity of the idea demanded. He is in effect saying: “I know that this analogy is full of ineffable promises. It requires a divine heart in its interpretation. But in the weakness of my understanding I can only say that in the meantime it should be interpreted as Christ in relation to the church. Nothing is greater than Christ and the church. Even all that is said of Adam and Eve is to be interpreted with reference to Christ and the church.”

Ephesians 6:1

Children, obey your parents in the Lord: for this is right.

It is not clear whether this saying means that children are to obey their “parents in the Lord” or that in the Lord children are to obey their parents. I take it both ways. We are to obey those parents who gave birth to us in the Lord, as through Paul and the apostles they were spiritually born, and do what they say. And we should submit in the Lord to our own parents, from whom we were born according to the flesh, performing all their commands that are not contrary to the Lord’s will.

Ephesians 6:2

Honour thy father and mother; (which is the first commandment with promise;)

A promise is attached to this commandment.… It is found in the Decalogue. It is the first command in the second table of the law. It was given to the people as they were leaving Egypt.

Ephesians 6:3

That it may be well with thee, and thou mayest live long on the earth.

What is promised in honoring one’s father and mother is not intended for the Jews alone, nor was it intended as an outright financial exchange.… For there surely have been many who, even while being obedient to their parents, died abruptly. Others who have been irreverent to their parents have reached extreme old age.… Rightly interpreted, the command looks for the land that the Lord promises to Israel. It is offered to those who have left the spiritual Egypt. It calls us to patience as we traverse the vast and terrible wilderness of this life, as we overcome great challengers whom the Lord strikes down and as we enter into the Judea that flows with milk and honey.

Ephesians 6:4

And, ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord.

Instead of asking parents to give their children a fancy education in secular literature, instead of making them read comedies and recite the obscene writings of the theater, he asks the Ephesian laypersons, many of whom, as is common in a population, were engaged in the ordinary occupations of this life, that they should “educate their children in every doctrine and counsel of the Lord.” Overseers and elders ought to take note of this.

Ephesians 6:9

And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven; neither is there respect of persons with him.

Serving is to be done “in singleness of heart.” One is called to “do the will of God” and to do it “with a good will,” that is, with benevolence from the heart. Everyone will finally receive just judgment from the Lord for whatever good he has done. If he has served as a lowly one in the household, he will be judged justly according to his responsibility. The master of the household is not to be overbearing, not quick to punish. He should know that he too has a master in heaven who will judge justly, who will judge fairly according to our own willing, who will judge by deeds, not status.

Ephesians 6:11

Put on the whole armour of God, that ye may be able to stand against the wiles of the devil.

From what we read of the Lord our Savior throughout the Scriptures, it is manifestly clear that the whole armor of Christ is the Savior himself. It is he whom we are asked to “put on.” It is one and the same thing to say “Put on the whole armor of God” and “Put on the Lord Jesus Christ.” Our belt is truth and our breastplate is righteousness. The Savior is also called both “truth” and “righteousness.” So no one can doubt that he himself is that very belt and breastplate. On this principle he is also to be understood as the “preparation of the gospel of peace.” He himself is the “shield of faith” and the “helmet of salvation.” He is the “sword of the Spirit,” because he is the Word of God, living and efficacious, the utterance of which is stronger than any helmet and sharp on both sides.