TRV
Translation
King James Version
¶ And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed.
Complete Jewish Bible
Besides all this, you know at what point of history we stand; so it is high time for you to rouse yourselves from sleep; for the final deliverance is nearer than when we first came to trust.
Berean Standard Bible
And do this, understanding the occasion. The hour has come for you to wake up from your slumber, for our salvation is nearer now than when we first believed.
American Standard Version
And this, knowing the season, that already it is time for you to awake out of sleep: for now is salvation nearer to us than when wefirstbelieved.
World English Bible Messianic
Do this, knowing the time, that it is already time for you to awaken out of sleep, for salvation is now nearer to us than when we first believed.
Geneva Bible (1599)
And that, considering the season, that it is now time that we should arise from sleepe: for now is our saluation neerer, then when we beleeued it.
Young's Literal Translation
And this, knowing the time, that for us, the hour already is to be aroused out of sleep, for now nearer is our salvation than when we did believe;
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In the KJVVerse 28,278 of 31,102
Study This Verse
Commentary on Romans 13 verses 11–14
11 ¶ And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed.
12 The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light.
13 Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying.
14 But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof.
I. II. Main points1. 2. Sub-points
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 11–14. Public domain.
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Clement of AlexandriaAD 215
The Stromata Book 4
"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.
AmbrosiasterAD 384
COMMENTARY ON PAUL’S EPISTLES
Paul says that the time has come when we must hasten to obtain our reward. This is what it means to wake up from sleep—to do good as if it were day, i.e., openly.… It is clear that if we live well after baptism and strive for love we are not far from the reward of the promised resurrection. For the good life of a Christian is the sign of future salvation. For when a person is baptized he is forgiven but not rewarded. Later, as he walks in newness of life, he is near to eternal life.
Diodorus of TarsusAD 390
PAULINE COMMENTARY FROM THE GREEK CHURCH
When we realized what the advantages of good works are, the message of salvation became easier to understand than it was when we first believed. For when we believed in Christ we did not immediately acquire an exact understanding of what we should be doing, nor was it clear to us what we should stop doing and what we should continue doing.
John ChrysostomAD 407
Homily on Romans 24
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."
PelagiusAD 418
PELAGIUS’S COMMENTARY ON ROMANS
It is the hour for you to strive for that which is more perfect and complete, for you should not always be children and infants.… Let us together rise from the sleep of idleness and ignorance, for now the knowledge of Christ shines forth. With the increase of knowledge our salvation is nearer than it was when we first believed.
Theodore of MopsuestiaAD 428
PAULINE COMMENTARY FROM THE GREEK CHURCH
“Our salvation” means the general resurrection on the last day, for it is then that we shall enjoy true salvation.
Augustine of HippoAD 430
This relates to Corinthians [:]: “Behold, now is the acceptable time, now is the day of salvation.” Paul means by this the time of the gospel and the opportunity to save all those who believe in God.
Augustine of HippoAD 430
AUGUSTINE ON ROMANS 76
This relates to 2 Corinthians [6:2]: “Behold, now is the acceptable time, now is the day of salvation.” Paul means by this the time of the gospel and the opportunity to save all those who believe in God.
Gennadius of ConstantinopleAD 471
PAULINE COMMENTARY FROM THE GREEK CHURCH
Every day the end comes closer, and we are already on the threshold of the resurrection.
Thomas AquinasAD 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).
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Romans 13:11 serves as a fervent call to spiritual vigilance and purposeful living for believers, urging them to awaken from complacency in light of the rapidly approaching culmination of their salvation. Paul emphasizes that a keen awareness of the present spiritual season, characterized by the progressive nearness of Christ's return and the full realization of God's redemptive plan, should profoundly motivate believers to abandon the deeds of darkness and embrace a life consistent with their identity in Christ.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul masterfully employs Metaphor in this verse, most notably with the phrase "awake out of sleep." "Sleep" here functions as a powerful symbol for spiritual lethargy, moral complacency, or a state of unawareness regarding God's purposes and the urgency of the times. The call to "awake" is thus an exhortation to spiritual vigilance, active faith, and ethical living. The verse also utilizes Juxtaposition by contrasting the past moment of initial belief with the present reality of salvation drawing nearer, creating a sense of dynamic progression. Furthermore, the repeated use of "now" (Greek: ḗdē and nŷn) emphasizes a strong sense of Urgency, compelling the reader to immediate action and a re-evaluation of their priorities in light of the unfolding divine timeline.
THEOLOGICAL AND THEMATIC CONNECTIONS
Romans 13:11 profoundly connects to the broader biblical theme of eschatological awareness shaping present ethics. It encapsulates the "already but not yet" tension of Christian theology: believers have already received salvation in Christ, yet its full consummation (glorification) is still future. This verse teaches that the certainty of future hope should not lead to passive waiting but to active, vigilant living. It underscores the concept that time is not merely a linear progression but a divinely appointed series of moments (kairoi) pregnant with significance. The nearness of Christ's return and the final realization of God's redemptive plan serve as the ultimate motivation for sanctification, urging believers to live in a manner consistent with their future glory, shedding the "works of darkness" and embracing the "armor of light." This understanding of time transforms Christian duty into joyful anticipation and urgent obedience.
REFLECTION AND APPLICATION
Romans 13:11 serves as a timeless and urgent call for every believer to examine their spiritual state and live with intentionality. In a world often characterized by distraction, apathy, and moral compromise, Paul's words pierce through the noise, reminding us that our ultimate redemption is not a distant, abstract concept but an ever-approaching reality. This truth should not induce fear or idleness, but rather a profound sense of purpose and a renewed commitment to Christ-like living. It challenges us to shed any spiritual slumber, complacency, or indifference that might hinder our walk with God. Living with an awareness of the "time" means discerning the spiritual climate, recognizing opportunities for righteousness, and actively participating in God's kingdom work. It compels us to align our daily choices, priorities, and relationships with the values of the coming age, motivating us to pursue holiness and love with greater diligence, knowing that our final salvation is closer now than ever before.
Questions for Reflection
FAQ
What does Paul mean by "knowing the time" in Romans 13:11?
Answer: By "knowing the time," Paul refers to a spiritual discernment of the present era as a critical and opportune moment (Greek: kairos) in God's redemptive plan. It's not about predicting specific dates or times, but understanding the urgency and significance of the period leading up to Christ's return and the full consummation of salvation. This awareness should profoundly impact a believer's conduct and priorities, prompting them to live vigilantly and righteously, as highlighted in Ephesians 5:15-16.
What "salvation" is Paul referring to when he says "our salvation is nearer"?
Answer: In this context, "salvation" (Greek: sōtēría) refers to the future, completed aspect of the believer's redemption, often called glorification. It is the ultimate deliverance from the presence and power of sin, the resurrection of the body, and the full experience of God's presence in eternity. While believers are already saved (justified) by faith, Paul emphasizes that the final, glorious realization of that salvation is progressively drawing closer, serving as a powerful motivation for present holy living, as seen in Hebrews 9:28.
CHRIST-CENTERED FULFILLMENT
Romans 13:11 finds its ultimate fulfillment and motivation in the person and work of Jesus Christ. The "time" that believers are to "know" is defined by Christ's first coming, which inaugurated the "last days" (Hebrews 1:1-2), and His promised second coming, which will bring about the full and final "salvation." Christ's atoning work on the cross secured our justification and initiated our spiritual awakening, pulling us "out of sleep" in sin and death and into new life (Ephesians 2:4-5). The nearness of our ultimate salvation is entirely dependent on Christ's return, when He will transform our lowly bodies to be like His glorious body (Philippians 3:20-21) and we will be fully conformed to His image. Therefore, the call to "awake out of sleep" is fundamentally a call to live in light of Christ's finished work and His certain future reign, putting on "the Lord Jesus Christ" Himself as our very garment and way of life (Romans 13:14). Our present vigilance and righteous living are a direct response to the glorious reality of who Christ is and what He has accomplished and will yet accomplish for us.