Thomas Aquinas Commentary Romans 13:11-14

"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 we [first] believed. The night is far spent, and the day is at hand: let us therefore cast off the works of darkness, and let us put on the armor of light. Let us walk becomingly, as in the day; not in revelling and drunkenness, not in chambering and wantonness, not in strife and jealousy. But put ye on the Lord Jesus Christ, and make not provision for the flesh, to [fulfil] the lusts [thereof]." — Romans 13:11-14 (ASV)

After showing how a person should behave piously toward God by using his gifts properly and paying his neighbor what is owed, the Apostle now shows how one should act with integrity in regard to oneself.

In this regard, he does two things:

1. He presents the suitability of the time.
2. He exhorts them to virtuous works, beginning with the words, let us therefore cast off.

Concerning the first point, he does three things:

1. He mentions the suitability of the time.
2. He gives the reason, starting with, for now our salvation is nearer.
3. He uses a figure of speech, saying, the night is passed.

First, therefore, he says that we have stated what you should do. You should do this not only for the reasons already given but also because you are knowing this time. That is, you ought to consider the nature of the present moment, because as it says in Ecclesiastes, every matter has its time and way (Ecclesiastes 8:6). As Jeremiah says, 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 (Jeremiah 8:7).

He shows what the time is suitable for when he says, because it is now the hour for us to rise from sleep. This is not a reference to the sleep of nature, which can mean death, as in 1 Thessalonians: we would not have you ignorant concerning those who are asleep (1 Thessalonians 4:13). Nor does it mean physical rest, as in John: if he is asleep, he will recover (John 11:12).

Neither is it a reference to the sleep of grace. This can mean the repose of eternal glory, as in a psalm: in peace I will lie down and sleep (Psalms 4:8). It can also mean the rest of contemplation in this life: I slept, but my heart was awake (Song of Solomon 5:2). Instead, it refers to the sleep of guilt, as in Ephesians: awake, O sleeper, and arise from the dead (Ephesians 5:14), or to the sleep of negligence, as in Proverbs: how long will you lie there, O sluggard? (Proverbs 6:9).

Therefore, it is now the perfect time to wake from the sleep of guilt by repenting—awake after you have rested (Psalms 127:2)—and from the sleep of negligence by being careful to act properly: arise, O princes, oil the shield! (Isaiah 21:5); let not the hour for rising sadden you .

Then, when he says, for salvation, he gives the reason for what he had said, stating: for now our salvation is nearer than when we believed. The Apostle is referring to the salvation of eternal life, about which it is said: my salvation will be for ever (Isaiah 51:8).

A person is ordained to this salvation, first of all, by faith: he that believes and is baptized will be saved (Mark 16:16). But one draws closer and closer to it by good works and increased love: draw near to God and he will draw near to you (James 4:8).

This, therefore, is what the Apostle means: it is now the hour for us to rise from sleep, for now, as we have progressed through good works and increased love, our salvation—that is, eternal life, about which Isaiah says, my salvation will be forever (Isaiah 51:8)—is nearer than when we believed, meaning, than when we first received the faith.

This nearness can be understood in two ways.

1. The first is nearness in time. As holy people progress in good works, they draw closer to the end of this life, after which they will receive their reward.
2. The second is the nearness of preparation. Through increased love and the performance of good works, a person is prepared for that salvation: those who were ready went in with him to the marriage feast (Matthew 25:10).

But since the Church reads these words during Advent, they seem to refer to the salvation that Christ accomplished during his first coming. Accordingly, we can understand the Apostle as speaking on behalf 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 than when we believed—that is, than when people in the very beginning started to believe in the future coming of Christ: soon my salvation will come and my deliverance be revealed (Isaiah 56:1).

These words can also be taken to refer to the time of mercy, when one begins to desire to depart from past sins. For at that time, a person is closer to 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 (James 4:7).

Then when he says, the night is passed, but the day is at hand, he uses a figure of speech to clarify his proposition. The meaning is that the entire time of the present life is compared to night on account of the darkness of ignorance with which this life is burdened. We are wrapped in darkness (Job 37:19). Isaiah says of this night: my soul yearns for you in the night (Isaiah 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 the Lord will be your everlasting light (Isaiah 60:19). This day is referred to in a psalm: this is the day which the Lord has made; let us rejoice and be glad in it (Psalms 118:24).

It can also be understood that the state of guilt is being compared to night on account of the darkness of guilt. A psalm says about this darkness: they have neither knowledge nor understanding; they walk about in darkness (Psalms 82:5). About this night, Wisdom says: over those men alone heavy night was spread, an image of the darkness that was destined to receive them .

But the state of grace is called day on account of the light of spiritual understanding that the just have but the wicked lack: light dawns for the righteous (Psalms 97:11); the light of justice did not shine on us .

Or it can be understood that the time before Christ’s Incarnation is being compared to night, because it was not yet clear but was 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 Peter 1:19). About this night it says in Isaiah: watchman, what of the night? (Isaiah 21:11). Hence, just as shadows appear at night, so during that time the practices of the law were in effect, but these were only a shadow of what is to come (Colossians 2:17).

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 justice shall shine (Malachi 4:2). Hence the Lord says: I must work the works of him who sent me, while it is day (John 9:4); then he adds: as long as I am in the world, I am the light of the world.

The saying, the night is passed, can be taken to refer to any of the three nights mentioned. For a large part of the life span of those to whom he was writing was already mostly passed; the night of guilt had passed, as had the period of the law before Christ.

But it seems that the saying, but the day is at hand, must be understood as referring to the day of future glory, which was near for the believers in Christ to whom he was writing, although it had not yet arrived for them.

In keeping with the previous explanation, the time of Christ’s grace, although it had already arrived in the passage of time, is nonetheless described as drawing near through faith and devotion, just as it also says in Philippians: the Lord is near (Philippians 4:5), and in a psalm: the Lord is near to all who call upon him (Psalms 145:18).

It can also apply to those who begin to repent of their sins, for to such persons the day of grace is at hand.

Then when he says, let us, therefore, cast off, he concludes with an exhortation to an upright life.

First he gives the exhortation; second, he clarifies it, beginning with not in rioting.

Regarding an upright life, he touches on three things.

First is the removal of vices, as he concludes: If the night is passed, then let us cast off the works of darkness, because, as it says in Ecclesiastes, every matter has its time and way (Ecclesiastes 8:6). Hence, when the night is gone, the works of the night should cease.

Here the works of sin are called works of darkness for three reasons. First, because in themselves they lack the light of reason with which a person’s works should be illumined: the wise man has eyes in his head, but the fool walks in darkness (Ecclesiastes 2:14). Second, they are performed in the dark: the eye of the adulterer waits for the twilight (Job 24:15). Third, because by them a person is brought to darkness: cast them into the darkness outside (Matthew 22:13).

Second, he calls them to put on the virtues. It is as if he says: since the day is at hand, be dressed as is suitable for the day and put on the armor of light. This refers to 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 (Ephesians 6:11).

They are called the armor of light because they are decorated and perfected by the light of reason; hence it says in Proverbs: the path of the just is like the light of dawn (Proverbs 4:18). They are also called this because they are tested by light—he who does what is true comes to the light (John 3:21)—and because others are enlightened by virtuous acts: so let your light shine before men (Matthew 5:16).

Third, he urges them to use the virtues and make progress when he says, let us walk honestly, as in the day. For two things seem suited to the day. First is proper conduct, for in the day everyone tries to present himself properly before others, but not so in the night. Hence, it says in 1 Thessalonians: for those who sleep, sleep at night, and those who get drunk, get drunk at night. But since we belong to the day, let us be sober (1 Thessalonians 5:7). It also says in 1 Corinthians: let all things be done decently and in order (1 Corinthians 14:40).

Second, a person walks in the day, not at night; hence it says in John: if anyone walks in the night, he stumbles (John 11:10). Therefore, because it is day, we should walk, that is, advance from good to better: walk while you have the light (John 12:35).

Then when he says, not in rioting, 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. He begins with those that pertain to the corruption of the concupiscible appetite, whose corruption is intemperance regarding pleasures of touch and food. First, therefore, he excludes the intemperate use of food when he says, not in rioting: be not among wine bibbers or among gluttonous eaters of meat (Proverbs 23:20). This, of course, can be a mortal sin, because 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 (Deuteronomy 21:20–21).

One is said to spend time in reveling not if he eats with the magnificence appropriate to his status, as King Ahasuerus commanded a splendid banquet to be prepared in honor of Esther when she was made queen (Esther 2:18), but when he does this beyond the limits of his status, and especially if his main interest centers on this, like those about whom it is said: such persons do not serve our Lord Jesus Christ, but their own belly (Romans 16:18); their god is their belly (Philippians 3:19).

Second, he excludes intemperance in drink when he adds, and drunkenness. This refers to excessive drinking, which places a person outside the bounds of reason: wine created to make men glad, not drunk .

It should be noted that drunkenness is a mortal sin by its nature, 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 Isaiah: woe to those who are heroes at drinking wine, and valiant men in mixing strong drink (Isaiah 5:22). But if one gets drunk unintentionally—for example, because he was not aware of the strength of the wine or did not suspect he would get drunk on it—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 in a sermon on Purgatory that drunkenness is a mortal sin if it occurs frequently. The Apostle thus significantly uses the plural number: not in riotings and drunkenness.

Third, he excludes intemperance in regard to bodily rest when he says, not in chambering, that is, not in excessive sleep, which he fittingly forbids after rioting 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! (Micah 2:1).

The Apostle’s words can also refer to the accessories of lust. Hence the harlot is quoted as saying: I have perfumed my bed with myrrh, aloes, and cinnamon (Proverbs 7:17). Because you went up to your father’s bed, and did defile his couch (Genesis 49:4).

Fourth, he fittingly excludes intemperance regarding sex when he says, and impurities. This refers to sexual acts, which are called shameful because they do not avoid what is especially disgraceful and worthy of shame. This is for two reasons. First, all pleasures of touch—gluttony and lust—are common to us and animals, so that one who pursues them excessively becomes like an animal: Do not become like the horse and the mule, who have no understanding (Psalms 32:9). Second, it is especially in sexual acts that a person’s reason is so totally absorbed by pleasure that he cannot understand, as the Philosopher says in the Ethics. Hence it says in Hosea, harlotry and drunkenness and wine take away the understanding (Hosea 4:11), and in Revelation, they did not repent over their licentiousness and fornication and uncleanness (Revelation 9:21).

Then he excludes those sins which pertain to the corruption of the irascible appetite when he says, not in contention. 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 (Proverbs 20:3).

Contention generally arises from envy; therefore he adds, and envy. Hence it says in James: where jealousy and selfish ambitions exist, there will be disorder and every vile practice (James 3:16).

Second, 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 Isaiah: seven women shall take hold of one man (Isaiah 4:1).

We put on Jesus Christ, first, by receiving the sacrament: all you who have been baptized in Christ have put on Christ (Galatians 3:27).

Second, by imitation: Stripping yourselves of the old man with his deeds, and putting on the new (Colossians 3:9); and put on the new man, who according to God is created in justice and holiness of truth (Ephesians 4:24). For a person who imitates Christ is said to put on Christ, because, just as a person 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.

Third, he explains what it means to walk honestly, as in the day, when he says, make no provision for the flesh in its concupiscences. The beauty of proper conduct lies in the fact that a person does not prefer the flesh to the spirit, but the spirit to the flesh: we are not debtors to the flesh, to live according to the flesh (Romans 8:12).

It should be noted that he does not say, make no provision for the flesh, in an absolute sense, because everyone is bound to take care of the body to sustain its nature: no one hates his own flesh, but nourishes and cherishes it (Ephesians 5:29). Instead, he adds, in its concupiscences, so that we do not follow the disordered desires of the flesh: walk by the Spirit and do not gratify the desires of the flesh (Galatians 5:16).