Translated using ChatGPT
Eph 5:8 “For you were once darkness,” when you clung to the world and to its concupiscences. Darkness, that is, you were wrapped in such a cloud of vices, blindness of heart, and the shadows of ignorance that you were not only darkened, but could even be called darkness itself.
“But now you are light,” since you have been converted to God. You have become light, that is, spiritually enlightened in the Lord, namely in the truth and grace of God.
Therefore walk as children of light, that is, conduct yourEphselves purely, honorably, and religiously, as it befits the children of light — that is, the children of God, who is the eternal and uncreated Light, according to that saying in John: “He was the true Light.” Or light may be understood as the splendor or brightness of grace, whose children are all those who possess grace. Hence the Savior says: “While you have the light, believe in the light, that you may become children of light.”
Eph 5:9 And rightly you ought thus to walk. For the fruit, that is, the operation of grace or the work pleasing to the eternal Light, is to live in all goodness, that is, in interior virtue and piety with respect to oneself; and justice, that is, in just action toward one’s neighbor; and truth, with respect to God, by serving Him faithfully.
Eph 5:10 “Proving,” that is, prudently investigating or rationally discerning what is pleasing to God, so that you may always do that, and avoid the things that displease Him. Hence in Book of Jeremiah the Lord declares: “If you separate the precious from the vile, you shall be as my mouth.”
Eph 5:11 “And do not participate,” by consenting or cooperating, “in the unfruitful works of darkness,” that is, works empty of spiritual fruit — works of evil habits or of men whose minds are darkened.
“But rather reprove them,” that is, again and again rebuke them, if there is hope of amendment, and especially if those who sin fall under your care. Yet all are in some way bound by the law of charity to fraternal correction. Thus, according to Augustine of Hippo, by these two means the wicked man does not stain you: if you do not consent, and if you rebuke him. Since it is too little merely not to consent, the Apostle adds something greater: rather reprove them. Therefore the Savior says: “If your brother sins against you,” that is, with your knowledge, “go and correct him between you and him alone,” etc.
Eph 5:12 Next he shows why we ought not to participate in the works of the impious. For the things done by them in secret, that is, in hidden places — by men weighed down and blinded, who fear the sight of men more than the sight of God — it is shameful even to speak of, how much more to do.
Eph 5:13 “But all things that are reproved are made manifest by the light,” that is, through the true speech and shining doctrine of the one who rebukes them they become known as worthy of reprobation, nor can they remain hidden any longer. As he himself says to Timothy: “Their folly will be manifest to all.”
Eph 5:14 “For everything that is made manifest,” in this way through rebuke or through the humble confession of the sinner, is light — that is, it becomes clear, certain, and known. Or it is called light because it is suffused with spiritual illumination when it is brought into the open.
This agrees with the word of Christ: “Everyone who does evil hates the light and does not come to the light, lest his works should be reproved. But he who does the truth comes to the light, that his works may be made manifest, because they are done in God.”
Therefore it says: “Awake.” Rise from vices by repentance, for the Holy Spirit speaks through me: “Awake, you who sleep,” that is, who rest in your sloth. “And arise from the dead,” that is, from the society of the spiritually dead, namely the impenitent. “And Christ shall enlighten you,” that is, He will grant you the ray of wisdom and discretion, according to that word of Book of Isaiah: “The Lord will give you rest always, and will fill your soul with splendors, if you glorify the Lord and do not follow your own ways.” Hence Book of Micah says: “When I sit in darkness, the Lord is my light. The Lord will lead me in the light, and I shall behold His justice.”
Eph 5:15 “See therefore, brethren,” that is, consider with the eye of the intellect how carefully you walk, that is, live watchfully and guardedly, avoiding occasions of sin and advancing with every circumspection in the narrow way that leads to life, fulfilling that which is said: “With all vigilance guard your heart.” And again: “Be in the fear of the Lord all the day, and you shall have hope at the last.”
“Not as unwise,” that is, considering only temporal and present goods or evils, “but as wise,” in the knowledge of divine things — that is, prudent and provident, always intent upon heavenly realities.
Eph 5:16 “Redeeming the time,” that is, freeing the time of the present life from fruitless occupations and adapting it to the service of God. Or redeeming the time means repairing those times which you have spent fruitlessly, correcting the most unprofitable use of the present and remaining time, so that by a most fervent conversion during the time not yet passed you may atone for earlier negligences and impieties, lest you be numbered among the impious of whom the Psalmist sings: “Men of blood and deceit shall not live out half their days.”
“For the days are evil,” that is, full of evils and malice — not that days in themselves are evil, for these evils belong to men living in the days of the world. Scripture often attributes to time what happens in time, just as in First Book of Maccabees Jonathan is introduced as saying that time helped him. Likewise the Savior says: “Sufficient for the day is its own evil.” And in Book of Genesis Jacob declares: “The days of my pilgrimage are few and evil.”
Eph 5:17 Therefore do not become imprudent, weighing only sensible and temporal things, but understand what the will of God is; that is, earnestly inquire what pleases God, so that you may always do that.
Eph 5:18 “And do not be drunk with wine, in which is luxury,” that is, as its cause — because it increases bodily heat and excites lust. For the belly, when heated with wine, quickly foams over into lust, according to Jerome. Hence the Wise Man says: “Wine is a luxurious thing, and drunkenness tumultuous; whoever delights in these will not be wise.” And again Scripture says: “How sufficient for an instructed man is a little wine!”
“But be filled with the Holy Spirit,” that is, live in such a way and occupy your hearts so that you may daily grow in the grace of the Holy Spirit. For God pours His gifts into each person according to the measure in which he disposes himself or becomes capable of receiving them.
Eph 5:19 “Speaking to yourselves,” that is, mutually exhorting one another, in psalms, which encourage good works, and hymns, which are directed to the praise of God, and spiritual canticles, which recall the joys of the future life.
“Singing and psalming in your hearts,” that is, silently within the soul; or in your hearts, that is, with heartfelt intention and from the affection of the mind to the Lord God Most High, to whom belong hymn, praise, honor, and glory.
Eph 5:20 “Giving thanks always,” that is, at every fitting and proper time, for all the benefits of God; or for all men who have received divine benefits, rejoicing in the salvation of all.
“In the name of our Lord Jesus Christ,” that is, in Christ Himself, namely to His praise and glory; or through Him to God the Father — that is, to the eternal Father, who is God by reason of creation, the natural Father of Christ, and our adoptive Father.
Eph 5:21 “Being subject to one another,” either from the obligation of obedience or from the condescension of humility and charity, in the fear of God, which is chaste and filial. For prelates by humility and charity subject themselves to their inferiors, while subjects by the duty of obedience submit to their superiors. All others in common ought to honor and prefer one another, according to that saying elsewhere: “Outdo one another in showing honor.” Therefore Christ testifies: “He who is greater among you, let him be your minister.” And again it is written: “The greater you are, the more humble yourself in all things.”
Eph 5:22 After setting forth these general exhortations, the Apostle descends to particular persons, saying: “Wives, be subject to your husbands” in things lawful and honorable, as to the Lord, that is, as a servant is subject to his master.
Eph 5:23 “For the husband is the head,” that is, the superior, of the wife, that is, more perfect and ordinarily more prudent than she; and the Lord placed the man before the woman, saying to her: “You shall be under the power of the man, and he shall rule over you.”
“As Christ also is the head,” that is, ruler and prince, of the Church, Christ Himself being the Savior of His body, that is, of the Church, which is the mystical body of Christ.
Eph 5:24 “But as the Church — that is, the holy assembly of the faithful — is subject to Christ in faith and works, so also wives should be subject to their husbands in all good things. Yet the subjection of the wife to the husband is not in every respect like the subjection of a maidservant or slave; for she is the companion of the husband and one flesh with him, having been made not from the head or the feet, but from the side of the man, as one similar to him and placed beside him.
Eph 5:25 “Husbands, love your wives,” not with a carnal and shameful love, but with an ordered and spiritual love, as Christ also loved the Church and gave Himself unto death for her, that is, for her salvation.
Eph 5:26 “That He might sanctify her,” that is, adorn her with virtues, cleansing her first, that is, purifying her from vices, by the washing of water, namely by immersion or washing in the water of baptism — a washing, I say, in the word of life, that is, under the proper form of words by which this sacrament, according to Christ’s institution, is accomplished. For the word comes to the element and a sacrament is made, in which the word is the formal and principal element, while the material element is the water.
Eph 5:27 “That He might present,” that is, represent or make manifest, to Himself, the heavenly Bridegroom, a glorious Church, that is, shining with the splendor of knowledge and the brightness of virtues — in the present age begun inchoatively, but in the future completed perfectly.
“Not having spot,” that is, an open mortal sin, or wrinkle, that is, a hidden mortal sin; but clean and simple, having none such criminal stain; but that she should be holy in her interior life and immaculate in her outward conduct.
Eph 5:28 Thus husbands ought to love their wives as their own bodies, because they are one flesh. If body is taken for the material part of man, husbands are even more bound to love their wives than their own bodies. But if body is taken for the whole composite of man, then wives are to be loved somewhat less. Therefore the likeness holds in some respect, but not absolutely in every way.
Concerning this glorious and spotless Church of Christ it is said in the Book of Revelation: “I saw the holy city, the new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband.” And again: “The marriage of the Lamb has come, and His wife has made herself ready.” Likewise: “A great sign appeared in heaven: a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars.”
Of this Church also is understood that word in the Book of Isaiah: “Arise, shine, O Jerusalem, for your light has come, and the glory of the Lord has risen upon you.”
“He who loves his wife loves himself.” So great is the unity of the two; for they are two in one flesh. Therefore a man ought rightly to love his wife.
Eph 5:29 “For no one ever hated his own flesh.” That is, no one who acts rationally and humanely. Or simply: no one ever hated his flesh, for he is inclined toward it either by natural affection, by carnal love, or by infused charity. Even those who kill themselves show that they loved their flesh, since they destroy it in order to escape by a brief suffering the longer torments of the present life.
“But he nourishes and cherishes it,” with food and clothing, as Christ also does the Church: He nourishes her with the sacrament of the altar and clothes her with the garment of salvation.
Eph 5:30 “For we are members of His body,” that is, of the Church, which is the mystical body of Christ. Thus we Christians are members of His flesh and of His bones, that is, of the same nature as Christ according to His humanity.
Or this may be said because among the faithful established by Christ some — namely the weak — are said to be of the flesh of Christ, which before the Passion was weak, because they need to be sustained by the strong just as flesh is supported by bones. Others — namely the strong and perfect — are said to be of the bones of Christ because of their firmness and their imitation of the Lord’s Passion and patience.
Eph 5:31 “For this cause,” that is, to signify the love and unity of Christ and the Church, it was written in the Book of Genesis: “A man shall leave his father and mother,” that is, his carnal parents with respect to local cohabitation, “and shall cling to his wife,” dwelling, conversing, and sleeping with her; “and the two shall be one flesh,” that is, the husband and wife in one carnal union through the propagation of seed.
Or they are said to be two in one flesh because neither of them has power over his own body, and because of their special communion they are regarded as one flesh. Hence the Savior says: “Therefore they are no longer two, but one flesh.”
Then the Apostle sets forth the mystical meaning of the Scripture cited concerning marriage:
Eph 5:32 “This is a great sacrament,” that is, this sacred sign spoken concerning marriage is great, because it signifies a great reality. “But I speak,” that is, I interpret this sign as fulfilled in Christ and in the Church, that is, in the spiritual dispensation established between Christ and the Church when the Word was made flesh and, assuming our nature, showed how greatly He loved us, with whom He willed to become one.
Marriage, therefore, is a great sacrament because it signifies the union of Christ and the Church.
In this sense Christ also seems in a certain way to have left His Father — not absolutely, for He eternally remains in the bosom and heart of the Father — but according to a certain appearance by reason of the Incarnation. For thus He appeared in the world to join the Church to Himself as a bride. Therefore He says: “I came forth from the Father and came into the world.” And the Psalmist says: “He comes forth like a bridegroom from his chamber; his rising is from the end of heaven.”
Christ also left His mother — that is, the synagogue — and clung to His bride, namely the Gentile world converted, which He spiritually visits and makes fruitful.
Nevertheless, although these things about marriage are understood mystically of Christ, still the Apostle concludes with the literal application:
Eph 5:33 “Let each of you individually love his wife as himself; and let the wife fear her husband,” that is, hold him in reverence and with a chaste fear take care not to offend him.
CONTINUE
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