Origen of Alexandria — Commentary on Scripture

Ephesians 1:4

One might ask if this is not contradicted by the prophetic saying “In your sight shall no living being be justified.” … One may answer, taking refuge in the double meanings of prophecy, that … no one is in all respects and throughout his whole life justified in God’s sight, since he will of course have sinned at some time. But this would not prevent some from being at times holy and blameless before him if they have become so through correction.

EPISTLE TO THE EPHESIANS

Ephesians 1:7

Forgiveness of sins follows redemption, for there would be no forgiveness of sin for anyone before redemption occurs. First then we need to be redeemed, to be no longer subject to our captor and oppressor, so that having been freed and taken out of his hands we may be able to receive the benefit of remission of sins. Once our wounds have been healed we are called to live in accord with piety and the other virtues.

EPISTLE TO THE EPHESIANS

Ephesians 1:9

We must examine the possibility that predestination and purpose differ so that purpose is presupposed in predestination. Thus, as it were, the predestination is in the thought of God and the purpose unfolds in accordance with things predestined, so that then they become realities and actualize the predestination.

EPISTLE TO THE EPHESIANS

Ephesians 1:21

Under one Lord there may be many subordinate powers and lordships, who may themselves delegate a portion of their own power, some operating in this age and some in that which is to come. But none of these has an authority equal to the Son’s. All authorities must be subject to his authority. All subordinate powers are rightly exercised under that of Christ, since God’s power is superior to every other power.

EPISTLE TO THE EPHESIANS

Ephesians 1:21

The One who is above all by definition has no one above him. He is not temporally following after the Father but eternally from the Father. This same thing is said of the Holy Spirit, according to the Wisdom of God, when it says “the Spirit of God has filled the world.” If therefore the Son of God is said to be above all and the Holy Spirit is said to contain all, while God the Father is the one far above all names, it is plainly demonstrated that the nature and substance of the Trinity is one, which is above all.

COMMENTARY ON ROMANS 7.13

Ephesians 1:22-23

The church is called the body of Christ. We inquire whether as the body is distinguished from the head so we should think of [the church] here as an organ of its Head. Or should we rather think of the head as an aspect of the body of a person, so the whole church of Christ is Christ’s body in that he ensouls it with his Godhead and fills it with his Spirit. Or perhaps it should be interpreted in another way. But even if the second is true, the more human part of it is by itself a subservient aspect of the whole body, while the divinity that gives life to the whole church is, as it were, the divine power that enlivens it.

EPISTLE TO THE EPHESIANS

Ephesians 2:6

What Paul is saying then is: If you believe that Christ is risen from the dead, believe also that you too have risen with him. If you believe that he sits at the Father’s right hand in heaven, believe that your place too is amid not earthly but heavenly things.

COMMENTARY ON ROMANS 5.8

Ephesians 2:13

Paul is responding to those who think that believers in Christ may enter into the commonwealth of Israel but that it is some entirely different one that has nothing in common with the history of Israel.… It is those who know the spiritual law and live in accordance with it who are made dwellers in the commonwealth of Israel, more so than those who are Israelites in the body only.

EPISTLE TO THE EPHESIANS

Ephesians 2:20

These are fitting words to cite against those who would divide the Godhead and think that the prophets belong to one God and the apostles to another.

EPISTLE TO THE EPHESIANS

Ephesians 3:13

One person will say that he attaches the words “which is your glory” to the tribulations … another to the boldness or else to the access or the faith. For boldness [or freedom of speech] is the glory to the one who possesses it, and access can be called the glory of the one who has access to God and faith the glory of the one with faith.

EPISTLE TO THE EPHESIANS

Ephesians 4:6

It is impossible to speak of any parts or division in the incorporeal, but he is “in all and through all” … insofar as he is understood as either Wisdom or Word or life or truth, an interpretation which undoubtedly excludes all local confinement.

ON FIRST PRINCIPLES 4.4.31

Ephesians 4:6

He is “God and Father of all” by being the God but not the Father of some and both God and Father of others. It is as if, picking out ten men of whom five were someone’s sons and five his slaves, one said, “this is the lord and father of all ten.”

EPISTLE TO THE EPHESIANS

Ephesians 4:6

Here is a physical analogy to a spiritual truth: We can agree that the sun is “above all” things on earth. But by its rays it might be said at the same time to be “through all.” And insofar as the power of its light penetrates everywhere, it could also be said to be “in all.” It is in this way, I think, that God’s majesty is denoted by the phrase “above all.” God’s all-sufficiency is denoted in the words “through all.” It also belongs to the power of God to penetrate into all, so that because of his being in all no one is entirely void of him.

EPISTLE TO THE EPHESIANS

Ephesians 4:8-9

If, on the other hand, as it reads in some manuscripts, "even in those who did not sin in the likeness of Adam's transgression," this death, namely that which was keeping souls bound in the underworld, is said to exercise dominion, then we shall understand it to mean that even the saints had fallen prey to that death certainly under the law of dying, even if not under the punishment of sin. But it was on this account that Christ descended into the underworld, not only because he would not be held by death [Acts 2:24], but also in order that he might release those who were held there, as we said, not so much through the crime of transgression as much as by the condition of dying. As it is written, "Many bodies of saints who were sleeping were resurrected with him and entered into the holy city." [Matthew 27:52-53] In this as well the prophet's sayings were fulfilled, in which he said of Christ, "In ascending on high he led captivity captive." [Ephesians 4:8-9] Thus by his own resurrection he has already destroyed the dominions of death, which is also why it is written that he set capt…

If, on the other hand, as it reads in some manuscripts, "even in those who did not sin in the likeness of Adam's transgression," this death, namely that which was keeping souls bound in the underworld, is said to exercise dominion, then we shall understand it to mean that even the saints had fallen prey to that death certainly under the law of dying, even if not under the punishment of sin. But it was on this account that Christ descended into the underworld, not only because he would not be held by death [Acts 2:24], but also in order that he might release those who were held there, as we said, not so much through the crime of transgression as much as by the condition of dying. As it is written, "Many bodies of saints who were sleeping were resurrected with him and entered into the holy city." [Matthew 27:52-53] In this as well the prophet's sayings were fulfilled, in which he said of Christ, "In ascending on high he led captivity captive." [Ephesians 4:8-9] Thus by his own resurrection he has already destroyed the dominions of death, which is also why it is written that he set captivity free.

Commentary on Romans, Book 5, Section 37

Ephesians 4:17

Consider what Paul calls “futility of mind.” This occurs when someone has a mind but does not use it for contemplation, instead surrendering it to captivity under Satan.

PALESTINIAN CATENA ON PSALM 118.37

Ephesians 4:22

The “old man” includes all born as earthly men in their old nature. It is this “old man,” this ancient condition of humanity, that is put off in Christ. Although his body continues, he nonetheless undergoes a change to new life engendered by living baptism. What he was has been “put off.” His old life is renewed by the holy water and the copious mercy of the anointing. He becomes new rather than old, whole rather than corrupt, fresh rather than enfeebled, an infant rather than an old man, eternal rather than ephemeral.

ON PSALM 91.12-13

Ephesians 4:23

As there are many spirits, each has its proper abode. There is a spirit proper to your mind. When your mind is detoxified and expels confusions, the spirit of your mind renews you by taking up its dwelling within you.

EPISTLE TO THE EPHESIANS

Ephesians 4:27

He is showing us how an opportunity is being given to the devil by these acts and desires. Once he has entered our body, he takes full possession of us. Or if he cannot take full possession, he at least pollutes the soul, having stuck his flaming darts into us unawares. At times these pierce us with a wound that goes down very deep. At other times we are merely temporarily inflamed. But it is indeed seldom that these burning darts are easily extinguished. They find their place to wound.

ON FIRST PRINCIPLES 3.2.4

Ephesians 4:31

People who insult others are said to slander or blaspheme against those whom they insult.… One blasphemes when one makes a true doctrine appear false or a false one true, especially when one speaks of God or matters pertaining to God.

EPISTLE TO THE EPHESIANS

Ephesians 5:3

Fornication in the strict sense is consorting with prostitutes. Impurity is the generic name, in the maelstrom of our bodily existence, not only for adultery and pederasty but also all the other inventions of sexual licentiousness in all their many and diverse practices. Greed can be taken either straight-forwardly or, as I have established [with regard to 1 Thess 4:4-6], in the sense of “adultery.”

EPISTLE TO THE EPHESIANS