St Thomas Aquinas' Lectures on Ephesians 5:8-14

 The following was translated by Qwen who notes: This translation is based on the Latin text provided, which corresponds to St. Thomas Aquinas's Super Epistolam ad Ephesios Lectura (Commentary on the Epistle to the Ephesians). The text follows the scholastic method of division and subdivision (divisio textus), logical argumentation, and citation of authorities (Scripture, Augustine, the Glossa Ordinaria).

Specific Notes:

• Scripture Citations: Thomas uses the Vulgate numbering (e.g., Ps 81 is modern Ps 82; Ps 118 is modern Ps 119). I have retained Thomas's numbering for accuracy to the commentary (I changed these for the purpose of the scripture link).
• "Judœæ 1": In Lectio 4, the text cites "Judœæ 1 Arbores autumnales..." This refers to the Epistle of Jude, verse 12 (changed).
• "Thren ult": Refers to the Book of Lamentations (Threni), the final chapter (5:21). (changed).
• "Gloss": Refers to the Glossa Ordinaria, the standard medieval biblical commentary compiled from the Fathers.
• Grace and Free Will: The conclusion of Lectio 5 touches on a key Thomistic theological point: the synergy of grace and free will in justification (preventing grace moves the will, subsequent grace enables merit).

St. Thomas Aquinas: Commentary on Ephesians 5:8–14

LECTIO 4

He warns them not to return to vices after having been initiated into virtues.

Eph 5:8-11 

Verse 8: "For you were once darkness, but now you are light in the Lord. Walk as children of light." Verse 9: "For the fruit of the light is in all goodness and justice and truth." Verse 10: "Proving what is well-pleasing to God." Verse 11: "And do not communicate with the unfruitful works of darkness, but rather reprove them."

Above, the Apostle prohibited carnal sins by threatening punishment and removing deception; here he assigns a reason taken from their condition. He does two things:

1. First, he proposes their condition.

2. Second, from these he draws two conclusions (at "Walk as children of light," etc.).

Moreover, he sets forth two conditions:

1. First, the past condition.

2. Second, the present condition (at "But now," etc.).

He says therefore: "For you were once darkness." That is, blinded by ignorance and error (cf. Ephesians 4:18): "Having their understanding darkened." (Psalm 82:5): "They have not known nor understood; they walk in darkness." Likewise, darkened by sin (Proverbs 4:19): "The way of the wicked is darksome; they know not where they fall."

But it should be noted that he does not say indefinitely "darkened ones" (tenebrosi), but "darkness" (tenebræ). For just as whatever is principally in a thing seems to be the whole thing—as the whole city is seen to be the king, and what the king does the city is said to do—so when sin reigns in a man, then the whole man is said to be sin and darkness.

He follows: "But now you are light," etc. Here he sets forth the present condition. As if to say: Now however you have the light of faith (Philippians 2:15): "Among whom you shine as lights in the world." (Matthew 5:14): "You are the light of the world."

But an objection is raised concerning John the Baptist: "He was not the light" (John 1:8). How then are other faithful persons called light? I respond: They are not called light by essence, but by participation.

Then when he says: "Walk as children of light," etc., he concludes two conclusions. For he had said that they were darkness and that now they are light.

1. Therefore, first he concludes that they should conform themselves to what they now are.

2. Second, that they avoid what they were before (at "And do not communicate," etc.).

The first [conclusion] is divided into two:

1. First, he sets forth the admonition.

2. Second, he explains it (at "For the fruit of the light," etc.).

He says therefore: Because now you are light, do the works of light. Therefore "walk as children of light." (John 12:35): "Walk whilst you have the light," etc.

Now he explains this when he says: "For the fruit," etc. One walks as a child of light in two ways:

1. First, as to the substance or genus of the work.

2. Second, as to the mode or intention of the doer (at "Proving," etc.).

First therefore he sets forth the works which one ought to do. Second, with what intention they ought to be done (at "Proving," etc.).

He says therefore: I said that you should walk as children of light. Now the fruits of light are fruitful and clear works (Sirach 24:23): "My flowers are the fruits of honor," etc. "And this in all goodness," etc.

Here it should be adverted that every act of virtue is reduced to three things. For it is necessary that the agent be ordered:

1. To himself, that he be good in himself. And on account of this he says: "In all goodness." (Psalm 119:66): "Teach me goodness and discipline and knowledge," etc.

2. To his neighbor, through justice. Therefore he says: "In justice." (Psalm 119:121): "I have done judgment and justice," etc.

3. To God, through the knowledge and confession of truth. And therefore he says: "And truth." (Zechariah 8:16): "For love truth and peace," etc.

Or otherwise: That goodness be referred to the heart, justice to the work, truth to the mouth (cf. Ephesians 4:25 and Zechariah 8:16): "Speak ye truth every one with his neighbor."

Then when he says: "Proving," etc., he shows with what intention they ought to work: because not abruptly, but "proving"—that is, discerning by reason. (Galatians 6:4): "But let every one prove his own work." And this: "What is well-pleasing to God." That is, that you intend to do what pleases God (Romans 12:2): "That you may prove what is the will of God, what is good and well-pleasing and perfect."

Then when he says: "And do not communicate," etc., he exhorts them not to return to the state which they left. Because as it is said (Galatians 2:18): "For if I build up again the things which I have destroyed, I make myself a prevaricator." (2 Peter 2:22): "For the dog is returned to his vomit; and the sow that was washed, to her wallowing in the mire."

Moreover, this part is divided into two:

1. First, he sets forth the admonition.

2. Second, he assigns the reason (at "For it is shameful," etc.).

The first is again divided into two:

1. First, he warns them not to do evil.

2. Second, that they reprove evils (at "But rather reprove," etc.).

He says therefore: "Proving what is well-pleasing to God. And do not communicate with the unfruitful works of darkness." That is, with carnal works leading to perpetual darkness. Which indeed are unfruitful because they have nothing but momentary delight, passing away most quickly (Romans 6:21): "What fruit therefore had you then in those things of which you are now ashamed?" (Jude 1:12): "Trees of the autumn, unfruitful, twice dead, plucked up by the roots; raging waves of the sea, foaming out their own confusion," etc.

Item, they seek darksome places on account of turpitude, because in them they communicate with brutes (Job 24:15-16): "The eye of the adulterer observeth darkness... he diggeth through houses in the dark," etc.

With these therefore do not communicate, by imitating, co-adjuvating, or consenting (Sirach 13:17): "What communication hath the holy man to a dog?"

But certainly this is not sufficient unless you also reprove them. Because as Augustine says: Sometimes God punishes the innocent communicating [with sinners] because some do not reprove the bad. (Sirach 17:12): "He gave them instructions, and the law of life for an inheritance." (Note: Thomas likely refers to Eccl. 17:12 or similar regarding neighborly correction). And therefore he says: "But rather reprove them." (2 Timothy 4:2): "Reprove, entreat, rebuke," etc.

But do we always sin if we do not reprove? Augustine responds: For what you do not reprove out of fear of charity, lest he become worse and being scandalized afflict the good, you do not sin. But if out of fear of cupidity, lest he be indignant and you lose your benefits, thus you sin.

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LECTIO 5

A reason is assigned why they ought not to communicate with the works of the Gentiles, because they are shameful to speak of.

 Eph 5:12-14 Verse 12 But the things that are done by them in secret, it is shameful even to speak of. Verse 13 But all things that are reproved are made manifest by the light. For whatever is made manifest is light. Verse 14 Therefore He says: 'Awake, you who sleep, and arise from the dead, and Christ will give you light.

Above, the Apostle set forth admonitions; here he assigns the reasons for them. Moreover, he set forth two admonitions:

1. First, that they should not communicate with the works of darkness.

2. Second, that they should reprove sinners.

According to this therefore he does two things:

1. First, he sets forth the reason for the first admonition.

2. Second, the reason for the second (at "For all things that are reproved," etc.).

He says therefore: I said well "Do not communicate." Indeed, you ought even to rebuke and reprove such persons. Why? "For it is shameful even to speak of those things which are done by them in secret." Now this is concerning carnal vices, in which there is great turpitude, because there is minimum of the goods of reason therein, since acts of this kind are common to us and brutes.

He follows: "For all things that are reproved," etc. Here the Apostle sets forth the reason for the second admonition, and he does two things:

1. First, indeed he sets forth the reason.

2. Second, he assigns the confirmation (at "Therefore He says," etc.).

Therefore as to the first, he wishes to prove that it behooves them to teach and reprove delinquents. And he proves thus: Whatever is shown to be evil is reproved. For every reproof is a certain manifestation. But every manifestation is made through light. But you are light. Therefore it befits you to reprove and manifest them.

Moreover, he sets forth the major premise of this reason at: "For all things that are reproved," etc. But the minor premise he sets forth at: "For whatever makes manifest is light."

As if to say: Therefore it befits them to reprove because as it is said (1 Corinthians 2:15): "The spiritual man judgeth all things; and he himself is judged of no man."

Whence the Gloss explains thus: All, namely sins, which are reproved by the light, that is, by good and holy men who are children of light, are manifested, namely through confession (Proverbs 28:13): "But he that shall confess and forsake them, shall obtain mercy." But every evil, namely, which is manifested through confession is light, that is, is turned into light.

Then he confirms this by authority, saying: "Therefore He says: Awake," etc. The Gloss explains thus: On account of this that it may be light, He says, namely the Holy Spirit: "O you who sleep, arise," etc.

But this is not the custom of Paul. And therefore it must be said that the Apostle introduced the figure placed in Isaiah 60: "Arise, be enlightened, O Jerusalem," etc., saying: "Therefore He says," namely Scripture: "Arise from negligence of good work." You, namely, "who sleep" (Proverbs 6:9): "How long wilt thou sleep, O sluggard?" (Psalm 41:9): "Shall he that sleeps rise again no more?"

"And arise from the dead," that is, from dead or mortifying works (Hebrews 9:14): "Cleanse our conscience from dead works," etc. (Isaiah 26:19): "Thy dead men shall live, my slain shall rise again."

"Arise therefore, and Christ will illuminate you" (Psalm 27:1): "The Lord is my light," etc. (Psalm 11:4): "Enlighten my eyes that I never sleep in death."

But can we arise from sins by ourselves, because it says: "Arise, and Christ will illuminate you"? I respond: It must be said that two things are required for the justification of the impious:

1. Namely, free will cooperating to arise.

2. And grace itself.

And certainly free will has this itself from preventing grace, and afterwards to work meritoriously from subsequent grace. Whence it is said (Lamentations 5:21): "Convert us, O Lord, to You, and we shall be converted."

  CONTINUE