Romans, Chap. xiii. From, the 11th to the 14th verses inclusive, 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.
The apostle, in this text, treateth not of faith, but of works, the fruits of faith; and showeth how the life of a Christian should be regulated, as respects his outward conduct before men. For faith teacheth only how we must live in the spirit before God; which subject is also treated at large in this same epistle: for Paul, (Rom. xii.) divideth the office of preaching into two parts, doctrine and exhortation; and he applieth himself with earnestness to both, as every one should do who would faithfully discharge the duties of a Christian minister.
Doctrine is that part of preaching by which men are taught something that was not known before. Exhortation implieth the inciting by words to the practice of what is already known. If we carefully examine the text before us, we shall find that it is not so much the design of the apostle to teach, as to exhort and excite men to the performance of those duties wherein they have already been taught; and in order that his exhortation may be the more effectual, and that it may the more readily find its way to the hearts of those to whom he addresseth himself, he employeth certain elegant and figurative forms of speech. Thus, the words, sleep, darkness, light, waking, armour, works, the day, the night, which he here useth, are all figuratively applied; that is, they represent certain spiritual things, which bear some resemblance to the natural things signified by these terms.
By sleep, the apostle signifieth a certain spiritual torpor wherein we are dead to good works; and by works of darkness, he signifieth evil works; for the night is a season in which men are often drunken, and do many foul deeds. On the contrary, to awake out of sleep, denoteth spiritual activity: for when the morning cometh, we cast off sleep, and go about the labours of the day; so when we receive faith, we arise from our spiritual inactivity, and do good works. The same words which are used figuratively in the text, are also applied in a similar manner in other parts of scripture: thus, 1 Thes. v. we have these words: "But ye brethren are not in darkness, that that day should overtake you as a thief. Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness. Therefore let us not sleep, as do others, but let us watch and be sober. For they that sleep, sleep in the night; and they that be drunken, are drunken in the night. But let us, who are of the day, be sober, putting on the breast-plate of faith and love; and for a helmet, the hope of salvation."
Let us now see what similitude there is between natural and spiritual sleep. He that is asleep, observeth nothing that is passing in the world, but lieth insensible to every thing around him: he neither seeth, heareth, nor feeleth, for all his senses are, as it were, closed up. Instead of realities, his mind is occupied with dreams, false images, and evanescent forms. But when he awaketh, those delusive visions are dissipated, and his mind is again occupied with realities. So it is with him that is swallowed up of ungodliness; he is spiritually asleep; for he perceiveth none of those spiritual good things which are offered and promised him by the gospel, although they be near at hand; for these things, being discerned only by the eye of faith, are removed from natural vision.
So long as we continue in this sleep of unbelief we have no sense of those comforts which are to be derived from the gospel. Our minds are totally occupied with the imaginary good things of this world, such as riches, promotions, and sensual pleasures; which, contrasted with the sublime enjoyments of those who are made alive by faith, are as dreams and vain visions, compared to substantial realities. But when we awake from this sleep, and receive faith, all desires of those worldly honours and pleasures vanish and fade away; even as dreams and visions of the night disappear, when we awake from our natural sleep. We perceive them to be nothing but vanities and idle delusions, incapable of affording permanent satisfaction. Thus David saith, Psalm lxx.
"They have slept their sleep, and they whose hands were mighty have found nothing." And again, Psalm lxxiii. "As a dream when one awaketh; so, O Lord, when thou awakest thou shall despise their image." Thus also the prophet Isaiah, chap. xxix. "It shall be even as when an hungry man dreameth, and, behold, he eateth; but he awaketh, and his soul is empty: or, as when a thirsty man dreameth, and, behold, he drinketh; but he awaketh, and, behold, he is faint, and his soul hath appetite: so shall the multitude of all the nations be that fight against mount Zion." Thus we see in what low estimation, those hold the riches, honours, and pleasures of the world, who have tasted the spiritual comforts which come to us through the Gospel.
Thus far we have spoken of the spiritual application of the words, sleep, darkness, the day, &c. which occur in the text; and endeavoured to show what the apostle signifieth, when he saith, "It is high time to awake out of sleep." Let us now attend to the words contained in the latter clause of the same verse: "For now is our salvation nearer than when we believed." Here the apostle hath reference to a belief in the promise of God made to Abraham; Gen. xxii. "In thy seed shall all the nations of the earth be blessed." This blessing promised to Abraham and his seed, is nothing more than that grace and salvation through Christ, which are offered to the world by the gospel; and so Paul interpreted it in Rom. iv. and Gal. iii. For Christ is that seed of Abraham, in whom the nations, or as many as believe on him, are blessed. This promise was continually declared and held forth by the prophets; for they all wrote of the coming of Christ, and of the salvation he should bring by his sufferings. This promise all the faithful believed, who died before the birth of Christ; and by this faith they obtained salvation. But what they believed would in time be fulfilled, we believe is fulfilled; namely, that Christ is come; that the Gospel is revealed and published; and, that the blessing which was looked for, is spread over the world. Now, as we believe those things are fulfilled, which the fathers once believed should come, our faith is made stronger, and our redemption more certain: and therefore, our salvation is now nearer than when we believed.
Here it may be necessary to observe, that as the fathers had the same faith in Christ, who they believed would come, as those have who believe that he has come, therefore, in many places in the scriptures, those who were before the incarnation of Christ, took upon themselves the person of those who came after it; and those who came after it, often assumed the person of those who were before it? hence Paul saith, "Now is our salvation nearer than when we (that is, the Fathers) believed." We must not, however, understand this as referring to nearness of possession; for as the Fathers had the same faith, and the same
Saviour as we have, salvation was as near to them as it is to us. But Paul hath reference to the nearness of revelation; those things being fulfilled which were promised, the Gospel being proclaimed and preached to all, and salvation is said to be nearer, than when those things were hidden, or known only to few.
The night is far spent, the day is at hand: The meaning of this passage is, that the night of spiritual darkness, which had hitherto enwrapt the world, is passed away, and that the glorious gospel day has dawned upon us; that the salvation which was promised to Abraham through Christ, hath shone forth, by the preaching of the Gospel, throughout the whole world; giving light unto all men, and raising all out of sleep; showing forth true and eternal things, and enabling us to walk safely, as those who walk in the light. Of this spiritual day, David speaketh, Psalm cxviii. "This is the day which the Lord hath made; we will rejoice and be glad in it."
The sun that causeth this day, is the Saviour Jesus Christ; for as many as believe in him, receive the beams of his divine grace and righteousness; as God saith, Mal. iv. "Unto them that fear my name shall the sun of righteousness arise with healing in his wings." And again, Christ saith, John ix. 5, "As long as I am in the world, I am the light of the world." The scriptures do also in many other places beautifully set forth the glory of that light which should come into the world by the Gospel.
The Gospel, or glad tidings, is so called, because it is a gracious message of God's good will to man. It is that which quickeneth, maketh joyful, willing, obedient, and ready to do good works. It maketh known all things that are necessary for our good. It teacheth us what God is, what we are ourselves, whence we came, and whither we go. It bringeth to view the past, and openeth to us the future. By this light we are shown how we ought to conduct ourselves in all things, and toward all men.
But notwithstanding so great light come into the world by the Gospel, satan has deceived us, miserable creatures. We have neglected to search for truth by this light, whereby all things would have been made clear and manifest to us, and have sought for it in the speculations of philosophers and heathen men, who have not so much as by a dream known aught of these things; and thus we have suffered ourselves to be blinded by the traditions of men, and have fallen back again into darkness!
Let us therefore cast off the works of darkness, and let us put on the armour of light. As Christ is the sun, and the Gospel the day, so faith is the light by which we ought to see and watch in that day: for although the sun should shine and make it day, yet it would profit us nothing if our eyes did not perceive the light. And although the Gospel is to be preached throughout the whole world, yet none will be enlightened, except those that by the sight of faith perceive its divine radiance, and arise out of sleep. But to those that continue to slumber, this sun, and this day, can bring no profit; they can receive no more light therefrom, than if no sun or day had shone.
It was observed in the beginning of this discourse, that the apostle in this text treateth not of faith, but of works, the fruits of faith: and that be doth not speak to those that are destitute of faith, but too such as have already believed, is evident from what he saith in the text: "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." Now those that are destitute of faith, cannot know these things; neither can it be said that salvation is near unto them.
But it may be asked, what reason, or what necessity there was, that the apostle should write these things to the faithful, inasmuch as they were already known to them? Here let me remind you of what was said in the beginning of the exposition of this text; that the office of preaching consists of two parts, doctrine and exhortation. Now a man cannot attain to such a state of perfection, that it will not be necessary that he should be reminded of those things which he has been taught by faith; for the devil, the world, and the flesh, (enemies which never grant truce, nor slack their assaults,) are continually besieging him; and unless he be encouraged to watch and stand at his post, he will become slothful and negligent, he will fall into sleep, and thus be taken unawares.
The life of a Christian is represented as a warfare; and as men when they engage in battle have need of drums and trumpets to dispel their fears, and inspire them with courage, so those who engage in this spiritual warfare against satan, the world, and the flesh, have need of continual exhortations and admonitions; in order that their courage may not flag, and that they may persevere valiantly in the fight. The apostle, therefore, exhorteth his brethren to cast off the works of darkness, and to put on the armour of light.
As the Gospel is the day, Christ the sun, and faith the light by which we see, so the armour of light, implieth good works; or those that come of faith. Such are the works of prayer, of meditation, of searching the scriptures, of love toward the brethren, and of charity and honest dealing toward all mankind. On the contrary, the works of darkness, are those which come of man's own reason; such as infidelity, unbelief and the many evil deeds which men do, by reason of the absence of the light of faith.
Over this darkness, the devil doth preside; for Paul, in the epistle to the Ephesians, calleth satan the prince of darkness; and signifieth that he exerciseth rule over those that are without faith, and refuse to be obedient to God. The same apostle saith, 2 Cor. iv. "But if our gospel be hid, it is hid to them that are lost: in whom the god of this world (that is, satan) hath blinded the minds of them that believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them."
Let us walk honestly as in the day. It is a common saying, that the night is without shame; and this is in a measure true: for men often do those things in the night which they fear to do in the day, lest their acts should be discovered, and they brought to shame or punishment. The Apostle therefore saith, Let us walk honestly as in the day. And after this manner should every Christian walk; doing nothing of which he may be ashamed, although the whole world should witness his deeds. He that so liveth, that he is unwilling his works should be known to men, goeth contrary to the light of faith, and is unworthy of Christ; for Christ saith, John iii. "Every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doeth truth, cometh to the light, that his deeds may be made manifest, that they are wrought in God."
Thus ye see how necessary it is, that we be admonished and exhorted to watch, lest we fall into temptation, and do the works of darkness; for how few there are among Christians at the present day, who live so circumspectly, that they can consent to have all their works published openly to the world! Yet if we do not so live, we are no better than hypocrites; for although we may conceal our works from men, we cannot conceal them from God; and at the last day, they will be disclosed before both men and angels.
It therefore behooveth a Christian so to live, as he desireth to appear in this last great day; when he shall be summoned to give an account of the deeds done in the flesh. Paul saith, "Walk as the children of the light: the fruit of the spirit is goodness, righteousness, and truth." And again, Rom. xii. "Provide things honest in the sight of all men. If it be possible, as much as lieth in you, live peaceably with all men." And also 2 Cor. i. "Our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world."
Such a life as the apostle describeth is never found in those who are destitute of faith; but where there is a lively, a steadfast, and a strong faith, such a life cannot be wanting; for such a faith sleepeth not, neither is wearied with well doing. But in order that we may continue in this faith, we must be frequently reminded of these things; lest we be overcome by our carnal propensities, the pleasures of the world, and the subtlety of satan. Therefore, it is no less necessary to preach to them who have received the doctrine of faith, and to exhort and encourage them to persevere in the good cause they have embraced, than it is to preach the doctrine of repentance to those that are as yet ignorant of Not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying. Here the apostle enumerates the works of darkness, six in number; these, with the one before mentioned, namely, sleep or unbelief, include or give rise to all the evil deeds which men are guilty of. Many others are indeed spoken of in different parts of the scriptures, as in Gal. v. and Col. iii. But they all proceed from, or are connected with, those here mentioned. Under the denominations of rioting and drunkenness, chambering and wantonness, are included lusts, lasciviousness, and excesses of different kinds. From strife and envying, proceed hatred, debates, emulations, seditions, murders, and other vices and crimes without number. Thus we see, that under these six general heads, nearly all the works of darkness are comprehended, which men fall into through the want of a true and steadfast faith.
But put ye on the Lord Jesus Christ. In these words the apostle summeth up, as it were, all the armour of light; for whosoever putteth on Christ receiveth faith, and therefore casteth off the works of darkness. Now we may put on Christ in two ways: first, when through faith we believe that he died to make atonement for us, we become clothed with his righteousness, and thus are reconciled to the Father; for it is not our own righteousness, but the righteousness of Christ, which reconcileth to the Father. In this sense, the putting on of Christ, pertaineth to the doctrine of faith and repentance; for Paul saith, Gal. iii. "As many of you as have been baptized into Christ, have put on Christ."
In the second place, those who have received faith, may be said to put on Christ, when they take him for an example, and endeavour to regulate their lives as much as possible by his; and it is in this sense that we are to understand the apostle in the passage under consideration. Paul also speaketh to the same effect,
1 Cor. xv. when he saith, "As we have borne the image of the earthly, we should also bear the image of the heavenly." And again, Eph. iv. "Put ye off concerning the former conversation, the old man which is corrupt according to the deceitful lusts, and be renewed in the spirit of your mind; and put on the new man, which after God is created in righteousness and true holiness."
Now in the life of Christ, we see no rioting, no drunkenness, no wantonness; but an uncommon sobriety, abstemiousness, and chastity. In him was found neither strife nor envying, but a remarkable meekness, patience, and forbearance.
He spent his time in travelling, preaching, praying, healing the sick, and doing good to all men. He did not indulge in superfluous sleep, nor in luxurious living, but accustomed himself to watch, to arise early, to lie on the ground, and to partake of the most homely fare.
If, then, we would put on the Lord Jesus Christ, in the sense of the text, we must take him for our example, and endeavour to imitate him in all things as much as in us lieth; we must be meek, patient, forbearing, forgiving, and above all we must have charity one towards another. This doctrine Paul also inculcates at some length in the epistle to the Colossians: "Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, long suffering; forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye.
And above all these things, put on charity, which is the bond of perfectness. And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful." In short, to put on the Lord Jesus Christ implieth the same things as to put on the armour of light; to do the works of faith, and to walk not after the flesh, but after the spirit; for Paul saith, Gal. v. "The fruit of the spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance."
And make not provisions for the flesh, to fulfil the lusts thereof. The apostle doth not here forbid us to provide food and clothing, and such things as are necessary to the sustenance and preservation of our bodies. It is indeed expedient and lawful, that we make such provision, provided we do not suffer our minds to be engrossed therewith, to the exclusion of spiritual things. But what the apostle here forbiddeth is, the making provision to gratify the lusts of the body; such provision is always connected with sin, and engendereth the works of darkness.
Our bodies are to be sustained—not pampered, but rather chastened and kept in subjection, that they may be obedient to the spirit.
But so prone are we to indulge our sensual appetites, that many, professing to be Christians, do, under a pretence of necessity, pamper their bodies, and gratify every inordinate craving thereof, to the manifest injury of both their temporal and spiritual welfare. We cannot therefore, be too much upon our guard against yielding to the dictates of our carnal propensities.
There is, however, another class of men, who as widely err on the contrary extreme. These are those blind devotees, who, as if the kingdom of God and the righteousness thereof, consisted in meat and drink, do often fast until their bodies become infirm and emaciated; and then they think they have been marvellously holy, and have wrought exceeding good works. But Paul saith,
"Meat commendeth us not to God: for neither if we eat are we the better; neither if we eat not are we the worse." And again, Col. ii. he saith; "Let no man therefore judge you in meat, or in drink, or in respect of a holy-day, or of the new-moon, or of the sabbath-days: which are a shadow of things to come."
Thus we see that the popish ordinances, which forbid the eating of flesh, and enjoin the observance of certain days wherein to fast to certain saints, are quite contrary to the Gospel. But that such things should come, Paul hath plainly foretold in 1 Tim. iv. Now the spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; speaking lies in hypocrisy, having their conscience seared with a hot iron; forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth." It is sufficiently evident, that the doctrine which Paul taught, is in direct opposition to that of the order of monks and sacrificing priests, who command the abstaining from meats, the observance of particular days of fasting, and prohibit marriage to certain orders of men. True religion has no respect to meats and days: but the whole life of a Christian, should be a life of temperance, sobriety, and Godliness. But these doting holy ones, eat one day nothing but bread and water, and for three whole months afterwards they will eat to excess, and drink every day until they be drunken. Now the cause of these abominations is, that men have regard to the work, and not to the use of the work. Hence they are like unto him who carried a sword, merely to look upon it, without knowing how to use it when he was assaulted. Thus much may suffice for the exposition of this text.