(11-14) The Apostle now gives a reason for enforcing this and other duties upon his readers. The end of the world itself is near.
St. Paul, like the other Apostles (comp. 1 Peter 4:7; Revelation 22:20, et al.), certainly believed that the Parusia, or Second Coming of Christ, was near at hand. This was in strict accordance with Mark 13:32, and resulted naturally from the peculiar form of the Jewish Messianic expectation. A great shock had been given to the disciples by the crucifixion of Him whom they thought to be the Messiah, and though they began to recover from this as soon as they were convinced of His resurrection, they yet could not reconcile themselves to it entirely. The humiliation of the cross was still a stumbling-block to them taken alone, but falling back upon another portion of their beliefs, they looked to see it supplemented, and its shameful side cancelled, by a second coming "in power and great glory." Their previous expectations, vague as they were, led them to regard this as part of the one manifestation of the Messiah, and they did not expect to see a long interval of time interposed.
(11) And that, knowing the time.--And that there is all the more urgent motive for you to do--this law of love it is the more incumbent on you to practise--because you know what a critical moment it is in which you are living. The word for "time" is different from that used in the next clause, and means a definite and critical season.
Awake out of sleep.--A striking metaphor. The true, the genuine Christian life is like the state of a man whose eyes are open and whose faculties are all alert and vigorous. All besides, whatever it be, the state of heathenism or of imperfect and lukewarm Christianity, is like the torpor of sleep.
Our salvation.--That blissful participation in His kingdom which the Messiah at His Second Coming should inaugurate for His people. (Comp. Romans 8:19; Romans 8:23, "the manifestation of the sons of God," "the redemption of the body;" Luke 21:28, "your redemption draweth nigh.")
When we believed.--When we first became Christians. Every hour brings the expected end nearer.
Verses 11-14. - There is now interposed among the particular admonitions a call to watchfulness, with a view to holiness in all relations of life, on the ground that the day is at hand. There can be little, if any, doubt that the apostle had in view the second coming of Christ, which he with others supposed might be close at hand, Our Lord had said that of that day none knew but the Father (Matthew 24:36; Mark 13:32; cf. Acts 1:7), and that it would come unexpectedly (Matthew 24:27, 37-44; Mark 13:36). Further, in the same addresses to the disciples before his death in which these things were said, he seems to have disclosed a vista of the future, after the manner of the ancient prophets, in which more immediate and more distant fulfilments of the prophetic vision were not clearly distinguished; so that words which we now perceive to have pointed to the destruction of Jerusalem, which was typical of the final judgments, might easily have been understood as referring to the latter. Such are, "This generation shall not pass till all these things be fulfilled" (Matthew 24:34; Mark 13:30; cf. also John 21:22, 23). Hence it was natural that the apostolic Church should regard the second advent as probably imminent. We find in the apostolic Epistles several intimations of this expectation (cf. 1 Thessalonians 4:13, seq.; 2 Corinthians 5:2-5; Philippians 4:5; Hebrews 10:25; 1 Peter 4:7; 1 John 2:18, 28; Revelation 22:20); and though it was not realized in the event, the authority of the apostles as inspired teachers is not thus disparaged, this being the very thing which Christ had said must remain unknown to all. Nor does their teaching, enforced by this expectation, lose its force to us; for, though "the Lord delayeth his coming," and may still delay it, yet to each of us at least this present world is fast passing away, and the Lord may be close at hand to call us out of it. The duty of watchfulness and preparedness remains unchanged. The Parousia or, as it is called in the pastoral Epistles, the Epiphany (in 2 Thessalonians 2:8, ἐπιφανεία τῆς παρουσίας) of Christ is here, as elsewhere, presented under the figure of the day appearing (cf. 1 Corinthians 3:13; Ephesians 5:14; l Thessalonians 5:4; Hebrews 10:25; 2 Peter 1:19), the previous ages of the world being regarded as the time of night. The figure is found in the prophets with reference to that day - the coming day of the Lord (cf. e.g.Isaiah 9:2; Isaiah 60:1-3; Malachi 4:2), But though the day has not yet come, Christians are viewed as already in the radiance of its dawn, in which they can walk as children of the day, and be on the watch, and not be surprised asleep, or doing the deeds of darkness, when the full daylight bursts upon them. For in the first advent of Christ the day dawned, though, to those who loved darkness rather than light, but as a light that shineth in darkness, and the darkness comprehended it not (John 1:5, seq.; John 3:19, seq.; cf. 2 Peter 1:19; 1 John 2:8; and also Luke 1:78, seq.; Luke 2:32). Verses 11, 12. - And that (for a similar use of καὶ τοῦτο, or καὶ ταῦτα, cf. 1 Corinthians 6:8; Ephesians 2:8; Philippians 1:28; Hebrews 10:25; Hebrews 11:12), knowing that it is high time for you to awake out of sleep (more literally, that it is the hour for you to be already roused out of sleep); for now is our salvation nearer (or, now is salvation nearer to us. The salvation here meant is "the restitution of all things" (Acts 3:21), the "manifestation of the sons of God" (Romans 8:19), "the regeneration" (Matthew 19:28), the "gathering together in one of all things in Christ," (Ephesians 1:10), which is yet to come) than when we believed (i.e.than when we first became believers; cf. Acts 19:2; 1 Corinthians 3:5; 1 Corinthians 15:2; Galatians 2:16. Time has been gradually advancing since then, bringing the consummation we look for ever nearer). The night is far spent, the day is at hand: let us therefore put off the works of darkness, and let us put on the armour of light. Former habits of life are here, as elsewhere, regarded as clothing once worn - a man's habitual investment, though not part of his real self - which is to be put off (cf. Ephesians 4:22; Colossians 3:8, 9); instead whereof are to he put on, as a new investment, the graces and virtues, supplied to us from the region of light, which constitute the Christian character (cf. 1 Thessalonians 5:8; 2 Corinthians 6:7; Ephesians 6:11, seq.). In all these passages the new clothing to be put on is designated as armour, the idea being carried out in detail in Ephesians 6:11, etc.; and thus the further conception is introduced of Christians being as soldiers on the watch during the watches of the night, awaiting daybreak, equipped with arms of heavenly proof, careful not to sleep on their post, or to allow themselves in revelry or any deeds of shame, such as are done in the night under the cover of darkness.
13:11-14 Four things are here taught, as a Christian's directory for his day's work. When to awake; Now; and to awake 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. Considering the time; a busy time; a perilous time. Also the salvation nigh at hand. Let us mind our way, and mend our pace, we are nearer our journey's end. Also to make ourselves ready. The night is far spent, the day is at hand; therefore it is time to dress ourselves. Observe what we must put off; clothes worn in the night. Cast off the sinful works of darkness. Observe what we must put on; how we should dress our souls. Put on the armour of light. A Christian must reckon himself undressed, if 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. Put on Christ; that includes all. Put on righteousness of Christ, for justification. Put on the Spirit and grace of Christ, for sanctification. The Lord Jesus Christ must be put 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. And how to walk. When we are up and ready, we are not to sit still, but to appear abroad; let us walk. Christianity teaches us how to walk so as to please God, who ever sees us. Walk honestly as in the day; avoiding the works of darkness. Where there are riot and drunkenness, there usually are chambering and wantonness, and strife and envy. Solomon puts these all together, Pr 23:29-35. See what provision to make. Our great care must be to provide for our souls: but must we take no care about our bodies? Yes; but two things are forbidden. Perplexing ourselves with anxious, encumbering care; and indulging ourselves in irregular desires. Natural wants are to be answered, but evil appetites must be checked and denied. To ask meat for our necessities, is our duty, we are taught to pray for daily bread; but to ask meat for our lusts, is provoking God, Ps 78:18.
And that knowing the time,.... That it is day and not night, the Gospel day, the day of salvation; in which the grace of God shines forth, like the sun in its meridian glory; life and immortality are brought to light, righteousness and salvation are revealed; and so a time not for sloth and sleep, but business; in which the saints should active in the exercise of grace, and discharge, of duty; owing no man anything but the debt of love; and that the dawn of grace, and day of spiritual light had broke in upon their souls, and dispelled the darkness of sin, ignorance and unbelief; that the darkness was past, and the true light shined, and the sun of righteousness was risen on them: all which they full well knew and were conscious of, and therefore should observe,
that now it is high time for us to awake out of sleep; since sleep is for the night, and not the day; the Alexandrian copy reads, "for you". This is to be understood, not of the dead sleep of sin, in which unconverted persons are, to be awoke out of which is a work of divine power; but of the carnal security and drowsy frame of spirit which sometimes attend the churches and children of God, the wise as well as the foolish virgins; and lies in grace being dormant in, the soul; in a backwardness to duty, and a slothfulness in the performance of it; in resting in the outward duties of religion; in lukewarmness about the cause of Christ; in an unconcernedness about sins of omission and commission; and in a willingness to continue in such a sluggish frame: all which arise from a body of sin and death, and an over anxious care for the things of the world; from a weariness in spiritual exercises, and an abstinence from spiritual company and ordinances and from outward peace and liberty: such a frame of spirit, when, it prevails and becomes general is of bad consequence to the churches of Christ; the spirit of discerning, care and diligence in receiving members, are in a great measure lost, and so they are filled with hypocrites and heretics; Christ absents himself from them; leanness of soul is brought upon them; and they are in danger of being surprised with the midnight cry: the methods God takes to awaken his people out of such a sleep are various; sometimes in a more gentle way, by the discoveries his love, which causes the lips of those that are asleep to speak; sometimes by severe reproofs in the ministry of the word; and sometimes by sharp persecutions in providence; and at last it will be done by the midnight cry: the argument, showing the reasonableness of awaking out of sleep, and that it was high time to do so, follows,
for now is our salvation nearer than when we believed; by which is meant, not temporal salvation, or a deliverance from the persecution the saints endured in Judea, from their own countrymen, by the departure of them from Jerusalem, a little before its destruction, by the destruction of that city, and the peaceful times of Vespasian; but a spiritual and eternal salvation: not Christ the author of it, who was come to effect it; nor that itself, as obtained, which was now done, finished, and completed; nor the application of it to their souls, which also had been made; but the consummate enjoyment of it in heaven, the salvation of their souls at death, and both of soul and body at the resurrection; consisting in a freedom from every evil, and in a full possession of all that is good and glorious: this is brought nearer to the saints, to their sight and view, as their faith grows and increases; and they are nearer the enjoyment of that than when they first believed; and which is a strong reason why a sluggish, slothful frame should not be indulged; what, sleep, and heaven so near at hand! just at their Father's house, ready to enter into the joy of their Lord, into his everlasting kingdom and glory, and yet asleep!
St. Paul, like the other Apostles (comp. 1 Peter 4:7; Revelation 22:20, et al.), certainly believed that the Parusia, or Second Coming of Christ, was near at hand. This was in strict accordance with Mark 13:32, and resulted naturally from the peculiar form of the Jewish Messianic expectation. A great shock had been given to the disciples by the crucifixion of Him whom they thought to be the Messiah, and though they began to recover from this as soon as they were convinced of His resurrection, they yet could not reconcile themselves to it entirely. The humiliation of the cross was still a stumbling-block to them taken alone, but falling back upon another portion of their beliefs, they looked to see it supplemented, and its shameful side cancelled, by a second coming "in power and great glory." Their previous expectations, vague as they were, led them to regard this as part of the one manifestation of the Messiah, and they did not expect to see a long interval of time interposed.
(11) And that, knowing the time.--And that there is all the more urgent motive for you to do--this law of love it is the more incumbent on you to practise--because you know what a critical moment it is in which you are living. The word for "time" is different from that used in the next clause, and means a definite and critical season.
Awake out of sleep.--A striking metaphor. The true, the genuine Christian life is like the state of a man whose eyes are open and whose faculties are all alert and vigorous. All besides, whatever it be, the state of heathenism or of imperfect and lukewarm Christianity, is like the torpor of sleep.
Our salvation.--That blissful participation in His kingdom which the Messiah at His Second Coming should inaugurate for His people. (Comp. Romans 8:19; Romans 8:23, "the manifestation of the sons of God," "the redemption of the body;" Luke 21:28, "your redemption draweth nigh.")
When we believed.--When we first became Christians. Every hour brings the expected end nearer.
that now it is high time for us to awake out of sleep; since sleep is for the night, and not the day; the Alexandrian copy reads, "for you". This is to be understood, not of the dead sleep of sin, in which unconverted persons are, to be awoke out of which is a work of divine power; but of the carnal security and drowsy frame of spirit which sometimes attend the churches and children of God, the wise as well as the foolish virgins; and lies in grace being dormant in, the soul; in a backwardness to duty, and a slothfulness in the performance of it; in resting in the outward duties of religion; in lukewarmness about the cause of Christ; in an unconcernedness about sins of omission and commission; and in a willingness to continue in such a sluggish frame: all which arise from a body of sin and death, and an over anxious care for the things of the world; from a weariness in spiritual exercises, and an abstinence from spiritual company and ordinances and from outward peace and liberty: such a frame of spirit, when, it prevails and becomes general is of bad consequence to the churches of Christ; the spirit of discerning, care and diligence in receiving members, are in a great measure lost, and so they are filled with hypocrites and heretics; Christ absents himself from them; leanness of soul is brought upon them; and they are in danger of being surprised with the midnight cry: the methods God takes to awaken his people out of such a sleep are various; sometimes in a more gentle way, by the discoveries his love, which causes the lips of those that are asleep to speak; sometimes by severe reproofs in the ministry of the word; and sometimes by sharp persecutions in providence; and at last it will be done by the midnight cry: the argument, showing the reasonableness of awaking out of sleep, and that it was high time to do so, follows,
for now is our salvation nearer than when we believed; by which is meant, not temporal salvation, or a deliverance from the persecution the saints endured in Judea, from their own countrymen, by the departure of them from Jerusalem, a little before its destruction, by the destruction of that city, and the peaceful times of Vespasian; but a spiritual and eternal salvation: not Christ the author of it, who was come to effect it; nor that itself, as obtained, which was now done, finished, and completed; nor the application of it to their souls, which also had been made; but the consummate enjoyment of it in heaven, the salvation of their souls at death, and both of soul and body at the resurrection; consisting in a freedom from every evil, and in a full possession of all that is good and glorious: this is brought nearer to the saints, to their sight and view, as their faith grows and increases; and they are nearer the enjoyment of that than when they first believed; and which is a strong reason why a sluggish, slothful frame should not be indulged; what, sleep, and heaven so near at hand! just at their Father's house, ready to enter into the joy of their Lord, into his everlasting kingdom and glory, and yet asleep!