Chapter V.
(Vers. 1.)
(Verse 1.) Therefore be imitators of God, as beloved children. This is what was said above, that we are commanded to be imitators of God the Father with this exhortation, so that if we obey, we may be considered beloved children of God. For indeed, the beloved son is the imitator of his father's good deeds.
(Vers. 2.)
(Verse 2.) And walk in love, just as Christ loved us and gave himself up for us as a fragrant offering and sacrifice to God. As God's imitators, he desires us to be kind and merciful, just as Christ, his beloved Son, loved us. Just as he loved us and gave himself for us, we also ought to lay down our lives for one another. This is what the Apostle John also said, following the example of the Lord, that we should lay down our lives for our brothers (1 John 3:16). Therefore, if Christ's death is a sweet-smelling odor to God, then God willingly accepted his death. If this is true, then those who crucified him according to God's will did not sin. But it is not so, because Christ is said to have offered himself to God while being killed, enduring in the will of his Father God. For he who is justly killed by offering himself to the devil is doing his will, so that he deserves to be killed. Similarly, Christ, while adhering to God's will, displeased the devil, and therefore the devil killed him because he offered himself to God, executing justice. For in the offering, justice and truth are signified; for God regards this, and this is his acceptable sacrifice. Therefore, the undeserving one who is killed pleases God; not because he is killed, but because he preserved justice even unto death. For Christ accepted this death unto life; hence it is called the odor of sweetness to God. But to the Romans he says that God delivered him up for us all. (Rom. VIII, 32). Now, it must be investigated how God delivered him up or how he offered himself to God; for this, as far as the words go, seems contradictory. It is said that God handed him over when he allowed him to be killed, as the Lord said to Pilate: You would have no power over me unless it were given to you from above (John 19:11). It was indeed given to him, but to a willing power, that is, it was permitted for him to do what he desired, and that is to hand him over. For while he pretends, he hands over; for if he had not wished to permit, he would not have been killed. Therefore, he allowed him to be killed, but not forcibly by those who wanted to kill him, but willingly. Therefore, they are not immune from punishment because they were allowed to do what they wanted; for their condemnation lies in the fact that they desired it. And God allowed this for a reason, because He knew that this would be a future trial for many. It was fitting that He would allow their adversary, who believed he was acting on his own behalf, to carry out his plan; so that, attributing his own lack of foresight to himself, he would be tormented by remorse for his actions. Whether Christ offered Himself or God handed Him over, it is one and the same; for the will of both is united.
(Vers. 3.)
(Verse 3.) But fornication and all uncleanness or covetousness, let it not even be named among you, as is fitting for saints. It is clear what he says. However, how serious a matter covetousness is, from which we turn a blind eye, when it is compared to fornication and uncleanness, and thus it seems to us as if it is a fault of no importance, even though it is a grave sin. Therefore, they cannot be saints in whom any of these things that he forbids are found.
(Vers. 4.)
(Verse 4) Either immorality, or foolish talk, or indecent joking, which are unrelated to the matter; but rather giving thanks. Since some people tend to do something shameful, or provoke laughter with foolish talk, as if it were not a sin, this is prohibited, because the servants of God should always appear sober and modest; for it is through foolish talk that sin is committed. Hence Solomon says: The fool, he says, brings about evil through laughter (Prov. 10:23). And the Lord says in the Gospel: for every idle word that men speak, they will give an account for it on the day of judgment (Matt. 12:36). And those things cannot be discerned without injury, which are said for the purpose of someone's insult; therefore, these things do not pertain to our salvation. Therefore, she advises that these things should be done and spoken, which promote our usefulness and the praise of God, in whose law we should meditate day and night; as it is written in the psalm (Ps. 1:2). For from the conversation and manners of the servants of God, even when they are silent, they are to be understood; so that as much as the truth differs from falsehood, so much do the servants of God differ from the servants of the devil.
(Vers. 5.)
(Verse 5) For know this, that every fornicator, or unclean person, or covetous one, who is an idolater, has no inheritance in the kingdom of God and Christ. The reason why these things must be avoided is shown; because whoever is such, will not have a part in the kingdom of heaven, which is the Father and the Son's. However, in order to teach that greed is a dangerous thing, it is called idolatry, by which no sin is greater. Let us therefore see why greed is called idolatry. Idolatry appropriates and claims the honor due to God, and attributes it to a created being, asserting that it was responsible for its creation, which belongs solely to the Creator. Greed is equated with this because it also appropriates and hoards what belongs to God, denying it to others, even though it was intended for the common use of all. This results in the selling of goods for profit instead of providing for the needs of the poor. If these goods were not hoarded, they would be beneficial to everyone. In ancient times, there was no greed, only charity. Therefore, idolatry is rightly compared, because it harms many. It is also hostile to the Creator; for God wants and commands support to be given to the poor, which avarice contradicts. See if it can exist without the devil.
(Vers. 6, 7.)
(Verse 6, 7.) Let no one deceive you with empty words; for because of these things the wrath of God comes upon the sons of disobedience. Therefore do not become partakers with them. Empty and vain words they are; vanity indeed is the worship of idols, which certainly does not have its origin from God, but from error. Therefore, be aware and do not give assent to their words; for they always make noise and, by a certain seduction of deception, present the customs of antiquity against faith, judging that the reasoning of present things, not the hope of future things, should be affirmed. Therefore, vengeance from the heavens came upon them, so that they may know the truth which they did not want to believe. From this vanity, it teaches that the servants of God should be far from being entangled, lest they become partakers of their punishment.
(Vers. 8.)
(Verse 8.) For you were once darkness, but now you are light in the Lord. Darkness is ignorance; because no one sees in darkness: but ignorance is the gentile state, or the perfidy from which they are led by the grace of God to faith, being made light, that is, truth; because the things that are manifest are made manifest in the light. Finally, the pagans celebrate their mystical rites in darkness, deceiving themselves with veiled eyes in caves. From these, the Christians, having become sons of light by knowing the truth, are said to be so, because God is light, and they receive His faith in truth.
(Vers. 9.)
(Verse 9) Walk as children of light, for the fruit of light is found in all that is good and right and true. This is said so that they may conduct themselves accordingly and be rightly called children of light. The works of light are done openly without fear, but the works of darkness are done in secret because they are illegal; for every sin is afraid to be openly committed.
(Vers. 10.)
(Verse 10.) Let us examine what is pleasing to God. From the greatness of holiness and goodness, it can be understood by which works God delights; for He Himself said: Be holy, as I am holy, your Lord God (Leviticus 19:2). And the Lord said: Be merciful, as your Father is merciful (Luke 6:36). These things are pleasing to God; for in holiness is purification, but in mercilessness there is full and perfect justice.
(Vers. 11.)
(Verse 11.) And do not participate in the unfruitful works of darkness. It warns us not to be contaminated by the actions of evil through agreement, because they are unfruitful towards goodness, and profitable towards evil.
(Vers. 12)
(Verse 12) But rather reprove them; for it is shameful to even speak of the things that are done in secret by them. He not only wants them to be separate from evil deeds, but also to expose the evil deeds of those who operate shamefully in secret. For then their sins are proven, if they are exposed; so that the sons of light, when they are justly accused by them, cannot contradict, but rather they will revere them. But when all things are reproved, they are made manifest by the light. It is true, because sins are seen when they are being rebuked; because the one who sins, as long as they are not corrected, does not seem to themselves to be sinning at all. For everything that is made manifest is light. In what is manifest, there is no ambiguity, nor can it be excused that the fault is open. Just as with the sun visible, it can no longer be denied that it is daytime; so too with manifest sin, rebuke is seen as false.
(Vers. 14.)
(V. 14) For this reason, it says: 'Arise, sleeper, and rise from the dead, and Christ will shine on you.' This sleep signifies a stupor of the mind, which is estranged from the true path. This estrangement is indeed a form of death, from which one is encouraged to rise again; so that, repenting, one may recognize the truth, who is Christ. Therefore, the unfaithful and wicked, sunk in the mire under the despair of life, are reminded to rise or emerge and have a share with Christ; so that they may pass from darkness to light and from death to life.
(Vers. 15, 16.)
(Vers. 15, 16.) Therefore, see how cautiously you walk, not as fools but as wise, redeeming the time, because the days are evil. For above, He commanded that faithlessness and vices of life should be argued against by His servants, now in order to prudently argue against them for the sake of scandal, He has added; so that one must interact with the faithless cautiously, especially when the faithless reign, presuming about the profane king; so that if a Christian sees a restless and angry opponent, he should conceal it from him, and not even incite him to blasphemy and disturbance; but there, let him speak his words, where there is opportunity. For when interrogated among treacherous powerful people about what is, one should not remain silent nor deny; and if there is fear among them to argue, it should be dissimulated; for it is a disadvantage to sow seeds upon thorns. For it is prudent to know how to respond to each person; for there is someone who, although treacherous, is not completely obstinate, so as to not allow themselves to hear words of faith. There is again a situation in which the zeal of treachery boils so fervently, that not only is one not discussed with him but also when he is present, the matter of faith is not discussed; for during his uproar and blasphemy, many are scandalized. Wherefore Paul and Barnabas, when they heard blasphemies uttered against themselves, shaking off their clothing, departed from them (Acts 13:46).
(Vers. 17.)
(Verse 17) Therefore, do not be foolish, but understand what the will of the Lord is. The Lord Jesus urges us to pursue peace. And the vessel of election: If it is possible, he says, let peace be made among all, having peace with everyone (Rom. XII, 18). And to Timothy: The servant of the Lord should not engage in disputes, but be kind to everyone (II Tim. II, 24). This is the will of the Lord, that the tasks of his servants be done with humility; for disturbance and contention, or quarreling with hostility, breed enmity. Therefore, he added these things on account of the previous ones, in which he wants to reprove the sins of men, the servants of God, so that because of this dissension and strife usually arise, they may reprove sinners with temperance and gentleness, lest, provoked to anger, they may leap into a dispute. Therefore, he wisely advises that this should be taken care of, so that there may be progress.
(Vers. 18.)
(Verse 18.) And do not be drunk with wine, in which there is debauchery. The sober can have confidence in rebuking; for good conduct instills fear in the offender: and he who is rebuked will not bear it harshly, knowing that he is being advised towards the best conduct. For where there is drunkenness, there is also debauchery: and debauchery leads to indecency. Therefore, it is fitting for them to be sober, so that the laws of good conduct may be kept.
(Vers. 19.)
(Verse 19) But be filled with the Holy Spirit, speaking to one another in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord. The Holy Spirit loves a virtuous life; for if we live well, we will be filled with Him, as it is written, to give thanks and praise to God with a diverse harmony of voices; so that praise to God may be sung in every language. For where the Spirit is, He always meditates on spiritual things; so that it may not be only on the lips, but may burst forth from the heart, as the ancient saying of the Lord through the prophet. For they honor me with their lips, but their heart is far from me. (Isaiah 29:13).
(Vers. 20, 21.)
(Verse 20, 21) Giving thanks always for all things in the name of our Lord Jesus Christ to God and the Father; subjecting yourselves one to another in the fear of Christ. Giving thanks to God in all His gifts, who has also chosen to adopt us through His own Son Christ, through whom we have known Him and learned to worship God in the Spirit (for God is Spirit), subjecting ourselves one to another out of fear of Christ, who has commanded us to practice humility (John IV, 24).
(Vers. 22, 23, 24.)
(Vers. 22, 23, 24.) Women should be subject to their own husbands, as to the Lord; for the husband is the head of the wife, as Christ is the head of the Church, he himself being the savior of its body. But as the Church is subject to Christ, so also should women be subject to their husbands in everything. Women are commanded to be subject to their husbands by natural law, because the man is the authority of the woman; therefore, just as to the Lord, they should be subject to their husbands. From there Sara called her husband Abraham (Gen. XVIII, 12); just as Christ is the head of the Church, so too is the man the head of the woman. For from Christ the Church takes its beginning, and is subject to him; so too is the woman to the man, that she may be subject. However, there is a distinction, because the woman is consubstantial with the man; but the Church can participate in Christ's name, not in his nature.
(Vers. 25-28.)
(Verse 25-28.) Husbands, love your wives, just as Christ loved the Church and gave himself up for her; in order to sanctify her, cleansing her by the washing of water with the word; so that he might present the Church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish. In the same way, husbands should love their wives. Women are commanded to be subject to their husbands and to have reverence for them; husbands, on the other hand, are encouraged to love their wives in such a way that they even sacrifice their own lives for them, having zeal for their affection and discipline, so that they may be religious and holy. He who loves his own body, loves his wife. By natural reason, woman is a part of man's body, and therefore man loves himself in woman; but if he commits adultery, he sins against himself, because they are two in one flesh. Therefore, they do not divide the substance of persons, so that the number may become the nature of persons: but they are in the unity of nature.
(Vers. 29.)
(Verse 29.) For no one ever hates his own flesh, but nourishes and cherishes it, just as Christ does the Church. By the example of the Savior, he encourages men to love their wives: just as Christ nourishes and cherishes his own body; so too, the husband should love his wife, because she is his flesh.
(Vers. 30.)
(Verse 30) For we are members of his body, of his flesh, and of his bones. This is to be understood spiritually; for he said that we are his members, because he himself is the head of the whole Church; so that since we began through him, our head is said to be from whom the whole body subsists; so that every spiritual creature may be a member of his: if, however, it bends the knee in his name.
(Vers. 31, 32.)
(Verse 31, 32.) For this reason a man will leave his father and mother and be joined to his wife, and the two will become one flesh (Gen. II, 24). He gave an example to commend unity, so that just as a man and a woman are one by nature, Christ and the Church may be understood to be one through faith. This is a great mystery, but I am speaking about Christ and the Church. The sacrament of this mystery signifies the great unity of man and woman. And this does not betray, but demands another cause, which does not disagree with the mentioned mystery, but pertains to the progress of the human race, that is, the Church and the Savior; so that just as a man leaves his parents and clings to his wife, so also the Church, leaving behind all error, clings to and submits to its head, which is Christ.
However, each of you should love his own wife as himself, and the wife should respect her husband. Because there is one nature in both man and woman, therefore man is instructed to love his wife as himself, as if loving himself. On the other hand, woman, due to her inferior status, not due to her nature, is commanded to respect and fear her husband.