THE CHURCH AND THE MYSTERY OF KNOWLEDGE In its essence, this epistle is "a praise of love", which the soul, who has experienced its identity as abiding in Christ, sings, not as an isolated individual but as a living member in the holy body through her unity with the Head. Through Him she enjoys the knowledge of "the mystery of Christ" according to the level of the heavenly experience and with a glorious eschatological outlook. In other words, this chapter implies two lines of thought, which are: "in Christ” and ‘the knowledge of the mystery of God." We are the church of God, His holy people for we are in Christ. The goal of our faith is the divine knowledge, not to be argumentative, but according to the level of accepting God's manifestation of Himself and His mysteries. The chapter can be divided into the following: 1. The apostolic blessing Eph. 1: 1 2. The church praise: "in Christ" Eph. 1: 2 – 14 3. The apostle interceding so they may receive the knowledge Eph. 1: 15 – 23 1. The apostolic blessing: "Paul an apostle of Jesus Christ by the will of God, to the saints who are in Ephesus, and faithful in Christ Jesus; grace to you and peace from God our Father and the Lord Jesus Christ." (Eph. 1: 1, 2) This introduction carries the spirit of the apostle and his thought. Often, St. Paul presents himself to the church to which he writes in simple words but is very deep and corresponds to the subject of the epistle and its goal. He starts by presenting the apostolic blessing, which is the gift of God Himself to the church. In this introduction, we notice the following: First: The subject of the epistle is "the universal church". Establishing this church is from the work of God Himself who sent His Only Begotten Son incarnate to make the church His body, granting her His holy life. That is why he concentrated on the following points: A. He is the apostle "by the will of God". He does not take credit in fulfilling the apostolic ministry, especially because he is the apostle to the Gentiles, calling them to be united with the Jews in one body. God chose him to be His apostle to fulfill His divine purpose in him. Truly, the statement "by the will of God", is not strange to be in the introduction of St. Paul's epistles, however, this statement was repeated six times. (Eph. 1:5, 5: 9,11, 17, 6:16). We do not find this in other epistles20, or in other books except the Gospel of John. This epistle reveals "the mystery of Christ', being the mystery of the church made up of the Jews and the Gentiles. This mystery achieves God's eternal will and fulfils His joy with humans. Some researchers prefer translating the words "by the will of God" to "by the decision of God 21". They perceive that this statement does not declare the will of God but rather the wise, mighty and living act of God as Lover of mankind. He declared this eternal act, through history, by His divine plan. B. He calls them "saints", although he writes to members of Gentile origin, who some of the Christians from Jewish origin, do not want to join them. St. Paul emphasized that God who has chosen the Jews to be His holy nation, yet He has opened the door of faith to the Gentiles without them losing their holiness. He repeated the word "saints" fourteen times in this epistle, which we do not find except in the epistle to the Romans, which has more chapters. In other words, repeating this word "saints" is confirmation of the holiness of God's old people even after accepting the Gentiles, through Christ Jesus22. St. John Chrysostom commented on the word "saints" by saying: “Notice that he calls men with their wives, children and servants as saints. He called them saints, for it is written at the end of the epistle, ‘Wives, submit to your own husbands’ (Eph. 5:22). Also, ‘Children, obey your parents in the Lord’ (Eph. 6:1), ‘Bondservants, be obedient to those who are your masters according to the flesh.’ (Eph. 6:5) Reflect now on how laziness have controlled us and how virtue became scarce, while at that time the virtuous people were numerous, so that even the lay people were called saints23.” God's will or decision is not that God chooses only St. Paul, but that all the Gentiles, whether men or women or children, or elders or masters or bondservants, should enjoy the holy life through faith in Christ. Briefly, the epistle of the Ephesians is like an article about the foundation of sanctifiation, its means, its mission, its extension, and its purpose24. Origen confirms that the believer is called a saint because he has received the capabilities of the holy life (through baptism and the work of the Holy Spirit). He has to continue to grow lest he loses the sanctity of life. C. Often, St. Paul connects grace with peace in the apostolic blessing, being God's great gifts to His church. The word "peace" was repeated seven times in a unique manner, except in the epistle to the Romans. He declared the foundation of the epistle and the possibility of all people living in harmony, whether Jews or Gentiles, and that is in Christ25. Notice that St. Paul refers "the grace and peace" to the Father as well as to the Son, being their two gifts, without any partiality between the two hypostasis. They are the gifts of the Father as well as the Son. Introducing this apostolic blessing does not mean that the believers of Ephesus did not have this grace and peace before sending that epistle, but rather they were eager to receive more of them. Grace and peace are two dynamic gifts, which the believer receives and rejoices with, and asks for more that through this abundant grace, he may resemble the Lord Jesus and His traits. And through peace, he may reconcile with God and people, on a deeper level. Thus this beatitude is fulfilled in him: "Blessed are those who hunger and thirst for righteousness for they shall be filled." (Matt. 5: 6) And he is not rebuked like that: "Because you say, 'I am rich, have become wealthy, and have need of nothing’ - and do not know that you are wretched, miserable, poor, blind, and naked." (Rev. 3:17) Second: We have previously confirmed26that St. Paul wanted to treat some Gnostic ideas, which had penetrated into the minds of the Christians like considering the God of the Old Testament as a just and severe God, but the God of the New Testament as a merciful and redeeming God. That is why he credits the divine grace and the heavenly peace to the Father and calls Him "our Father", declaring His fatherhood and compassion, and to the Lord Jesus, declaring that He is one with the Father in essence, carrying His own will. 2. The church praise: "In Christ" St. Paul excerpted a part from a praise, which the church most probably used to sing in the apostolic age. This was a heavenly praise befitting the nature of the church as a heavenly life "in the Heavenly Christ". He said, "Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ." (Eph. 1: 3) Many of the researchers see 27that this praise has specific characteristics pertaining to baptism. Probably, it was used in the liturgy of baptism, for it refers to the blessings and effect of baptism, like the adoption to the Father by Jesus Christ (Eph. 6: 5), and forgiveness of sins (Eph. 1: 7), and enjoying the inheritance (Eph. 1: 14), and the seal of the Holy Spirit. (Eph. 1: 13) He started the praise by the word "blessed", which was used by the Semitics, declaring that every gift or heavenly blessing is from God's mercies and His mighty deeds. The blessings of the New Testament were called "spiritual blessing in the heavenly places", to distinguish them from the temporal blessings of the Old Testament. St. John Chrysostom said: “Here, he points to the blessings of the Jews, for these were blessings but not spiritual blessings. How? ‘He will also bless the fruit of your womb…’ (Deut. 7:13) ‘Blessed shall you be when you come in, and blessed shall you be when you go out.’ (Deut. 28: 6) The situation differs here. How? ‘With every spiritual blessing.’” What else do you need? You became eternal, free, a son, justified, brother, partaker of the inheritance. You reign with the Lord Jesus and are glorified with Christ; you are freely granted everything. He said, "…How shall He not with Him also freely give us all things?" (Rom. 8:32) The Cherubim and the Seraphim love your first fruits. What else do you need? "With every spiritual blessing"! Not with physical blessings; thus he eliminated the previous blessings, for He said, "In the world, you will have tribulation…” (John 16:33) Those who received the physical blessings were not able to listen of the spiritual blessings; in the same manner, those who seek the spiritual blessings cannot receive them unless they forsake the physical ones. Also, what is the spiritual blessing in the heavenly places? This means that it is not on earth, like the case with the Jews: "…You shall eat the good of the land." (Is. 1:19) "… To a land flowing with milk and honey…" (Ex. 3:8) "… He will also bless the fruit of your land…" (Deut. 7:13) Now, we do not see any of that. What do we see? "If anyone loves Me, he will keep My word and My Father will love him, and We will come to him and make Our home with him." (John 14:23) "Therefore, whoever hears these sayings of Mine, and does them, I will liken him to a wise man who built his house on the rock; and the rain descended, the floods came, and the winds blew and beat on that house; and it did not fall, for it was founded on the rock." (Matt. 7:24,25) This rock is the heavenly matters. The Lord Jesus said, "Whoever confesses My name …" (Matt 10:32) “Blessed are the pure in heart for they shall see God." (Matt. 5:8). "Blessed are the poor in spirit for theirs is the kingdom of heaven." (Matt. 5:3) Also, "Blessed are those who are persecuted for righteousness sake for theirs is the kingdom of heaven." (Matt. 5:11). Notice how, in every verse, he mentions the heaven and not the earth. Also, "Our citizenship is in heaven, from which we also eagerly wait for the Savior, the Lord Jesus Christ." (Phil. 3:20) Also, "Set your minds on things above, not on things on the earth." (Col. 3:2) 28. He also called it "spiritual blessing", for we receive the gifts of the Father through our union with the Son, and that is through the work of the Holy Spirit. In other words, the Holy Spirit is the spirit of fellowship who attaches us to the Son, so we may abundantly receive what is for the Son. When the Lord Jesus ascended to the heaven, He sent His Holy Spirit on the church, so we may enjoy the divine gifts. Since God the Father grants every spiritual blessing in the heavens, He grants it in Christ. (Eph. 1: 3) Seeing us as His children by abiding in the Only Begotten Son "the Beloved" (Eph. 1: 6), He overflows with His divine blessings on us, as members of His beloved body… so we become beloved in Christ, as He is Beloved. St. Paul relates that the secret of our membership in the church and the secret of our life with God and our enjoying of every blessing is that we are "In Christ". This idea has absorbed all his thinking to the extent that the researchers said that all St. Paul's thoughts could be summarized in two words, "in Christ". When he addresses issues such as divine, church, behavioral, family or social relationships, it is through this outlook "in Christ." We carry the thought and life of Christ in us. No wonder if we notice St. Paul repeating this short phrase and its synonyms like "in the Beloved", or “in Him", more than thirty times. Repeating it here is to emphasize that uniting the holy community of the Gentiles is fulfilled in Him and under His leadership. "In Christ" not only we have received every spiritual blessing, but also we have enjoyed the Father choosing us as His children. He knew us as members in the body of His Beloved Son. He confirmed this by stating, "Just as He chose us in Him before the foundation of the world, that we should be holy and without blame before Him in love." (Eph. 1: 4) What did St. Paul mean by this choice, which occupied all his thoughts, heart, feelings, to the point that he addressed it in various ways in more than one place in his epistles? No doubt that he does not mean to ignore "the personal freedom" in accepting the faith or rejecting it, but God in His dealing with man, does not deal with him as a machine or as pieces of chess which He can move with His fingers, but He deals with Him as a free individual, who can accept God's call and love or reject Him. God, who wants all to be saved and who calls everyone to receive His free grace, in His foreknowledge, chose us in His Son, without us having any credit. He chose us without obliging us to accept His call. "For whom He foreknew, He also predestined to be confirmed to the image of His Son, that He might be the firstborn among many brethren. Moreover, whom He predestined, these He also called; whom He called, these He also justified; and whom He justified, these He also glorified." (Rom. 8:29,30) St. Paul wanted to confirm a very important fact that we take no credit in God's calling, for this is a free gift given to us based on the worthiness of the Son of God sacrificing Himself for us. All the credit goes back to God's plan in salvation and His grace, as St. Paul said, "Who has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was given to us in Christ Jesus before time began, but has now been revealed by the appearing of our Savior Jesus Christ." (2 Tim. 1:9,10) St. Clement of Alexandria felt that when he talked about faith and individual freedom, confirming that the individual freedom and the mind are divine gifts, which can not be offered to man without the divine help. Though faith is from the free will, yet it is a divine gift29. This resembles a ball player who has the freedom to hold the ball or reject it, but he cannot hold it unless it is thrown to him30. In the same manner, we may hold on to faith or reject it, but we need that God offers it to us. St. Origen, St. Clement's disciple, talked abundantly about God's free gift saying, “None of God's gifts are offered as repaying a debt, but they are all granted from His love and grace31.] In the mean time, he continued, "The will is very essential to obtain virtue; if there is no will, then virtue is destroyed32.” St. Paul confirmed that choosing us was fulfilled “in Him”, for this did not happen haphazardly but according to God's plan, before the foundation of the world. (Eph. 1:4) St. John Chrysostom said: [What does he mean by “He chose us in Him?’ He means that this was fulfilled by faith in Him, that is, in Christ. He joyfully planned this for us before we are born, moreover “before the foundation of the world”. How beautiful is the word ‘foundation’, as if he is referring to the world as if it is falling from a great height. Truly, God's splendor is very high, surpassing all understanding and very far, not only regarding the place, but also regarding His nature33.] What is the purpose of that choice? St. Paul answers, "…That we should be holy and without blame before Him in love." (Eph. 1: 4) From this statement, we can realize God's purpose toward us, by the following: First: He wants two things concerning us, that the Father sees us in His Son carrying His traits, so we may become saints, as He is holy. He commanded us, "For I am the Lord your God. You shall consecrate yourselves, and you shall be holy; for I am holy." (Lev. 11:44) St. Peter said, "Because it is written, be holy for I am holy." (1 Pet. 1:16) Also, that we should be "without blame", this trait was essential in the sacrifices of the Old Testament (Lev. 1: 3,10) He wants us to offer ourselves living sacrifices, without blame, through the High Priest and the great Sacrifice, our Lord Jesus Christ. He wants us before Him "without blame in love", that is, a sacrifice of love carrying the sweet aroma of Christ. This is God's purpose in us, to see us carrying His traits (holiness) and to be united with Him, as a sacrifice of love that the Lord smells as a pleasing aroma. St. Paul said, "I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy acceptable to God, which is your reasonable service." (Rom. 12:1) St. John Chrysostom associates the life of holiness to the life without blame, which refers to the unity of faith with the practical life. Since holiness is the gift of the Holy God, therefore we have to lead a life without blame, that is, we translate His gift in our practical behavior. He said: “The saint is the one who shares the faith, and the one without blame is the one who lives a life without spot34.” Second: St. Paul emphasizes that this holiness and the life without blame should be before Him, meaning that the holiness and the life without blame which the church carries are what God is concerned about, like the bridegroom who wants the beauty of his bride and her inner adornment for himself, as he offers her his deep love. How hard it is for a man to find that his wife is pleasant with others while being bitter with him. God wants us to be for Him as He is for us. This epistle confirms this fact, for it is written, "That He might present her to Himself a glorious church, not having spot or wrinkle or any such thing, but that she should be holy and without blemish." (Eph. 5:27) St. John Chrysostom said: “He does not require from us only holiness and being without blame, but He wants us to be before Him in this manner. There are some people who appear before people without blame, but they resemble white washed tombs and those who wear lamp’s garments. You should not be like that, but as the prophet said, ‘…according to the cleanness of my hands in His sight.’ (Ps. 18:24) What is that cleanness that should be before Him? It is the holiness on which God's eye looks35.” Third: St. Paul emphasizes that we should be holy without blame before Him, in love (Eph. 1:4). He means that God's choice has been fulfilled through His sacrificing divine love (John 3:18), and that our holiness and our blameless behavior are achieved through His free grace, which pours on us from His everlasting love. St. John Chrysostom said: “Virtue alone can never save one's self without love. Tell me what would St. Paul have benefited, if he appeared the way he appeared to be, if it were not for God who called him and drew him to Himself36!” Probably, what he meant by love is that what God smells in us, when we appear before Him as saints without blemish is "love", which is the sign of our unity and cleaving with Him. Moreover, it is the sign of our resembling Him "God is love" (1 John 4: 8) We stand before Him so all our past is erased, and only love, which never fails, remains. (1 Cor. 13:8) Fourth: God's surpassing love towards us has been fulfilled, as well as our love to Him is fulfilled when we live a blameless holy life through the grace of adoption, which we receive in Christ Jesus "the Beloved". He said: "Having predestined us to adoption as sons by Jesus Christ to Himself, according to the good pleasure of His good will, to the praise of the glory of His grace by which He has made us accepted in the Beloved." (Eph. 1: 5, 6) "In the Beloved" is a strong liturgical expression pertaining to baptism (Mark 1: 11), as many of the western scholars relate. God has appointed His church so we may obtain the grace of adoption through baptism; hence the desire of the Father is fulfilled in accepting new members as children of God, not due to any good in them but due to the free grace of baptism. He declares "to the praise of the glory of His grace", then God's surpassing love is manifested. In the Beloved, we have obtained the adoption, so we became children of God who have the right of inheritance. However, there is a great difference between the Only Begotten, the Beloved Son and between the children by adoption. St. Augustine said: “The Father has begotten children who are heirs with His Begotten Son, but they are not begotten like Him, from His essence, but He adopted them to become His household37. We are the children of the One who raised us by His will; however, we are not born of His nature, but by adoption, through His grace38.” Fifth: God's love is achieved by accepting us as His children, but through Jesus Christ (Eph. 1: 5). St. John Chrysostom said: “Is there anything achieved outside Jesus Christ or likewise outside the Father? One has appointed and One brings us to Him… Truly, the granted blessings are great and it has more abundant blessings because it is through Christ. He did not send a servant, though he is sent to ones, but sent His Only Begotten Son Himself39.” Sixth: What has been achieved to us through the eternal love of the Father and the grace of His Begotten Son to obtain the adoption, is the subject of God's joy. He said, "...according to the good pleasure of His will" (Eph. 1: 5). Here, St. John Chrysostom distinguishes between God's former will in which He wants all to be saved and where He joyfully grants the adoption to all, and between the will when we insisted to do evil and as a result we fell and perished. In other words, God's desire is to grant us the adoption and the holiness revealed in love. However, He does not force us, so if we reject Him, we perish as a natural result to what we have chosen by our own will. Seventh: Since God in His good will has offered us this free heavenly grace, it is also " to the praise of the glory of His grace, which He made us accepted in the Beloved." (Eph. 1:6) His free grace is manifested, which glorifies Him before all, especially the heavenly creation, which is overwhelmed by His rich love toward mankind. St. John Chrysostom said: “Since God has revealed to us His grace for the praise of the glory of His praise, therefore, we have to abide in them. "The praise of His glory", who are these? Who are the ones who praise Him? Is it we or the angles or the archangels or all the creation? The divine nature does not need anything. Does He want us to praise Him or glorify Him? This is so that His love is inflamed inside us. He does not need anything from us, not our service, or our praise or anything of the sort. He wants nothing but our salvation. This is the purpose of all He does for us. The one who praises the grace is the one who increases in righteousness40.” Now, he addresses the effect of His free grace, which we obtain in the Beloved by the following points: First: Enjoying the redemption: "In Him we have redemption through His blood, the forgiveness of sins, according to the riches of His grace which He made to abound toward us in all wisdom and prudence." (Eph. 1: 7,8) In the Old Testament, redemption meant the liberation of God' s people from the bondage of Pharaoh to become His (Ex. 15:13 & Deut. 7:8). In the New Testament, we find redemption in Christ the Redeemer who liberates us from the bondage of sin, forgiving our sins, pouring unto us His surpassing grace, granting us the forgiveness of our sins with all the heavenly wisdom and discernment. In other words, the Liberator is no more outside us, but inside us and we are in Him. He liberates us not from temporal bondage but, through His grace, He liberates us from the sin which enslaved us, and under which we fell by our own free will. He adorns us with all wisdom, for He dwells inside us and declares His heavenly beauty in our inner life. His saying, "which He made to abound toward us" means His abundant free giving. St. John Chrysostom said about this divine gift: “This gift is rich and abundant, was poured on us with incomprehensible measure. Words cannot express the blessings, which we have experienced through this gift; truly this gift is rich and exceedingly rich.” Second: Enjoying the knowledge of the divine gifts: As he said, "Having made known to us the mystery of His will, according to His good pleasure which He purposed in Himself, that in the dispensation of the fullness of the times He might gather together in one all things in Christ, both which are in heaven and which are on earth, in Him." (Eph. 1: 9,10) The Gnostics love knowledge (gnosis), it occupied their minds instead of faith, and they considered that they could enjoy salvation through their own minds alone. St. Paul corrects this situation that the true Christian is "knowledgeable", but on a high level, for God does not grant him only forgiveness of sins (redemption), but He raises him as a son of God to the heavenly matters to declare to him the mystery of His knowledge. He receives knowledge (gnosis) as a divine gift and as a heavenly revelation according to God's pleasure, which is fulfilled in the fullness of time. Probably St. Paul meant that the mystery which God reveals to His believers is a fulfillment of God's plan, in the fullness of time, where He works with His full authority to create a universal group of believers, sanctified in Him. In our study of the School of Alexandria, we saw many of the early fathers looking at the "divine knowledge" as the most precious gift, which Christ offers to the human soul. When she unites with Him, as the bride to her Bridegroom, He offers Himself, so she may realize His mysteries in the Heavenly chamber. Therefore St. Clement of Alexandria and his disciple Origen related that this knowledge is a divine gift to the perfect. St. John Chrysostom said: “It is amazing! What kind of friendship is this? He reveals to us His secrets, for He says "the mystery of His will", as if we know what is inside His heart. Truly, here is the mystery full of wisdom and understanding. What kind of wisdom? He raises those who were nothing to be rich and abundant. What wise management is this? The one, who was an enemy, instantly, was raised to the highest level. This was done in the fullness of time. This was an act of wisdom, which was fulfilled on the cross!” Third: He gathers all in Him saying: "That in the dispensation of the fullness of the times, He might gather together in one all things in Christ, both which are in heaven and which are on earth, in Him." (Eph. 1: 10) The word "times" or "Kairos" does not carry a simple meaning to time like the word "Chronos", but it refers to a new era where God works with all His authority to gather everyone in Christ, as under one Head. The believer rejoices not only because of the redemption, liberation of sins, enjoying the divine adoption, realizing the mystery of God's will, that is obtaining knowledge, but also by his outlook that everyone, whether the earthly or the heavenly creatures, are all gathered under the leadership of the Head, the Lord Jesus Christ. This is what rejoices the believer's heart, that is, God's will is fulfilled through the union of the believing rational creation, so all creatures may live together with one spirit to enjoy the divine presence. By abiding in Christ, the believer loses his selfishness and individualism to be widened with love to all the community, without losing his private relationship with Christ. A true believer rejoices upon seeing His Christ embracing him, not only him but also all the chosen earthly creatures to make them a heavenly nation, sharing their heavenly life with the heavenly creatures. St. John Chrysostom said: “The heavenly creatures suffered from the earthly creatures, and they had no more one head. Until that time, the creation was under one God, but when the Gentiles sinned and rebelt…now there rosed one Head above all, that is Christ in the flesh, above the angels and the humans. In other words, He made one kingdom for the angels and the humans; He gathered all under one Head, binding the union from above41.” In the same sermon, St. John Chrysostom gave another interpretation for the phrase: "He might gather together in one all things in Christ…" He said: “Since the fall of man until the incarnation, all the prophecies and promises were fulfilled by the coming of Christ.” Fourth: Since St. Paul declared God's grace, which gathered the heavenly creatures with the earthly as in one body to the One Heavenly Head, and in Him all the prophecies and promises were fulfilled. He wanted to stir the gentiles with jealousy so they may realize the riches of this grace, abiding with it as the deposit for the heavenly eternal inheritance. He confirms that as a Jew, he has obtained the appointed part, which the earlier Jews had hoped for. The gentiles received the same part, through the word of truth, the gospel of salvation. The gentiles were not deprived of all what the Jews had received, when they accepted the Gospel. This is what St. Paul meant when he said: "In whom also we have obtained an inheritance, being predestined according to the purpose of Him who works all things according to the council of His will, that we who first trusted in Christ should be to the praise of His glory. In Him you also trusted, after you heard the word of truth, the gospel of your salvation; in whom also having believed, you were sealed with the Holy Spirit of promise, who is the guarantee of our inheritance until the redemption of the purchased possession, to the praise of His glory." (Eph. 1: 11-14) A. Notice that he mentioned here two specific words: "we" and "you". By "we" he means the Jews, and by "you", he means the Gentiles. He emphasized that since the Jews were the first to accept Christ the Savior, yet both the Jews and the Gentiles, share in enjoying the divine love, God's grace, and the membership in the One Body. B. The word "inheritance" in Greek (Kleroo) means to cast a lot. 42 Obtaining the divine gifts was an inheritance fulfilled by casting a lot. St. Paul wanted the Jews to go back to the days when their fathers entered the Promised Land, and how each one conquered by obtaining a portion by casting a lot, without anyone taking credit in choosing. The same applies here, the one who enjoys the inheritance has no credit, but it is all due to God's rich grace. What happens now is not done haphazardly without any specific planning. To emphasize this point, St. Paul mentioned that this inheritance is achieved "according to the purpose of Him who works all things according to the council of His will." All that happens now is according to God's predestined plan and His wise will toward us. St. John Chrysostom said: “Previously, he used the word ‘…He chose us…’ (Eph. 1:4), but here he says, ‘…we have obtained an inheritance…’ (Eph. 1:11) Since the lot is considered coincidence, notice how he said, ‘… being predestined according to the purpose of Him who works all things according to the council of His will’ (Eph. 1:11). He means that we were not just haphazardly chosen, or were chosen according to a lot, but this was according to ‘the purpose of Him who works.’ He said the same thing in the book of Romans: ‘… To those who are the called according to His purpose. For whom He foreknew, He also predestined to be conformed to the image of His Son, that He might be the firstborn among many brethren. Moreover whom He predestined, these He also called; whom He called, these He also justified; and whom He justified, these He also glorified.’ (Rom. 8:28-30) He is saying that the lot was cast and that God has chosen us, so everything was fulfilled with a precise choice. He has previously appointed men whom He has chosen for Himself. He saw us, before we were even born, this is His marvelous predestination, for He knows everything, even before it happens43.” C. He talks about the Gentiles who have accepted faith, by saying: "…In whom also having believed, you were sealed with the Holy Spirit of promise." (Eph. 1: 13) The Gentiles heard, then believed, then they were sealed. They accepted faith through hearing, for the Lord Jesus came to the Jews, His chosen people, and they rejected Him. However, the Gentiles did not see Him, but when they heard about Him, they believed, and when they believed, they received the gift of the Holy Spirit, the seal of the Spirit. Fifth: Enjoying the seal of the Spirit, as a deposit for the eternal inheritance. He said: "…You were sealed with the Holy Spirit of promise, who is the guarantee of our inheritance until the redemption of the purchased possession, to the praise of His glory." (Eph. 1: 13,14) The seal was a general sign for ownership. Some worshipers of idols used to put a sign on their bodies carrying the name of their god. Baptism by spirit is the visible sign (the seal) of the incorruption in Christ44. Earlier, we have mentioned how baptism is like a seal 45 as a sign of our admission to the kingdom of God, being under His protection, entering in a spiritual army, following the example of Christ, and as an eternal seal which can never be untied. In the Old Testament, circumcision was a sign of membership in God's people, and thus entering into His kingdom, as it is written: "For the Lord's portion is His people, Jacob is the place of His inheritance." (Deut. 32:9) “During baptism, when coming to the presence of the bishops, priests, or deacons, look to the minister of baptism and do not think of his visible face, but remember the Holy Spirit, for He is present to seal you. He grants you the seal who will terrify the evil spirits, for He is a heavenly seal, as it is written: ‘In whom also having believed, you were sealed with the Holy Spirit of promise.’” St. Cyril of Jerusalem 46 “The owner prints a special sign on the things he owns to show that they belong to him. In the same manner, in baptism, the Holy Spirit puts a seal of the holy oil ‘Myron’ on those who are baptized to show that they belong to God.” St. Mar Efraim the Syrian 47 “How can the angels accept a soul, which is not enlightened with the grace of the new birth? Truly, they cannot accept her because she is not carrying the seal (Asphragiston), or any specific sign for her owner. Truly, she will be carried by the wind, wandering without any rest, for she is without an owner. She seeks comfort and does not find it, she cries in vain and regrets without any benefit.” St. Gregory of Nysse 48 “As the seal is printed on the soldiers, likewise, the Holy Spirit is printed on the believers.” St. John Chrysostom 49 3. The intercession of St. Paul to obtain knowledge: After St. Paul presented this church praise which carries "the mystery of Christ", which reveals the pouring of God's free grace to gather all, whether Jews or Gentiles, to achieve in them God's plan in Jesus Christ, and to become one holy people, and a body to the Head, and children to the Father in His Beloved Son, now St. Paul prays and offers his intercession for them to the Father so He may grant them a spiritual enlightenment, to open the minds of their hearts so they may realize the truth of "the mystery of Christ" and have the true knowledge. No one should think that when he prays for their sake, it is due to their unbelief or their lack of knowledge. To confirm this, he said, "Therefore, I also after I heard of your faith in the Lord Jesus and your love for all the saints, do not cease to give thanks for you, making mention of you in my prayers." (Eph. 1: 15,16) We notice the following: First: St. Paul points out the good things first; he does not ignore their faith and love, therefore he rejoices and thanks them. Moreover, he prays for them so they may abound in everything. The church is in dire need for such shepherds as St. Paul who supports and stirs the spirit of hope with joy, without ceasing to pray for them, so they may continuously grow in grace and knowledge. “Nothing can match St. Paul's compassion nor his kindness and emotions, which he offered for everyone, for all the gentiles and nations, for he wrote the same words to everyone: ‘do not cease to give thanks for you, making mention of you in my prayers.’ (Eph. 1:16, Rom. 1:9, 1 Cor. 1:4, Phil. 1:3, 4, Col. 1:3, & 1 Thess. 1:2) Remember how they were in his mind, for it requires effort to remember them all. How many were those whom he remembered in his prayers and for whom he thanked God.” St. John Chrysostom 50 Second: St. Paul associates between faith of the Lord Jesus and love toward all the saints. Our membership in Christ does not separate us from our membership in the church. Our faith in the Head has to be practically translated through love toward all the saints. On the other side, associating faith with love is to confirm the working living faith so our faith is not dead. “In all occasions, faith is linked with love as a true couple.” St. John Chrysostom 51 What does he ask for them in his prayers? First: "That the God of our Lord Jesus Christ, the Father of glory, may give to you the spirit of wisdom and revelation in the knowledge of Him." (Eph. 1: 17) He asks for them "the spirit of wisdom", as well as "the revelation in the knowledge of Him…" He did not say "in the knowledge of His mysteries", but in the knowledge of Him, for He desires that they know Him personally and unite with Him. We need God to grant us the spirit of wisdom and knowledge. He granted us the mind, but if we abide only by the mind, without seeking God, we deviate from the wisdom and the true knowledge. Second: "The eyes of your understanding being enlightened; that you may know what is the hope of His calling, what are the riches of the glory of His inheritance in the saints, and what is the exceeding greatness of His power toward us who believe, according to the working of His mighty power." (Eph. 1: 18, 19) He asks for the enlightenment of their inner eyes, that is, to have the spiritual vision which is capable of seeing God by faith, to abide in His promises, and to realize the riches of the glory of His inheritance prepared for the saints, so that the soul may be filled with hope and be strengthened with divine power. “The heart contains the eyes which see God. Now, the soul, being weak, is enlightened by faith, but later when the soul becomes strong, seeing God enlightens it. ‘So we are always confident, knowing that while we are at home in the body we are absent from the Lord. For we walk by faith, not by sight.’ (2 Cor. 5:6,7)” St. Augustine 52 Baptism is called "the mystery of enlightenment", as St. Paul said, "… for those who were once enlightened…" (Heb. 6:4) Through baptism, the light of the Holy Spirit opens our inner vision, so we may realize three matters: A. We know what is the hope of His calling, for when we become members in the Body of Christ, through baptism, we realize that He called us to become children of the Father and heirs with Christ, so our hearts are filled with hope in Him. B. The rich glory of His inheritance in the saints: through baptism, we are granted the deposit of the eternal inheritance prepared for the saints, and experience the unutterable eternal riches. C. The exceeding greatness of His power toward us who believe, according to the working of His mighty power: for through baptism, He raises us from death and grants us the adoption to God, the author of life. “Baptism, or enlightenment, is a helper to the weak, sharing the light and casting out darkness. Enlightenment is a ship directed toward God, walking with Christ and the perfection of the mind! Enlightenment is the key to the kingdom and restoring life. We call baptism a gift, a talent, an enlightenment, a garment for eternity and uncorruption, second birth, a seal, and everything honorable.” St. Gregory 53 Through baptism, we have gained enlightenment, our hearts are filled with hope, we feel the riches of the glory of His inheritance, and we realize the greatness of His exceeding power toward us the believers. This enlightenment is not granted in baptism in a static way, but is granted so our minds are renewed daily so we may enter new depths every day through our faith working with love and our strife with His free surpassing grace. That is why St. Paul does not cease to pray for them, who have obtained the sacrament of baptism, so that this gift is continuously overflowing in them. St. John Chrysostom, reflecting on this divine gift, finds it surpassing and unutterable. We keep asking God to continually work in us so we may be granted this gift, to reach its perfection. Third: "Which He worked in Christ when He raised Him from the dead and seated Him at His right hand in the heavenly places, far above all principality and power and might and dominion, and every name that is named, not only in this age but also in that which is to come." (Eph. 1: 20, 21) He reveals to us the work of the Father in the Incarnate Son, for our sake, for He raised Him and seated Him and put all things under His feet. (Eph. 1:22) He still works in His body, which is the church. He raises us and seats us in the heavenly places and puts everything under our feet. Thus, the Lord Jesus confirms that, "My Father has been working until now, and I have been working." (John 5:17) This work is continuous and no one can stop it until the body of Christ, which is the church, is fulfilled and the chosen are complete. The believer looks at the Word of God, who through the incarnation, came down and became like one of us. He was raised from the dead, (in obedience to the Father, He died and rose, by the power of His divinity and not as a gift stemming from others). He sat at His right hand in the heavenly places far above all principality and power and might and dominion. This all happened for our sake, that is, for every believer, so that he may enjoy all these capabilities "In Christ", that is through abiding in Him as a member in His body. This phrase "…And gave Him to be head over all things to the church" (Eph. 1:22) contains a true hope in the heart of the church, for God must fulfill His will. The work of Christ in the church must be achieved and be completed to declare Christ as the Head for the chosen. The early church has lived that hope amidst persecutions and obstacles. Many of the fathers have expressed that, especially St. Ereanus who said: “He has to draw everything to Himself in the appropriate time54.” Saying "to the church" means that what was fulfilled to the Head was for the sake of the church. St. John Chrysostom said: “This is an amazing matter! Where is the church raised too? It is as if He raised her with an instrument and put her at the top of all works, and put her on the throne. Where the Head is, there is the body too. There is no separation between the Head and the body. He prepared every human being to follow Him, cleave to Him and accompany Him "in His body". Hearing about the Head, one should not think of who should be the boss, but one's main concern should be to abide in Him and aspire Him, not only as an honorable Leader, but as the Head to the body55.”
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