Therefore, let us not sleep, as others do; but let us watch, and be sober.

“Wherefore also the Lord enjoins "to watch," so that our soul may never be perturbed with passion, even in dreams; but also to keep the life of the night pure and stainless, as if spent in the day. For assimilation to God, as far as we can, is preserving the mind in its relation to the same things... Wherefore the mysteries are for the most part celebrated by night, indicating the withdrawal of the soul from the body, which takes place by night. "Let us not then sleep, as do others; but let us watch and be sober. For they that sleep, sleep in the night; and they that are drunken, are drunken in the night. But let us who are of the day be sober, putting on the breastplate of faith and love, and as an helmet the hope of salvation." And as to what, again, they say of sleep, the very same things are to be understood of death. For each exhibits the departure of the soul, the one more, the other less... "For blessed are those that have seen the Lord," according to the apostle; "for it is high time to awake out of sleep. For now is our salvation nearer than when we believed. The night is far spent, the day is at hand. Let us therefore cast off the works of darkness, and put on the armour of light." By day and light he designates figuratively the Son, and by the armour of light metaphorically the promises.”

“So that you may know that the prayers which are uttered in time of affliction would have the best chance of being heard, hear what the prophet says, "In my affliction I cried to the Lord, and he listened to me." Therefore, let us stir up our conscience to fervor, let us afflict our soul with the memory of our sins, not so that it is crushed with anxiety but so that we may make it ready to be heard, so that we make it live in sobriety and watchfulness and ready to attain heaven itself. Nothing puts carelessness and negligence to flight the way grief and affliction do. They bring together our thoughts from every side and make our mind turn back to ponder itself. The man who prays in this way, in his affliction, after many a prayer, can bring joy into his own soul.”

“Wherefore, let us honor this sacred day, the day on which the author of our salvation appeared. Whom the wise men revered as an infant in his crib, let us worship as all-powerful in heaven. Just as they offered to the Lord mystical kinds of gifts from their treasures, let us bring forth from our hearts things that are worthy of God. Although he himself bestows all good things, he nevertheless asks for the fruit of our effort. For the kingdom of heaven comes not to those who sleep but to those who work and watch according to the Lord's command. If we do not render his gifts ineffective, we may deserve to receive what he promised through the very things which he has given.”

“Above he corrected what needed correcting among them; here he admonishes them for the future, and first he sets down the admonition; second, the prayer, at the place "but God himself." Now these two are necessary for us. For since the good things we do are from free will, man therefore needs admonition, and since they are also from grace, he needs prayer. Concerning the first he does two things: first he exhorts them to prepare themselves for the future judgment; second he shows the manner of preparing, at the place "wherefore comfort." Again, the first part divides into two: first he shows what the condition of the future judgment is; second, how they should prepare themselves for it, at the place "therefore let us not sleep." Likewise the first divides into two: first he sets forth the condition of the future judgment; second he explains it, at the place "for when." Likewise, first he sets at rest their anxiety concerning knowledge of the future coming; second he shows what they do know concerning it, at the place "for you yourselves." He says therefore: it was necessary that I write about the aforesaid matters, because you needed it. But concerning the times, namely summer, winter, or rather, what the future times would be, it was not necessary, because some of these things are reserved to the divine knowledge alone. Matthew 24:36 and Mark 13:32: of that day or hour no one knows, neither the angels in heaven, nor the Son, but the Father, etc. Acts 1:7: it is not for you to know the times or the moments, etc. Ecclesiastes 7:1: what need is there for man to seek things greater than himself, since he does not know what is of use to him in life, in the number of the days of his life? etc. And therefore this was not necessary to write, because that which is to be known, you know, namely that the day of the Lord is as a thief in the night, etc. Now all days are the Lord's. Psalm 118:91: by your ordinance the days continue. But this day is especially the Lord's, because in all things he does his own will, which is fulfilled in the good, who are brought to the end foreknown by God, namely, salvation. 1 Timothy 2:4: he wills all men to be saved, etc. In the wicked, because they will be punished. Psalm 74:3: when I shall have taken the time, I will judge according to justice. This day will come like a thief, that is, without premeditation. Luke 13:36: if the father of the household knew at what hour the thief would come, etc. 2 Peter 3:10: the day of the Lord will come like a thief. Apocalypse 3:3: I will come to you as a thief. But how is the day said to come in the night? One must know that both are true: for it comes in the day on account of the manifestation of hearts — 1 Corinthians 4:5: until the Lord comes, who will both bring to light the hidden things of darkness, and manifest the counsels of hearts — but in the night on account of uncertainty. Matthew 25:6: at midnight a cry was made: behold, the bridegroom comes, etc. For it is uncertain at what hour it will be. Then, when he says "for when they shall have said," he explains what he had said, first as regards the wicked; second as regards the good, at the place "but you." Concerning the first he does two things: first he describes the presumption of the wicked; second, the danger of delay. He says therefore: it will come like a thief, because unforeseen. For when they shall have said "peace," as regards present things, that is, while they live tranquilly, thus they are deceived. Wisdom 14:22: living in the great war of ignorance, they call so many and such great evils peace. And "security," as regards future things. Luke 12:19: my soul, you have many goods laid up for many years; rest, eat, drink, and feast. But against this, Luke 21:26: men withering away for fear and expectation of the things that shall come upon the whole world, etc. Therefore there is no security. The solution is twofold. One is Augustine's, which is this: at that time there will be some who are good, and they will be afflicted, will mourn, and will wait; and of this it is said, Luke 21:26: "withering away" from the lack of pleasures and the abundance of evils, etc., but among the wicked there will be peace and security. The other solution is given in the Gloss. Then, when he says "then sudden," he describes the danger under four points. First, because it is sudden, at the place "sudden." Isaiah 30:13: suddenly, when it is not looked for, its destruction shall come. Second, because it is deadly, at the place "destruction." Job 18:14: let destruction trample over him as a king, etc. Third, because it is afflictive, at the place "sorrow." Psalm 47:7: there, pains as of a woman in labor, etc. Fourth, because it is inescapable, at the place "and they shall not escape." Job 11:20: escape shall perish from them. From the wrath of God there is now escape to his mercy, but there it is not the time of mercy, but of justice. Then, when he says "but you," he explains what he had said as regards the good, and he does two things: first he excepts the good from the fellowship of the wicked; second he assigns the reason, at the place "for you are all." He says therefore: "you are not in darkness," because you have been enlightened by Christ concerning that day, and therefore it is not unforeseen by you. John 8:12: he who follows me does not walk in darkness, but shall have the light of life. And the reason for this is at the place: "for you are all children of light." For he asserts that they are children of light and of the day. Now some are called children of a thing in Scripture on account of an abundance in that thing. Isaiah 5:1: in a horn, a son of oil, that is, having much oil. Those, therefore, who partake much of the day and of light are called their children. This light is the faith of Christ. John 8:12: I am the light of the world, etc. John 12:36: believe in the light, that you may be children of light. Likewise, of the day. For just as day comes to be from light, so from the faith of Christ comes day, namely, the honesty of good works. Romans 13:12: the night is passed, etc. And therefore "we are" not "children of the night," that is, of unbelief, "nor of darkness," that is, of sins. Romans 13:12: let us therefore cast off from us the works of darkness, etc. Then, when he says "therefore let us not sleep," etc., he shows how they should prepare themselves for that coming, first, how, through the requital of evil deeds; second, through the observance of good deeds, at the place "having put on." Concerning the first he does two things: first he sets down the admonition, second its reason, at the place "for they who sleep." He says therefore: since the day of the Lord is like a thief — Luke 12:39: if the father of the household knew at what hour the thief would come, he would certainly watch — therefore you, since you know, should watch. Hence he says "therefore let us not sleep," with the sleep of sin. Ephesians 5:14: rise, you who sleep, and arise from the dead. Likewise, nor with the sleep of laziness. Proverbs 6:9: how long will you sleep, O sluggard? etc. But "let us watch," through diligence. Matthew 24:42: watch therefore, etc. And for this it is necessary that "we be sober," so that both body and mind be sober, that is, not occupied with pleasures and the cares of the world. Luke 21:34: take heed to yourselves, lest perhaps your hearts be weighed down with surfeiting and drunkenness. 1 Peter 5:8: be sober, and watch. Now the reason for this is drawn from the fitness of the time: because those who sleep, or are drunk, do so at night. But we are not in the night. Therefore, etc. He says therefore, "for they who sleep, sleep in the night," that is, they assign the time of night to rest, but the day to work. Psalm 103:22: the sun arose, and they gathered together, and they shall be laid down in their dens. And again there, 23: man shall go forth to his work, and to his labor until the evening. Likewise, some abstain from wine in the day on account of business to be carried out, but at night they do not care so much. Job 24:15: the eye of the adulterer watches for darkness. Sleep, therefore, and drunkenness befit the night, because, occupied by the night of unbelief and the darkness of sins, they are drunk, having, through love of present things, no hope of future things. Ephesians 4:19: who despairing, have given themselves up to lasciviousness, unto the working of all uncleanness, unto covetousness, etc. But "we who are of the day," that is, belonging to the day of honesty and faith, "let us be sober." Romans 13:13: let us walk honestly, as in the day. Then, when he says "having put on," etc., he shows how they should prepare themselves through good things; and first he sets down the general admonition; second, the special, at the place "wherefore." Likewise the first divides into two: first he sets down the admonition itself; second, its reason, at the place "for God has not appointed." Now there are in man two principal members, which are accustomed to be protected in wars, namely the heart, which is the principle of life, and the head, namely the principle of outward motion, from which come the senses, and in some manner the nerves. And the heart is protected by the breastplate, the head by the helmet. The spiritual life in us is Christ, through whom the soul lives, and the Lord dwells in us through faith. Ephesians 3:17: that Christ may dwell through faith in your hearts. He dwells also through charity — 1 John 4:16: he who abides in charity abides in God, and God in him — which charity informs faith. And therefore we ought to have faith and charity. Hence he says "the breastplate of faith and charity," because it protects the vital parts, and "the helmet," "the hope of salvation," which is the principle of spiritual motion, which comes from the intention of the end, which we hope to attain. Then, when he says "for God has not appointed us," he shows the reason for how this works in us. And first from the divine preordination, second from the grace of Christ, third he shows the manner of attaining salvation. He says therefore "for he has not appointed," that is, he has not ordained. John 15:16: I have appointed you, namely the saints, that you should go, etc. God has not appointed us "unto wrath," that is, to this end, that we should incur his wrath. Wisdom 1:13: God did not make death. Ezekiel 18:23: is it my will that the wicked man should die? says the Lord God, etc. But "unto the acquisition," that is, that we should acquire salvation. Matthew 11:12: the kingdom of heaven suffers violence, and the violent bear it away. 1 Peter 2:9: you are a chosen generation, a royal priesthood, etc. And this through the grace of Christ, therefore he says "through our Lord," etc. Acts 4:12: there is no other name under heaven given to men, whereby we must be saved. "Who died for us," that is, he saved us, by dying for us. 1 Peter 3:18: the just died for the unjust, that he might offer us to God, being indeed put to death in the flesh, but brought to life in the spirit. And the manner of attaining is that Christ taught us by working our salvation, and this by dying and rising again. Romans 4:25: he was delivered up for our sins, and rose again for our justification. And therefore he says "whether we watch, or sleep, we should live together with him." Romans 14:8: whether we live, or whether we die, we are the Lord's. Then, when he says "wherefore," he teaches us how we should prepare ourselves as regards the special conditions of persons. And concerning this he does three things: first he shows how they ought to behave toward equals; second, how subjects should behave toward their superior, at the place "and we beseech you"; third, how superiors should behave toward subjects, at the place "and we beseech you." Now we owe to equals comfort in adversities; hence he says "comfort one another." Likewise, edification in examples; hence he says "and edify," etc. Romans 14:19: let us keep the things that are of edification, one toward another. Now subjects owe to their superiors, first, recognition of benefits, second, charity, third, peace. Hence "that you know," that is, that you recognize their benefits. Hebrews, last chapter: remember your prelates, etc. You should know, I say, first, on their part, because they bear the greatest labor for you. Hence he says "those who labor among you," for your good. 2 Timothy 2:3: labor as a good soldier of Christ, etc. Second, on the part of God. And therefore reverence is to be shown to them as to God. Hence he says "and are over you in the Lord," that is, in the place of the Lord. 2 Corinthians 2:10: if I have forgiven anything, to you, in the person of Christ. Third, on your part, because they are useful to you. Hence he says: "and admonish you," that you may have, etc. Therefore, second, you owe them charity "more abundantly," that is, above others. Third, peace, on account of their work. But certain people act against this. Amos 5:10: they have hated him that rebuketh in the gate, etc. Ecclesiasticus 19:5: he who hates correction, his life shall be shortened. But you, keep peace on account of the work of correction, which properly pertains to their office. Psalm 119:7: when I spoke to them, they fought against me without cause.”

“On what had been said, the apostle grounds seasonable exhortations to several needful duties. I. To watchfulness and sobriety, Th1 5:6. These duties are distinct, yet they mutually befriend one another. For, while we are compassed about with so many temptations to intemperance and excess, we shall not keep sober, unless we be upon our guard, and, unless we keep sober, we shall not long watch. 1. Then let us not sleep as do others, but let us watch; we must not be secure and careless, nor indulge spiritual sloth and idleness. We must not be off our watch, but continually upon our guard against sin, and temptation to it. The generality of men are too careless of their duty and regardless of their spiritual enemies. They say, Peace and safety, when they are in the greatest danger, doze away their precious moments on which eternity depends, indulging idle dreams, and have no more thoughts nor cares about another world than men that are asleep have about this. Either they do not consider the things of another world at all, because they are asleep; or they do not consider them aright, because they dream. But let us watch, and act like men that are awake, and that stand upon their guard. 2. Let us also be sober, or temperate and moderate. Let us keep our natural desires and appetites after the things of this world within due bounds. Sobriety is usually opposed to excess in meats and drinks, and here particularly it is opposed to drunkenness; but it also extends to all other temporal things. Thus our Saviour warned his disciples to take heed lest their hearts should be overcharged with surfeiting and drunkenness, and cares of this life, and so that day come on them unawares, Luk 21:34. Our moderation then, as to all temporal things, should be known to all men, because the Lord is at hand. Besides this, watchfulness and sobriety are most suitable to the Christian's character and privilege, as being children of the day; because those that sleep sleep in the night, and those that are drunken are drunken in the night, Th1 5:7. It is a most reproachful thing for men to sleep away the day-time, which is for work and not for sleep, to be drunken in the day, when so many eyes are upon them, to behold their shame. It was not so strange if those who had not the benefit of divine revelation suffered themselves to be lulled asleep by the devil in carnal security, and if they laid the reins upon the neck of their appetites, and indulged themselves in all manner of riot and excess; for it was night-time with them. They were not sensible of their danger, therefore they slept; they were not sensible of their duty, therefore they were drunk: but it ill becomes Christians to do thus. What! shall Christians, who have the light of the blessed gospel shining in their faces, be careless about their souls, and unmindful of another world? Those who have so many eyes upon them should conduct themselves with peculiar propriety. II. To be well armed as well as watchful: to put on the whole armour of God. This is necessary in order to such sobriety as becomes us and will be a preparation for the day of the Lord, because our spiritual enemies are many, and mighty, and malicious. They draw many to their interest, and keep them in it, by making them careless, secure, and presumptuous, by making them drunk - drunk with pride, drunk with passion, drunk and giddy with self-conceit, drunk with the gratifications of sense: so that we have need to arm ourselves against their attempts, by putting on the spiritual breast-plate to keep the heart, and the spiritual helmet to secure the head; and this spiritual armour consists of three great graces of Christians, faith, love, and hope, Th1 5:8. 1. We must live by faith, and this will keep us watchful and sober. If we believe that the eye of God (who is a spirit) is always upon us, that we have spiritual enemies to grapple with, that there is a world of spirits to prepare for, we shall see reason to watch and be sober. Faith will be our best defence against the assaults of our enemies. 2. We must get a heart inflamed with love; and this also will be our defence. True and fervent love to God, and the things of God, will keep us watchful and sober, and hinder our apostasy in times of trouble and temptation. 3. We must make salvation our hope, and should have a lively hope of it. This good hope, through grace, of eternal life, will be as a helmet to defend the head, and hinder our being intoxicated with the pleasures of sin, which are but for a season. If we have hope of salvation, let us take heed of doing any thing that shall shake our hopes, or render us unworthy of or unfit for the great salvation we hope for. Having mentioned salvation and the hope of it, the apostle shows what grounds and reasons Christians have to hope for this salvation, as to which observe, He says nothing of their meriting it. No, the doctrine of our merits is altogether unscriptural and antiscriptural; there is no foundation of any good hope upon that account. But our hopes are to be grounded, (1.) Upon God's appointment: because God hath not appointed us to wrath, but to obtain salvation, Th1 5:9. If we would trace our salvation to the first cause, that is God's appointment. Those who live and die in darkness and ignorance, who sleep and are drunken as in the night, are, it is but too plain, appointed to wrath; but as for those who are of the day, if they watch and be sober, it is evident that they are appointed to obtain salvation. And the sureness and firmness of the divine appointment are the great support and encouragement of our hope. Were we to obtain salvation by our own merit or power, we could have but little or no hope of it; but seeing we are to obtain it by virtue of God's appointment, which we are sure cannot be shaken (for his purpose, according to election, shall stand), on this we build unshaken hope, especially when we consider, (2.) Christ's merit and grace, and that salvation is by our Lord Jesus Christ, who died for us. Our salvation therefore is owing to, and our hopes of it are grounded on, Christ's atonement as well as God's appointment: and, as we should think on God's gracious design and purpose, so also on Christ's death and sufferings, for this end, that whether we wake or sleep (whether we live or die, for death is but a sleep to believers, as the apostles had before intimated) we should live together with Christ live in union and in glory with him for ever. And, as it is the salvation that Christians hope for to be for ever with the Lord, so one foundation of their hope is their union with him. And if they are united with Christ, and live in him, and live to him, here, the sleep of death will be no prejudice to the spiritual life, much less to the life of glory hereafter. On the contrary, Christ died for us, that, living and dying, we might be his; that we might live to him while we are here, and live with him when we go hence.”

“Therefore let us not sleep as do others.... As the rest of the Gentiles, as unconverted persons, who are in a state of darkness, and are children of the night; let us not act that part they do, or be like them; which professors of religion too much are, when they indulge themselves in carnal lusts and pleasures, and are careless and thoughtless about the coming of the day of the Lord; and get into a stupid, drowsy, and slumbering frame of spirit; when grace lies dormant as if it was not, and they grow backward to, and slothful in the discharge of duty, and content themselves with the bare externals of religion; and become lukewarm and indifferent with respect to the truths and ordinance of the Gospel, the cause of God, the interest of religion, and glory of Christ; and are unconcerned about sins of omission or commission: and are willing to continue in such a position, being displeased at every admonition and exhortation given them to awake; but this is very unbecoming children of the light, and of the day: but let us watch; over ourselves, our hearts, thoughts, affections, words and actions; and over others, our fellow Christians, that they give not into bad principles and evil practices; and against sin, and all appearance of it; against the temptations of Satan, the snares of the world, and the errors of wicked men, who lie in wait to deceive; and in the word and ordinances, and particularly in prayer, both unto it, in it, and after it; and for the second coming of Christ, with faith, affection, and patience; and the rather, because of the uncertainty of the time of it; and be sober; not only in body, abstaining from excessive eating and drinking, using this world, and the good things of it, so as not to abuse them, or ourselves with them; but also in mind, that the heart be overcharged with the cares of this world; for men may be inebriated with the world, as well as with wine; and the one is as prejudicial to the soul as the other is to the body; for an immoderate care for, and pursuit after the world, chokes the word, makes it unfruitful, and runs persons into divers snares and temptations, and hurtful lusts. The Arabic version renders it, "let us repent"; and the Ethiopic version, "let us understand"; as intending the sobriety of the mind, repentance being an after thought of the mind, a serious reflection on past actions with sorrow and concern; and thinking soberly, and not more highly than a man ought to think of himself, his gifts, his attainments and abilities, in opposition to pride, vanity, and self-conceit, is very becoming; and shows a true and well informed understanding and judgment, and that a man is really sober and himself.”

“Let us not sleep, as do others - Let us who are of the day - who believe the Gospel and belong to Christ, not give way to a careless, unconcerned state of mind, like to the Gentiles and sinners in general, who are stupefied and blinded by sin, so that they neither think nor feel; but live in time as if it were eternity; or rather, live as if there were no eternity, no future state of existence, rewards, or punishments. Let us watch - Be always on the alert; and be sober, making a moderate use of all things.”

“others--Greek, "the rest" of the world: the unconverted (Th1 4:13). "Sleep" here is worldly apathy to spiritual things (Rom 13:11; Eph 5:14); in Th1 5:7, ordinary sleep; in Th1 5:10, death. watch--for Christ's coming; literally, "be wakeful." The same Greek occurs in Co1 15:34; Ti2 2:26. be sober--refraining from carnal indulgence, mental or sensual (Pe1 5:8).”