11. And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed.
11. Hoc enim, quum noverimus tempus, quia hora est qua jam e somno expergiscamur (nunc enim propior est salus nostra quam quum credi-dimus,)
12. The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armor of light.
12. Nox progressa est, dies vero appropinquavit: abjiciamus ergo opera tenebrarum, et induamus arma lucis.
13. Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying:
13 Sicut in die decenter ambulemus; non comessationibus neque ebrietatibus, neque eubilibus neque lasciviis, neque contentione neque aemulatione:
14. But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfill the lusts thereof.
14. Sed induamini Dominum Iesum Christum, et carnis curam ne agatis ad concupiscentias.
The import then of the words is this, "Since we know that the seasonable time has already come, in which we should awake from sleep, let us cast aside whatever belongs to the night, let us shake off all the works of darkness, since the darkness itself has been dissipated, and let us attend to the works of light, and walk as it becomes those who are enjoying the day." The intervening words are to be read as in a parenthesis.
As, however, the words are metaphorical, it may be useful to consider their meaning: Ignorance of God is what he calls
But the particles at the beginning, And this, are to be read by themselves, for they are connected with what is gone before; as we say in Latin Adhoec -- besides, or proeterea -- moreover. The
The sum of what he says is, -- that as soon as God begins to call us, we ought to do the same, as when we conclude from the first dawn of the day that the full sun is at hand; we ought to look forward to the coming of Christ.
He says that the
Paul, setting a bridle on our desires, reminds us, that the cause of all intemperance is, that no one is content with a moderate or lawful use of things: he has therefore laid down this rule, -- that we are to provide for the wants of our flesh, but not to indulge its lusts. It is in this way that we shall use this world without abusing it.
1 The preceding explanation of night and day, as here to be understood, does not comport with what is afterwards said on Romans 13:12. The distinction between night and day of a Christian, ought to be clearly kept in view. The first is what is here described, but the latter is what the passage refers to. And the sleep mentioned here is not the sleep of ignorance and unbelief, but the sleep, the torpor, or inactivity of Christians.
That the present state of believers, their condition in this world, is meant here by "night," and their state of future glory is meant by "day," appears evident from the words which follow, "for nearer now is our salvation than when we believed." Salvation here, as in Romans 8:24, and in 1 Peter 1:9, means salvation made complete and perfect, the full employment of all its blessings. Indeed in no other sense can what is said here of night and day be appropriate. The night of heathen ignorance as to Christians had already passed, and the day of gospel light was not approaching, but had appeared. -- Ed.
2 The words
11. Moreover, know the time, that it is even now the very time for us to awake from sleep; for nearer now is our salvation than when we
12. believed: the night has advanced, and the day has approached; let us then cast away the works of darkness, and let us put on the
13. armor of light; let us, as in the day, walk in a becoming manner, etc. -- Ed.
3 The case is the same with the two preceding instances; the vice which seems to follow is placed first. Revelling is first mentioned, though drunkenness goes before it; and "chambering," or concubinage, or indulgence in unlawful lusts is first stated, though lasciviousness or wantonness is the source from which it proceeds. It is an example of the Apostle's mode of writing similar to what we find in Romans 11:29, as to "the gifts and calling of God," and in verse 33, as to "the wisdom and knowledge of God." -- Ed.
4 Many have explained "the putting on" here in a manner wholly inconsistent with the passage, as though the putting on of Christ's righteousness was intended. Calvin keeps to what accords with the context, the putting on of Christ as to his holy image. Sanctification, and not justification, is the subject of the passage. To put on Christ, then, is to put on his virtues and graces, to put on or be endued with his spirit, to imitate his conduct and to copy his example. This is in addition to the putting him on as our righteousness, and not as a substitute for it. Both are necessary: for Christ is our sanctification, the author, worker, and example of it, as well as our righteousness. -- Ed.