CHAPTER 5
LECTURE 5
12 For the things that are done by them in secret, it is a shame even to speak of.
13 But all things that are reproved are made manifest by the light; for all that is made manifest is light.
14 Wherefore it saith: Rise, thou that sleepest, and arise from the dead; and Christ shall enlighten you.
The Apostle explained his warnings above (5:9), and now he gives the reasons for them. He had given two warnings: the first was that they should not associate in the works of darkness, the second that they should reprove sinners. Hence he does two things:
First, he gives the reason for the first warning.
Secondly, the reason for the second (5:13).
Thus he asserts: I said well that vou ought not to have fellowship but rather reprimand and reprove such as these. Why? Because the things that are done by them in secret, it is a shame even to speak of . This is characteristic of carnal vices which possess a great depravity; they have the least amount of rational good since actions of this type are common to us and the beasts.
After this the Apostle gives the reason for the second warning, and he makes two points:
First, he sets down the reason.
Secondly, he produces a confirmation of it (5:14).
Regarding the first, he wants to prove that it is fitting for them to reprimand delinquents. He proves it this way: Whatever is shown to be evil is to be reproved, for every reproof is a certain manifestation; but every manifestation occurs through the light, and you are the light; hence it is fitting for you to reprove and reveal those who are evil. He expresses the major of this reasoning at But all things that are reproved are made manifest by the light . And the minor is expressed in for all that is made manifest is light . As though he said: For this reason it is fitting for you to reprimand them because, as 1 Corinthians 2 (15) puts it, “the spiritual man judgeth all things; and he himself is judged of no man.” Thus a Gloss offers the following interpretation: All sins that are reproved by the light that is, by the good and holy men who are the children of the light, are made manifest through a confession. “But he that shall confess and forsake them [his sins], shall obtain mercy” (Prov. 28:13). For all evil that is made manifest through confession, is light , that is, is turned into light.
Next, he verifies this by an authority (v. 14) which a Gloss interprets: In order that light might prevail he—the Holy Spirit—says: Rise you who sleep and arise from the dead and Christ shall enlighten you. But this is not customary for Paul. Hence it must be said that the Apostle is introducing the image found in Isaiah 60 (1): “Arise, be enlightened, O Jerusalem; for your light has come, and the glory of the Lord has risen upon you.” Thus wherefore it says refers to Scripture. Rise from a neglect of good works, you who sleep . “How long will you sleep, O sluggard?” (Prov. 6:9). “Shall he that sleepeth rise again no more?” (Ps. 40:9). And arise from the dead , that is, from dead or destructive actions. Christ “will cleanse our conscience from dead works” (Heb. 9:14). “Your dead men shall live, my slain shall rise again” (Is. 26:19). Rise therefore and Christ shall enlighten you . “The Lord is my light and my salvation; whom shall I fear?” (Ps. 26:1). “Enlighten my eyes that I never sleep in death” (Ps. 12:4).
Yet are not we capable of rising from sin ourselves since it says: Rise... and Christ shall enlighten you? I reply. Two things are requisite for the justification of a sinner, namely, a free decision cooperating in the act of rising [from sin] and grace itself. And certainly the free decision itself is had from prevenient grace, while the meritorious actions that follow are from subsequent grace. Hence the last chapter of Lamentations (v. 21) says: “Convert us, O Lord, to you, and we shall be converted.”