Ephesians 2:13

3. But who is it that has had fellowship with us in the matter of food? Whether is it he who is conceived of by them as the Christ above, who extended himself through Horos, and imparted a form to their mother; or is it He who is from the Virgin, Emmanuel, who did eat butter and honey, of whom the prophet declared, “He is also a man, and who shall know him?” He was likewise preached by Paul: “For I delivered,” he says, “unto you first of all, that Christ died for our sins, according to the Scriptures; and that He was buried, and rose again the third day, according to the Scriptures.” It is plain, then, that Paul knew no other Christ besides Him alone, who both suffered, and was buried, and rose gain, who was also born, and whom he speaks of as man. …

3. If, then, any one allege that in this respect the flesh of the Lord was different from ours, because it indeed did not commit sin, neither was deceit found in His soul, while we, on the other hand, are sinners, he says what is the fact. But if he pretends that the Lord possessed another substance of flesh, the sayings respecting reconciliation will not agree with that man. For that thing is reconciled which had formerly been in enmity. Now, if the Lord had taken flesh from another substance, He would not, by so doing, have reconciled that one to God which had become inimical through transgression. …

We have it on the true tradition of the Church, that this epistle was sent to the Ephe sians, not to the Laodiceans. Marcion, however, was very desirous of giving it the new title (of Laodicean), as if he were extremely accurate in investigating such a point. But of what consequence are the titles, since in writing to a certain church the apostle did in fact write to all? It is certain that, whoever they were to whom he wrote, he declared Him to be God in Christ with whom all things agree which are predicted. …

89. As regards the prophet Hosea, it is unnecessary for me to explain the meaning of the command, or of the prophet’s conduct, when God said to him, "Go and take unto thee a wife of whoredoms and produce children of whoredoms," for the Scripture itself informs us of the origin and purpose of this direction. It proceeds thus: "For the land hath committed great whoredom, departing from the Lord. So he went and took Gomer the daughter of Diblaim; which conceived, and bare him a son. And the Lord said unto him, Call his name Jezreel; for yet a little while, and I will avenge the blood of Jezreel upon the house of Judah, and will cause to cease the kingdom of the house of Israel. And it shall come to pass at that day, that I will break the bow of Israel in the valley of Jezreel. And she conceived again, and bare a daughter. …

13. Again, if you ask why, of all the kinds of food prohibited in the former typical dispensation, we abstain only from food offered to idols and from what dies of itself, you shall hear, if for once you will prefer the truth to idle calumnies. The reason why it is not expedient for a Christian to eat food offered to idols is given by the apostle: "I would not," he says, "that ye should have fellowship with demons." Not that he finds fault with sacrifice itself, as offered by the fathers to typify the blood of the sacrifice with which Christ has redeemed us. For he first says, "The things which the Gentiles offer, they offer to demons, and not to God;" and then adds these words: "I would not that ye should have fellowship with demons." If the uncleanness were in the nature of sacrificial flesh, it would necessarily pollute even when eaten in ignorance. …

To the Ephesians he addresses words of the same import: “And you when ye were dead in trespasses and sins; wherein in time past ye walked according to the course of this world according to the prince of the power of the air, the spirit of him that now worketh in the children of disobedience; among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others. But God, who is rich in mercy, for His great love wherewith He loved us, even when we were dead in sins, hath quickened us together with Christ; by whose grace ye are saved.” Again, a little afterwards, he says: “By grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast. …

14. Again, as to Mark’s mentioning that the Lord said not only “Father,” but “Abba, Father,” the explanation simply is, that “Abba” is in Hebrew exactly what “Pater” is in Latin. And perhaps the Lord may have used both words with some kind of symbolical significance, intending to indicate thereby, that in sustaining this sorrow He bore the part of His body, which is the Church, of which He has been made the corner-stone, and which comes to Him [in the person of disciples gathered] partly out of the Hebrews, to whom He refers when He says “Abba,” and partly out of the Gentiles, to whom He refers when He says “Pater” [Father]. The Apostle Paul also makes use of the same significant expression. …

26. “The hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth. We worship that which we know: ye worship ye know not what; for salvation is of the Jews.” A great thing has He attributed to the Jews; but do not understand Him to mean those spurious Jews. Understand that wall to which another is joined, that they may be joined together, resting on the corner-stone, which is Christ. For there is one wall from the Jews, another from the Gentiles; these walls are far apart, only until they are united in the Corner. Now the aliens were strangers and foreigners from the covenants of God. …

5. But perhaps some one thinks that, as He Himself came not to us, but sent, we have not heard His own voice, but only the voice of those whom He sent. Far from it: let such a thought be banished from your hearts; for He Himself was in those whom He sent. Listen to Paul himself whom He sent; for Paul was specially sent as an apostle to the Gentiles; and it is Paul who, terrifying them not with himself but with Him saith, “Do ye wish to receive a proof of Him who speaketh in me, that is, of Christ?” Listen also to the Lord Himself. “And other sheep I have,” that is, among the Gentiles, “which are not of this fold,” that is, of the people of Israel: “them also must I bring.” Therefore, even when it is by the instrumentality of His servants, it is He and not another that bringeth them. …

Ver. 13-15 . “But now, in Christ Jesus, ye that once were far off, are made nigh in the blood of Christ. For He is our peace, who made both one, and brake down the middle wall of partition, having abolished in His flesh the enmity.” Is this then the great privilege, it may be said, that we are admitted into the commonwealth of the Jews? What art thou saying? “He hath summed up all things that are in heaven, and that are in earth,” and now dost thou tell us about Israelites? Yes, he would say. Those higher privileges we must apprehend by faith; these, by the things themselves. “But now,” saith he, “in Christ Jesus, ye that once were far off, are made nigh,” in reference to the commonwealth. For the “far off,” and the “nigh,” are matters of will and choice only. “For He is our peace, Who made both one.”

[1.] Paul wishing to show the great kindness of God towards man, and the Love which He had for the human race, after saying: “Forasmuch then as the children were partakers of blood and flesh, He also Himself likewise took part of the same” ( c. v. 14 ), follows up the subject in this passage. For do not regard lightly what is spoken, nor think this merely a slight [matter], His taking on Him our flesh. He granted not this to Angels; “For verily He taketh not hold of Angels, but of the seed of Abraham.” What is it that he saith? He took not on Him an Angel’s nature, but man’s. But what is “He taketh hold of”? He did not (he means) grasp that nature, which belongs to Angels, but ours. …