110. Dicit ergo: veniet sicut fur, quia ex improviso. Cum enim dixerint pax, quantum ad praesentia, id est, dum tranquille vivunt, sic decipiuntur. Sap. XIV, 22: in magno viventes inscientiae bello, tot et tam magna mala pacem appellant. Et securitas, quantum ad futura. Lc. XII, 19: anima mea, multa habes bona reposita in annos plurimos, requiesce, comede, bibe, et epulare. 110. So Paul says: shall so come as a thief, because he shall come unexpectedly: for when they shall say: peace, they shall be deceived in regard to the present time when they are living tranquilly: but they live in great strife due to ignorance, and they call such great evils peace (Wis 14:22). And security has reference to the future: soul, you have ample goods laid up for many years; take your ease, eat, drink, be merry (Luke 12:19). 111. Sed contra Lc. XXI, 26: arescentibus hominibus prae timore et expectatione, quae supervenient universo orbi, et cetera. Ergo nulla securitas. 111. But in contrast: men fainting with fear and with foreboding of what is coming on the world (Luke 21:26). Thus there is no security to be had. Solutio est duplex. Una quae est Augustini, quae talis est: in tempore illo aliqui erunt boni, et affligentur, lugebunt, et expectabunt; et de hoc dicitur Lc. XXI, 26: arescentibus ex carentia voluptatum, et abundantia malorum, etc., sed in malis erit pax et securitas. There are two explanations for this. The one offered by Augustine is that at that time some shall be good, but they will be afflicted, they will mourn and they will wait expectantly; and this is referred to in the quotation as fainting because of the absence of pleasures and the multiplicity of evils. But there will be peace and security among the evil people. Alia datur solutio in Glossa. The other explanation is found in the Gloss. 112. Deinde cum dicit tunc repentinus, describit periculum a quatuor. Primo quia subitum, ibi repentinus. Is. XXX, 13: subito dum non speratur, veniet contritio eius. Secundo quia mortiferum, ibi interitus. Iob XVIII, 14: calcet super eum quasi rex interitus, et cetera. Tertio afflictivum, ibi dolor. Ps. XLVII, 7: ibi dolores ut parturientis, et cetera. Quarto inevitabile, ibi et non effugient. Iob XI, 20: effugium peribit ab eis. Ab ira Dei nunc est effugere ad eius misericordiam, ibi vero non est tempus misericordiae, sed iustitiae. 112. Then when he says, then shall sudden destruction come, he presents four aspects of the peril. First, that it will be unexpected, where he says: sudden, like a break in a high wall, whose crash comes suddenly, in an instant (Isa 30:13). Second, he describes the peril as bringing death when he says destruction. Destruction will tread upon him as a king (Job 18:14). Third, he refers to the peril as distressing, and he uses the word pains: anguish as of a woman in travail (Ps 48:6). Fourth, he presents the peril as inevitable when he comments: and they shall not escape. The way to escape shall fail them (Job 11:20). Now is the time to escape from the wrath of God to the mercy of God, for the end of the world will not be a time of mercy but of justice. 113. Deinde cum dicit vos autem, exponit quae dixerat quo ad bonos, et duo facit, quia 113. Then Paul says, but you, brethren, and explains what he had mentioned in regard to the good people; and he does this by making two points: primo excipit bonos a consortio malorum; first, he excludes the good people from the company of the evil people and secundo rationem assignat, ibi omnes enim vos. second, he provides a reason for this, at for all you. 114. Dicit ergo: non estis in tenebris, quia illuminati estis per Christum de illo die, ideo vobis non est improvisus. Io. VIII, 12: qui sequitur me, non ambulat in tenebris, sed habebit lumen vitae. 114. And so he remarks, you, brethren, are not in darkness, for you have been enlightened by Christ concerning that day; this is not an unexpected event for you. He who follows me will not walk in darkness, but will have the light of life (John 8:12). 115. Et huius ratio est, ibi: omnes enim vos filii lucis estis. Astruit enim quod sunt filii lucis et diei. Filii autem alicuius rei in Scriptura dicuntur aliqui propter abundantiam in re illa. Is. V, 1: in cornu filio olei, id est, habente multum oleum. Qui ergo participant multum de die et luce dicuntur eorum filii. Haec lux est fides Christi. Io. VIII, v. 12: ego sum lux mundi, et cetera. Io. XII, 36: credite in lucem, ut filii lucis sitis. 115. And the reason for this is given at the words: for you are the children of light. He also makes the point that they are the children of the light and children of the day. According to the Scriptures, someone is said to be the child of something because he abounds in that thing. My beloved had a vineyard on a hill in a fruitful place (Isa 5:1), that is, it was land which was very rich. Those who participate to a great extent in the day and in the light are called their children. And this light is the faith of Christ. I am the light of the world (John 8:12), and again: believe in the light, that you may become children of light (John 12:36). Item diei. Sicut enim ex luce fit dies, ita ex fide Christi fit dies, scilicet honestas bonorum operum. Rom. XIII, 12: nox praecessit, et cetera. Et ideo non sumus filii noctis, id est, infidelitatis, neque tenebrarum, id est, peccatorum. Rom. XIII, 12: abiiciamus ergo a nobis opera tenebrarum, et cetera. In addition he says, of the day, for just as out of the early light comes the fullness of the day, so out of the faith of Christ comes the day which is the brilliance of good actions. The night is far gone, the day is at hand (Rom 13:12). And because of this, you are not children of the night, that is, involved in infidelity; nor of darkness, that is, of sins. Let us then cast off the works of darkness and put on the armor of light (Rom 13:12). 116. Deinde cum dicit igitur non dormiamus, etc., ostendit qualiter se praeparent ad illum adventum, et 116. Then when he says: therefore, let us not sleep, he shows them how they should prepare themselves for that coming. primo qualiter per ultionem malorum, First, they should prepare themselves for it by keeping away from anything evil; secundo per observantiam bonorum, ibi induti. second, they should prepare themselves by regularly doing something virtuous, at having on. Circa primum duo facit, quia In making the first point he does two things. primo ponit monitionem, First, he provides a warning, and secundo eius rationem, ibi qui enim dormiunt. next he sets down the reason for the warning, at for those who sleep. 117. Dicit igitur: ex quo dies Domini est sicut fur, Lc. XII, 39: si sciret paterfamilias qua hora fur veniret, vigilaret utique, ergo vos, quia scitis, vigiletis. Unde dicit igitur non dormiamus, somno peccati. Eph. V, 14: surge, qui dormis, et exurge a mortuis. Item nec pigritiae. Prov. VI, 9: usquequo, piger, dormis? et cetera. Sed vigilemus, per sollicitudinem. Matth. XXIV, 42: vigilate itaque, et cetera. 117. Paul says, therefore, that for this reason the day of the Lord is like a thief: if the householder had known at what hour the thief was coming, he would have been awake (Luke 12:39). And so you know you ought to be vigilant. He adds: therefore, let us not sleep in the sleep of sin: awake, O sleeper, and arise from the dead (Eph 5:14). Nor again in the sleep of sloth. How long will you lie there, O sluggard? When will you arise from your sleep? (Prov 6:9). But let us watch, out of solicitude. Watch therefore, for you do not know on what day your Lord is coming (Matt 24:42). Et ad hoc est necessarium, quod sobrii simus, ut et corpus et mens sint sobria, id est, non occupata voluptatibus, et curis mundi. Lc. XXI, 34: attendite vobis, ne forte graventur corda vestra crapula et ebrietate. I Petr. c. V, 8: sobrii estote, et vigilate. And to this end it is necessary that we be sober in order that both the body and the mind be sober, that is, free from the pleasures and cares of the world. But take heed to yourselves lest your hearts be weighed down with dissipation and drunkenness (Luke 21:34). Be sober, be watchful (1 Pet 5:8). 118. Ratio autem huius est ex temporis congruitate, quia qui dormiunt, vel ebrii sunt, aliquid faciunt in nocte. Sed nos non sumus in nocte. Ergo, et cetera. 118. And the reason for this is the suitability of a certain time; those who sleep or get drunk do so at night. But the night is not for us: therefore, let us not sleep, as others do. Dicit ergo qui enim dormiunt, nocte dormiunt, idest, tempus noctis deputant quieti, diem vero operationi. Ps. CIII, 22: ortus est sol, et congregati sunt, et in cubilibus suis collocabuntur. Et rursum ibi, 23: exibit homo ad opus suum, et ad operationem suam usque ad vesperam. Item abstinent aliqui a vino in die propter negotia exercenda, sed de nocte tantum non curant. Iob XXIV, 15: oculus adulteri observat caliginem. Somnus ergo et ebrietas est nocti conveniens, eo quod nocte infidelitatis et tenebris peccatorum occupati, sunt ebrii, per amorem praesentium non habentes spem futurorum. Eph. IV, 19: desperantes tradiderunt se impudicitiae in operationem immunditiae omnis in avaritia, et cetera. And so Paul says: for those who sleep, sleep in the night, that is, at night they get some rest and during the day they are active. The sun arises, and they are gathered together: and they shall lie down in their dens (Ps 103:22). And again man goes forth to his work and to his labor until the evening (Ps 103:23). There are also some who do not drink during the day because of the business which must be accomplished; but they are not so careful at night. The eye of the adulterer also waits for the twilight (Job 24:15). So sleep and drunkenness are suitable to nighttime, since drunkards are occupied with sin during the night of unbelief and the darkness of sin without having any regard for the future because of the love they have for present concerns. They have become callous and have given themselves up to licentiousness, greedy to practice every kind of uncleanness (Eph 4:19). Nos autem qui diei sumus, id est pertinentes ad diem honestatis et fidei, simus sobrii. Rom. XIII, 13: honeste ambulemus in die. But let us, who are of the day, that is, belong to the daytime of honesty and faith, be sober. Let us conduct ourselves becomingly as in the day (Rom 13:13). 119. Deinde cum dicit induti, etc., ostendit quomodo se praeparent per bona; et 119. Then when Paul says: having on, he shows how they should prepare themselves through good actions. primo ponit monitionem generalem; First, he sets down a general admonition, and secundo specialem, ibi propter quod. then, he issues a special admonition, at for which cause. Item prima in duas, quia He divides the first point into two aspects; primo ponit ipsam monitionem; he first sets down the admonition itself and secundo rationem eius, ibi quoniam non posuit. then, he gives a reason for it, at for God has not appointed. 120. Sunt autem in homine duo principalia membra, quae consueverunt in bellis protegi, scilicet cor, quod est principium vitae, et caput, scilicet principium motus exterioris, a quo sunt sensus, et aliquo modo nervi. Et protegitur cor lorica, caput galea. 120. There are in man two important parts of the body which were protected in wars—the heart, which is the source of life, and the head, which governs the body’s movements and is the seat of the senses and the center of the nervous system. The heart is protected by a breastplate and the head by a helmet. Spiritualis vita in nobis est Christus, per quem anima vivit, et Dominus in nobis per fidem habitat. Eph. III, 17: habitare Christum per fidem in cordibus vestris. Habitat etiam per caritatem, I Io. IV, 16: qui manet in caritate, in Deo manet, et Deus in eo, quae informat fidem. Et ideo debemus habere fidem et caritatem. Unde dicit loricam fidei et caritatis, quia protegit vitalia, et galeam, spem salutis, quae est principium motus spiritualis, quod est ex intentione finis, quem speramus assequi. The life of the spirit in us is Christ, through whom the soul lives and the Lord dwells in us: that Christ may dwell in your hearts through faith (Eph 3:17). He who abides in love abides in God, and God abides in him (1 John 4:16). Love gives life to faith. So we must have faith and love, and so Paul calls for the breastplate of faith and charity, because it protects the vital parts of the body, and, for a helmet, the hope of salvation, for salvation is a spiritual motive force because it is the goal which we hope to attain. 121. Deinde cum dicit quoniam non posuit nos, ostendit rationem quomodo in nobis operatur. Et primo ex praeordinatione divina, secundo ex gratia Christi, tertio ostendit modum consequendae salutis. 121. Then when he says, for God has not appointed us unto wrath, he shows the manner in which God works in us; this is first shown to be out of divine preordination and then as derived from the grace of Christ. Finally, Paul treats the manner in which salvation is to be achieved. Dicit ergo quoniam non posuit, id est, non ordinavit. Io. XV, 16: posui vos, scilicet sanctos, ut eatis, et cetera. Deus in iram, id est, ad hoc, ut consequamur eius iram. Sap. I, 13: Deus mortem non fecit. Ezech. XVIII, 23: numquid voluntatis meae est mors impii? Dicit Dominus Deus, et cetera. Sed in acquisitionem, id est, ut acquiramus salutem. Matth. XI, 12: regnum caelorum vim patitur, et violenti rapiunt illud. I Petr. II, 9: vos estis genus electum, regale sacerdotium, et cetera. He begins with the words, God has not appointed us, that is, God has not ordained us: I appointed you that you should go and bear fruit (John 15:16); for wrath, that is, that we should deserve his wrath: God did not make death (Wis 1:13). Have I any pleasure in the death of the wicked, says the Lord God, and not rather that he should turn from his way and live? (Ezek 18:23). But unto the purchasing of salvation, that is, that we might acquire salvation, from the days of John the Baptist until now the kingdom of heaven has suffered violence, and men of violence take it by force (Matt 11:12). But you are a chosen race, a royal priesthood, a holy nation, God’s own people (1 Pet 2:9). Et hoc per gratiam Christi, ideo dicit per Dominum nostrum, et cetera. Act. IV, 12: non est aliud nomen sub caelo datum hominibus, in quo oporteat nos salvos fieri. Qui mortuus est pro nobis, id est, salvavit nos, moriendo pro nobis. I Petr. III, 18: mortuus est iustus pro iniustis, ut offeret nos Deo mortificatos quidem carne, vivificatos autem spiritu. And this is achieved through Christ’s grace; hence he says, by our Lord Jesus Christ. For there is no other name under heaven given among men by which we must be saved (Acts 4:12). Who died for us, that is, he redeemed us by dying for us. The righteous died for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit (1 Pet 3:18). Et modus perveniendi est quia Christus docuit nos operando salutem nostram, et hoc moriendo et resurgendo. Rom. IV, 25: traditus est propter delicta nostra, et resurrexit propter iustificationem nostram. Et ideo dicit sive vigilemus, sive dormiamus, simul cum illo vivamus. Rom. XIV, 8: sive vivimus, sive morimur, Domini sumus. And the manner of attaining salvation is also through him, for Christ taught us this while working for our salvation, which he achieved by dying and rising again. Who was put to death for our trespasses and raised for our justification (Rom 4:25). And so Paul says: whether we watch or sleep, we may live together with him. Whether we live or whether we die, we are the Lord’s (Rom 14:8). 122. Deinde cum dicit propter quod, docet nos quomodo praeparemus nos quantum ad speciales conditiones personarum. Et 122. Then when he says, for which cause, he teaches us how we should behave toward special classes of people. circa hoc tria facit, quia And in this regard he makes three points;