The night is passed, and the day is at hand. Let us therefore cast off the works of darkness, and put on the armour of light.

“For if people occupy their time with pipes, and psalteries, and choirs, and dances, and Egyptian clapping of hands, and such disorderly frivolities, they become quite immodest and intractable, beat on cymbals and drums, and make a noise on instruments of delusion; for plainly such a banquet, as seems to me, is a theatre of drunkenness. For the apostle decrees that, "putting off the works of darkness, we should put on the armour of light, walking honestly as in the day, not spending our time in rioting and drunkenness, in chambering and wantonness." Let the pipe be resigned to the shepherds, and the flute to the superstitious who are engrossed in idolatry. For, in truth, such instruments are to be banished from the temperate banquet, being more suitable to beasts than men, and the more irrational portion of mankind.”

“Nay, but this whole world is the one house of all; in which world it is more the heathen, who is found in darkness, whom the grace of God enlightens, than the Christian, who is already in God's light. Finally, it is one "straying" which is ascribed to the ewe and the drachma: (and this is an evidence in my favour); for if the parables had been composed with a view to a Christian sinner, after the loss of his faith, a second loss and restoration of them would have been noted.”

“And therefore, beloved brethren, the Lord, taking thought for this risk, that none should fall into the snare of death through jealousy of his brother, when His disciples asked Him which among them should be the greatest, said, "Who soever shall be least among you all, the same shall be great." He cut off all envy by His reply. He plucked out and tore away every cause anti matter of gnawing envy. A disciple of Christ must not be jealous, must not be envious. With us there can be no contest for exaltation; from humility we grow to the highest attainments; we have learnt in what way we may be pleasing. And finally, the Apostle Paul, instructing and warning, that we who, illuminated by the light of Christ, have escaped from the darkness of the conversation of night, should walk in the deeds and works of light, writes and says, "The night has passed over, and the day is approaching: let us therefore cast away the works of darkness, and let us put upon us the armour of light. Let us walk honestly, as in the day; not in rioting and drunkenness, not in lusts and wantonness, not in strifes and jealousy." If the darkness has departed from your breast, if the night is scattered therefrom, if the gloom is chased away, if the brightness of day has illuminated your senses, if you have begun to be a man of light, do those things which are Christ's, because Christ is the Light and the Day.”

“"The night is far spent, the day is at hand." If then this is upon ending, and the latter is drawing near, let us henceforth do what belongs to the latter, not to the former. For this is what is done in the things of this life. And when we see the night pressing on towards the morning, and hear the swallow twittering, we each of us awake our neighbor, although it be night still. But so soon as it is actually departing, we hasten one another, and say It is day now! and we all set about the works of the day, dressing, and leaving our dreams, and shaking our sleep thoroughly off, that the day may find us ready, and we may not have to begin getting up, and stretching ourselves, when the sunlight is up. What then we do in that case, that let us do here also. Let us put off imaginings, let us get clear of the dreams of this life present, let us lay aside its deep slumber, and be clad in virtue for garments. For it is to point out all this that he says, "Let us therefore cast off the works of darkness, and let us put on the armor of light." Yes, for the day is calling us to battle-array, and to the fight. Yet fear not at hearing of array and arms. For in the case of the visible suit of armor, to put it on is a heavy and abhorred task. But here it is desirable, and worth being prayed for. For it is of Light the arms are! Hence they will set thee forth brighter than the sunbeam, and giving out a great glistening, and they place thee in security: for they are arms, and glittering do they make thee: for arms of light are they! What then, is there no necessity for thee to fight? yea, needful is it to fight, yet not to be distressed and toil. For it is not in fact war, but a solemn dance and feast-day, such is the nature of the arms, such the power of the Commander. And as the bridegroom goes forth with joyous looks from his chamber, so doth he too who is defended with these arms. For he is at once soldier and bridegroom. But when he says, "the day is at hand," he does not even allow it to be but near, but puts it even now beside us. For he says, "Let us walk becomingly, as in the day." For day it already is. And what most people insist upon very much in their exhortations, that he also uses to draw them on, the sense of the becoming. For they had a great regard to the esteem of the multitude. And he does not say, walk ye, but let us walk, so making the exhortation free from anything grating, and the reproof gentle.”

“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.”

“The night is far spent,.... Not of Jewish darkness, which was gone, and was succeeded by the Gospel day; nor of former ignorance in Gentilism and unregeneracy, for that was past, and the true light shined; much less of security in the latter day, which was not yet come on; rather of persecution and distress for Christ's sake; but it is best of all to understand it of the present time of life; so it is called by the Jews (g), , "this world is like to the night": and which, in the best of saints, is attended with imperfection and darkness, errors and mistakes, in principle and practice, in doctrine and conversation; however, it is far spent, and in a little time will be over: the day is at hand; not the Gospel day, for that was already come; nor the day of grace, and spiritual light and comfort to their souls, for that also had taken place; nor the latter day glory, which then was at a distance; rather the approaching day of deliverance from present persecutions; but it is much better to understand it of the everlasting day of glory, which to particular persons was then, and now is at hand; a little while, and the night of darkness, affliction, and disconsolation will be over, and the day of glory will succeed, when there will be no more night, no more darkness, no more doubts, fears, and unbelief; but one continued series of light, joy, and comfort, and an uninterrupted communion with Father, Son, and Spirit; and which is another reason why the saints should not indulge themselves in sleep, but be active, since the halcyon days are at hand, as well as a reason why they should attend to the following exhortations: let us therefore cast off the works of darkness; as the apostle had made use of the metaphors of night and day, and of sleep, and awaking out of sleep, and rising in the morning to business, so he continues the same; and here alludes to persons throwing off their bed clothes, and covering of the night, and putting on proper raiment for the day. By "works of darkness" are meant evil works, which are opposite to the light; to God, who is light itself; to Christ, the light of the world; to the word of God, both law and Gospel, which is a light to our paths; to both the light of nature, and the light of grace: and which spring from the darkness of the mind, and are encouraged to by the god of this world, and by his angels, the rulers of the darkness of it; and which are generally done in the dark, and are such as will not bear the light; and, if grace prevent not, will end in outer darkness, in blackness of darkness, reserved by the justice of God, as the punishment of them. "Casting them off" expresses a dislike of them, a displicency with them, and an abstinence from them. Some copies read, "the armour of darkness", which agrees with what follows: and let us put on the armour of light; the whole armour of God, the use of which lies in the exercise of grace, and discharge of duty; particularly good works are designed here, which though they are not the believer's clothing, his robe of justifying righteousness, they are both his ornament and his armour; by which he adorns the doctrine of Christ, and defends his own character and principles against the charges find calumnies of then: these being performed aright, spring from the light of grace in a regenerate man, and are such as will bear the light to be seen of men; and are the lights which are to shine before men, that they beholding them, may glorify God; so virtue was by Antisthenes (h), called , "armour which cannot be taken away": the allusion is thought to be to the bright and glittering armour of the Romans; the Alexandrian copy reads, "the words of light". (g) Tzeror Hammor, fol. 24. 4. (h) Diogen. Laert. l. 6. in Vita Antisthen. & Hesychius de viris illustr. p. 17.”

“The night is far spent - If we understand this in reference to the heathen state of the Romans, it may be paraphrased thus: The night is far spent - heathenish darkness is nearly at an end. The day is at hand - the full manifestation of the Sun of righteousness, in the illumination of the whole Gentile world approaches rapidly. The manifestation of the Messiah is regularly termed by the ancient Jews יום yom, day, because previously to this all is night, Bereshith rabba sect. 91, fol. 89. Cast off the works of darkness - prepare to meet this rising light, and welcome its approach, by throwing aside superstition, impiety, and vice of every kind: and put on the armor of light - fully receive the heavenly teaching, by which your spirits will be as completely armed against the attacks of evil as your bodies could be by the best weapons and impenetrable armor. This sense seems most suitable to the following verses, where the vices of the Gentiles are particularly specified; and they are exhorted to abandon them, and to receive the Gospel of Christ. The common method of explanation is this: The night is far spent - our present imperfect life, full of afflictions, temptations, and trials, is almost run out; the day of eternal blessedness is at hand - is about to dawn on us in our glorious resurrection unto eternal life. 'Therefore, let us cast off - let us live as candidates for this eternal glory. But this sense cannot at all comport with what is said below, as the Gentiles are most evidently intended.”

“The night is passed. That is, the night of sin and infidelity, in which you lived, before you began to serve Christ. (Witham) — St. Paul is here addressing himself to Gentile converts. Before your conversion, you were in the darkness of infidelity: this time is past; now is the day, when the gospel has dissipated the darkness of idolatry, ignorance, and sin. Let us lay aside the works of darkness, by flying from sin, which hates the light, and seeks always to conceal itself; and let us put on the armour of light, the shield of faith, the breast-plate of justice, the helmet of salvation, and the sword of the spirit. (Calmet)”

“The night--of evil is far spent, the day--of consummated triumph over it is at hand: let us therefore cast off--as a dress the works of darkness--all works holding of the kingdom and period of darkness, with which, as followers of the risen Saviour, our connection has been dissolved. and let us put on the armour of light--described at length in Eph 6:11-18.”