Let us walk honestly, as in the day: not in rioting and drunkenness, not in chambering and impurities, not in contention and envy:

“Whether, moreover, the apostle had any acquaintance with xerophagies-(the apostle) who had repeatedly practised greater rigours, "hunger, and thirst, and fists many," who had forbidden "drunkennesses and revellings" -we have a sufficient evidence even from the case of his disciple Timotheus; whom when he admonishes, "for the sake of his stomach and constant weaknesses," to use "a little wine," from which he was abstaining not from rule, but from devotion-else the custom would rather have been beneficial to his stomach-by this very fact he has advised abstinence from wine as "worthy of God," which, on a ground of necessity, he has dissuaded. Appendages, as we all know, of appetite are lasciviousness and voluptuousness. Which alliance the apostle withal was aware of; and hence, after premising, "Not in drunkenness and revels," he adjoined, "nor in couches and lusts."”

“"Not in rioting and drunkenness." Not that he would forbid drinking, but the doing it immoderately; not the enjoying of wine, but doing it to excess. As also the next thing he states likewise with the same measure, in the words, "Not in chambering and wantonness;" for here also he does not prohibit the intercourse of the sexes, but committing fornication. "Not in strife and envying." It is the deadly kind of passions then that he is for extinguishing, lust, namely, and anger. Wherefore it is not themselves only, but even the sources of them that he removes. For there is nothing that so kindles lust, and inflames wrath, as drunkenness, and sitting long at the wine. Wherefore after first saying, "not in rioting and drunkenness," then he proceeded with, "not in chambering and wantonness, not in strife and envying." And even here he does not pause, but after stripping us of these evil garments, hear how he proceeds to ornament us, when he says...”

“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.”

“Let us walk honestly as in the day,.... Being under the day of the Gospel dispensation, and the day of grace having dawned, and the daystar of spiritual light and knowledge being risen in our hearts, and we being exposed to the view of all men in broad daylight, ought not to lie down and sleep, but to arise and be active, and walk decently with the armour of light on us, as becomes the Gospel of Christ; not naked and unclothed, which would expose us and the Gospel to shame and contempt: not in rioting; the Syriac and Arabic versions read, "in singing", or "songs"; meaning lewd ones, sung at riotous feasts and banquets, made not for refreshment, but for pleasure and debauchery, what the Romans (i) call "comessations"; feasts after supper in the night season, and design all sorts of nocturnal revels: "Comus", the word here used, is with the Heathens the god of feasts, perhaps the same with "Chemosh", the god of the Moabites, Kg1 11:33. And drunkenness; which always attended such unseasonable and immoderate festivals: not in chambering; in unlawful copulations, fornication, adultery, and all the defilements of the bed: and wantonness; lasciviousness, unnatural lusts, as sodomy, &c. not in strife and envying; contention and quarrels, which are usually the consequences of luxury and uncleanness. (i) Seutonius in Vita Vitell. c. 13.”

“Let us walk honestly, as in the day - Let us walk, ευσχημονες, decently, from εν, well, and σχημα, mien, habit, or dress. Let our deportment be decent, orderly, and grave; such as we shall not be ashamed of in the eyes of the whole world. Not in rioting, and drunkenness - Μη κωμοις και μεθαις· Κωμος, rioting, according to Hesychius, signifies ασελγη ᾳσματα, πορνικα συμποσια, ῳδαι, unclean and dissolute songs, banquets, and such like. Μεθαις signifies drunken festivals, such as were celebrated in honor of their gods, when after they had sacrificed (μετα το θυειν, Suidas) they drank to excess, accompanied with abominable acts of every kind. See Suidas and Hesychius, under this word. Not in chambering - This is no legitimate word, and conveys no sense till, from its connection in this place, we force a meaning upon it. The original word, κοιταις, signifies whoredoms and prostitution of every kind. And wantonness - Ασελγειαις, All manner of uncleanness and sodomitical practices. Not in strife and envying - Μη εριδι και ζηλῳ, Not in contentions and furious altercations, which must be the consequence of such practices as are mentioned above. Can any man suppose that this address is to the Christians at Rome? That they are charged with practices almost peculiar to the heathens? And practices of the most abandoned and dissolute sort? If those called Christians at Rome were guilty of such acts, there could be no difference except in profession, between them and the most abominable of the heathens. But it is impossible that such things should be spoken to the followers of Christ; for the very grace that brings repentance enables the penitent to cast aside and abominate all such vicious and abominable conduct. The advices to the Christians may be found in the preceding chapter; those at the conclusion of this chapter belong solely to the heathens.”

“Let us walk honestly as in the day. As men are accustomed to do in the light, without being afraid that their works come to light. — Not in rioting and drunkenness, not in chambering, [3] not in beds and impurities, not in immodest disorders. (Witham) — The night of the present life full of darkness, of ignorance, and of sin, is already far advanced; and the day of eternity approaches: let us therefore cast off the works of darkness. (Bible de Vence)”

“Let us walk honestly--"becomingly," "seemingly" as in the day--"Men choose the night for their revels, but our night is past, for we are all the children of the light and of the day (Th1 5:5): let us therefore only do what is fit to be exposed to the light of such a day." not in rioting and drunkenness--varied forms of intemperance; denoting revels in general, usually ending in intoxication. not in chambering and wantonness--varied forms of impurity; the one pointing to definite acts, the other more general. not in strife and envying--varied forms of that venomous feeling between man and man which reverses the law of love.”