But let us, who are of the day, be sober, having on the breastplate of faith and charity, and for a helmet the hope of salvation.

“"But let us, since we are of the day, be sober, putting on the breastplate of faith and love; and for a helmet the hope of salvation." But it is not sufficient to watch and be sober, we must also be armed. For if a man watch and is sober, but has not arms, the robbers soon dispatch him. "Putting on the breastplate of faith and love," he says. He has shown what it is to watch and be sober, to have "the breastplate of faith and love." Not a common faith, he says, but as nothing can soon pierce through a breastplate, but it is a safe wall to the breast; so do thou also, he says, surround thy soul with faith and love, and none of the fiery darts of the devil can ever be fixed in it. For where the power of the soul is preoccupied with the armor of love, all the devices of those who plot against it are vain and ineffectual. "And for a helmet the hope of salvation." For as the helmet guards the vital part in us, surrounding the head and covering it on every side, so also this hope does not suffer the reason to falter, but sets it upright as the head, not permitting anything from without to fall upon it. And whilst nothing falls on it, neither does it slip of itself. For it is not possible that one who is fortified with such arms as these, should ever fall. For "now abideth faith, hope, love." (1 Cor. xiii. 13)”

“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.”

“But let us, who are of the day, be sober,.... As in body, so in mind; let us cast off the works of darkness, and have no fellowship with them; since the day of grace has passed upon us, the darkness is gone, and the true light shines, let us walk as children of the light, living soberly, righteously, and godly: putting on the breastplate of faith and love; this is the coat of mail, Sa1 17:5 which was made of iron or brass; and the Ethiopic version here calls it, "the iron coat." The allusion seems to be to the high priest's breastplate of judgment, in which were put the Thummim and Urim, which signify perfections and lights; faith may answer to the former, and love to the latter: these two graces go together, faith works by love, and love always accompanies faith; as there can be no true faith where there is no love, so there is no true love where faith is wanting: "faith" is a considerable part of the Christian soldier's breastplate, and answers the end of a breastplate, it being that grace which preserves the vitals of religion, and keeps all warm and comfortable within; and secures the peace and joy of the saints, as it has to do with Christ and his righteousness; wherefore this breastplate is called "the breastplate of righteousness", Eph 6:14, it fortifies the soul, and preserves it from Satan's temptations, from his fiery darts entering, and doing the mischief they would; it defends the heart against the errors of the wicked, for a man that believes has a witness in himself to the truths of the Gospel, and therefore cannot be easily moved from them; and strengthens a man against the carnal reasonings of the mind, for faith in the promises of God surmounts all the difficulties that reason objects to the fulfilling of them; and secures from the fears of death, the terrors of the law, and dread of the wrath of God: and love is the other part of the breast plate; love to God and Christ is a means of keeping the believer sound both in faith and practice; for a soul that truly loves God and Christ cannot give in to principles that depreciate the grace of God, and derogate from the glory and dignity of the person and office of Christ, or the work of the Spirit; and such love the ordinances and commands of Christ, and hate every false way of worship, or invention of men; and love to the saints is the bond of perfectness, knits them together, preserves unity and peace, and fortifies against the common enemy: and for an helmet, the hope of salvation; the helmet is that part of armour which covers the head, and was made of brass, Sa1 17:5 and used to be anointed with oil, that it might shine the brighter, last the longer, and more easily repel blows; to which this grace of the Spirit, hope of salvation by Christ, is fitly compared: for by "salvation" is meant salvation by Christ, spiritual salvation, and that as complete in heaven; and hope is a grace wrought in the soul by the spirit of God, which has for its foundation Christ and his righteousness, and for its object the heavenly glory; it covers the head in the day of battle, and preserves from being overcome by sin and Satan, when one that is destitute of it says there is no hope, and we will walk every man after the imagination of his own evil heart; it erects the head in time of difficulty, amidst tribulation and afflictions; it defends it from fears of divine wrath which is revealed from heaven, and sometimes in appearance seems to hang over it; and it preserves from Satan's temptations, and being carried away with the error of the wicked, from the hope of the Gospel: and thus a Christian clothed and armed with these graces, faith, hope, and love, should be so far from indulging himself in sin and sloth, that he ought always to be sober and watchful, and prepared to meet the enemy in the gate; and be ready, always waiting for his Lord's coming.”

“Putting on the breastplate - We are not only called to Work, but we are called also to fight; and that we may not be surprised, we must watch; and that we may be in a condition to defend ourselves, we must be sober; and that we may be enabled to conquer, we must be armed: and what the breastplate and helmet are to a soldier's heart and head, such are faith, love, and hope to us. Faith enables us to endure, as seeing him who is invisible; love excites us to diligence and activity, and makes us bear our troubles and difficulties pleasantly; hope helps us to anticipate the great end, the glory that shall be revealed, and which we know we shall in due time obtain, if we faint not. For an explanation of the different parts of the Grecian armor, as illustrating that of the Christian, see the notes on Ephesians 6 (note), where the subject is largely explained.”

“Faith, hope, and love, are the three pre-eminent graces (Th1 1:3; Co1 13:13). We must not only be awake and sober, but also armed; not only watchful, but also guarded. The armor here is only defensive; in Eph 6:13-17, also offensive. Here, therefore, the reference is to the Christian means of being guarded against being surprised by the day of the Lord as a thief in the night. The helmet and breastplate defend the two vital parts, the head and the heart respectively. "With head and heart right, the whole man is right" [EDMUNDS]. The head needs to be kept from error, the heart from sin. For "the breastplate of righteousness," Eph 6:14, we have here "the breastplate of faith and love"; for the righteousness which is imputed to man for justification, is "faith working by love" (Rom 4:3, Rom 4:22-24; Gal 5:6). "Faith," as the motive within, and "love," exhibited in outward acts, constitute the perfection of righteousness. In Eph 6:17 the helmet is "salvation"; here, "the hope of salvation." In one aspect "salvation" is a present possession (Joh 3:36; Joh 5:24; Jo1 5:13); in another, it is a matter of "hope" (Rom 8:24-25). Our Head primarily wore the "breastplate of righteousness" and "helmet of salvation," that we might, by union with Him, receive both.”