And that knowing the season; that it is now the hour for us to rise from sleep. For now our salvation is nearer than when we believed.

“"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.”

“Since he had given them what commands were fitting, he again thrusts them on to the performance of good works, in consideration of what was pressing upon them. For the time of judgment, he means, is at the doors. So too he wrote to the Corinthians also, "The remaining time is short." (1 Cor. vii. 29.) And to the Hebrews again, "For yet a little while, and He that shall come will come, and will not tarry." (Heb. x. 37.) But in those cases it was to cheer those in trouble, and to solace the toils of their closely successive temptations, that he said those things: but in the passage before us he does it to rouse those that are asleep, this language being useful to us for both the purposes: and what is that which he says, "Now it is high time to awake out of sleep?" It is, that near is the Resurrection, near the awful Judgment, and the day that burneth as a furnace, near. Henceforward then we must be free from our listlessness; "for now is our salvation nearer than when we believed." You see how he puts the Resurrection now close by them. For as the time advances, he means, the season of our present life is wasting away, and that of the life to come waxes nearer. If then thou be prepared, and hast done all whatsoever He hath commanded, the day is salvation to thee; but if the contrary, not so. For the present however, it is not upon alarming grounds that he exhorts them, but upon kindly ones, thus also to untie them from their fellow-feeling for the things of this present world. Then since it was not unlikely, that in the beginning of their early endeavors they would be most earnest, in that their desire was then at its full vigor, but that as the time went on, the whole of their earnestness would wither down to nothing; he says that they ought however to be doing the reverse, not to get relaxed as time went on, but to be the more full of vigor. For the nearer the King may be at hand, the more ought they to get themselves in readiness; the nearer the prize is, the more wide awake ought they to be for the contest, since even the racers do this, when they are upon the end of the course, and towards the receiving of the prize, then they rouse themselves up the more. This is why he said, "Now is our salvation nearer than when we believed."”

“After the Apostle has shown how a man ought to show himself devout toward God, by making fitting use of his gifts, and how he ought to render his neighbor what is justly owed him, here he shows how a man ought to preserve honesty within himself. And concerning this he does two things. First he sets forth the fittingness of the time; second he exhorts to the honesty of works, at the passage let us cast off, therefore, etc. Concerning the first he does three things. First he lays down the fittingness of the time; second he assigns the reason for it, at the passage for now is nearer, etc.; third he brings in a comparison, at the passage the night has gone before, etc. He says therefore first: it has been said what you ought to observe, and this, not only on account of the things that have been said, but also knowing this time — that is, by reason of the fact that you ought to consider the condition of this time, because, as is said in Ecclesiastes 8:6: for every business there is a time and an opportunity. Jeremiah 8:7: the kite in the sky has known its time, the turtledove and the swallow and the stork have kept the time of their coming, but my people, etc. But to what end this time is fitting he shows, adding because it is now the hour for us to rise from sleep. This indeed is to be understood not of the sleep of nature, which is sometimes called death, according to that word of 1 Thessalonians 4:12: we do not wish you to be ignorant concerning those who sleep — and is sometimes the rest of the animal powers, according to that word of John 11:12: if he sleeps, he will be safe. Nor again is it to be understood of the sleep of grace, which is sometimes called the rest of eternal glory, according to that word of Psalm 4:9: in peace, in the very same, etc. — and is sometimes the rest of contemplation even in this life. Song of Songs 5:2: I sleep, and my heart watches. But it is understood of the sleep of guilt, according to that word of Ephesians 5:14: arise, you who sleep, and arise from the dead, etc.; or also of negligence, according to that word of Proverbs 6:9: how long, sluggard, will you sleep? It is, therefore, the time to rise from the sleep of guilt through penance — Psalm 126:2: rise, after you have sat, etc. — and from the sleep of negligence through diligence in doing well — Isaiah 21:5: rise up, princes, take up the shield. Ecclesiasticus 32:15: let not the hour of rising grieve you. Then, when he says for now, etc., he assigns the reason for what he had said, saying for now our salvation is nearer than when we believed. This indeed, according to the Apostle's intention, is understood of the salvation of eternal life, of which it is said in Isaiah 51:8: but my salvation shall be forever. Now to this salvation man is ordered, first indeed, through faith. Mark, last chapter: he who shall have believed and been baptized shall be saved. But man always draws nearer and nearer to it through good works and the increase of charity. Hence it is said in James 4:8: draw near to God, and he will draw near to you. This, then, is what the Apostle says: therefore it is now the hour for us to rise from sleep, for now — namely, when we have advanced through good works and through the increase of charity — nearer, that is, closer, is — namely to us — our salvation, namely of eternal life, of which it is said in Isaiah 51:8: but my salvation shall be forever — than when we believed, that is, than when from the beginning we received the faith. And here a twofold nearness can be understood. One indeed according to time, by which holy men, advancing in works of righteousness, draw nearer to the end of this life, in which they receive their reward. The other is the nearness of disposition or preparation, because through the increase of charity and the working of righteousness man is prepared for that salvation. Matthew 25:10: those who were ready went in with him to the wedding. But according as the Church reads these words at the time of Advent, these words seem to be referable to the salvation which Christ wrought in his first coming, so that we understand the Apostle speaking as it were in the person of all the faithful who have been from the beginning of the world. For when the time of Christ's incarnation was already drawing near, at which the prophecies of the prophets were multiplying — which time the Church represents — it could be said: now our salvation is nearer, namely Christ, than when we believed, that is, than when men from the beginning began to believe that Christ's coming would come. Isaiah 56:1: my salvation is near, that it may come, and my righteousness, that it may be revealed. It could also be taken for the time of mercy, in which someone begins to wish to depart from past sins. For then he draws nearer to his salvation than at the beginning, when he had unformed faith. James 4:7-8: resist the devil, and he will flee from you; draw near to God, and he will draw near to you, etc. Then, when he says the night has gone before, but the day has drawn near, etc., he sets down a comparison for his purpose. This indeed, according to the Apostle's intention, seems to be understood thus: that the whole time of the present life is compared to night, on account of the darkness of ignorance by which the present life is weighed down. Job 31:1: for indeed we are all wrapped in darkness, etc. And of this night it is said in Isaiah 26:9: my soul has desired you in the night. But to the day is compared the state of future blessedness, on account of the clarity of God, by which the saints are illumined. Isaiah 60:19: the sun shall no more be to you for light by day, nor shall the brightness of the moon give you light, but the Lord shall be to you for an everlasting light. To which day is referred what is said in Psalm 117:24: this is the day which the Lord has made; let us rejoice and be glad in it. In another way it can be understood that the state of guilt is compared to night, on account of the darkness of guilt, of which it is said in Psalm 81:5: they have not known, nor understood; they walk in darkness. And of this night it is said in Wisdom 17:20: but upon them alone was there spread a heavy night, an image of the darkness that was to come upon them. But the day is called the state of grace, on account of the light of spiritual understanding, which the just have but which is lacking to the impious. Psalm 96:11: light has arisen for the just. Wisdom 5:6: the sun of understanding has not risen for us. In a third way it can be understood that the time preceding the incarnation of Christ is compared to night, because it was not yet made manifest, but was under a certain gloom. 2 Peter 1:19: you have the prophetic word, to which you do well to attend as to a lamp shining in a dark place. And of this night it is said in Isaiah 21:11: watchman, what of the night? Hence, just as in the night shadows appear, so also in that time the legal observances stood out, which are the shadow of things to come, as is said in Colossians 2:17. But the time from the incarnation of Christ is compared to day, on account of the power of the spiritual sun in the world, of which it is said in Malachi, last chapter: for you who fear my name, the sun of righteousness shall arise. Hence the Lord himself also says in John 9:4: I must work the works of him who sent me, while it is day. And afterward he adds: as long as I am in the world, I am the light of the world. That which is said, therefore, the night has gone before, can be taken indifferently for any of the three aforesaid nights. For it had already gone before, both for those to whom he was writing, and for a great part of the time of this life; and — which is truer — the night of guilt had gone before; the time of the law also had gone before, which was before Christ. But what he adds, but the day has drawn near, seems, according to the Apostle's intention, to be referred to the day of future glory, which, although it had not yet come for the faithful of Christ to whom he was writing, was nevertheless near to them. According to what has been said, it could also be understood of the time of Christ's grace, which, although it has already come according to the course of time, is nevertheless said to draw near to us through faith and devotion, just as it is said in Philippians 4:5: the Lord is near, and in Psalm 144:18: the Lord is near to all who call upon him. This can also fit those who begin to repent of their sins, to whom the day of grace draws near. Then, when he says let us cast off, etc., he concludes the exhortation concerning honesty of life. And first he sets down the exhortation; second he expounds it, at the passage not in reveling, etc. Concerning honesty of life he touches on three things. First indeed, concluding from what has been premised, the removal of vices: if the night has gone before, as has been said, let us cast off the works of darkness, because, as is said in Ecclesiastes 8:6, for every business there is a time and an opportunity. Hence, the night receding, the works of the night ought to cease. Now the works of sins are called the works of darkness: first indeed, because in themselves they are deprived of the light of reason, by which human works ought to be illumined — Ecclesiastes 2:14: the eyes of the wise man are in his head, the fool walks in darkness; second, because they are done in the dark — Job 24:15: the eye of the adulterer watches for darkness; third, because through them man is led to darkness, according to that word of Matthew 22:13: cast him into the outer darkness. Second, he leads us to take up the virtues, as if to say: since the day has drawn near, taking up the things that are fitting for day, let us put on the armor of light, that is, the virtues, which are also called armor inasmuch as they fortify us. Ephesians, last chapter: put on the armor of God, that you may be able to stand against the snares of the devil. And they are called the armor of light, both because they are adorned and perfected by the light of reason — hence it is said in Proverbs 4:18: the path of the just, as a shining light, goes forward — and because they require the testing of light — John 3:21: he who does the truth comes to the light — and because through the works of the virtues others are enlightened — Matthew 5:16: so let your light shine before men, etc. Third, he exhorts to the use and advancement of the virtues, when he says let us walk honestly as in the day. For these two seem to befit the day. First indeed, honesty. For in the day everyone strives to compose himself, so that he may appear honest before others. But in the night it is not so. Hence it is said in 1 Thessalonians 5:7: those who sleep, sleep in the night; and those who are drunk, are drunk in the night; but we who are of the day, let us be sober. Hence it is said in 1 Corinthians 14:40: let all things be done honestly and according to order among you. Second, man walks in the day, not in the night. Hence it is said in John 11:10: he who walks in the night stumbles. And therefore, because it is day, it is fitting that we walk, that is, that we proceed from good to better. Hence it is said in John 12:35: walk while you have the light. Then, when he says not in reveling, etc., he expounds what he had said. And first he expounds how the works of darkness — which are the works of sins, of which he enumerates certain ones — are to be cast off. First setting down those things which pertain to the corruption of the concupiscible appetite, whose corruption is intemperance, which concerns the pleasures of touch and of food. Hence, first, he excludes intemperance regarding food, when he says not in reveling. Revelings are called superfluous and overly elaborate eatings. Proverbs 23:20: be not in the feasts of sinners, nor in the revelings of those who bring together flesh to eat. This indeed can be a mortal sin from the fact that, according to the law, someone is condemned to death for this fault. For it is said of the stubborn son in Deuteronomy 21:22: he gives himself over to revelings and to lust and to feasts; the people shall overwhelm him with stones, etc. Now someone is said to give himself over to revelings and feasts, not indeed if he eats magnificently according to the state of his dignity — as is said in Esther 2:18, that Ahasuerus ordered a magnificent banquet to be prepared on account of his union with Esther, in keeping with princely magnificence — but when someone does this beyond what is fitting to his state, and especially if his chief concern is set upon this, like those of whom it is said below, last chapter: such men do not serve Christ the Lord, but their own belly; and Philippians 3:19: whose god is the belly. Second, he excludes intemperance regarding drink, when he adds and drunkenness, which pertains to the excess of drink beyond the measure that reason sets for man. Ecclesiasticus 31:35: wine was created for gladness, and not for drunkenness. And it is to be considered that drunkenness of its own kind is a mortal sin, namely when a man becomes drunk deliberately, because he thereby seems to prefer the pleasure of wine to the integrity of reason. Hence it is said in Isaiah 5:22: woe to you who are mighty to drink wine, and men of strength to mix strong drink. But if someone becomes drunk apart from his intention, not on purpose — for instance because he is ignorant of the strength of the wine, or because he does not reckon that he will be made drunk by so much drink — it is not a mortal sin, because he is not drunk of himself but accidentally, that is, apart from his intention; which indeed cannot happen in those who are frequently drunk. And therefore Augustine says, in the sermon on Purgatory, that drunkenness is a mortal sin if it is habitual. Hence the Apostle here pointedly says in the plural number: not in revelings and drunkennesses. Third, he excludes intemperance regarding bodily rest, when he says not in chamberings — that is, not in superfluous sleeping, which he fittingly forbids after reveling and drunkenness, because it follows from them. And there can be mortal sin in this, when, on account of bodily rest and sleep, a man omits what he ought to do and is inclined to do certain evils. Micah 2:1: woe to you who devise what is useless, and work evil in your beds. It can also be that what he says not in your chamberings is referred to the apparatus of lust. Hence it is said in the person of the harlot in Proverbs 7:17: I have sprinkled my bed with myrrh, etc. Genesis 49:4: you have gone up onto your father's bed. And therefore fittingly, fourth, he excludes intemperance regarding venereal matters, when he adds and impurities, that is, whatsoever venereal acts, which are called impure because they do not guard against that which is most worthy of shame or confusion: both because all the pleasures of touch, of gluttony and of lust, are common to us and to brute beasts — hence whoever gives himself over to them inordinately becomes brutish, Psalm 31:9: be not like the horse and the mule, which have no understanding, etc. — and also because especially in venereal acts the reason of man is entirely absorbed by pleasure, so that man cannot then understand anything, as Aristotle says in the book of the Ethics. Hence also it is said in Hosea 4:11: fornication, and drunkenness, and wine take away the heart. Apocalypse 9:21: they did not repent of the uncleanness and fornication and impurity which they committed. Then he excludes those things which pertain to the corruption of the irascible appetite, when he says not in contention. This indeed, as Ambrose says, is the impugning of truth with confidence of clamor. Now it can be understood that by this every quarrel is forbidden, not only of words, but also of deeds, which for the most part begins from words. Proverbs 20:3: it is an honor for a man to separate himself from contentions. Now contention is wont to be generated from envy, and therefore he adds and jealousy. Hence it is said in James 3:16: where there is zeal and contention, there is instability and every depraved work. Second, he expounds how we ought to put on the armor of light, saying but put on the Lord Jesus Christ — in whom, namely, all the virtues were present most abundantly, according to that word of Isaiah 4:1: seven women shall take hold of one man. Now we put on Jesus Christ, first indeed, through the reception of the sacrament. Galatians 3:27: as many of you as have been baptized in Christ have put on Christ. Second, through imitation. Colossians 3:9: stripping off from yourselves the old man with his acts, and putting on the new, etc. And Ephesians 4:24: put on the new man, who is created according to God in righteousness, etc. Now he is said to put on Christ who imitates Christ, because, just as a man is contained by his garment and is seen under its color, so in him who imitates Christ, the works of Christ appear. Through this, then, we are clothed with the armor of light, when we are clothed with Christ. Third, he expounds what he had said, let us walk honestly as in the day, through what he adds, and make not provision for the flesh in its desires. For in this the beauty of honesty consists: that man should not prefer the flesh to the spirit, but the spirit to the flesh. Above, chapter 8:12: we are debtors, not to the flesh, that we should live according to the flesh. But it is to be noted that he does not say simply make not provision for the flesh, because everyone is bound to take care of the flesh so as to sustain nature, according to that word of Ephesians 5:29: no one has ever hated his own flesh, but nourishes and cherishes it, etc. But he adds in its desires, so that, namely, we should not follow the inordinate desires of the flesh, that is, its concupiscences. Hence it is said in Galatians 5:16: walk in the spirit, and you will not fulfill the desires of the flesh.”

“We are here taught a lesson of sobriety and godliness in ourselves. Our main care must be to look to ourselves. Four things we are here taught, as a Christian's directory for his day's work: when to awake, how to dress ourselves, how to walk, and what provision to make. I. When to awake: Now it is high time to awake (Rom 13:11), to awake out of the sleep of sin (for a sinful condition is a sleeping condition), out of the sleep of carnal security, sloth and negligence, out of the sleep of spiritual death, and out of the sleep of spiritual deadness; both the wise and foolish virgins slumbered and slept, Mat 25:5. We have need to be often excited and stirred up to awake. The word of command to all Christ's disciples is, Watch. "Awake - be concerned about your souls and your eternal interest; take heed of sin, be ready to, and serious in, that which is good, and live in a constant expectation of the coming of our Lord. Considering," 1. "The time we are cast into: Knowing the time. Consider what time of day it is with us, and you will see it is high time to awake. It is gospel time, it is the accepted time, it is working time; it is a time when more is expected than was in the times of that ignorance which God winked at, when people sat in darkness. It is high time to awake; for the sun has been up a great while, and shines in our faces. Have we this light to sleep in? See Th1 5:5, Th1 5:6. It is high time to awake; for others are awake and up about us. Know the time to be a busy time; we have a great deal of work to do, and our Master is calling us to it again and again. Know the time to be a perilous time. We are in the midst of enemies and snares. It is high time to awake, for the Philistines are upon us; our neighbour's house is on fire, and our own in danger. It is time to awake, for we have slept enough (Pe1 4:3), high time indeed, for behold the bridegroom cometh." 2. "The salvation we are upon the brink of: Now is our salvation nearer than when we believed - than when we first believed, and so took upon us the profession of Christianity. The eternal happiness we chose for our portion is now nearer to us than it was when we became Christians. Let us mind our way and mend our pace, for we are now nearer our journey's end than we were when we had our first love. The nearer we are to our centre the quicker should our motion be. Is there but a step between us and heaven, and shall we be so very slow and dull in our Christian course, and move so heavily? The more the days are shortened, and the more grace is increased, the nearer is our salvation, and the more quick and vigorous we should be in our spiritual motions." II. How to dress ourselves. This is the next care, when we are awake and up: "The night is far spent, the day is at hand; therefore it is time to dress ourselves. Clearer discoveries will be quickly made of gospel grace than have been yet made, as light gets ground. The night of Jewish rage and cruelty is just at an end; their persecuting power is near a period; the day of our deliverance from them is at hand, that day of redemption which Christ promised, Luk 21:28. And the day of our complete salvation, in the heavenly glory, is at hand. Observe then," 1. "What we must put off; put off our night-clothes, which it is a shame to appear abroad in: Cast off the works of darkness." Sinful works are works of darkness; they come from the darkness of ignorance and mistake, they covet the darkness of privacy and concealment, and they end in the darkness of hell and destruction. "Let us therefore, who are of the day, cast them off; not only cease from the practice of them, but detest and abhor them, and have no more to do with them. Because eternity is just at the door, let us take heed lest we be found doing that which will then make against us," Pe2 3:11, Pe2 3:14. 2. "What we must put on." Our care must be wherewithal we shall be clothed, how shall we dress our souls? (1.) Put on the armour of light. Christians are soldiers in the midst of enemies, and their life a warfare, therefore their array must be armour, that they may stand upon their defence - the armour of God, to which we are directed, Eph 6:13, etc. A Christian may reckon himself undressed if he be unarmed. The graces of the Spirit are this armour, to secure the soul from Satan's temptations and the assaults of this present evil world. This is called the armour of light, some think alluding to the bright glittering armour which the Roman soldiers used to wear; or such armour as it becomes us to wear in the day-light. The graces of the Spirit are suitable splendid ornaments, are in the sight of God of great price. (2.) Put on the Lord Jesus Christ, Rom 13:14. This stands in opposition to a great many base lusts, mentioned Rom 13:13. Rioting and drunkenness must be cast off: one would think it should follows, but, "Put on sobriety, temperance, chastity," the opposite virtues: no, "Put on Christ, this includes all. Put on the righteousness of Christ for justification; be found in him (Phi 3:9) as a man is found in his clothes; put on the priestly garments of the elder brother, that in them you may obtain the blessing. Put on the spirit and grace of Christ for sanctification; put on the new man (Eph 4:24); get the habit of grace confirmed, the acts of it quickened." Jesus Christ is the best clothing for Christians to adorn themselves with, to arm themselves with; it is decent, distinguishing, dignifying, and defending. Without Christ, we are naked, deformed; all other things are filthy rages, fig-leaves, a sorry shelter. God has provided us coats of skins - large, strong, warm, and durable. By baptism we have in profession put on Christ, Gal 3:27. Let us do it in truth and sincerity. The Lord Jesus Christ. "Put him on as Lord to rule you, as Jesus to save you, and in both as Christ, anointed and appointed by the Father to this ruling saving work." III. How to walk. When we are up and dressed, we are not to sit still in an affected closeness and privacy, as monks and hermits. What have we good clothes for, but to appear abroad in them? - Let us walk. Christianity teaches us how to walk so as to please God, whose eye is upon us: Th1 4:1, Walk honestly as in the day. Compare Eph 5:8, Walk as children of light. Our conversation must be as becomes the gospel. Walk honestly; euschēmonōs - decently and becomingly, so as to credit your profession, and to adorn the doctrine of God our Saviour, and recommend religion in its beauty to others. Christians should be in a special manner careful to conduct themselves well in those things wherein men have an eye upon them, and to study that which is lovely and of good report. Particularly, here are three pairs of sins we are cautioned against: - 1. We must not walk in rioting and drunkenness; we must abstain from all excess in eating and drinking. We must not give the least countenance to revelling, nor indulge our sensual appetite in any private excesses. Christians must not overcharge their hearts with surfeiting and drunkenness, Luk 21:34. This is not walking as in the day; for those that are drunk are drunk in the night, Th1 5:7. 2. Not in chambering and wantonness; not in any of those lusts of the flesh, those works of darkness, which are forbidden in the seventh commandment. Downright adultery and fornication are the chambering forbidden. Lascivious thoughts and affections, lascivious looks, words, books, sons, gestures, dances, dalliances, which lead to, and are degrees of, that uncleanness, are the wantonness here forbidden - whatsoever transgresseth the pure and sacred law of chastity and modesty. 3. Not in strife and envying. These are also works of darkness; for, though the acts and instances of strife and envy are very common, yet none are willing to own the principles, or to acknowledge themselves envious and contentious. it may be the lot of the best saints to be envied and striven with; but to strive and to envy ill becomes the disciples and followers of the peaceable and humble Jesus. Where there are riot and drunkenness, there usually are chambering and wantonness, and strife and envy. Solomon puts them all together, Pro 23:29, etc. Those that tarry long at the wine (Pro 23:30) have contentions and wounds without cause (Pro 23:29) and their eyes behold strange women, Pro 23:33. IV. What provision to make (Pro 23:14): "Make not provision for the flesh. Be not careful about the body." Our great care must be to provide for our souls; but must we take no care about our bodies? Must we not provide for them, when they need it? Yes, but two things are here forbidden: - 1. Perplexing ourselves with an inordinate care, intimated in these words, pronoian mē poieisthe. "Be not solicitous in forecasting for the body; do not stretch your wits, nor set your thoughts upon the tenter-hooks, in making this provision; be not careful and cumbered about it; do not take thought," Mat 6:31. It forbids an anxious encumbering care. 2. Indulging ourselves in an irregular desire. We are not forbidden barely to provide for the body (it is a lamp that must be supplied with oil), but we are forbidden to fulfil the lusts thereof. The necessities of the body must be considered, but the lusts of it must not be gratified. Natural desires must be answered, but wanton appetites must be checked and denied. To ask meat for our necessities is duty: we are taught to pray for daily bread; but to ask meat for our lusts is provoking, Psa 78:18. Those who profess to walk in the spirit must not fulfil the lusts of the flesh, Gal 5:16.”

“And that knowing the time,.... That it is day and not night, the Gospel day, the day of salvation; in which the grace of God shines forth, like the sun in its meridian glory; life and immortality are brought to light, righteousness and salvation are revealed; and so a time not for sloth and sleep, but business; in which the saints should active in the exercise of grace, and discharge, of duty; owing no man anything but the debt of love; and that the dawn of grace, and day of spiritual light had broke in upon their souls, and dispelled the darkness of sin, ignorance and unbelief; that the darkness was past, and the true light shined, and the sun of righteousness was risen on them: all which they full well knew and were conscious of, and therefore should observe, that now it is high time for us to awake out of sleep; since sleep is for the night, and not the day; the Alexandrian copy reads, "for you". This is to be understood, not of the dead sleep of sin, in which unconverted persons are, to be awoke out of which is a work of divine power; but of the carnal security and drowsy frame of spirit which sometimes attend the churches and children of God, the wise as well as the foolish virgins; and lies in grace being dormant in, the soul; in a backwardness to duty, and a slothfulness in the performance of it; in resting in the outward duties of religion; in lukewarmness about the cause of Christ; in an unconcernedness about sins of omission and commission; and in a willingness to continue in such a sluggish frame: all which arise from a body of sin and death, and an over anxious care for the things of the world; from a weariness in spiritual exercises, and an abstinence from spiritual company and ordinances and from outward peace and liberty: such a frame of spirit, when, it prevails and becomes general is of bad consequence to the churches of Christ; the spirit of discerning, care and diligence in receiving members, are in a great measure lost, and so they are filled with hypocrites and heretics; Christ absents himself from them; leanness of soul is brought upon them; and they are in danger of being surprised with the midnight cry: the methods God takes to awaken his people out of such a sleep are various; sometimes in a more gentle way, by the discoveries his love, which causes the lips of those that are asleep to speak; sometimes by severe reproofs in the ministry of the word; and sometimes by sharp persecutions in providence; and at last it will be done by the midnight cry: the argument, showing the reasonableness of awaking out of sleep, and that it was high time to do so, follows, for now is our salvation nearer than when we believed; by which is meant, not temporal salvation, or a deliverance from the persecution the saints endured in Judea, from their own countrymen, by the departure of them from Jerusalem, a little before its destruction, by the destruction of that city, and the peaceful times of Vespasian; but a spiritual and eternal salvation: not Christ the author of it, who was come to effect it; nor that itself, as obtained, which was now done, finished, and completed; nor the application of it to their souls, which also had been made; but the consummate enjoyment of it in heaven, the salvation of their souls at death, and both of soul and body at the resurrection; consisting in a freedom from every evil, and in a full possession of all that is good and glorious: this is brought nearer to the saints, to their sight and view, as their faith grows and increases; and they are nearer the enjoyment of that than when they first believed; and which is a strong reason why a sluggish, slothful frame should not be indulged; what, sleep, and heaven so near at hand! just at their Father's house, ready to enter into the joy of their Lord, into his everlasting kingdom and glory, and yet asleep!”

“And that, knowing the time - Dr. Taylor has given a judicious paraphrase of this and the following verses: "And all the duties of a virtuous and holy life we should the more carefully and zealously perform, considering the nature and shortness of the present season of life; which will convince us that it is now high time to rouse and shake off sleep, and apply with vigilance and vigor to the duties of our Christian life; for that eternal salvation, which is the object of our Christian faith and hope, and the great motive of our religion, is every day nearer to us than when we first entered into the profession of Christianity." Some think the passage should be understood thus: We have now many advantages which we did not formerly possess. Salvation is nearer - the whole Christian system is more fully explained, and the knowledge of it more easy to be acquired than formerly; on which account a greater progress in religious knowledge and in practical piety is required of us: and we have for a long time been too remiss in these respects. Deliverance from the persecutions, etc., with which they were then afflicted, is supposed by others to be the meaning of the apostle.”

“Now our salvation is nearer than when we believed. Some will have the sense to be, that our salvation is now nearer, when the gospel is preached, and Christ offers us his graces, than when we believed the Messias was to come. Others expound it, that the more of our life is spent, we come nearer to the judgment of God, and to the salvation promised in heaven. (Witham)”

“And that--rather, "And this [do]" knowing the time, that now it is high time--literally, "the hour has already come." to awake out of sleep--of stupid, fatal indifference to eternal things. for now is our salvation--rather, "the salvation," or simply "salvation." nearer than when we--first believed--This is in the line of all our Lord's teaching, which represents the decisive day of Christ's second appearing as at hand, to keep believers ever in the attitude of wakeful expectancy, but without reference to the chronological nearness or distance of that event.”