Lecture 5 — Manifestation by the light

^5:12^ For the things that are done by them in secret, it is a shame even to speak of. [n. 297]

^5:13^ But all things that are reproved are made manifest by the light: [n. 298]

^5:14^ For all that is made manifest is light. Wherefore he says: rise, you who sleep, and arise from the dead: and Christ shall enlighten you. [n. 300]

296. The Apostle explained his warnings above, 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;

second, the reason for the second, at but all things that are reproved.

297. Thus he asserts: I said well that you ought not to have fellowship but rather reprimand and refute 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.

298. After this, at but all things that are reproved, the Apostle gives the reason for the second warning, and he makes two points:

first, he sets down the reason;

second, he produces a confirmation of it, at wherefore he says.

299. Regarding the first, he wants to prove that it is fitting for them to refute delinquents. He proves it this way: whatever is shown to be evil is to be refuted, for every refutation is a certain manifestation; but every manifestation occurs through the light, and you are the light; hence it is fitting for you to refute 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 refute them because, the spiritual man judges all things; and he himself is judged of no man (1 Cor 2:15). 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 shall obtain mercy (Prov 28:13). For all* evil *that is made manifest through confession, is light, that is, is turned into light.

300. Next, he verifies this by an authority, at wherefore he says: ‘rise’, 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 elsewhere: arise, be enlightened, O Jerusalem; for your light has come, and the glory of the Lord has risen upon you (Isa 60:1). 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 sleeps rise again no more? (Ps 41:8) 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 (Isa 26:19). Rise therefore and Christ shall enlighten you. The Lord is my light and my salvation; whom shall I fear? (Ps 27:1) Enlighten my eyes that I never sleep in death (Ps 13:3).

Yet are 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. Convert us, O Lord, to you, and we shall be converted (Lam 5:21).