the world may be leavened. He means the law of commandments established by custom, as from the Mosaic commandments. having abolished in his own decrees, of which are: not what enters defiles the man—and this dissolved the 'eat this, do not eat that'—, and the not giving a bill of divorce—this was contrary to the putting away a wife for any cause—, and the 'you observe days and months and seasons and years'—was contrary to what Moses gave. And in general there are many such dogmatic things by which he abolished the law of commandments, not the commandments as being improper, but the custom as no longer useful. For the commandments are honored even if they are not active, but the law henceforth, that is, for us to be under the law of commandments, was harmful after grace. Eph 2,15β-17 For Greeks, turning away from idolatry as impiety, and Jews from the law as no longer useful, are built up into a certain other newness of piety. Making peace. For the law does not wish there to be peace. Why? So that physical peace might not raise a war against piety. He will reconcile both to God. since the Greeks were wandering and the Jews had transgressed. Having killed the enmity in himself. The meaning has breadth in the conciseness of a word; for since the law was what separated Jews from Greeks, as stated before, and the law was about to cease, and it ceased in no other way than because the Lord rose from the dead, to whom the church had to be joined as to another man after the law, he says that in his flesh he killed that enmity by making the law cease. 310 And having come he preached peace to you who were far off and to those who were near. This shows that he does not call the law of Moses impious like idolatry; for he says that those far off are the idolaters, and those near are the Jews. And 'near' shows both a part of piety and not perfection; for if they had perfection, they would not be near, but in it. But if, again, they were contrary, they would not be near, but far away with the Greeks. Eph 3,2-3 Here he wants to show that he did not cast it before them as to aliens and those taught by others, but that, having been chosen a preacher to the nations, he owed this example to them also, and that just as the Lord taught those with John, so also me by revelation. And he hinted that he could say something deeper, but he proportioned the teaching to what they could receive. Eph 3,10 So that it might be made known now to the principalities. Reasonably; for if it was hidden in God, all the authorities were ignorant of it. For by 'now' he does not mean the time of grace, but from when the prophets began to reveal the things to come. Eph 3,15 In the heavens, he says, is the way of life of the righteous, and on earth is that of all men; for the righteous are not appointed on the earth with the living, but that of those dedicated to God stands apart as a kind of special generation. And the generation of these is called heavenly, as being pure, while that of the rest is earthly, as if defiled. And it must be noted that from what the apostle shows, the name of father did not ascend upwards from us, but came down from above to us, clearly as being by nature and not in name only; for it is entirely necessary for the figurative to exist after the natural, and of the natural things, first that which is from above, then that which is from below. And it must be noted that he said family (patrian) as of kinship, not clan (phatrian); for everywhere the divine Scripture calls kinships families (patrias). 311 Eph 3,18-19 He has fashioned it, as it were, more typologically into the type of a cross; for depth and height and breadth and length—what else could it be than the nature of the cross? And he seems to speak of the cross as twofold, somehow, not simply. But since the economy of the Lord is divinity from above and humanity from below, and the apostolic preaching extended from north to south and from east to west, bringing together both the economy of the Lord and the service of the apostles, showing the twofoldness of the economy as in a twofold cross, he spoke thus; for it was not possible for him to speak simply of the places, the above and the below, and the line, the breadth and the length. That you may be filled unto all the fullness of God, that is, the church; for the church is fullness

τοῦ κόσμου ζυμωθῇ. Τὸν νόμον τῶν ἐντολῶν τὸν νενομισμένον λέγει, ὡς ἀπὸ τῶν ἐντολῶν τῶν Μωϋσαϊκῶν. ἐν δόγμασι, τοῖς ἰδίοις, καταργήσας, ὧν ἐστιν· οὐ τὰ εἰσπορευόμενα κοινοῖ τὸν ἄνθρωπον-τοῦτο δὲ ἔλυεν τὸ τόδε φάγε, τόδε μὴ φάγῃς-, καὶ τὸ μὴ διδόναι βιβλίον ἀποστασίου-τοῦτο ὑπεναντίως εἶχε πρὸς τὸ κατὰ πᾶσαν αἰτίαν ἀφιέναι γυναῖκα-, καὶ τὸ ἡμέρας παρατηρεῖσθε καὶ μῆνας καὶ καιροὺς καὶ ἐνιαυτούς- ἐναντίον ἦν οἷς ἔδωκε Μωϋσῆς. καὶ ὅλως πολλὰ τοιαῦτα ἐστὶ δογματικὰ οἷς τὸν νόμον τῶν ἐντολῶν κατήργησεν, οὐ τὰς ἐντολὰς ὡς ἀτόπους, ἀλλὰ τὸ ἔθος ὡς οὐκέτι χρησιμεῦον. αἱ γὰρ ἐντολαὶ τιμῶνται κἂν μὴ ἐνεργῶσιν, ὁ δὲ νόμος λοιπόν, τοῦτ' ἔστι τὸ ὑπὸ νόμον τῶν ἐντολῶν καθ' ἡμᾶς εἶναι ἔβλαπτε μετὰ τὴν χάριν. Eph 2,15β-17 Ἕλληνες μὲν γὰρ τῆς εἰδωλολατρείας ὡς ἀσεβείας, Ἰουδαῖοι δὲ τοῦ νόμου ὡς οὐκέτι χρησιμεύοντος ἀφιστάμενοι, εἰς ἑτέραν τινὰ καινότητα εὐσεβείας ἀνοικοδομοῦνται. Ποιῶν εἰρήνην. ὁ γὰρ νόμος οὐ βούλεται εἰρήνην εἶναι. διὰ τί; ἵνα μὴ ἡ εἰρήνη ἡ σωματικὴ πόλεμον κατὰ τῆς εὐσεβείας ἐγείρῃ. Ἀμφοτέρους καταλλάξει τῷ θεῷ. ἐπειδὴ οἱ μὲν Ἕλληνες ἐπλανῶντο, οἱ δὲ Ἰουδαῖοι παραβεβήκεσαν. Ἀποκτείνας τὴν ἔχθραν ἐν αὐτῷ. πλάτος ἔχει τὸ νόημα ἐν συντομίᾳ ῥήματος· ἐπειδὴ γὰρ νόμος ἦν ὁ διιστῶν Ἰουδαίους Ἑλλήνων κατὰ τὸ προειρημένον, ἔμελλε δὲ παύεσθαι ὁ νόμος, οὐχ ἑτέρως δὲ ἐπαύσατο ἢ ἐπειδὴ ἐκ νεκρῶν ἀνέστη ὁ κύριος ᾧ ἔδει συναφθῆναι τὴν ἐκκλησίαν ἑτέρῳ ἀνδρὶ μετὰ νόμον, λέγει ὅτι ἐν τῇ σαρκὶ αὐτοῦ ἐκείνην τὴν ἔχθραν ἀπέκτεινε παύσας τὸν νόμον. 310 Καὶ ἐλθὼν εὐηγγελίσατο εἰρήνην ὑμῖν τοῖς μακρὰν καὶ τοῖς ἐγγύς. τοῦτο δείκνυσιν ὅτι οὐκ ἀσεβῆ τὸν νόμον λέγει τὸν Μωϋσέως ὡς τὸ εἰδωλολατρεῖν· μακρὰν γάρ φησιν εἶναι τοὺς εἰδωλολάτρας, ἐγγὺς δὲ τοὺς Ἰουδαίους. τὸ δὲ ἐγγὺς καὶ μέρος εὐσεβείας δείκνυσι καὶ οὐ τέλειον· εἰ γὰρ εἶχον τὸ τέλειον, οὐκ ἦσαν ἐγγύς, ἀλλ' ἐν αὐτῷ. εἰ δὲ πάλιν ἦσαν ἐναντίοι, οὐκ ἦσαν ἐγγύς, ἀλλὰ πόρρωθεν μετὰ τῶν Ἑλλήνων. Eph 3,2-3 Ἐνταῦθα βούλεται δεῖξαι, ὅτι οὐκ ἐπέρριψεν ὡς ἀλλοτρίοις καὶ ὑπ' ἄλλων δεδιδαγμένοις, ἀλλ' ὅτι ἐθνῶν κῆρυξ αἱρεθεὶς ἐχρεώστει καὶ τούτοις τὸ δεῖγμα, καὶ ὅτι ὡς ὁ κύριος ἐδίδαξε τοὺς περὶ Ἰωάννην, οὕτω κἀμὲ κατ' ἀποκάλυψιν. ᾐνίξατο δὲ ὅτι ἠδύνατο μὲν βαθύτερόν τι εἰπεῖν, συνεμετρήσατο δὲ τὴν διδασκαλίαν πρὸς ὅπερ ἐχώρουν. Eph 3,10 Ἵνα γνωρισθῇ νῦν ταῖς ἀρχαῖς. εἰκότως· εἰ γὰρ ἐν τῷ θεῷ ἐκέκρυπτο, ἠγνόουν πᾶσαι αἱ ἐξουσίαι. τὸν γὰρ νῦν οὐ τὸν τῆς χάριτος καιρὸν λέγει, ἀλλ' ἀφ' οὗ προφῆται ἤρξαντο ἀποκαλύπτειν τὰ ἐσόμενα. Eph 3,15 Ἐν οὐρανοῖς, φησίν, ἡ τῶν δικαίων διαγωγή, ἐπὶ γῆς δὲ ἡ πάντων ἀνθρώπων· οὐ γάρ εἰσι τεταγμένοι ἐπὶ τῆς γῆς οἱ δίκαιοι μετὰ τῶν ζώντων, ἀλλ' ἰδιάζει ὥσπερ γενεά τις ἐξαίρετος ἡ τῶν ἀνακειμένων τῷ θεῷ. καὶ λέγεται ἐπουράνιος μὲν ἡ γενεὰ τούτων ὡς καθαρά, ἡ δὲ τῶν λοιπῶν γηΐνη ὥσπερ ἐρρυπωμένη. ἐπισημαντέον δὲ ὅτι ἀφ' ὧν ὁ ἀπόστολος δείκνυσι τὸ ὄνομα τοῦ πατρός, οὐκ ἀφ' ἡμῶν ἀνῆλθεν ἄνω, ἀλλ' ἄνωθεν ἦλθεν εἰς ἡμᾶς, δηλονότι ὡς φύσει ὂν καὶ οὐκ ὀνόματι μόνον· δεῖ γὰρ πάντως μετὰ τὸ φυσικὸν εἶναι τὸ καταχρηστικόν, καὶ τῶν φυσικῶν δὲ πρῶτον τὸ ἄνωθεν, εἶτα τὸ κάτωθεν. ἐπισημαντέον δὲ ὅτι πατριὰν εἶπεν ὡς ἐπὶ συγγενείας, οὐ φατρίαν· πανταχοῦ γὰρ ἡ θεία γραφὴ πατριὰς τὰς συγγενείας λέγει. 311 Eph 3,18-19 Ἐσχημάτισεν ὥσπερ τυπικώτερον εἰς σταυροῦ τύπον· βάθος γὰρ καὶ ὕψος καὶ πλάτος καὶ μῆκος τί ἕτερον ἂν εἴη ἢ τοῦ σταυροῦ φύσις; διπλοῦν δέ που ἔοικε τὸν σταυρὸν λέγειν, οὐχ ἁπλῶς. ἀλλ' ἐπειδὴ ἡ μὲν τοῦ κυρίου οἰκονομία θεότης ἐστὶν ἄνωθεν καὶ ἀνθρωπότης κάτωθεν, τὸ δὲ κήρυγμα τὸ ἀποστολικὸν διέτεινεν ἀπ' ἄρκτου εἰς μεσημβρίαν καὶ ἀπ' ἀνατολῆς εἰς δύσιν, συναγαγὼν καὶ τοῦ κυρίου τὴν οἰκονομίαν καὶ τῶν ἀποστόλων τὴν ὑπηρεσίαν, τὸ διπλοῦν τῆς οἰκονομίας ὡς ἐν διπλῷ τῷ σταυρῷ ἐπιδεικνύμενος οὕτως εἶπεν· οὐ γὰρ ἐνῆν αὐτὸν ἁπλῶς τοὺς τόπους εἰπεῖν, τὸ ἄνω καὶ τὸ κάτω, καὶ τὴν γραμμήν, τὸ πλάτος καὶ τὸ μῆκος. Ἵνα πληρωθῆτε εἰς πᾶν τὸ πλήρωμα τοῦ θεοῦ, τοῦτ' ἔστι τὴν ἐκκλησίαν· πλήρωμα γὰρ τὴν ἐκκλησίαν