And this, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed.
All Commentaries on Romans 13:11 Go To Romans 13
Thomas Aquinas
AD 1274
1060. After showing how man should behave in a pious manner toward God by using His gifts properly and paying his neighbor the debts owed him, the Apostle now shows how he should act with probity in regard to himself. With respect to this he does two things: first, he proposes the suitability of the time; secondly, he exhorts them to virtuous works [v. 12b; n. 1070]. In regard to the first he does three things: first, he mentions the suitability of the time; secondly, he assigns the reason [v. 11b; n. 1063]; thirdly, he employs a figure of speech [v. 12; n. 1066]. 1061. First, therefore he says: We have stated what you should do. And you should do it not only for the reasons already given, but also because you know what hour it is, i.e., you ought to consider the nature of the present here, because as it says in Ec (8:6): "Every matter has its time and way"; "Even the stork in the heavens knows her times; and the turtledove, swallow and crane keep the time of their coming; but my people know not the ordinance of the Lord" (Jer 8:70). 523 1062. He shows what the time is suitable for, when he says: it is full time now for you to wake from sleep. This is not a reference to the sleep of nature, sometimes called death, as in I Th (4:13): "We would not have you ignorant concerning those who are asleep" and sometimes the repose of the animal powers, as in Jn (11:12): "If he is asleep, he will recover." Nor is it a reference to the sleep of grace, sometimes called the repose of eternal glory, as in Ps 4 (v. 9): "In peace I will lie down and sleep" and sometimes the rest of contemplation even in this life: "I slept, but my heart was awake" (Song 5:3). But it is a reference to the sleep of guilt, as in Eph (5:14): "Awake, O sleeper, and arise from the dead," or to the sleep of negligence, as in Pr (6:9): "How long will you lie there, O sluggard?" Therefore, it is full time now to wake from the sleep of guilt by doing penance: "Awake after you have rested" (Ps 127:2) and from the sleep of negligence by taking care to act properly: "Arise, O princes, oil the shield!" (Is 21:5); "Let not the hour for rising sadden you." (Sir 32:15). 1063. Then when he says, For salvation, he assigns the reason for what he had said, saying: For salvation is nearer to us now than when we first believed. The Apostle is referring to the salvation of eternal life about which it is said: "My salvation will be for ever" (Is 51:8). Man is ordained to this salvation, fist of all, by faith: "He that believes and is baptized will be saved" (Mk 16:16). But man gets closer and closer to it by good works and increased love: "Draw near to God and he will draw near to you" (Jas 4:8). This, therefore, is what the Apostle says: It is full time now for you to rise from sleep, for now, when we have made progress by good works and increased love, our 524 salvation, namely of eternal life, is nearer than when we first believed, i.e., than when we originally received the faith. 1064. This nearness can be understood in two ways. First, in regard to time, by which holy men, as they make progress in good works, draw closer to the end of this life, after which they receive their reward. The other is the nearness of preparation, because by increased love and good works performed, a man is prepared for that salvation: "Those who were ready went in with him to the marriage feast" (Mt 25:10). 1065. But inasmuch as the Church reads these words during Advent, they seemed to refer to the salvation which Christ worked during His first coming. Accordingly, we can understand the Apostle speaking in place of all believers since the beginning of the world. For as the time of Christ’s incarnation drew near, and the predictions of the prophets grew in number, it could be said: "Our salvation," namely, Christ "is nearer now than when we believed," i.e., when men in the very beginning stated to believe in the future coming of Christ: "Soon my salvation will come and my deliverance be revealed" (Is 56:11). They can also be taken to refer to the time of mercy, when one begins willing to depart from past sins. For at that time he is closer to his salvation than previously, when he had a dead faith: "Resist the devil and he will flee from you. Draw near to God and he will draw near to you" (Jas 4:7). 1066. Then when he says, the night is far gone, he uses a figure of speech to clarify his proposition. The import is that the entire time of the present life is compared to night on account of the darkness of ignorance with which the present life is 525 encumbered. "We are swallowed up in darkness" (Jb 33:4). Isaiah says of this night: "My soul yearns for thee in the night" (26:9). But the state of future happiness is compared to day on account of God’s splendor with which the saints are enlightened: "the sun shall be no more your light by day, nor for brightness shall the moon give light to you by night, but he Lord will be your everlasting light" (Is 60:19). This day is referred to in Ps 118 (v. 24): "This is the day which the Lord has made; let us rejoice and be glad in it." 1067. It can also be understood that the state of guilt is being compared to night on account of the darkness of guilt. About this darkness Ps 82 (v. 5) says: "They have neither knowledge nor understanding; they walk about in darkness." About this night Wis (17:21) says: "Over those men alone heavy night was spread, an image of the darkness that was destined to receive them." But day is called the state of grace on account of the light of spiritual understanding which the righteous have, but the wicked lack: "Light dawns for the righteous" (Ps 97:11); "The light of righteousness did not shine on us" (Wis 5:6). 1068. Or it can be understood that the time before Christ’s incarnation is being compared to night, because it was not yet clear but wrapped in darkness: "We have the prophetic word made more sure. You will do well to pay attention to this as to a lamp shining in a dark place" (2 Pt 1:19). About this night it says in Is (21:11): "Watchman, what of the night?" Hence, just as shadows appear at night, so during that time the practices of the Law were in vogue, but "these were only a shadow of what is to come" (Col 2:17). 526 But the time after Christ’s incarnation is compared to day on account of the power of the spiritual sun in the world: "But for you who fear my name, the sun of righteousness shall shine" (Mal 4:2). Hence the Lord says: "I must work the works of him who sent me, while it is day" (Jn 9:4); then he adds: "As long as I am in the world, I am the light of the world." 1069. The saying, the night is far gone, can be taken for any of the three nights mentioned. For a large part of the life span of those to whom he was writing was already far gone; the night of guilt had passed, as had the period of the Law before Christ. But it seems that the saying, the day is at hand, must be understood as referring to the day of future glory, which was at hand for the believers in Christ to whom he was writing, although it had not yet arrived for them. In keeping with the foregoing explanation, the time of Christ’s grace, although it had already arrived as regards the passage of time, is nonetheless described as drawing near through faith and devotion; just as it also says in Phil (4:5): "The Lord is near," and in Ps 145 (v. 18): "The Lord is near to all who call upon him." It can also apply to those who begin to repent of their sins; for such persons the day of grace is at hand. 1070. Then when he says, Let us then cast off, he concludes the exhortation to an honorable life. First he gives the exhortation; secondly, he clarifies it [v. 13b; n. 1074]. In regard to an honorable life he touches on three things. 527 1071. First, the removal of vices, as he concludes: If the night is gone, let us cast off the works of darkness, because, as it says in Ec (8:6): "Every matter has its time and way." Hence, when the night is gone, the deeds of the night should cease. Here the works of sin are called works of darkness: first, because in themselves they lack the light of reason with which man’s works should be illumined: "The wise man has eyes in his head, but the fool walks in darkness" (Ec 2:14); secondly, they are performed in the dark: "The eye of the adulterer waits for the twilight" (Jb 24:15); thirdly, because by them a person is brought to darkness: "Cast them into the darkness outside" (Mt 22:13). 1072. Secondly, he summons them to put on the virtues. As if to say: Since the day is at hand, be dressed as suits the day and put on the armor of light, i.e., the virtues, which are called armor because they protect us: "Put on the whole armor of God, that you may be able to stand against the wiles of the devil" (Eph 6:11). They are called the armor of light, because they are decorated and perfected by the light of reason; hence it says in Pr (4:18): "The path of the righteous is like the light of dawn"’; and because they are tested by light: "He who does what is true comes to the light" (Jn 3:2); and because others are enlightened by virtuous acts: "So let your light shine before men" (Mt 5:16). 1073. Thirdly, he urges them to use the virtues and make progress when he says: Let us conduct ourselves becomingly as in the day. For these two things seem suited to the day: first, becoming conduct, for in the day everyone tries to present himself becomingly before others. But not so in the night. Hence, it says in I Th (5:7): "For those who sleep sleep at night, and those who get drunk get drunk at night. But since we 528 belong to the day, let us be sober"’ hence it says in I Cor (14:40): "Let all things be done decently and in order." Secondly, man walks in the day not at night; hence it says in Jn (11:10): "If anyone walks in the night, he stumbles." Therefore, because it is day, we should walk, i.e., advance from good to better: "Walk while you have the light" (Jn 12:35). 1074. Then when he says, not in reveling, he explains what he had said. First, he explains how the works of darkness are to be cast off. These are sinful works, some of which he mentions. First, he mentions those which pertain to the corruption of the concupiscible appetite, whose corruption is intemperance in regard to pleasures of touch and to food. First, therefore, he excludes intemperate use of food when he says: not in reveling: "Be not among wine bibbers or among gluttonous eaters of meat" (Pr 23:20). This, of course, can be a mortal sin from the fact hat according to the Law one is condemned to death for this sin. For it is said of a stubborn son: "This our son is stubborn and rebellious: he is a glutton and drunkard. Then they shall stone him to death with stones" (Dt 21:22). One is said to pass the time in reveling, not if he eats with the magnificence that accords with his state, as King Ahasuerus commanded a splendid banquet to be prepared in honor of Esther, when she was made queen (Est 2:18), but when he does this beyond the limits of his state, and especially if his main interest centers on this, as those about whom it is said: "Such persons do not serve our Lord Jesus Christ, but their own belly" (Rom 16:18); "Their god is their belly" (Phil 3:19). 529 1075. Secondly, he excludes intemperance in drink, when he adds: and drunkenness, which refers to excessive drinking, which places a man outside the bounds of reason: "Wine created to make men glad, not drunk" (Sir 31:27). It should be noted that drunkenness is a mortal sin ex suo genere, namely when a person gets drunk on purpose, because he seems to prefer the pleasure of wine to the full use of reason. Hence it says in Is (5:22): "Woe to those who are heroes at drinking wine, and valiant men in mixing strong drink." But if one gets drunk unintentionally, for example, because he was not aware of the strength of the wine or because he did not suspect he would get drunk on such wine, it is not a mortal sin, because he did not get drunk on purpose but accidentally. However, this cannot happen with persons who get drunk frequently. Hence, Augustine says that drunkenness is a mortal sin, if it is a frequent occurrence. 1076. Thirdly, he excludes intemperance in regard to bodily rest when he says: not in debauchery [literally: not in beds], i.e., not in excessive sleep, which he fittingly forbids after reveling and drunkenness, because it follows from them. Furthermore, there can be mortal sin in this, when for the sake of bodily rest and sleep, a person neglects what he ought to do and is inclined to commit evil deeds: "Woe to those who devise wickedness and work evil upon their beds!" (Mic 2:1). The Apostle’s words can also refer to the trappings of lust. Hence the harlot is quoted as saying: "I have perfumed by bed with myrrh, aloes, and cinnamon" (Pr 7:17). 1077. Therefore, fourthly, he fittingly excludes intemperance in regard to sex when he says: and licentiousness, i.e., venereal actions which are called shameful, because they do not avoid what is especially shameful and worthy of confusion: both 530 36 See Aristotle’s Ethics, book 2, chapter 8. because all pleasures of touch, gluttony and lust are common to us and brutes, so that one who pursues them inordinately becomes bestial; and because it is especially in venereal acts that man’s reason is totally absorbed by pleasure to such an extent that he cannot understand, as the Philosopher says in the Ethics.36 Hence it says in Hos(4:11): "Harlotry and drunkenness and wine take away the understanding"; "They did not repent over their licentiousness and fornication and uncleanness" (Rev 9:21). 1078. Then he excludes those sins which pertain to the corruption of the irascible appetite when he says: not in contentions. Contention, as Ambrose says, is an attack on the truth, performed with confident shouting. It is also possible that these words forbid all quarreling, not only in words but also in deeds, which very frequently begin with words: "It is an honor for a man to keep aloof from strife" (Pr 20:3). Contention generally arises from envy; therefore he adds: and jealousy. Hence it says in Jas (3:16): "Where jealousy and selfish ambitions exist, there will be disorder and every vile practice. 1079. Secondly, he explains how we should put on the armor of light, saying: But put on the Lord Jesus Christ in Whom all the virtues were present most abundantly according to Is (4:1): "Seven women shall take hold of one man." We put on Jesus Christ, first, by receiving the sacrament: "All you who have been baptized in Christ have put on Christ" (Gal 3:27). Secondly, by imitation. For a person who imitates Christ is said to put on Christ, because, just as a man is covered by a garment and is seen under its color, so in one who imitates Christ the works of Christ appear. Therefore, we put on the armor of light, when we put on Christ. 531 1080. Thirdly, he explains what it is to walk becomingly as in the day when he says: make no provision for the flesh to gratify its desires. For the beauty of becoming conduct lies in the fact that man does not prefer the flesh to the spirit but the spirit to the flesh: "We are not debtors to the flesh that we should live according to the flesh" (Rom 8:12).
