Fragmenta ex commentariis in epistulam ad ephesios eph. i 1 paul, an apostle of jesus christ through the will of god. let us hear what origen also say

 Paul and those like him, and none of them bodily, but also in the heavenly places. for it was fitting for those whose citizenship is in heaven, who tr

 “beloved” is what the only-begotten of god is called, with all loving the things conceived concerning him, whether they fail of the mark or hit it ju

 Prophesying. see then if another punctuation of the reading does not fit this investigation of the passage, being thus: to the praise of the glory of

 And it is called a `κεφάλαιον` (summary/chapter/summation), i think, from the fact that our head (`κεφαλὴν`) also has everything in it and all the sen

 Of the inheritance. but it is better to understand that, just as in the case of those who buy something together and give a down payment, the down pay

 All the ends of the earth will be turned before the lord. and the enlightening of the eyes of the heart reveals the incorporeal and intelligible natur

 All a dispensation. many, therefore, are the principalities and powers that need his oversight, and many are the authorities and many are the dominion

 Of this world, according to the prince of the power of the air, of the spirit that is now at work in the sons of disobedience, among whom we all also

 Sons of disobedience (and everyone who disobeys the proclaimed divine dogmas, by the very act of disobeying, is revealed as a son of disobedience) an

 To consider [themselves] to be of the covenants of the promise. but you will ask whether perhaps for this reason it has been said, without god in thi

 That israel is near, but the nations are far off. it will be necessary to use these sayings against those who divide the godhead and suppose that the

 In my tribulations for you to be such, «wherefore i ask for you, that you not lose heart in my tribulations, which are your glory.» and what follows w

 That christ may dwell through faith in the inner man, i mean in your hearts, that is, the governing principles. but he who wishes to restore the pass

 The power of his light would have arrived, it would be said to be also in all things thus, therefore, also with respect to intelligible things we thi

 Some men being disposed not towards spirital things but teaching like dice-players, and others deceiving with all craftiness and cunning, because erro

 But they still feel pain therefore it is possible for them, having received rational help, to be healed, so as to live the rest of their time blamele

 To do all the things of corruption, it is always being corrupted. the desires of deceit, therefore, and the former way of life work to corrupt him, an

 In what was said, if the spirit of the ruler rises up against you, do not leave your place, for healing pacifies great sins. but we give place to the

 In that it is not easy for outsiders to accept), and temper, anger beginning. scripture seems in very many places to know a difference between temper

 We do good to others, these things, both on account of the end and on account of our being a body, refer to us more than to those to whom we seem to h

 To the kingdom of christ and god and for one guilty of foolish talking and jesting, the matter of the judgment would seem rather cruel to someone, sho

 [v 9] for the fruit of the light is in all goodness and righteousness and truth. against those who separate the just from the good, and who suppose th

 Foolish, but understanding what the will of the lord is. [origen says] the one who tests in each thing he says and does and thinks what is well-pleasi

 And for things in part one must give thanks. but it is necessary for the one giving thanks to god and the father to give thanks in the mediator of god

 After his father mentioned and the after his mother mentioned a second time, but also the he will be joined to his wife. 31 eph. vi1-3 children, obey

 Having journeyed with long-suffering and patience through the great and terrible spiritual desert, and having conquered those whom the lord, a great k

 And wonders of falsehood and in every deceit, injustice. and if the enemy should persuade someone to receive him as lord, speaking in him, thus says

 Whom it is necessary to shod with the readiness of the gospel of peace. and i think that symbols of these sandals are the sandals recorded in exodus w

 A faithful minister in the lord, whom i have sent to you for this very purpose, that he might know your affairs and comfort your hearts. since the ent

that Christ may dwell through faith; in the inner man, I mean in your hearts, that is, the governing principles. But he who wishes to restore the passage without solecism, consider if he will not force the phrase by restoring it thus: For this reason I bow my knees to the Father, from whom every family in heaven and on earth is named, that he may grant you according to the riches of his glory to be strengthened with power through his Spirit, in the inner man for Christ to dwell through faith, in your hearts, so that being rooted and grounded you may be able to comprehend with all the saints, what is the breadth and length and so on. So according to this interpretation, the “that” should be moved from “that you may be able” to “that in love being rooted and grounded you may be able to comprehend.” And Christ dwells in those who are rooted and grounded in love for God, that is, with all their soul and with all their heart and with all their strength and with all their mind, and for their neighbor. And like plants, those rooted in love are rooted in it, and like a building, they are grounded in love; and the same Paul said, you are God’s field, God’s building. It is a task to see now of what the breadth is spoken, and of what the length, and of what the depth, and of what the height. But the cross of Christ has all these things, by which, having ascended on high, he led captivity captive, and descended into the lower parts of the earth, for it had both height and depth; and if he himself traversed the whole earth, reaching its breadth and length. And he who has been crucified with Christ and extended with him comprehends the breadth and length and depth and height. And it is the work of a saint also to know the love of Christ which surpasses knowledge. But no one having a love that surpasses knowledge can love any of the things that distract and draw away from the comprehension of the knowledge that is surpassingly loved. 16 Eph. iv3 [in love, endeavoring to keep the unity of the Spirit in the bond of peace.] [Origen says] he who is perfected in the same mind and in the same judgment of the Truth and of the Word and of Wisdom towards his neighbor keeps the unity of the Spirit. But when we do not all say the same thing, and for this reason there are divisions among us, by not endeavoring to keep the unity of the Spirit we break it into many pieces. And yet if God gives divisions of gifts, still he keeps the same Spirit; and if he bestows divisions of ministries, still he preserves the same Lord; and if he grants divisions of workings, still the same God remains who works all things in all. To the Ephesians, therefore, who already had the unity of the Spirit and needed to keep it, it is said, in love, endeavoring to keep the unity of the Spirit; but to those not yet having the unity of the Spirit it would be said, "endeavoring to attain to the unity of the Spirit" or "to do the things of the unity of the Spirit." And the unity of the Spirit is kept by love binding together those who are united according to the Spirit and gathering them into one body of Christ. 17 Eph. iv5, 6 [one Lord, one faith, one baptism; one God and Father of all, who is over all and through all and in us all. But to each one of us grace was given according to the measure of the gift of Christ.] [But Origen says] because of those who confuse the Father and the Son, “Lord” is appointed for the Son, and “one God” for the Father; and against those from Valentinus who give two baptisms, one must use the saying, “one baptism.” But God is God and Father of all, in that of some he is God and not Father, but of others God and Father, as if someone pointing out ten men in number, of whom five are sons of a certain man, and five are slaves, were to say, “This man is lord and father of the ten.” In addition to these, the difference of the prepositions must be examined, of “over” and of “through” and of “in.” And one must use such a physical image: in place, the sun is, so to speak, over all things on earth, but by its rays it might be said to be through all things, and if also into the depth of each

κατοικῆσαι τὸν Χριστὸν διὰ τῆς πίστεως· εἰς τὸν ἔσω ἄνθρωπον, λέγω κατὰ τὰς καρδίας ὑμῶν, τουτέστιν τὰ ἡγεμονικά. ὁ δὲ θέλων ἀποκαταστῆσαι τὰ κατὰ τὸν τόπον χωρὶς σολοικίας, σκέψαι εἰ μὴ βιάσεται οὕτως τὴν φράσιν ἀποκαταστάς· τούτου χάριν κάμπτω τὰ γόνατά μου πρὸς τὸν πατέρα, ἐξ οὗ πᾶσα πατριὰ ἐν οὐρανοῖς καὶ ἐπὶ γῆς ὀνομάζεται, ἵνα δῷ ὑμῖν κατὰ τὸ πλοῦτος τῆς δόξης αὐτοῦ δυνάμει κραταιωθῆναι διὰ τοῦ πνεύματος αὐτοῦ, εἰς τὸν ἔσω ἄνθρωπον κατοικῆσαι τὸν Χριστὸν διὰ τῆς πίστεως, ἐν ταῖς καρδίαις ὑμῶν, ἵνα ἐρριζωμένοι καὶ τεθεμελιωμένοι ἐξισχύσητε καταλα βέσθαι σὺν πᾶσι τοῖς ἁγίοις, τί τὸ πλάτος καὶ μῆκος καὶ τὰ ἑξῆς. ὥστε κατὰ ταύτην τὴν ἐκδοχὴν μεταθετέον τὸ ἵνα ἀπὸ τοῦ ἵνα ἐξισχύσητε ἐπὶ τὸ ἵνα ἐν ἀγάπῃ ἐρριζωμένοι καὶ τεθεμελιωμένοι ἐξισχύσητε καταλαβέσθαι. ἐν ἀγάπῃ δὲ ἐρριζωμένοις καὶ τεθεμελιωμένοις τῇ πρὸς Θεόν, δηλονότι ἐξ ὅλη ψυχῆ καὶ ἐξ ὅλη καρδία καὶ ἐξ ὅλη ἰχύο καὶ ἐξ ὅλη διανοία, καὶ τῇ πρὸς τὸν πληίον κατοικίζεται Χριστός. καὶ ὡς φυτὰ μὲν ἐρρίζωνται ἐν ἀγάπῃ οἱ ἐρριζωμένοι ἐν αὐτῇ, ὡς δὲ οἰκοδομὴ τεθεμελίωνται ἐν ἀγάπῃ· ἔφη δὲ ὁ αὐτὸς Παῦλος Θεοῦ γεώργιον, Θεοῦ οἰκοδομή ἐτε. ἔργον δὲ ἰδεῖν ἐπὶ τίνος νῦν εἴρηται τὸ πλάτος, καὶ ἐπὶ τίνος τὸ μῆκος, καὶ ἐπὶ τίνος τὸ βάθος, καὶ ἐπὶ τίνος τὸ ὕψος. ἔχει δὲ ταῦτα πάντα ὁ σταυρὸς τοῦ Χριστοῦ, δι' οὗ ἀναβὰ εἰ ὕψο ᾐχμαλώτευεν αἰχμαλωίαν, καὶ κατέβη εἰ τὰ κατώτατα τῆ γῆ, εἶχεν γὰρ καὶ ὕψος καὶ βάθος· καὶ εἰ πᾶαν τὴν γῆν αὐτὸς διέδραμεν, ἐπὶ τὸ πλάτος καὶ μῆκος αὐτῆς φθάσας. καὶ ὁ Χριτῷ γε υνεταυρωμένο καὶ συνεκτεινόμενος αὐτῷ καταλαμβάνει τὸ πλάτος καὶ μῆκος καὶ βάθος καὶ ὕψος. ἔργον δὲ τοῦ ἁγίου καὶ τὸ γνῶναι τὴν ὑπερβάλλουσαν τῆς γνώσεως ἀγάπην τοῦ Χριστοῦ. οὐδεὶς δὲ ὑπερβάλλουσαν ἀγάπην ἔχων γνώσεως δύναταί τι ἀγαπῆσαι τῶν περισπώντων καὶ περιελκόντων ἀπὸ τῆς καταλήψεως τῆς περὶ τῆς ὑπερβαλ<λ>όντως ἀγαπωμένης γνώσεως. 16 Eph. iv3 [ἐν ἀγάπῃ σπουδάζοντες τηρεῖν τὴν ἑνότητα τοῦ πνεύματος ἐν τῷ συνδέσμῳ τῆς εἰρήνης.] [Ὠριγένης φησί] τηρεῖ τὴν ἑνότητα τοῦ πνεύματος ὁ κατηρτιμένο τῷ αὐτῷ νοῒ καὶ τῇ αὐτῇ γνώμῃ τῆς Ἀληθείας καὶ τοῦ Λόγου καὶ τῆς Σοφίας πρὸς τὸν πλησίον. ὅταν δὲ μὴ τὸ αὐτὸ λέγωμεν πάντε, καὶ διὰ τοῦτο μὴ ᾖ ἐν ἡμῖν χίματα, οὐ σπουδά ζοντες τηρεῖν τὴν ἑνότητα τοῦ πνεύματος διακόπτομεν αὐτὴν εἰς πλείονα. εἰ μέντοιγε ὁ Θεὸς δίδωσι διαιρέει χαριμάτων, ἀλλὰ τηρεῖ τὸ αὐτὸ πνεῦμα· καὶ εἰ χαρίζεται διαιρέει διακονιῶν, ἀλλὰ φυλάττει τὸν αὐτὸν κύριον· καὶ εἰ δωρεῖται διαιρέει ἐνεργημάτων, ἀλλ' ὁ αὐτὸ μένει Θεὸ ὁ ἐνεργῶν τὰ πάντα ἐν πᾶιν. Ἐφεσίοις μὲν οὖν τοῖς ἤδη ἐσχηκόσι τὴν ἑνότητα τοῦ πνεύματος καὶ δεομένοις τηρεῖν ταύτην λέγεται ἐν ἀγάπῃ σπουδάζοντες τηρεῖν τὴν ἑνότητα τοῦ πνεύματος· τοῖς δὲ μηδέπω ἔχουσι τὴν ἑνότητα τοῦ πνεύματος λέγοιτο <ἂν> «σπουδάζοντες καταντᾶν ἐπὶ τὴν ἑνότητα τοῦ πνεύματος» ἢ «ποιεῖν τὰ τῆς ἑνότητος τοῦ πνεύ ματος.» τηρεῖται δὲ ἡ ἑνότης τοῦ πνεύματος, τῆς ἀγάπης συνδεούσης τοὺς κατὰ τὸ πνεῦμα ἑνουμένους καὶ εἰς ἓν σῶμα αὐτοὺς συναγούσης τοῦ Χριστοῦ. 17 Eph. iv5, 6 [εἷς κύριος, μία πίστις, ἓν βάπτισμα· εἷς θεὸς καὶ πατὴρ πάντων, καὶ ἐπὶ πάντων καὶ διὰ πάντων καὶ ἐν πᾶσιν ἡμῖν. ἑνὶ δὲ ἑκάστῳ ἡμῶν ἐδόθη ἡ χάρις κατὰ τὸ μέτρον τῆς δωρεᾶς τοῦ Χριστοῦ.] [Ὠριγένης δέ φησι] διὰ τοὺς συγχέοντας πατέρα καὶ υἱὸν τὸ μὲν κύριος τέτακται ἐπὶ τοῦ υἱοῦ τὸ δὲ εἷς θεὸς ἐπὶ τοῦ πατρός· καὶ πρὸς τοὺς ἀπὸ Οὐαλεντίνου δὲ δύο διδόντας βαπτίσματα χρηστέον τῷ ῥητῷ ἓν βάπτισμα. πάντων δέ ἐστιν ὁ Θεὸς καὶ πατήρ, τῷ τινῶν μὲν εἶναι Θεὸς καὶ μὴ πατήρ, τινῶν δὲ Θεὸς καὶ πατήρ, ὡς εἴ τις δείξας δέκα τινὰς τὸν ἀριθμὸν ἀνθρώπους, ὧν οἱ μὲν πέντε τοῦδέ τινος υἱοί εἰσιν, οἱ δὲ πέντε δοῦλοι, ἔλεγεν «οὗτος τῶν δέκα κύριός ἐστι καὶ πατήρ.» πρὸς τούτοις ἐξεταστέον τὴν διαφορὰν τῶν προθέσεων, τῆς ἐπὶ καὶ τῆς διὰ καὶ τῆς ἐν. καὶ σωματικῇ γε εἰκόνι χρηστέον τοιαύτῃ· τόπῳ ὁ ἥλιος ἐπὶ πάντων ἐστι φέρ' εἰπεῖν τῶν ἐπὶ γῆς, ταῖς δὲ αὐγαῖς λέγοιτο ἂν εἶναι διὰ πάντων, εἰ δὲ καὶ εἰς τὸ βάθος ἑκάστου