Other interpreters of ours, keeping to the same thought that the Apostle is speaking here of the second coming of Christ, understand the present life and the present age by night, and the age to come by day.
When the Apostle says, "has passed" and "has drawn near," he expresses this: since it has been appointed for the one to pass and the other to draw near, both will certainly be.
Therefore hold in mind that this is already so: the night has passed, and the day has drawn near.
Blessed Theophylact writes in the same way as Oecumenius: "The night has passed, that is, the night will soon end.
For example, suppose that the night consists of twelve hours. When ten hours have passed, we say that the night has already advanced, proekopsen, meaning that it has passed and is near its end.
The Apostle calls the present age night, because in it many are in darkness, and the life of each is covered with darkness. He calls the age to come day, both because of the brightness of the righteous and because then the secrets of all will be revealed."
Saint Chrysostom also says: "Therefore, if the night is ending and the day is drawing near, let us now occupy ourselves with the works of the day, not the works of the night.
This is observed also in the affairs of life. As soon as we see dawn approaching and hear the swallows singing, we wake one another, even if the night has not yet passed.
When it has passed, we urge one another, saying: the day has come. It is time to dress, to part with dreams, to shake off sleep, and to take up the works of the day.
Let the day find us ready, for it is already late to rise and equip ourselves when the sun's rays are shining.
As we conduct ourselves in worldly matters, so let us act in spiritual matters. Let us leave fantasies, part with the dreams of the present life, put off deep sleep, and instead of garments, put on virtues."
"Therefore let us cast off the works of darkness, and let us put on the armor of light."
Since we have been enlightened by holy baptism, justified, sanctified, and clothed with grace, it is no longer fitting for us to do the dark works of sin.
We must put them aside, cast them off, and throw them away. Instead, we must put on the armor of light, that is, the virtues.
Sins are dark works because they are committed in darkness and plunge the one who commits them into darkness. They plunge him into the darkness of ignorance, blindness, passion, and sensual carnality.
The virtues are the armor of light because every virtue, once established in the heart, strikes the contrary sinful passion. That passion can be struck only by the virtue opposed to it.
Virtue places a man in a luminous condition. He then walks before God and looks toward Him with boldness. He sees himself clearly and does not hide from people, but looks everyone boldly in the eyes.
These properties of virtue and sinfulness are reflected in man's whole nature. Those whose spiritual eyes are opened see some people as dark and others as luminous.
The angels of God always see us either luminous or dark, according to what our inner disposition is.
Blessed Theophylact writes about this as follows: "By works of darkness the Apostle meant sinful actions, and by armor of light he named virtuous actions.
By the words 'let us cast off' and 'let us put on,' he showed the ease of both things, that is, withdrawal from evil deeds and turning to virtue.
As it is not difficult to put off one garment and put on another, so it is possible to withdraw from vice and receive virtue."
But perhaps this is not said because both things are easy. In practice, both the stripping off of sins and passions and the clothing in virtues are accompanied by no small labor.
Rather, it is said to instill that both must be done fully and perfectly, so that no trace of vice remains and, on the contrary, virtue is visible in everything, from whatever side one looks at the man.
Ambrosiaster reasons in this way: "The works of darkness are the carnal life, which is led by the lures and charms of this age.
Being dark, they are also worthy of darkness, as the Lord says: 'Bind him hand and foot,' the man who had no wedding garment, 'take him and cast him into outer darkness' (cf. Mt 22:13).
The armor of light is good deeds. Just as evil deeds are postponed until the darkness of night, because those who do them usually act in secret, so those who do good act openly.
They are not ashamed of their deeds, but do them boldly and joyfully. Good deeds are the armor of light because they drive away the darkness of carnal passions."
Saint Chrysostom gives greater attention to the phrase "armor of light" and inspires us to warfare for the good.
"The day," he says, "calls us into the ranks of soldiers and to battle. But do not be afraid when you hear of ranks and armor.
It is heavy and unbearable to put on material armor. But to put on spiritual armor is desirable and should be the object of our prayers, for this armor is the armor of light.
It will make you brighter than the sun's rays, flashing like lightning. It will place you in safety, because it is armor. It will make you light-bearing, because it is the armor of light.
What then? Is there no need to fight? One must fight, but do not fear troubles and exhaustion in this. For this is not warfare, but rejoicing and triumph.
Such is the property of this armor. Such is the power of the commander. The one clothed in this armor is as adorned as a bridegroom coming out of the bridal chamber, for he is both bridegroom and warrior."
THEOSIS