Monday in the 30th Week of Ordinary Time, October 26, 2020

Ephesians 4:32–5:8

Brothers and sisters: Be kind to one another, compassionate, forgiving one another as God has forgiven you in Christ. Be imitators of God, as beloved children, and live in love, as Christ loved us and handed himself over for us as a sacrificial offering to God for a fragrant aroma. Immorality or any impurity or greed must not even be mentioned among you, as is fitting among holy ones, no obscenity or silly or suggestive talk, which is out of place, but instead, thanksgiving. Be sure of this, that no immoral or impure or greedy person, that is, an idolater, has any inheritance in the Kingdom of Christ and of God. Let no one deceive you with empty arguments, for because of these things the wrath of God is coming upon the disobedient. So do not be associated with them. For you were once darkness, but now you are light in the Lord. Live as children of light.

We continue with reflections on the first reading for today’s Mass, another section of St.Paul’s Letter to the Ephesians.

“Be kind to one another, compassionate, forgiving one another as God has forgiven you in Christ.”  Paul teaches that Christian behavior has its roots in Christ’s behavior: as Christ has shown kindness to us, so we must show it to one another for his sake.  This kindness then is not to be arbitrary or directed to some and not to others, or with any expectations of reciprocation.  It is wholly gratuitous and even undeserved, as was Christ’s merciful kindness to us in obtaining our redemption.

“Be imitators of God, as beloved children, and live in love, as Christ loved us and handed himself over for us as a sacrificial offering to God for a fragrant aroma.”  “A fragrant aroma.”  St. Thomas states that Paul is referring to Leviticus 3, 5: “And they shall burn [the offerings] upon the altar, for a holocaust . . . for an oblation of most sweet savor for the Lord.”  He points out that the “odor” would not have been accepted on its own merits, but for what it signified, “the odorous oblation of the Body of Christ, the Son of God.”  Then, quoting the Song of Songs 1, 3: “Draw me after you: let us run in the odor of your sweetness”, he declares, “So we ought to sacrifice ourselves spiritually to God.”

Paul now begins to explain Christian morality as it affects human relationships.  First, he states the general principle of this morality: “Be imitators of God, as beloved children.”  Without this principle, what follows would seem arbitrary, and would have no more foundation than the ethics or mores of the pagan population from whom their faith has set them apart.  "Followers" of God, but as most dear “children”.  God is our most loving Father, and so all relationships which are shown to flow from him must be imbued with love and mutual respect, which is modeled for us by his only-begotten Son's Sacrifice for us.  Through Christ's example and grace, Christians live out a life of sacrifice for others, as shall be shown in what follows.

“Immorality or any impurity or greed must not even be mentioned among you, as is fitting among holy ones, no obscenity or silly or suggestive talk, which is out of place, but instead, thanksgiving.”  The Greek word translated here as “immorality” actually means the more specific “fornication”.  Likewise, the word “impurity” is properly “uncleanness”, which signifies an inability to participate in Holy things. See the next paragraph for more on “fornication and uncleanness”.  The use of the gift of speech for obscenity, foolishness, and scurrility thwarts the purpose for which the gift was given in the first place, that of giving thanks to God for all his benefits.  The person who recognizes that he has been given gifts naturally wishes to respond in some way.  Without the gift of language, this would not be possible, and a grateful person would have no outlet for his gratitude.

“Be sure of this, that no immoral or impure or greedy person, that is, an idolater, has any inheritance in the Kingdom of Christ and of God.”  This should read, “No fornicator or unclean or greedy person.”  That Paul mentions these particular sins first, that is, sexual immorality, impurity, and covetousness, indicates that he considered these chief among the faults of the Ephesians, at least in their previous lives.   He also warns the Romans and Corinthians against these in his letters to them. The Greek πορνεία was used to denote prostitution (the word's root means "to sell"), as well as any kind of sexual promiscuity.  Paul also lists as sinful "uncleanness", from the Greek άκαθαρσία (akatharsia).  He would have known that this word was used in the Greek Septuagint translation of Leviticus 12, 5 and 13, 11, and in other passages, to denote ritual impurity.  By placing this word next to πορνεία, “fornication”,  Paul makes his meaning clear as to what sort of uncleanness he means. Perhaps modern day consumerism may be the equivalent to the covetousness of which Paul speaks to the Ephesians.

“Let no one deceive you with empty arguments for because of these things the wrath of God is coming upon the disobedient.”  The Greek text for “the disobedient” should be translated as “sons of disobedience” or “sons of willful unbelief”.  “Empty arguments”.  This may refer to attempts by the Jews to dissuade them of their faith (See Acts 19, 9).  Or, perhaps, this refers to the Gnostics, who appropriated the Gospel for their movement.  Paul calls those who strive to harm the faith of the Christians “sons of unbelief”, and declares that "the wrath of God" will come upon them for this.  In pagan culture, angering the gods was believed to result in calamities such as earthquakes, famine and war.

“So do not be associated with them.”  This is better rendered as, “Therefore, do not be partakers with them”, which is from the more specific Greek.   Those who partake of their false goods will partake of their punishments.  Paul here particularly warns the Christians of the necessity of avoiding not only the immorality practiced by their pagan neighbors, but also of keeping clear of any activities which would involve the worship of their gods -- which would be very difficult in their society.

“For you were once darkness, but now you are light in the Lord. Live as children of light.”  Paul's use here of “light and darkness” is reminiscent of Philippians 2, 15: “Among whom you shine as lamps in the world”, written earlier, and, of course, of the Lord's words in Matthew 5, 14: “You are the light of the world.”  John, in particular, was fascinated by this manner of speaking.  In John 12, 36, for example, he quotes the Lord: “While you have the light, believe in the light, that you may be children of the light”, while in the prologue in wrote for his Gospel, in John 1, 9, he identifies Jesus as “the true light that enlightens every man who comes into the world.”  While not a dominant theme in Paul's letters, his use of this imagery shows his knowledge of Christ's use of it.  St. Thomas soberly identifies the darkness as “ignorance and error”.