THE NIGHT: e nux:: (Song of Solomon 2:17; 1 John 2:8) (1Jn 2:8, Eph 5:8, 1Th 5:4ff)

"Night" (3571) (nux) is that part of the day that lack light but metaphorically (as in this verse) it means a time of moral and spiritual darkness that enshrouds this present world and is strictly opposed the light of the gospel (2Co 4:4, 2Ti 1:10 see exposition of 2 Timothy 1:10) and the Light of the world (John 8:12). Paul is referring here to this "present evil age" (Galatians 1:4).

Ray Stedman writes that...

"If we look around us,...I think we can see that the long, dark night is beginning to lighten. This long, dark night of sin began at the fall of man, at the fall of Adam in the Garden of Eden, when man, through disobedience, passed from life unto death, and was plunged into the dark depravity of fallen human life. Thus he introduced the world into the darkness of night which has been running through the course of history from the very beginning. But now, the dawn of God's day of "peace on earth, good will to men," that was first announced by the angels when Jesus came to Bethlehem {cf, Lu 2:14}, is very near at hand. purposefully and intelligently, Wake up!" (The Demand of the Hour)

Calvin has an interesting comment regarding the meaning of "night" writing that...

"Ignorance of God is what he calls night; for all who are thus ignorant go astray and sleep as people do in the night. The unbelieving do indeed labor under these two evils, they are blind and they are insensible; but this insensibility he shortly after designated by sleep, which is, as one says, an image of death. By light he means the revelation of divine truth, by which Christ the sun of righteousness arises on us. (Mal 4:2) He mentions awake, by which he intimates that we are to be equipped and prepared to undertake the services which the Lord requires from us. The works of darkness are shameful and wicked works; for night, as some one says, is shameless." (Romans 13)

IS ALMOST GONE: proekopsen (3SAAI):

"Is almost gone" (4298) (prokopto) which literally means "to cut down in front" or to "cut forward a way, to advance"  and is used here by Paul in a metaphorical sense to describe advance of "the night", that "whole period of man's alienation from God" as Vines characterizes it.

Since the next great event in God's redemptive plan is the second coming of Jesus Christ, "the night," no matter how long chronologically, is "nearly over." Paul is saying the end of the age, the last age, is near. It has been near all along because no one knew when the end would come, but it is certainly much, much nearer now than when Paul first wrote -- since we can look back across the span of two thousand years of human history.

Lawrence Richards states it this way...

"History may roll on for centuries. But it is still true that "the night is nearly over." In Christ a great light dawns, showing us truth and righteousness and calling us to a faith that transforms us into righteous men and women. How impossible then that we should let ourselves sink back into a darkness corrupted by sinful acts. How overjoyed we should be to clothe ourselves with Christ and live His kind of life in our lost world."

Ray Stedman adds...

It is interesting that thoughtful men (not necessarily Christians) are becoming more and more aware of an approaching climax in human history. You can't read the newspapers without being aware that there is an air of sober experience on every side. You travel about, as I have been privileged to do this last summer, and you get the feeling, as you visit various nations, that things have gotten beyond men's control. We sort of stumbled onto a treadmill which is carrying us with frightening rapidity toward an event from which we cannot escape. Men no longer are in control of their own events. Governments are no longer able to govern by advice and consent; they are governed by crises, muddling through, doing the best they can as each crises develops, and they never know what is coming"

AND THE DAY IS AT HAND: e de hemera eggiken (3SRAI): (cf 2Pe 1:19)

"Is at hand" (1448) (eggizo from eggús = near) means literally to move nearer to a reference point, to come near, to approach, to be at hand, draw near or be nigh.

Eggizo is in the perfect tense which depicts the truth that this day "has drawn nigh" and is still nigh. Paul is saying that Christ's glorious return could be at any moment. This is a vivid picture for day-break.

Newell comments on this phrase:

"It is good to know, in our wrestling with "the principalities and powers, the world-rulers of this darkness, " that the night is far spent, the day is at hand. The word translated at hand is from the verb to "draw nigh, " as in Mt 21:1. Paul uses it in Heb 10:25: "So much the more as ye see the day approaching": and it is the same word in 1 Pe 4:7: "The end of all things is at hand" (drawing nigh). No matter what others say about the second coming of Christ, the apostles and the early Church lived in the expectation of it!" (Romans 13)

In light of the "lateness of the hour" take a moment, beloved, to ponder the profound words of Adoniram Judson who literally gave up his life and worldly fame and success to take the gospel light to the spiritual darkness of Burma ...

"A life once spent is irrevocable. It will remain to be contemplated through eternity...the same may be said of each day. When it is once past, it is gone forever. All the marks which we put upon it, it will exhibit forever...each day will not only be a witness of our conduct, but will affect our everlasting destiny....How shall we then wish to see each day marked with usefulness...! It is too late to mend the days that are past. The future is in our power. Let us, then, each morning, resolve to send the day into eternity in such a garb as we shall wish it to wear forever. And at night let us reflect that one more day is irrevocably gone, indelibly marked."

THEREFORE LAY ASIDE THE DEEDS OF DARKNESS: apothometha (1SAMS) oun ta erga tou skotous: : (Ep 5:8,11, 1Th 5:4, Jn 3:19) (Isaiah 2:20; 30:22; Ezekiel 18:31,32; Ephesians 4:22; Colossians 3:8,9; James 1:21; 1 Peter 2:1)

"Therefore" (3767) (oun) means consequently, for that reason, because of that, etc (see term of conclusion). So because of the nearness of "the day" of Christ's return, "lay aside" those deeds associated with your former life lived in spiritual "darkness" even as as nightclothes are laid aside in the morning.

The Amplified version renders this graphically

"Let us then drop (fling away) the works and deeds of darkness..."

In Ephesians 5:8 Paul has a similar thought:

"You were formerly darkness, but now you are Light in the Lord. Walk as children of Light" (see exposition of Ephesian 5;8)

Paul is calling all saints to an attitude of watchfulness, with a view to holiness in all aspects of life, on the grounds that the day is at hand.

MacArthur notes that...

The imagery here pictures a soldier who has been engaged in a night orgy and drinking bout and, still clad in the garments of his sin, has fallen into a drunken sleep. But the dawn is approaching and the battle is at hand. It is time to wake up, throw off the clothes of night, and put on the battle gear."

Lay aside (659) (apotithemi  from apo = away from, state of separation + tithemi  = to place) (click in depth study of apotithemi) was used to describe the laying off of clothes by Olympic runners who then competed nearly nude.

In Acts 7:58 we find an interesting literal use of apotithemi Luke recording that

"when they had driven (Stephen) out of the city, they began stoning him, and the witnesses laid aside (apotithemi) their robes at the feet of a young man named Saul."

Most of the NT uses are not literal but figurative (see below) and are worth studying to glean insights into what Paul means by this reference to lay aside the "deeds of darkness". 
 

"Lay aside" is in the aorist tense which speaks of an effective, once for all action. Wuest's translation nicely conveys the sense of the aorist tense here rendering it:

let us at once and once for all put off

The middle voice speaks of the subject initiating the action to lay aside and participating in the action. The middle voice conveys the "reflexive" sense, and so the idea is "you yourself lay aside". 

Picture yourself taking off a filthy, foul garment. Are you going to simply slip out of this garment and gently lay it down at your side? I doubt it! More likely you will rip it off and fling it as far away as possible so that you can put some distance between you and the stench! That's a picture of the "reflexive" action called for by use of the middle voice. This illustration also gives you a sense of the action associated with the prefix ("apo" = marker of dissociation implying  rupture from a former association) in apotithemi which pictures a state of separation of one thing from another by which the union or fellowship of the two is destroyed.  Compare the use of "apo" translated "far away" in (Lu 16:23). 

Lay aside here carries the idea of forsaking or renouncing and in this context obviously refers to repentance from the deeds of darkness, a general term that includes all sins in which a believer may indulge. David spoke of a man who "clothed himself with cursing as with his garment" (Psalms 109:18). We sin by choice, voluntarily clothing ourselves with its evil. In the Spirit’s power we can reverse that decision and lay aside sin, disrobe ourselves of it.

"Deeds"(2041)(ergon) means that which one undertakes to do or the result of such undertaking. (English > "ergonomics"). 

Ergon is used in several combinations in the NT ("works of God", "good works", "works of faith").

In this verse we understand that darkness is the natural habitat of evil, so that "deeds of darkness" are wicked works and as such are to be decisively (as indicated by Paul's use of the aorist tense) put off and away from the believer. Such onerous "garments" are no part of the spiritual wardrobe for those who have presented themselves to God as a living, holy sacrifice (Ro 12:1-2).

PUT ON: kai endusometha (1PAMS): (14; 2 Corinthians 6:7; Ephesians 6:11-18; Colossians 3:10-17; 1 Thessalonians 5:8)

Put on (1746) (enduo from en = in + dúo = to sink, go in or under, to put on) (Click for in depth word study of enduo) means to sink down into, then to put on or to clothe oneself and is used some 26x sometimes literally as in (Mt 27:31, Acts 12:21) and other times figuratively as here in Ro13:12 and in the following verses (Lu 24:49, 1Cor 15:53,54, 2Co 5:3, Gal 3:27, Eph 4:24, 6:11,14, Col 3:11,12, 1Th  5:8).

"Put on" is in the aorist tense which conveys the sense of "Do this now". Enduo is in the middle voice which conveys a reflexive sense; i.e.,  we ourselves are to initiate this putting on and we participate in the results thereof. Wuest renders it

let us at once and once for all clothe ourselves

MacArthur writes:

"Paul uses the imagery of a soldier who had dressed himself in party clothes and spent the night in reveling. As the day dawns, the commander orders him to wake up, take off his night clothes, and put on the armor he needs to fight the day’s battle. Armor is made for warfare, and its purpose is to protect the one who wears it. By the indwelling Spirit working through our new nature in Christ, we not only have every resource necessary to forsake the deeds of darkness but also every resource we need to put on the armor of light."

The Septuagint (LXX) translators used enduo figuratively to describe the coming of the Spirit upon several men in the OT, and so in a sense "clothing" them. E.g. see Gideon (Jdg 6:34 [NASB],  Jdg 6:34 [LXX]).

Even as Israel of old was called out of the world to be a kingdom of priests (Exodus 19:6) and even as the Levitical priests in order to function before a holy God, had to put on their linen robes (Leviticus 6:10 "put on" is translated with "enduo" in the LXX) so too believers as God's "royal priesthood" (1Peter 2:9 exposition) are called to put on Christ's garment of righteousness. 

When we are justified by faith (Past tense salvation), we are declared righteous (Romans 3:24), but  we are still called upon to daily "work out our salvation with fear and trembling" (Phil 2:12-13 exposition).  Enabled by His Spirit (Who puts the desire and power in our heart) we then work out our salvation in the daily challenges we all face and our experience will be ever increasing fruit of righteousness (cf Phil 1:11,  Ep 5:9, Heb 12:11, Js 3:17-18) which is in essence the process of sanctification ("Present tense salvation").  The bride of Christ who eagerly awaits her Bridegroom will be about the business of clothing herself with fine linen garments white and clean which represent her righteous acts (Rev 19:7-8).

THE ARMOR OF LIGHT: ta hopla tou photos:

"Armor" (3696) (hoplon) originally any tool or implement for preparing a thing and then became specialized to refer to items such as a ship's tackling, a cable, a rope or a tool of any kind (blacksmith tools, sickle, staff) and then in the plural was used for "weapons of warfare. It is used once in the NT of actual weapons (Jn 18:3) and elsewhere, metaphorically to describe either the members of the body as "instruments of unrighteousness" (Ro 6:and as instruments of righteousness,   the "weapons" of righteousness (2Co 6:7) and finally the "weapons" of the Christian's warfare (2Co 10:4).

Denny comments

"the Christian's life is not a sleep but a battle". 

Adam Clarke says

"Here is an allusion to laying aside their night clothes, and putting on their day (light) clothes. "

The metaphor of Christian armor is also found Paul's letter to the Thessalonians where he tells them in light of the truth that  "since we are of the day, let us be sober, having put on the breastplate of faith and love, and as a helmet, the hope of salvation." (1Th 5:8) Writing to the church at Ephesus Paul exhorts them in light of the fact that the believer's "struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places" to "take up the full armor (panoplia from pás = all, every + hoplon = weapon) of God, that you may be able to resist in the evil day, and having done everything, to stand firm." (Eph 6:12-13 cf 2Cor 6:7).

"Armor" (3696) (hoplon) originally referred to an "implement" and then was specialized to mean any tool or implement for preparing a thing, such as a ship's tackling, a cable, a rope, a tool of any kind (blacksmith tools, sickle, staff) and then when used in the plural it referred to weapons of warfare including "armor" as translated in the present passage.

Once in the NT hoplon is used of actual weapons (Jn 18:3) but  elsewhere, metaphorically, referring to "armor" in Ro 13:14,  "instruments" either of unrighteousness or righteousness to God (Ro 6:13) and "weapons" in (2Co 6:7, 10:4).

F B Meyer in Our Daily Walk writes the following devotional thought entitled "Beautiful Garments"...

PUT ON strength. We have not to purchase it, or generate it by prayers and resolutions, but simply to put it on. As we awake in the early morning hour, and have to pass out into the arena of life, which has so often witnessed failure and defeat, let us put on the strength and might of the living Christ. He waits to strengthen us with all power , according to the riches of His glory (Eph3:16). Do not simply pray to be kept and helped, but put on the whole armour of God. "The Lord is the strength of my life, of whom shall I be afraid?" (Ps27:1)

Put on beautiful garments. The emblem of the life of the Christian soul is that of the bridegroom or the bride (Rev19:7) decked with jewels; or a garden filled with beautiful flowers (Isa61:10-11). We are not only to do right things, but we must do them beautifully; not only to speak the truth, but to speak it in love (Eph4:15); not only to give to those who need our help, but to do it graciously and joyously. We must cultivate the bloom of the soul, which is made up of compassion, kindness, humility, meekness, generosity (Col3:12). The beauty of the Lord our God must be upon us.

We cannot weave these beautiful robes, or fashion them out of our own nature, but they are all prepared for us in Christ, who is "made unto us Wisdom, and Righteousness, Sanctification, and Redemption." (1Cor1:30) Let us wake up out of sleep (Eph5:12), put off the works of darkness (Ro13:13), and put on the Lord Jesus Christ, who is the armour of Light. (Ro13:14)

PRAYER - Lord of Power and Love! I come, trusting in Thine almighty strength, and Thine infinite goodness, to beg from Thee what is wanting in myself; even that grace which shall help me such to be, and such to do, as Thou wouldst have me. I will trust Thee, in Whom is everlasting strength. Be Thou my Helper, to carry me on beyond my own strength, and to make all that I think, and speak, and do, acceptable in Thy sight, through Jesus Christ. AMEN.

Our Daily Bread has the following devotional entitled "Light And Darkness"

Kathleen Matson and her family have moved to Tokyo for 3 years. Because less than 1 percent of the citizens of Japan believe in Jesus Christ, she said that the nation can be considered unreached with the gospel.

"As we make our home in Tokyo," she wrote, "I am especially challenged by Romans 13:12, 'The night is far spent, the day is at hand. Therefore let us cast off the works of darkness, and let us put on the armor of light.' I need to be a light in the midst of a great darkness. My life needs to be a shining example to those who have never heard the gospel of Jesus Christ."

Kathleen continued, "The task seems overwhelming. . . . How can I possibly do it? How can I 'owe no one anything except to love one another'? (v.8). I can't do it alone. It is only by putting on the Lord Jesus Christ (v.14) that I can meet this urgent need."

The darkness of unbelief is not only to be found in faraway places like Irian Jaya or Tokyo or Tibet. The streets of St. Louis or Miami or New York or Toronto are darkened by unbelief as well. Wherever we are, our witnessing becomes most effective when accompanied with godly living. May we be lights in the darkness--pointing our world to the Source of our light, the Lord Jesus Christ. --DCE  (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved)

Dim not, little candle,
Show Jesus through me!
Glow brightly till others
The Light clearly see!
--Adams

The smallest light is seen in the darkest night.

Ray Stedman commenting on "put on the armor of light" asks...
 

"Now, what does it mean? Well, you remember the words of John in his Gospel about the Lord Jesus: "In him was life and the life was the light of men," {Jn 1:4}. His life is the armor of light that we are to put on. So, when he says here, "Put on the Lord Jesus Christ," he is saying the same thing as when he said, "Put on the armor of light." That is, live in continual dependence upon the risen life within -- this is the only way to love. This is the only possibility of love for this kind of person. You read the four Gospels and all the way through is a manifestation of our Lord loving this kind of people. How did he do it? Well, he said himself, "The works that I do are not mine, the Father who dwelleth in me, He doeth the works," {cf, Jn 14:10 KJV}. It is the Father who loved, and, as Jesus sent us forth, he said, "As the Father has sent me, so send I you," {cf, Jn 20:21}. As the indwelling Father loved through the Son, so the indwelling Son loves through the Christian, through the believer. This is why we are taught that the secret of loving is not to struggle after it, not to work up some affection for somebody, but simply to put on the Lord Jesus Christ {see Col 3:10ff}, make His life available to you, appropriate all that He is, and cast away the works of darkness -- then you begin to love. Do you see how this agrees with what we had in Romans 6? -- "yield not your members to sin as instruments of wickedness, but yield yourselves to God ... as instruments of righteousness" {see Ro 6:13}. And in Ephesians, "Put off the old man with his death and put on the new man which after Christ is created in true righteousness and holiness" {see Eph 4:22-24}. This is the same exhortation. In other words, you have Christ, now count on Him. Appropriate Him. Use Him! Don't sing, I need Thee, Oh, I need Thee. Every hour I need Thee. Sing, I have Thee, Oh, I have Thee. Every hour I have Thee. And love -- that is what He has come to do! As Paul points out, there is only one thing that is necessary to this -- the desire to break with the old life of lovelessness, selfishness, greed, ambition, and all the other things. It must be a clean-cut thing; there can be no mental reservations about this or any subtle subterfuge. You take Him in all the fullness of His overwhelming adequacy for all your utmost needs, but you are to make no provisions for the flesh to gratify its desires along with it."