Romans · Chapter 13

V. 1. St. Paul, writing to the Romans, whose city was the seat of the empire, speaks largely of obedience to magistrates: and this was also, in effect, a public apology for the Christian religion.

Let every soul be subject to the supreme powers-An admonition peculiarly needful for the Jews.

Power, in the singular number, is the supreme authority; powers are they who are invested with it. That is more readily acknowledged to be from God than these. The apostle affirms it of both. They are all from God, who constituted all in general, and permits each in particular by his providence. The powers that be are appointed by God-It might be rendered, are subordinate to, or, orderly disposed under, God; implying, that they are God's deputies or vicegerents and consequently, their authority being, in effect, his, demands our conscientious obedience.

Verse 1. Let every soul be subject unto the higher powers.] This is a very strong saying, and most solemnly introduced; and we must consider the apostle as speaking, not from his own private judgment, or teaching a doctrine of present expediency, but declaring the mind of God on a subject of the utmost importance to the peace of the world; a doctrine which does not exclusively belong to any class of people, order of the community, or official situations, but to every soul; and, on the principles which the apostle lays down, to every soul in all possible varieties of situation, and on all occasions. And what is this solemn doctrine? It is this: Let every soul be subject to the higher powers. Let every man be obedient to the civil government under which the providence of God has cast his lot. For there is no power but of God] As God is the origin of power, and the supreme Governor of the universe, he delegates authority to whomsoever he will; and though in many cases the governor himself may not be of God, yet civil government is of him; for without this there could be no society, no security, no private property; all would be confusion and anarchy, and the habitable world would soon be depopulated. In ancient times, God, in an especial manner, on many occasions appointed the individual who was to govern; and he accordingly governed by a Divine right, as in the case of Moses, Joshua, the Hebrew judges, and several of the Israelitish kings. In after times, and to the present day, he does that by a general superintending providence which he did before by especial designation. In all nations of the earth there is what may be called a constitution-a plan by which a particular country or state is governed; and this constitution is less or more calculated to promote the interests of the community. The civil governor, whether he be elective or hereditary, agrees to govern according to that constitution. Thus we may consider that there is a compact and consent between the governor and the governed, and in such a case, the potentate may be considered as coming to the supreme authority in the direct way of God’s providence; and as civil government is of God, who is the fountain of law, order, and regularity, the civil governor, who administers the laws of a state according to its constitution, is the minister of God. But it has been asked: If the ruler be an immoral or profligate man, does he not prove himself thereby to be unworthy of his high office, and should he not be deposed? I answer, No: if he rule according to the constitution, nothing can justify rebellion against his authority. He may be irregular in his own private life; he may be an immoral man, and disgrace himself by an improper conduct: but if he rule according to the law; if he make no attempt to change the constitution, nor break the compact between him and the people; there is, therefore, no legal ground of opposition to his civil authority, and every act against him is not only rebellion in the worst sense of the word, but is unlawful and absolutely sinful.

Nothing can justify the opposition of the subjects to the ruler but overt attempts on his part to change the constitution, or to rule contrary to law. When the ruler acts thus he dissolves the compact between him and his people; his authority is no longer binding, because illegal; and it is illegal because he is acting contrary to the laws of that constitution, according to which, on being raised to the supreme power, he promised to govern. This conduct justifies opposition to his government; but I contend that no personal misconduct in the ruler, no immorality in his own life, while he governs according to law, can justify either rebellion against him or contempt of his authority. For his political conduct he is accountable to his people; for his moral conduct he is accountable to God, his conscience, and the ministers of religion. A king may be a good moral man, and yet a weak, and indeed a bad and dangerous prince. He may be a bad man, and stained with vice in his private life, and yet be a good prince. SAUL was a good moral man, but a bad prince, because he endeavoured to act contrary to the Israelitish constitution: he changed some essential parts of that constitution, as I have elsewhere shown; (see Clarke’s note on “Acts 13:22”;) he was therefore lawfully deposed. James the Second was a good moral man, as far as I can learn, but he was a bad and dangerous prince; he endeavoured to alter, and essentially change the British constitution, both in Church and state, therefore he was lawfully deposed. It would be easy, in running over the list of our own kings, to point out several who were deservedly reputed good kings, who in their private life were very immoral. Bad as they might be in private life, the constitution was in their hands ever considered a sacred deposit, and they faithfully preserved it, and transmitted it unimpaired to their successors; and took care while they held the reins of government to have it impartially and effectually administered. It must be allowed, notwithstanding, that when a prince, howsoever heedful to the laws, is unrighteous in private life, his example is contagious; morality, banished from the throne, is discountenanced by the community; and happiness is diminished in proportion to the increase of vice. On the other hand, when a king governs according to the constitution of his realms and has his heart and life governed by the laws of his God, he is then a double blessing to his people; while he is ruling carefully according to the laws, his pious example is a great means of extending and confirming the reign of pure morality among his subjects. Vice is discredited from the throne, and the profligate dare not hope for a place of trust and confidence, (however in other respects he may be qualified for it,) because he is a vicious man.

As I have already mentioned some potentates by name, as apt examples of the doctrines I have been laying down, my readers will naturally expect that, on so fair an opportunity, I should introduce another; one in whom the double blessing meets; one who, through an unusually protracted reign, during every year of which he most conscientiously watched over the sacred constitution committed to his care, not only did not impair this constitution, but took care that its wholesome laws should be properly administered, and who in every respect acted as the father of his people, and added to all this the most exemplary moral conduct perhaps ever exhibited by a prince, whether in ancient or modern times; not only tacitly discountenancing vice by his truly religious conduct, but by his frequent proclamations most solemnly forbidding Sabbath-breaking, profane swearing, and immorality in general. More might be justly said, but when I have mentioned all these things, (and I mention them with exultation; and with gratitude to God,) I need scarcely add the venerable name of GEORGE the Third, king of Great Britain; as every reader will at once perceive that the description suits no potentate besides. I may just observe, that notwithstanding his long reign has been a reign of unparalleled troubles and commotions in the world, in which his empire has always been involved, yet, never did useful arts, ennobling sciences, and pure religion gain a more decided and general ascendancy: and much of this, under God, is owing to the manner in which this king has lived, and the encouragement he invariably gave to whatever had a tendency to promote the best interests of his people. Indeed it has been well observed, that, under the ruling providence of God, it was chiefly owing to the private and personal virtues of the sovereign that the house of Brunswick remained firmly seated on the throne amidst the storms arising from democratical agitations and revolutionary convulsions in Europe during the years 1792-1794. The stability of his throne amidst these dangers and distresses may prove a useful lesson to his successors, and show them the strength of a virtuous character, and that morality and religion form the best bulwark against those great evils to which all human governments are exposed. This small tribute of praise to the character and conduct of the British king, and gratitude to God for such a governor, will not be suspected of sinister motive; as the object of it is, by an inscrutable providence, placed in a situation to which neither envy, flattery, nor even just praise can approach, and where the majesty of the man is placed in the most awful yet respectable ruins. I have only one abatement to make: had this potentate been as adverse from WAR as he was from public and private vices, he would have been the most immaculate sovereign that ever held a sceptre or wore a crown.

But to resume the subject, and conclude the argument: I wish particularly to show the utter unlawfulness of rebellion against a ruler, who, though he may be incorrect in his moral conduct, yet rules according to the laws; and the additional blessing of having a prince, who, while his political conduct is regulated by the principles of the constitution, has his heart and life regulated by the dictates of eternal truth, as contained in that revelation which came from God.

Verse 1. From exhorting the believers at Rome to a life of entire devotedness to God, and the various duties of brotherly kindness, the apostle now proceeds to inculcate upon them that subjection and obedience which they owed to their civil rulers, and those duties of justice and benevolence which were due from them to all men. And as Rome was the seat of the empire, it was highly proper for the credit of Christianity, for which indeed it was, in effect, a public apology for him to do this when writing to inhabitants of that city, whether they were originally Jews or Gentiles. Let every soul — Every person, of whatever state, calling, or degree he may be, however endowed with miraculous gifts of the Holy Ghost, whatever office he may sustain, or in what esteem soever he may be held in the church of Christ; (for that these things were apt to make some Christians overvalue themselves, is obvious from what St. Paul says to the Corinthians, first epistle, chap. 12.; and to the Romans, in the preceding chapter of this epistle;) be subject to the higher powers — Exousiaiv uperecousaiv, the superior or ruling powers; meaning the governing civil authorities which the Divine Providence had established in the places where they lived: an admonition this peculiarly needful for the Jews. For as God had chosen them for his peculiar people, “and, being their king, had dictated to them a system of laws, and had governed them anciently in person, and afterward by princes of his own nomination, many of them reckoned it impiety to submit to heathen laws and rulers. In the same light they viewed the paying of taxes for the support of heathen governments, Matthew 22:17. In short, the zealots of that nation laid it down as a principle, that they would obey God alone as their king and governor, in opposition to Cesar and all kings whatever, who were not of their religion, and who did not govern them by the laws of Moses.” And it is probable, as Locke and Macknight further observe, that some of the Jews who embraced the gospel, did not immediately lay aside this turbulent disposition, and that even of the believing Gentiles there were a few, who, on pretence that they had a sufficient rule of conduct in the spiritual gifts with which they were endowed, thought that they were under no obligation to obey ordinances imposed by idolaters, nor to pay taxes for the support of idolatrous governments. That some Christians were involved in this error, or at least were in danger of being involved in it, appears also from the caution which Peter gives the believers to whom he wrote, (first epistle, chap. 2.,) not to use their liberty for a cloak of maliciousness or misbehaviour. Now, as these principles and practices, if they should prevail, must, of necessity, cause the gospel to be evil spoken of, the apostle judged it necessary, in this letter to the Romans, to show that they had no countenance from the Christian doctrine, by inculcating the duties which subjects owe to magistrates, and by testifying that the disciples of Christ were not exempt from obedience to the wholesome laws, even of the heathen countries where they lived, nor from contributing to the support of the government by which they were protected, although it was administered by idolaters. For there is no power but of God — “There is no legal authority but may, in one sense or another, be said to be from God, the origin of all power. It is his will that there should be magistrates to guard the peace of societies; and the hand of his providence, in directing to the persons of particular governors, ought to be seriously considered and revered.” The powers that be — The authorities that exist, under one form or another; are ordained of God — “Are, in their different places, ranged, disposed, and established by God, the original and universal governor.” So Dr. Doddridge renders the word tetagmenai, here used, thinking the English word ordained rather too strong. Compare Acts 13:48. “Divine Providence,” says he, “ranges, and in fact establishes the various governments of the world; they are, therefore, under the character of governments, in the general, to be revered: but this cannot make what is wrong and pernicious, in any particular forms, sacred, divine, and immutable, any more than the hand of God in a famine or pestilence is an argument against seeking proper means to remove it.” But the expression, upo qeou tetagmenai eisin, might be rendered, are subordinate to, or orderly disposed under God; implying that they are God’s deputies, or vicegerents, and consequently their authority, being in effect his, demands our conscientious obedience. “In other passages,” says Macknight, “exousiai, powers, by a common figure, signifies persons possessed of power or authority. But here, ai exousiai uperecousai, the higher powers, being distinguished from oi arcontev, the rulers, verse 3, must signify, not the persons who possess the supreme authority, but the supreme authority itself, whereby the state is governed, whether that authority be vested in the people or in the nobles, or in a single person, or be shared among these three orders: in short, the higher powers denote that form of government which is established in any country, whatever it may be. This remark deserves attention, because the apostle’s reasoning, while it holds good concerning the form of government established in a country, is not true concerning the persons who possess the supreme power, that there is no power but from God; and that he who resisteth the power, resisteth the ordinance of God. For, if the person who possesses the supreme power in any state, exercises it in destroying the fundamental laws, and to the ruin of the people, such a ruler is not from God, is not authorized by him, and ought to be resisted.” The declaration, there is no power but of God, he thinks, “was written to correct the pride of the Jews, who valued themselves exceedingly because they had received a form of government from God. The government of every state, whether it be monarchical, aristocratical, democratical, or mixed, is as really of divine appointment as the government of the Jews was, though none but the Jewish form was of divine legislation. For God having designed mankind to live in society, he has, by the frame of their nature, and by the reason of things, authorized government to be exercised in every country. At the same time, having appointed no particular form to any nation but to the Jews, nor named any particular person or family to exercise the power of government, he has left it to the people to choose what form is most agreeable to themselves, and to commit the exercise of the supreme power to what persons they think fit. And therefore, whatever form of government hath been chosen, or is established in any country, hath the divine sanction; and the persons who by choice, or even by the peaceable submission of the governed, have the reins of government in their hands, are the lawful sovereigns of that country, and have all the rights and prerogatives belonging to the sovereignty vested in their persons.” The sum appears to be, the office of civil government is instituted by him, and the persons who exercise it are invested therewith by the appointment or permission of his providence.

Verse 1. Let every soul be subject to the higher powers, of magistrates, governors, proconsuls, kings, and emperors. The christian finds them in power; they allow us to lock our doors at night, and their courts are open for redress of wrongs. These are the shields of heaven to which, under God, we owe our safety from anarchy. We are therefore bound to pray for kings; for in the splendour of the throne we have glory and defence, and by consequence, should cheerfully pay all just demands of taxes. The taxes bear no proportion to the plunder and requisition of an invading army. The christian must therefore shun the clubs of sedition and blasphemy, and shut his ears against their nefarious speeches. If the lawful taxes bear hard on any particular class, let them petition like Britons, and the ear of government will be open. Alas, what millions have perished, blindly seeking to overthrow the existing government of their country. This law, says Chrysostom, respects the clergy, as well as merchants. Then what become of the assumptions of the Popes? Bellarmine’s defence now sleeps in the dusty folios.

1. Every soul—A term of solemn universality; every human being needs the government and should obey it. Higher powers—The apostle uses the abstract, and not the concrete. It is the government that is of God, not necessarily the particular governor. No power but of God—Nor is it said that there is no usurper who is of the devil. But as government is ordained of God, so every admitted government must be attributed to God. It has often been the case in human history that conscientious Christians have been doubtful what, or which, is the true government, the government entitled to their Christian obedience. When the popish tyrant, James II., was driven from the throne of England, and a constitutional sovereign substituted in his place, a large class of conscientious thinkers continued for near half a century sincerely to believe that James and his heirs were their true and lawful sovereigns. So believing, they thought it their duty to withhold their allegiance from the reigning authority. They believed that there is no power but of God; but they also believed that the new king was, in the apostle’s sense, not a power.

Ver. 1. Every soul: the submission must be inward, reaching down to the seat of life: cp. Romans 2:9; Acts 2:43; Ephesians 6:6; Matthew 22:37.

Superior authorities: another topic, the Christian’s duty to the civil power, specially important at Rome, the seat of empire. We must submit because civil rule is ordained by God, who has so constituted society that men are compelled to appoint rulers and thus create authority. And those that exist etc.: a more definite statement. Not only is civil authority in the abstract a work of God, but the existing rulers have been put by God in their place of power. These unproved assertions will be discussed below.

V. 2. Whosoever resisteth the power-In any other manner than the laws of the community direct.

Shall receive condemnation-Not only from the magistrate, but from God also.

Verse 2. Whosoever resisteth the power] oJ antitassomenov, He who sets himself in order against this order of God; th tou qeou diatagh, and they who resist, oi anqesthkotev, they who obstinately, and for no right reason, oppose the ruler, and strive to unsettle the constitution, and to bring about illegal changes,

Shall receive to themselves damnation.] krima, condemnation; shall be condemned both by the spirit and letter of that constitution, which, under pretence of defending or improving, they are indirectly labouring to subvert.

Verse 2. Whosoever therefore resisteth the power — Or the authority, of which the magistrate is possessed; resisteth the ordinance of God — God’s appointment for the preservation of order and of the public peace. And they that resist — Who withstand so wise and beneficial an institution; shall receive to themselves damnation — Or condemnation and punishment, not only from the civil powers they injure, but from the supreme sovereign, whose laws they break, and whose order they endeavour to reverse. “As the precept in the foregoing verse, and the declarations in this, are general, they must be interpreted according to the nature of the subjects to which they are applied. Wherefore, since the power of which the apostle speaks in both verses is the form of government, and not the rulers of the country, the subjection enjoined in the first verse is not an unlimited passive obedience to rulers in things sinful, but an obedience to the wholesome laws, enacted for the good of the community by common consent, or by those who, according to the constitution of the state, have the power of enacting laws. To these good laws the people are to give obedience, without examining by what title the magistrates, who execute these laws, hold their power; and even without considering whether the religion professed by the magistrates be true or false. For the same reason the opposition to, and resistance of the power, forbidden in verse 2, is an opposition to, and resistance of the established government, by disobeying the wholesome laws of the state; or by attempting to overturn the government from a factious disposition, or from ill-will to the persons in power, or from an ambitious desire to possess the government ourselves. These precepts, therefore, do not enjoin obedience to the magistrates in things sinful, but in things not sinful; and more especially in things morally good, and which tend to the welfare of the state; besides, as in the following verses, the apostle hath shown, from the nature and end of their office, that the duty of rulers is to promote the happiness of the people, it is plain from the apostle himself, that they who refuse to do things sinful, or even things inconsistent with the fundamental laws of the state, do not resist the ordinance of God, although these things should be commanded by a lawful magistrate, because in commanding them he exceeds his power. And opposition to a ruler who endeavours utterly to subvert the constitution, or to enslave a free people, is warranted not only by right reason, but by the gospel, which teaches that rulers are the servants of God for good to the people, and are supported by God only in the just execution of their office.”

Ver. 2. Whosoever therefore resisteth the power, resisteth the ordinance of God, by whom kings reign and princes decree justice. As God is the origin of being, so he is the origin of power, and of all order in society. The regal authority of the holy patriarchs was hereditary. Others have succeeded to power by election, and by victory in war. Voltaire had the latter in his eye when he said, “The first of kings was a fortunate soldier.” Le premiere des rois etait un heureux soldat.

Be that as it might, it does not belong to the jackals to dispute the power of the lion. The question agitated with many is, whether all power does not originate with the people; and whether a government purely democratic be not the government most congenial to a nation? We do not deny the power of the people, and especially when they rise like a stormy ocean; but a democrasy is an uncertain form of government, and generally terminates in regal power. The democrasy of Greece, flourishing for awhile, ruined all her ablest generals by a single reverse in war; while on the contrary, democratic France ruined their generals for being victorious, lest a Dumourier, or a Pichegru should acquire too much power. In society there is age, honour, wisdom and property, as well as the mass of the people; and a well-constructed government must associate all those powers in one, as is the case with the natural body of man. By consequence, King, Lords, and Commons, the work of our fathers, is the happiest association of all those powers; and every wise man will rally round the throne. Under this shadow we have no fears, except from atheism, blasphemy, and oppression of the poor.

They that resist, by overt acts of high treason, rebellion, and war, shall receive to themselves damnation. Krima, at human tribunals, is equivalent to the sentence of death for setting themselves in military array against the government. The penitent thief said, we are in the same condemnation. In many places the term signifies the final sentence of God in the day of judgment, and the condemnation of the devil. Acts 24:25. Romans 2:2. 1 Timothy 3:6.

2. Resisteth the power—That is, resisteth a power which is confessedly the government.

The Romans to whom Paul wrote were under the rule, and lived not many yards from the palace of the Emperor Nero, whose is one of the names in history most conspicuous for tyranny and blood. Yet, bad as he was, and bad as was his government, it was the best thing of which the age was capable. When he was assassinated a series of civil wars and of brief tyrannies succeeded, under which the empire declined to its final fall under the incoming flood of the northern barbarians, under which the ancient society perished. Damnation—Divine condemnation. For he is guilty of treason not only against the existing government, but against the public welfare.

The apostle now argues against resistance, first, from the social necessity of a terror over the evil, and, second, from the rightfulness of terror as a governmental principle.

Ver. 2.-4. Practical consequence of the foregoing.

Sets-himself-against: cognate to ordained and ordinance. The authority has been set up by God: consequently he who sets himself against it withstands that which God has set up.

They who do this will receive judgment: sentence will be passed upon them, evidently a sentence of condemnation: same words in James 3:1. For themselves: emphatic, as in Romans 2:5. A reason for this judgment is stated in Romans 13:3, viz. because the rulers are on the side of right and opposed to wrong. A fear: an object inspiring fear, as in all languages: cp. Genesis 31:53; 1 Timothy 1:1.

To the good work: action personified as if capable of fear. Minister: see under Romans 12:7. In his office of civil ruler, he is doing the work of God.

To thee: set up by God to do thee good: cp. Romans 8:28. Dost the evil: other side of the alternative in Romans 13:3a. Not in vain: the sword which he bears is no mere ornament. For he is a minister of God: emphatic repetition word for word. Because the ruler is an officer appointed by God, as asserted in Romans 13:1, they who do right may expect from him praise and they who do wrong have reason for fear.

A minister-of justice: one who will inflict due punishment: cognate to words in Romans 12:19; see note.

For anger: in contrast to for good.

V. 3. For rulers are-In the general, notwithstanding some particular exceptions.

A terror to evil works-Only.

Wouldest thou then not be afraid-There is one fear which precedes evil actions, and deters from them: this should always remain. There is another fear which follows evil actions: they who do well are free from this.

Verse 3. For rulers are not a terror to good works] Here the apostle shows the civil magistrate what he should be: he is clothed with great power, but that power is entrusted to him, not for the terror and oppression of the upright man, but to overawe and punish the wicked. It is, in a word, for the benefit of the community, and not for the aggrandizement of himself, that God has entrusted the supreme civil power to any man. If he should use this to wrong, rob, spoil, oppress, and persecute his subjects, he is not only a bad man, but also a bad prince. He infringes on the essential principles of law and equity. Should he persecute his obedient, loyal subjects, on any religious account, this is contrary to all law and right; and his doing so renders him unworthy of their confidence, and they must consider him not as a blessing but a plague. Yet, even in this case, though in our country it would be a breach of the constitution, which allows every man to worship God according to his conscience, the truly pious will not feel that even this would justify rebellion against the prince; they are to suffer patiently, and commend themselves and their cause to him that judgeth righteously. It is an awful thing to rebel, and the cases are extremely rare that can justify rebellion against the constituted authorities. See the doctrine on Romans 13:1.

Wilt thou then not be afraid of the power?] If thou wouldst not live in fear of the civil magistrate, live according to the laws; and thou mayest expect that he will rule according to the laws, and consequently instead of incurring blame thou wilt have praise. This is said on the supposition that the ruler is himself a good man: such the laws suppose him to be; and the apostle, on the general question of obedience and protection, assumes the point that the magistrate is such.

Verses 3-5. For rulers — In general, notwithstanding some particular exceptions; are not a terror to good works — Were not ordained, and do not use to punish those that do well, and conform to good laws; but to the evil — From which they deter people by punishing those who do them. Wilt thou — Wouldest thou then; not be afraid of the power — Of the high authority with which they are invested? Do that which is good — Carefully perform the good actions which they enjoin, and, according to the general course of administration, thou shalt have — Not only protection, but praise and respect from it. There is one fear that precedes evil actions, and deters from them: this should always remain. There is another which follows evil actions: they who do well are free from this. For he is — According to the original appointment, to be considered as elevated above his fellow-men, not for his own indulgence, dominion, and advantage, but that he might be to thee, and to all the rest of his subjects, as the minister of God for good — By maintaining all in their just possessions, and protecting them from all injury and violence. But if thou do that which is evil — And so makest thyself the enemy of that society of which he is the guardian; be afraid — Thou hast reason to be so. For he beareth not the sword in vain — Namely, the sword of justice, the instrument of capital punishment, which God hath put into his hands, and hath authorized him to use against malefactors. A revenger to execute wrath — Not his own personal resentment, but the wrath of a righteous Providence; upon him that doeth evil — In instances wherein it would be highly improper to leave that avenging power in the hands of private injured persons. Therefore a sense of duty to God, as well as prudence and human virtue, will teach you, that you must needs be subject, not only for fear of wrath — That is, punishment from man; but for conscience’ sake — Out of obedience to God. It must be well observed, that “the apostle did not mean that they were to be subject to the sinful laws of the countries where they lived, otherwise he made it necessary for the Roman brethren to join in the worship of idols, contrary to the superior obligation they were under of obeying God rather than man. Besides, by telling them they were to be subject on account of conscience, he intimated that the subjection which he enjoined did not extend to things sinful.”

3. Not a terror to good—In its legitimate character, government is necessary to prevent evil and to secure peace. The very worst government is better than aimless anarchy. Not be afraid—To fear the just penalty of law is a duty. So to fear the just penalty of the law of God is a duty.

Ver. 2.-4. Practical consequence of the foregoing.

Sets-himself-against: cognate to ordained and ordinance. The authority has been set up by God: consequently he who sets himself against it withstands that which God has set up.

They who do this will receive judgment: sentence will be passed upon them, evidently a sentence of condemnation: same words in James 3:1. For themselves: emphatic, as in Romans 2:5. A reason for this judgment is stated in Romans 13:3, viz. because the rulers are on the side of right and opposed to wrong. A fear: an object inspiring fear, as in all languages: cp. Genesis 31:53; 1 Timothy 1:1.

To the good work: action personified as if capable of fear. Minister: see under Romans 12:7. In his office of civil ruler, he is doing the work of God.

To thee: set up by God to do thee good: cp. Romans 8:28. Dost the evil: other side of the alternative in Romans 13:3a. Not in vain: the sword which he bears is no mere ornament. For he is a minister of God: emphatic repetition word for word. Because the ruler is an officer appointed by God, as asserted in Romans 13:1, they who do right may expect from him praise and they who do wrong have reason for fear.

A minister-of justice: one who will inflict due punishment: cognate to words in Romans 12:19; see note.

For anger: in contrast to for good.

V. 4. The sword-The instrument of capital punishment, which God authorizes him to inflict.

Verse 4. For he is the minister of God to thee for good] Here the apostle puts the character of the ruler in the strongest possible light. He is the minister of God-the office is by Divine appointment: the man who is worthy of the office will act in conformity to the will of God: and as the eyes of the Lord are over the righteous, and his ears open to their cry, consequently the ruler will be the minister of God to them for good. He beareth not the sword in vain] His power is delegated to him for the defence and encouragement of the good, and the punishment of the wicked; and he has authority to punish capitally, when the law so requires: this the term sword leads us to infer.

For he is the minister of God, a revenger] qeou diakonov estin ekdikov, For he is God’s vindictive minister, to execute wrath; eiv orghn, to inflict punishment upon the transgressors of the law; and this according to the statutes of that law; for God’s civil ministers are never allowed to pronounce or inflict punishment according to their own minds or feeling, but according to the express declarations of the law.

Verses 3-5. For rulers — In general, notwithstanding some particular exceptions; are not a terror to good works — Were not ordained, and do not use to punish those that do well, and conform to good laws; but to the evil — From which they deter people by punishing those who do them. Wilt thou — Wouldest thou then; not be afraid of the power — Of the high authority with which they are invested? Do that which is good — Carefully perform the good actions which they enjoin, and, according to the general course of administration, thou shalt have — Not only protection, but praise and respect from it. There is one fear that precedes evil actions, and deters from them: this should always remain. There is another which follows evil actions: they who do well are free from this. For he is — According to the original appointment, to be considered as elevated above his fellow-men, not for his own indulgence, dominion, and advantage, but that he might be to thee, and to all the rest of his subjects, as the minister of God for good — By maintaining all in their just possessions, and protecting them from all injury and violence. But if thou do that which is evil — And so makest thyself the enemy of that society of which he is the guardian; be afraid — Thou hast reason to be so. For he beareth not the sword in vain — Namely, the sword of justice, the instrument of capital punishment, which God hath put into his hands, and hath authorized him to use against malefactors. A revenger to execute wrath — Not his own personal resentment, but the wrath of a righteous Providence; upon him that doeth evil — In instances wherein it would be highly improper to leave that avenging power in the hands of private injured persons. Therefore a sense of duty to God, as well as prudence and human virtue, will teach you, that you must needs be subject, not only for fear of wrath — That is, punishment from man; but for conscience’ sake — Out of obedience to God. It must be well observed, that “the apostle did not mean that they were to be subject to the sinful laws of the countries where they lived, otherwise he made it necessary for the Roman brethren to join in the worship of idols, contrary to the superior obligation they were under of obeying God rather than man. Besides, by telling them they were to be subject on account of conscience, he intimated that the subjection which he enjoined did not extend to things sinful.”

4. Minister of God—Though as pagan, antichristian, or worldly, the government is, according to Daniel, a beast, yet as a conservator of society required by the divinely established laws of human nature the governor is the minister of God. The sword—The ensign of sovereignty. It is the emblem also of death. And as it is placed by God in the hands of the sovereign as the minister of God, so to him is delegated from God the power over life and death in order to secure the just peace of society. The sword is authorized by God to the government, to be used not only in just execution upon the domestic criminal, but in just war against a foreign foe. For one of these rights involves the other. The execution of the criminal is a lesser war upon a single foe. The difference is a difference only in numbers. A revenger… doeth evil—According to the apostle the ruler is of God only as a revenger upon him that doeth evil. He is not a minister of God when he is the executioner of the good.

Ver. 2.-4. Practical consequence of the foregoing.

Sets-himself-against: cognate to ordained and ordinance. The authority has been set up by God: consequently he who sets himself against it withstands that which God has set up.

They who do this will receive judgment: sentence will be passed upon them, evidently a sentence of condemnation: same words in James 3:1. For themselves: emphatic, as in Romans 2:5. A reason for this judgment is stated in Romans 13:3, viz. because the rulers are on the side of right and opposed to wrong. A fear: an object inspiring fear, as in all languages: cp. Genesis 31:53; 1 Timothy 1:1.

To the good work: action personified as if capable of fear. Minister: see under Romans 12:7. In his office of civil ruler, he is doing the work of God.

To thee: set up by God to do thee good: cp. Romans 8:28. Dost the evil: other side of the alternative in Romans 13:3a. Not in vain: the sword which he bears is no mere ornament. For he is a minister of God: emphatic repetition word for word. Because the ruler is an officer appointed by God, as asserted in Romans 13:1, they who do right may expect from him praise and they who do wrong have reason for fear.

A minister-of justice: one who will inflict due punishment: cognate to words in Romans 12:19; see note.

For anger: in contrast to for good.

V. 5. Not only for fear of wrath-That is, punishment from man. But for conscience' sake-Out of obedience to God.

Verse 5. Ye must needs be subject] anagkh, There is a necessity that ye should be subject, not only for wrath, dia thn orghn, on account of the punishment which will be inflicted on evil doers, but also for conscience’ sake; not only to avoid punishment, but also to preserve a clear conscience. For, as civil government is established in the order of God for the support, defence, and happiness of society, they who transgress its laws, not only expose themselves to the penalties assigned by the statutes, but also to guilt in their own consciences, because they sin against God. Here are two powerful motives to prevent the infraction of the laws and to enforce obedience. 1. The dread of punishment; this weighs with the ungodly. 2. The keeping of a good conscience, which weighs powerfully with every person who fears God. These two motives should be frequently urged both among professors and profane.

Verses 3-5. For rulers — In general, notwithstanding some particular exceptions; are not a terror to good works — Were not ordained, and do not use to punish those that do well, and conform to good laws; but to the evil — From which they deter people by punishing those who do them. Wilt thou — Wouldest thou then; not be afraid of the power — Of the high authority with which they are invested? Do that which is good — Carefully perform the good actions which they enjoin, and, according to the general course of administration, thou shalt have — Not only protection, but praise and respect from it. There is one fear that precedes evil actions, and deters from them: this should always remain. There is another which follows evil actions: they who do well are free from this. For he is — According to the original appointment, to be considered as elevated above his fellow-men, not for his own indulgence, dominion, and advantage, but that he might be to thee, and to all the rest of his subjects, as the minister of God for good — By maintaining all in their just possessions, and protecting them from all injury and violence. But if thou do that which is evil — And so makest thyself the enemy of that society of which he is the guardian; be afraid — Thou hast reason to be so. For he beareth not the sword in vain — Namely, the sword of justice, the instrument of capital punishment, which God hath put into his hands, and hath authorized him to use against malefactors. A revenger to execute wrath — Not his own personal resentment, but the wrath of a righteous Providence; upon him that doeth evil — In instances wherein it would be highly improper to leave that avenging power in the hands of private injured persons. Therefore a sense of duty to God, as well as prudence and human virtue, will teach you, that you must needs be subject, not only for fear of wrath — That is, punishment from man; but for conscience’ sake — Out of obedience to God. It must be well observed, that “the apostle did not mean that they were to be subject to the sinful laws of the countries where they lived, otherwise he made it necessary for the Roman brethren to join in the worship of idols, contrary to the superior obligation they were under of obeying God rather than man. Besides, by telling them they were to be subject on account of conscience, he intimated that the subjection which he enjoined did not extend to things sinful.”

5. For wrath… for conscience’ sake—The apostle by his wherefore draws the inference from the two previous verses that it is a matter of conscience that we entertain a salutary fear of the punitive power of the government.

Ver. 5. Practical result of the truth just stated. It is necessary to submit not only for fear of punishment but because of conscience: i.e. in order to have an inward assurance that we are doing right: cp. 1 Corinthians 10:25, 29; 1 Peter 2:19.

V. 6. For this cause-Because they are the ministers (officers) of God for the public good.

This very thing-The public good.

Verse 6. For this cause pay ye tribute also] Because civil government is an order of God, and the ministers of state must be at considerable expense in providing for the safety and defence of the community, it is necessary that those in whose behalf these expenses are incurred should defray that expense; and hence nothing can be more reasonable than an impartial and moderate taxation, by which the expenses of the state may be defrayed, and the various officers, whether civil or military, who are employed for the service of the public, be adequately remunerated. All this is just and right, but there is no insinuation in the apostle’s words in behalf of an extravagant and oppressive taxation, for the support of unprincipled and unnecessary wars; or the pensioning of corrupt or useless men. The taxes are to be paid for the support of those who are God’s ministers-the necessary civil officers, from the king downwards, who are attending CONTINUALLY on this very thing. And let the reader observe, that by God’s ministers are not meant here the ministers of religion, but the civil officers in all departments of the state.

Verse 6. For this cause pay ye tribute also — Not only in token of the duty and subjection you owe them, but because they are the ministers (officers) of God — For the public good; attending continually on this very thing — Giving the whole of their time, care, and labour to it. “The phrase, leitourgoi Qeou, rendered ministers of God, signifies ministers appointed by God in behalf of the people. The thing to which the magistrates attend, or ought to attend continually, is the good of the people; which they should promote by restraining evil-doers, distributing justice, and repelling the attacks of foreign enemies. Now these things they cannot do, unless taxes are paid to them.”

6. For this cause—From the fact that government is of divine authority. Pay ye tribute—Primarily, the payment imposed upon us by a foreign power, such as the Romans over the Jews. Secondarily, it means the tax necessary to the support of government. Attending continually— Spending their time and abilities in the very business of government, and therefore entitled to support.

Ver. 6. Proof that our conscience binds us to submission. We actually pay tribute. Paul assumes, and all will admit, that we are under moral obligation to do so; and asserts that this admitted obligation involves submission.

Tribute: a tax on persons or subject states: same word in Luke 20:22; 23:2; 1 Macc. viii. 4, 7.

Public minister: different from, and stronger than, minister in Romans 13:4, and denoting a public and sacred officer: e.g. in Exodus 28:35, 43, etc. for Aaron’s ministry at the altar. Same word in Romans 15:16, 27; 2 Corinthians 9:12; Philippians 2:17, 25, 30; Hebrews 1:7, 14; 8:2, 6; 9:21; 10:11; Luke 1:23; Acts 13:2. Whether they know it or not, civil rulers, in proportion as they rule well, are performing and continually-devoting-themselves (same word in Romans 12:12) to a sacred ministration laid upon them by God. Paul argues that this admitted moral obligation proves that civil rulers are ordained by God.

V. 7. To all-Magistrates.

Tribute-Taxes on your persons or estates. Custom-For goods exported or imported. Fear-Obedience.

Honour-Reverence.

All these are due to the supreme power.

Verse 7. Render therefore to all their dues] This is an extensive command. Be rigidly just; withhold neither from the king nor his ministers, nor his officers of justice and revenue, nor from even the lowest of the community, what the laws of God and your country require you to pay. Tribute to whom tribute] foron, This word probably means such taxes as were levied on persons and estates.

Custom to whom custom] telov, This word probably means such duties as were laid upon goods, merchandise, &c., on imports and exports; what we commonly call custom. Kypke on this place has quoted some good authorities for the above distinction and signification. Both the words occur in the following quotation from Strabo: anagkh gar meiousqai ta telh, forwn epiballomenwn, It is necessary to lessen the CUSTOMS, if TAXES be imposed. Strabo, lib. ii., page 307. See several other examples in Kypke.

Fear to whom fear] It is likely that the word fobon, which we translate fear, signifies that reverence which produces obedience. Treat all official characters with respect, and be obedient to your superiors. Honour to whom honour.] The word timhn may here mean that outward respect which the principle reverence, from which it springs, will generally produce. Never behave rudely to any person; but behave respectfully to men in office: if you cannot even respect the man-for an important office may be filled by an unworthy person-respect the office, and the man on account of his office. If a man habituate himself to disrespect official characters, he will soon find himself disposed to pay little respect or obedience to the laws themselves.

Verse 7. Render, therefore, to all — Magistrates, whether supreme or subordinate; their dues — What by law, or by the appointment of God, belongs to them, even though you may have opportunities of defrauding them of it, to your own immediate and temporal advantage. In this precept the apostle follows the Lord Jesus, who ordered the Jews to render to Cesar the things which were Cesar’s, though Cesar was neither of the Jewish nation, nor of their religion. Tribute — Taxes on your persons or estates; custom — For goods exported or imported. “By using the general expression, to whom tribute is due, the apostle leaves it to the laws and constitution of every state, and to the people in these states, to determine who are their lawful magistrates, and what the tributes and customs are which are due to their governors; but by no means allows individuals to determine these points, because that would open the door to rebellion.” — Macknight. Fear — Obedience; honour — Reverence: all these are due to the higher powers.

Ver. 7. Tribute to whom tribute. Forv, the general tax or national impost, which was paid by Joseph in Bethlehem. Luke 2:2. Custom to whom custom. Telov, a local or occasional tax, paid by our Saviour. Matthew 17:24. What good is the farmer’s corn, and the merchant’s wealth, if they be not protected by the civil power. The seaman who holds the helm must be supported as well as the men before the mast. A contraband trade is injustice to the state, and also to the fair trader.

7. Their dues—It is the Christian’s duty to pay to all what is due to all. And as tribute, custom, fear, and honour are due to government, both by divine authority and for human good, it is matter of conscience that he render them all. Custom—Usually the duty paid on exports and imports.

4. Duties to our living contemporaries, 8-14.

All are comprehended under love, (8-10,) under pressure of the most solemn Christian motives requiring of us perfect purity of life, (11-14.)

Ver. 7. Practical application of the foregoing.

Custom: a tax on goods: same word in Matthew 17:25; 1 Macc. x. 31; xi. 35.

Fear: the reverence due to a ruler: cp. Ephesians 6:5; 1 Peter 2:18.

Honour: outward recognition of worth of any kind: as in Romans 12:10; 1 Timothy 6:1; 1 Peter 2:17; 3:7. Appreciation of the dignity of office is independent of our estimate of the man who holds the office.

A very close parallel to Romans 13:1-7 is found in 1 Peter 2:13-17.

We will now examine the unproved assertions on which the above argument rests, viz. that the abstract principle of government is from God and that the existing rulers have been put by God in their place of power. Human society is so constituted that the instinct of self-preservation compels men to set up a form of government, i.e. to commit to some men power over the rest. Everyone knows that a bad government is almost always better than no government: and this proves that God wills men to live under rule. But God has not prescribed a definite form of rule: consequently the universal principle of government assumes an infinite variety of forms. We also notice that, nearly always, opposition to the men actually in power tends to weaken and destroy the principle of government and leads towards anarchy. How frequently the murder even of a bad ruler has been followed by utter lawlessness and by infinite injury to the nation! Consequently, opposition to the individuals in power is practically in most cases opposition to the divine principle of government. Observing this, and remembering that nothing takes place without the foresight and permission of God, we may say, as Paul does, that the existing rulers, by whatever steps they mounted the throne, have been put on it by God. For God created the felt necessity for government which was their real stepping-stone to power: and He did so in full view of the persons into whose hands, throughout all ages, the power would fall. Cp. Daniel 2:37, 38; 2 Samuel 12:8; Isaiah 37:26; 45:1-5. We notice further that all bad conduct tends to weaken, and good conduct to strengthen, a government. Consequently, rulers are compelled, for the maintenance of their position, to favour the good and oppose the bad. This necessity must be from the Ruler of the world. We infer therefore that God, who has laid on men the necessity of appointing rulers, has laid on rulers the necessity of rewarding the good and punishing the bad; and has done this in order to make rulers instruments to accomplish His own purpose of kindness to the good and of punishment to the wicked. Thus rulers are, perhaps unconsciously, ministers of God.

These considerations are abundant reason for loyal obedience to civil authority. Since rulers are compelled by their position to favour the good and punish the bad, resistance to them generally proves that we are in the wrong; and will be followed by the punishment which they cannot but inflict on evil-doers. Hence the motive of fear should prompt obedience. And, since resistance to existing rulers tends to weaken and destroy that principle of government which God has set up for the good of the race, we ought to submit to them for conscience’ sake. That we feel ourselves morally bound to pay taxes imposed without our consent or in opposition to our judgment, and that all admit the right of the ruler to enforce payment, confirms further the divine origin of his authority. The only case in which resistance to a ruler does not weaken the divine ordinance of government is that in which overthrow of one government is quickly followed by establishment of a better. The teaching of Romans 13:1-7 will make us very cautious in joining an attempt to effect such change, lest in overturning a bad ruler we overturn all rule. But where a government so far forgets its mission as to be no longer a praise to the good and a terror to the bad, and where its subjects are able to replace it by a better, Paul’s words do not forbid them to do so, even by force of arms. By so doing, they do not overthrow, but defend from desecration, the ordinance of God. Such rulers cannot appeal to Paul’s teaching: for they have put themselves outside the class he describes.

A similar exception occurs sometimes in the obligation (Colossians 3:20) of children to obey their parents. A child is sometimes bound to disobey and even resist a parent; but only when he fails to act a parent’s part. Such exceptions do not lessen the universal obligation to obedience. Nor does the occasional necessity to resist a government lessen our obligation to obey in all ordinary cases.

This section must have been written before the civil power began deliberately to oppose Christianity, as it did in the later years of Nero and at intervals afterwards. For, although the opposition of the State to Christianity did not altogether destroy the obligation to obedience, it introduced into the question difficulties which no writer on the subject could pass over in silence. This section is therefore a mark of the early date of the epistle, and thus confirms its genuineness.

This reference to the civil power may have been suggested to Paul by his readers’ nearness to the seat of imperial rule. But the immense importance of the subject sufficiently explains its mention in a letter which deals generally with the Gospel of Christ and the Christian life. It was needful to state clearly that loyalty to Christ involves loyalty to social order.

V. 8. From our duty to magistrates he passes on to general duties. To love one another-An eternal debt, which can never be sufficiently discharged; but yet if this be rightly performed, it discharges all the rest. For he that loveth another-As he ought.

Hath fulfilled the whole law-Toward his neighbour.

Verse 8. Owe no man any thing, but to love one another] In the preceding verses the apostle has been showing the duty, reverence, and obedience, which all Christians, from the highest to the lowest, owe to the civil magistrate; whether he be emperor, king, proconsul, or other state officer; here he shows them their duty to each other: but this is widely different from that which they owe to the civil government: to the first they owe subjection, reverence, obedience, and tribute; to the latter they owe nothing but mutual love, and those offices which necessarily spring from it. Therefore, the apostle says, Owe no man; as if he had said: Ye owe to your fellow brethren nothing but mutual love, and this is what the law of God requires, and in this the law is fulfilled. Ye are not bound in obedience to them as to the civil magistrate; for to him ye must needs be subject, not merely for fear of punishment, but for conscience sake: but to these ye are bound by love; and by that love especially which utterly prevents you from doing any thing by which a brother may sustain any kind of injury.

Verses 8-10. Here, from our duty to magistrates, he passes on to general duties. Owe no man any thing — Endeavour to manage your affairs with that economy and prudent attention that you may, as soon as possible, balance accounts with all who have any demands upon you, except it be with respect to that debt, which, while you pay, you will nevertheless still owe, namely, to love one another; an eternal debt, which can never be sufficiently discharged. But yet, if this be rightly performed, it, in a sense, discharges all the rest. For he that loveth another — As he ought; hath fulfilled the law — Of the second table. The word eteron, another, here used, is a more general word than plhsion, neighbour, in the next verse, and comprehends our very enemies; according to the sublime morality enjoined by Christ. For this, Thou shalt not commit adultery, &c. — All these precepts, prohibiting sins frequently committed, comprehend also the contrary duties, due to our fellow-creatures; and if there be any other more particular commandment — Respecting them, as there are many in the law; it is briefly comprehended — Anakefalaioutai, it is summed up in this saying — In this one general and most excellent precept, Thou shalt love thy neighbour as thyself — Thou shalt learn to put thyself, as it were, in his place, and to act toward him as, in a supposed change of circumstances, thou wouldest reasonably desire him to act toward thee. Love worketh no ill to his neighbour — Nay, wherever that noble principle governs the heart, it will put men upon doing all they can for the good of others. Therefore love is the fulfilling of the law — For the same love which restrains a man from doing evil to any, will incite him, as he has ability and opportunity, to do good to all.

Ver. 8. Owe no man any thing, except the debt of loving one another. The merchant must not take up goods without a probability of paying for them; and the poor man, in case of distress, had better beg than contract a debt he can never pay. The poor of England are generally as deeply in debt as the shops will let them be, and pawnbrokers do but augment their miseries.

8. Owe no man—From the payment of government dues the apostle makes transition to the universal due of love, required by and lying as basis of the divine law, toward all our fellow men. The emphasis, therefore, does not rest upon this clause as if the apostle forbade the credit system in trade; but it is rather the transit to the duty of ever recognizing and ever paying the debt of love. Any thing—This does not forbid contracts to pay at a future time, but a violation of the contract, or the violation of any obligation to pay when justly due. We must avail ourselves of no technicality of law to avoid what is equitably due. In short, we must obey the golden rule in the moneyed transactions of life. The law of equitable love must underlie our business dealings. Love—This is a debt which though forever paid is forever due. It is a vessel which even though forever full forever needs filling.

ROMANS

SECTION 42 — LOVE YOUR NEIGHBOUR

CH. 13:8-10

Owe nothing to anyone; except to love one another. For he who loves his neighbour has fulfilled law. For this, “Thou shalt not commit adultery, Thou shalt not murder, Thou shalt not steal, Thou shalt not desire,” and if there be any other commandment, it is summed up again in this word, “Thou shalt love thy neighbour as thyself.” Love works no ill to his neighbour. Love therefore is a fulfillment of law.

Ver. 8. Owe nothing etc.: negative repetition of “repay to all what ye owe,” in Romans 13:7. Free yourselves from all debts by paying them. Except to love one another: a debt from which we can never release ourselves by payment. However much we have done for our neighbour, we are still bound to love him. The debt due to the officers of the State suggests another debt due to all our fellow-citizens: cp. Romans 1:14. For he who loves etc.: reason for paying our debt of universal love. Law: the general principle of “do this and live,” which took historic form in the Law of Moses.

Fulfilled: filled up by action what the abstract principle of law delineates in outline. [The Greek perfect calls attention to the abiding result of such fulfilment of law.]

V. 9. If there be any other-More particular. Commandment-Toward our neighbour; as there are many in the law. It is summed up in this-So that if you was not thinking of it, yet if your heart was full of love, you would fulfil it.

Verse 9. For this, Thou shalt not commit adultery] He that loves another will not deprive him of his wife, of his life, of his property, of his good name; and will not even permit a desire to enter into his heart which would lead him to wish to possess any thing that is the property of another: for the law-the sacred Scripture, has said: Thou shalt love thy neighbour as thyself.

It is remarkable that ou yeudomarturhseiv, thou shalt not bear false witness, is wanting here in ABDEFG, and several other MSS. Griesbach has left it out of the text. It is wanting also in the Syriac, and in several of the primitive fathers. The generality of the best critics think it a spurious reading.

Verses 8-10. Here, from our duty to magistrates, he passes on to general duties. Owe no man any thing — Endeavour to manage your affairs with that economy and prudent attention that you may, as soon as possible, balance accounts with all who have any demands upon you, except it be with respect to that debt, which, while you pay, you will nevertheless still owe, namely, to love one another; an eternal debt, which can never be sufficiently discharged. But yet, if this be rightly performed, it, in a sense, discharges all the rest. For he that loveth another — As he ought; hath fulfilled the law — Of the second table. The word eteron, another, here used, is a more general word than plhsion, neighbour, in the next verse, and comprehends our very enemies; according to the sublime morality enjoined by Christ. For this, Thou shalt not commit adultery, &c. — All these precepts, prohibiting sins frequently committed, comprehend also the contrary duties, due to our fellow-creatures; and if there be any other more particular commandment — Respecting them, as there are many in the law; it is briefly comprehended — Anakefalaioutai, it is summed up in this saying — In this one general and most excellent precept, Thou shalt love thy neighbour as thyself — Thou shalt learn to put thyself, as it were, in his place, and to act toward him as, in a supposed change of circumstances, thou wouldest reasonably desire him to act toward thee. Love worketh no ill to his neighbour — Nay, wherever that noble principle governs the heart, it will put men upon doing all they can for the good of others. Therefore love is the fulfilling of the law — For the same love which restrains a man from doing evil to any, will incite him, as he has ability and opportunity, to do good to all.

9. For—Implying that the term law finds its standard expression in the decalogue, as the due performance of the decalogue requires, as its source and spring, love in the heart. Right doing, as a permanent life, can only flow from right feeling. Thou shalt not—The negative form forbids every possible course but the right one, and so hems us in to the right. It is implied by this negative form that the directions toward wrong are innumerable, and man’s impulses toward them as countless. Thou shalt love—This form of the decalogue locates the obedience in the heart, and not in the outward limb, and substitutes the positive for the negative form, and concentrates it into the briefest, most portable, and most practical form.

Ver. 9.-10. Proof of Romans 13:8b, concluding with a restatement of it.

Thou shalt not desire: as in Romans 7:7. The various precepts in Lev. 19, are summed up again in Leviticus 19:18 in this one general precept.

Love: not an emotional affection, but, like God’s love, a principle of active benevolence. It is therefore consistent with detestation of whatever is bad in our neighbour: cp. Romans 12:9.

Love works: the principle personified, as in 1 Cor. 13. It moves us to beneficent activity, and thus keeps us from doing harm. But this is the purpose of the above commands.

Therefore love is a fulfilment of law. It fills-up in action the outline of conduct sketched by the principle of law. Same word as fulness in Romans 11:12, 25; 15:29.

Verse 9 is in very close agreement with Matthew 22:39, 40; Mark 12:31; and confirms these Gospels as correct embodiments of the actual teaching of Christ. See under Galatians 5:14: cp. 1 Timothy 1:5. These verses imply that, even to believers, the Law is still valid as an abiding rule of conduct: cp. Romans 8:4. But, since this great commandment is altogether beyond our power to obey, it is virtually a promise that God will Himself breathe into us the love He requires: a promise fulfilled in those who believe it. Consequently this commandment, which at once secures the homage of our moral sense, is to us no longer law but a part of the Gospel. It has been buried in the grave of Christ, and with Him has risen into new life.

V. 10. Therefore love is the fulfilling of the law-For the same love which restrains from all evil, incites us to all good.

Verse 10. Love worketh no ill] As he that loves another will act towards that person as, on a reverse of circumstances, he would that his neighbour should act towards him; therefore, this love can never work ill towards another: and, on this head, i.e. the duty we owe to our neighbour, love is the fulfilling of the law.

Verses 8-10. Here, from our duty to magistrates, he passes on to general duties. Owe no man any thing — Endeavour to manage your affairs with that economy and prudent attention that you may, as soon as possible, balance accounts with all who have any demands upon you, except it be with respect to that debt, which, while you pay, you will nevertheless still owe, namely, to love one another; an eternal debt, which can never be sufficiently discharged. But yet, if this be rightly performed, it, in a sense, discharges all the rest. For he that loveth another — As he ought; hath fulfilled the law — Of the second table. The word eteron, another, here used, is a more general word than plhsion, neighbour, in the next verse, and comprehends our very enemies; according to the sublime morality enjoined by Christ. For this, Thou shalt not commit adultery, &c. — All these precepts, prohibiting sins frequently committed, comprehend also the contrary duties, due to our fellow-creatures; and if there be any other more particular commandment — Respecting them, as there are many in the law; it is briefly comprehended — Anakefalaioutai, it is summed up in this saying — In this one general and most excellent precept, Thou shalt love thy neighbour as thyself — Thou shalt learn to put thyself, as it were, in his place, and to act toward him as, in a supposed change of circumstances, thou wouldest reasonably desire him to act toward thee. Love worketh no ill to his neighbour — Nay, wherever that noble principle governs the heart, it will put men upon doing all they can for the good of others. Therefore love is the fulfilling of the law — For the same love which restrains a man from doing evil to any, will incite him, as he has ability and opportunity, to do good to all.

Ver. 10. Love worketh no ill to his neighbour; therefore love is the fulfilling of the law. Nothing, as regards God, can fulfil the law but righteousness; but as regards man, if we love God, we love our brother also. We cannot therefore designedly injure him in body or in mind, but must habitually exercise towards him all the kind offices of charity, benevolence, and goodwill. Charity is the bond of perfection, the consummation of every other grace.

10. No ill… fulfilling—As working no ill, love performs the decalogue in the negative form in which it is written.

Ver. 9.-10. Proof of Romans 13:8b, concluding with a restatement of it.

Thou shalt not desire: as in Romans 7:7. The various precepts in Lev. 19, are summed up again in Leviticus 19:18 in this one general precept.

Love: not an emotional affection, but, like God’s love, a principle of active benevolence. It is therefore consistent with detestation of whatever is bad in our neighbour: cp. Romans 12:9.

Love works: the principle personified, as in 1 Cor. 13. It moves us to beneficent activity, and thus keeps us from doing harm. But this is the purpose of the above commands.

Therefore love is a fulfilment of law. It fills-up in action the outline of conduct sketched by the principle of law. Same word as fulness in Romans 11:12, 25; 15:29.

Verse 9 is in very close agreement with Matthew 22:39, 40; Mark 12:31; and confirms these Gospels as correct embodiments of the actual teaching of Christ. See under Galatians 5:14: cp. 1 Timothy 1:5. These verses imply that, even to believers, the Law is still valid as an abiding rule of conduct: cp. Romans 8:4. But, since this great commandment is altogether beyond our power to obey, it is virtually a promise that God will Himself breathe into us the love He requires: a promise fulfilled in those who believe it. Consequently this commandment, which at once secures the homage of our moral sense, is to us no longer law but a part of the Gospel. It has been buried in the grave of Christ, and with Him has risen into new life.

V. 11. And do this-Fulfil the law of love in all the instances above mentioned.

Knowing the season-Full of grace, but hasting away.

That it is high time to awake out of sleep-How beautifully is the metaphor carried on! This life, a night; the resurrection, the day; the gospel shining on the heart, the dawn of this day; we are to awake out of sleep; to rise up and throw away our night-clothes, fit only for darkness, and put on new; and, being soldiers, we are to arm, and prepare for fight, who are encompassed with so many enemies.

The day dawns when we receive faith, and then sleep gives place. Then it is time to rise, to arm, to walk, to work, lest sleep steal upon us again. Final salvation, glory, is nearer to us now, than when we first believed-It is continually advancing, flying forward upon the swiftest wings of time. And that which remains between the present hour and eternity is comparatively but a moment.

Verse 11. And that, knowing the time] Dr. Taylor has given a judicious paraphrase of this and the following verses: “And all the duties of a virtuous and holy life we should the more carefully and zealously perform, considering the nature and shortness of the present season of life; which will convince us that it is now high time to rouse and shake off sleep, and apply with vigilance and vigour to the duties of our Christian life; for that eternal salvation, which is the object of our Christian faith and hope, and the great motive of our religion, is every day nearer to us than when we first entered into the profession of Christianity.”

Some think the passage should be understood thus: We have now many advantages which we did not formerly possess. Salvation is nearer-the whole Christian system is more fully explained, and the knowledge of it more easy to be acquired than formerly; on which account a greater progress in religious knowledge and in practical piety is required of us: and we have for a long time been too remiss in these respects. Deliverance from the persecutions, &c., with which they were then afflicted, is supposed by others to be the meaning of the apostle.

Verses 11, 12. And that — That is, do this to which I exhort you; fulfil the law of love in all the instances above mentioned; knowing the time — Greek, ton kairon, the season, that it is the morning of the day of the gospel, a season of increasing light and grace, but hasting away: that now it is high time to awake out of sleep — Out of that sleep into which you had fallen during the darkness of heathenism, or before your illumination by divine truth and grace; that state of insensibility of, and unconcern about, things spiritual and eternal in general, and your own salvation in particular; to awake to a sense of the infinite importance of the truths and duties revealed to you in the gospel, and of the near approach of death and judgment, which will put a period to your state of trial, and fix you in a state of final and eternal retribution. It is therefore high time that you should labour, to the utmost of your power, to improve every opportunity of receiving and doing good, and of prosecuting the great business of life) which is to secure the favour of God, a conformity to his image, and your own everlasting happiness. For now is our final salvation — Our eternal glory; nearer than when we at first believed — It is continually advancing, flying forward upon the swiftest wings of time, and that which remains between the present hour and eternity is, comparatively speaking, but a moment. The night is far spent — The night of heathenish ignorance and error; the day — Of gospel light and grace; is at hand — Greek, hggiken, hath approached, hath dawned: the day-spring from on high hath visited us, to give light to us who sat in darkness and in the region of the shadow of death, and to guide our feet into the way of peace. The night, also, of the present life is far spent, during which we often confound truth and error, duty and sin, and the day of eternity is at hand, is drawing near, even that day which will show every thing in its proper colours and forms. Let us therefore cast off the works, only suitable to, or excusable in, a state of darkness — That is, let us abandon all manner of wickedness which is wont to be practised in the night, or in a state of ignorance, error, and folly; and let us put on the armour of light — For, being soldiers, it is our duty to arm and prepare for fight, inasmuch as we are encompassed about with so many enemies. In other words, let us be clothed with all Christian graces, which, like burnished and beautiful armour, will be at once an ornament and a defence to us, and which will reflect the bright beams that are so gloriously rising upon us.

Ver. 11. Knowing the time, the last times, the evil times. After illuminating the Romans by doctrines, and prescribing the moral code, the apostle rings the alarum, and calls out that it is high time to awake, and not to sleep as do others. Let us cast off the works of darkness in balls, routes, theatres, taverns, and all nocturnal associations. Birds and beasts are here tutors to man, to enjoy repose in the silence and cold of night.

11. And that—The apostle, with a startling abruptness, as if from a sudden impulse, turns from the law to the great and closing execution of the law at the judgment seat of Christ. He speaks of it as if conceptually and practically standing in close connexion with the close of human earthly existence, whether individual or general. So in 2 Timothy 4:5-8, when he was assured that his own death was at hand, he held the righteous Judge as conceptually close upon death. Sleep—Life is a night; time and its sublunary engrossments are a sleep; death, judgment, salvation, are the approaching dawn before us; it becomes us to be awake out of sleep, and watch the approaches of the morning, of the glorious day at hand. High time—Urgent reason. Nearer than—Each passing moment draws us nearer to the gates of blessedness. When we believed—We are midway between our first earthly salvation and our final heavenly one.

ROMANS

SECTION 43 — PUT OFF THE WORKS OF

DARKNESS CH. 13:11-14

And this, knowing the season, that the hour has come for you at once to arise from sleep. For now is salvation nearer to us than when we believed. The night has advanced; and the day is come near. Let us put of then the works of the darkness, and let us put on the weapons of the light. As in the day, let us walk becomingly; not with revelling and drunkenness, not with debauchery and wantonness, not with strife and emulation; but put on the Lord Jesus Christ, and for the flesh take no forethought, to gratify desires.

Ver. 11.-12a. And do this, viz “love your neighbour.”

Season: as Romans 3:26, etc.: it is defined by the hour to arise from sleep. Cp. Ephesians 5:14; 1 Thessalonians 5:6.

For now etc.: reason for rising from sleep, viz. because the time already elapsed since we put faith in Christ has brought us so much nearer to the day of complete deliverance.

Salvation: final deliverance from the conflict of life; as in Romans 5:10; 10:10.

Believed: the mental act by which we received as true the testimony of Jesus, as in 1 Corinthians 3:5; Acts 4:4 etc.; as distinguished from the abiding state of those who “believe,” e.g. Romans 1:16; 3:22. The night: the present obscurity, in contrast to the eternal day. These words emphasise the foregoing metaphor.

Verse 12. The night is far spent] If we understand this in reference to the heathen state of the Romans, it may be paraphrased thus: The night is far spent-heathenish darkness is nearly at an end. The day is at hand-the full manifestation of the Sun of righteousness, in the illumination of the whole Gentile world approaches rapidly. The manifestation of the Messiah is regularly termed by the ancient Jews יום yom, day, because previously to this all is night, Bereshith rabba sect. 91, fol. 89. Cast off the works of darkness-prepare to meet this rising light, and welcome its approach, by throwing aside superstition, impiety, and vice of every kind: and put on the armour of light-fully receive the heavenly teaching, by which your spirits will be as completely armed against the attacks of evil as your bodies could be by the best weapons and impenetrable armour. This sense seems most suitable to the following verses, where the vices of the Gentiles are particularly specified; and they are exhorted to abandon them, and to receive the Gospel of Christ. The common method of explanation is this: The night is far spent-our present imperfect life, full of afflictions, temptations, and trials, is almost run out; the day of eternal blessedness is at hand-is about to dawn on us in our glorious resurrection unto eternal life. ‘Therefore, let us cast off-let us live as candidates for this eternal glory. But this sense cannot at all comport with what is said below, as the Gentiles are most evidently intended.

Verses 11, 12. And that — That is, do this to which I exhort you; fulfil the law of love in all the instances above mentioned; knowing the time — Greek, ton kairon, the season, that it is the morning of the day of the gospel, a season of increasing light and grace, but hasting away: that now it is high time to awake out of sleep — Out of that sleep into which you had fallen during the darkness of heathenism, or before your illumination by divine truth and grace; that state of insensibility of, and unconcern about, things spiritual and eternal in general, and your own salvation in particular; to awake to a sense of the infinite importance of the truths and duties revealed to you in the gospel, and of the near approach of death and judgment, which will put a period to your state of trial, and fix you in a state of final and eternal retribution. It is therefore high time that you should labour, to the utmost of your power, to improve every opportunity of receiving and doing good, and of prosecuting the great business of life) which is to secure the favour of God, a conformity to his image, and your own everlasting happiness. For now is our final salvation — Our eternal glory; nearer than when we at first believed — It is continually advancing, flying forward upon the swiftest wings of time, and that which remains between the present hour and eternity is, comparatively speaking, but a moment. The night is far spent — The night of heathenish ignorance and error; the day — Of gospel light and grace; is at hand — Greek, hggiken, hath approached, hath dawned: the day-spring from on high hath visited us, to give light to us who sat in darkness and in the region of the shadow of death, and to guide our feet into the way of peace. The night, also, of the present life is far spent, during which we often confound truth and error, duty and sin, and the day of eternity is at hand, is drawing near, even that day which will show every thing in its proper colours and forms. Let us therefore cast off the works, only suitable to, or excusable in, a state of darkness — That is, let us abandon all manner of wickedness which is wont to be practised in the night, or in a state of ignorance, error, and folly; and let us put on the armour of light — For, being soldiers, it is our duty to arm and prepare for fight, inasmuch as we are encompassed about with so many enemies. In other words, let us be clothed with all Christian graces, which, like burnished and beautiful armour, will be at once an ornament and a defence to us, and which will reflect the bright beams that are so gloriously rising upon us.

12. Night… spent—It is the three o’clock of our waning night of life. Works of darkness—The wickednesses that men commit in darkness and night. Armour of light—Darkness and light are now two hostile armies; the apostle exhorts to buckle on the armour of soldiers in the cause of light.

Ver. 12b. Practical application of the metaphor.

Put-off: as nightclothes are laid aside in the morning: same word in Acts 7:58; Ephesians 4:22, 25; Colossians 3:8; Hebrews 12:1; James 1:21; 1 Peter 2:1.

The works of the darkness: our past acts, in harmony with the darkness in which we walked, not knowing where we were going or what we were doing: a list given below.

Put-on: constantly used of clothes and weapons, e.g. Matthew 6:25; 1 Corinthians 15:53, 54; Galatians 3:27; Ephesians 4:24; 6:11, 14; Colossians 3:10, 12; 1 Thessalonians 5:8. Weapons of the light: cp. Romans 6:13; 2 Corinthians 6:7. Since the night is almost over and the day is dawning, Paul bids us wake up from sleep and throw aside the sinful acts which belong to the darkness now passing away: and, since the dawning light can overspread the land only by conflict and victory, in which we are called to share, he bids us gird on our sword as soldiers of the light.

V. 13. Banqueting-Luxurious, elegant feasts.

Verse 13. Let us walk honestly, as in the day] Let us walk, euschmonev, decently, from en, well, and schma, mien, habit, or dress. Let our deportment be decent, orderly, and grave; such as we shall not be ashamed of in the eyes of the whole world.

Not in rioting, and drunkenness] mh kwmoiv kai meqaiv, kwmov, rioting, according to Hesychius, signifies aselgh asmata, pornika sumposia, wdai, unclean and dissolute songs, banquets, and such like. meqaiv signifies drunken festivals, such as were celebrated in honour of their gods, when after they had sacrificed (meta to quein, SUIDAS) they drank to excess, accompanied with abominable acts of every kind. See Suidas and Hesychius, under this word.

Not in chambering] This is no legitimate word, and conveys no sense till, from its connection in this place, we force a meaning upon it. The original word, koitaiv, signifies whoredoms and prostitution of every kind. And wantonness] aselgeiaiv, All manner of uncleanness and sodomitical practices.

Not in strife and envying.] mh eridi kai zhlw, Not in contentions and furious altercations, which must be the consequence of such practices as are mentioned above. Can any man suppose that this address is to the Christians at Rome? That they are charged with practices almost peculiar to the heathens? And practices of the most abandoned and dissolute sort? If those called Christians at Rome were guilty of such acts, there could be no difference except in profession, between them and the most abominable of the heathens. But it is impossible that such things should be spoken to the followers of Christ; for the very grace that brings repentance enables the penitent to cast aside and abominate all such vicious and abominable conduct.

The advices to the Christians may be found in the preceding chapter; those at the conclusion of this chapter belong solely to the heathens.

Verse 13. Let us walk honestly — Greek, euschmonwv, decently, or in a manner becoming those to whom the glorious light of the gospel has appeared: as in the day — Namely, of gospel light, already shining about us, which requires that we conduct ourselves with great wisdom, and exemplary holiness; not in rioting — Greek, kwmoiv, a word derived from Comos, the god of feasting and revelling; that is, feasting with lascivious songs, accompanied with music. “These revellings among the heathen were performed in honour of Bacchus, the god of wine, who, on that account, was named Kwmasthv, Comastes, and were acted in the night-time, for the most part without arms. However, the actors in these revellings were sometimes armed, and insulted those whom they happened to meet. The youth among the heathen, especially in cities, when they were enamoured, used, after they had got themselves drunk, to run about the streets by night, having crowns made of the branches and leaves of trees upon their heads, and torches in their hands, with musical instruments of various kinds, upon which some of them played soft airs, while others accompanied them with their voice, and danced in the most lascivious manner. These indecencies they acted commonly before the house in which their mistress lived, then knocked at the door, and sometimes brake in. Hence, in the book of Wisdom, they are called, chap. 14:23, emmaneiv kwmouv, mad revellings.” From all this it appears with what propriety the apostle joins meqai, drunkenness, and the other vices here mentioned, together, and opposes ta opla tou fwtov, the instruments, or weapons of light, to these nocturnal dresses and revellings. See Macknight. Not in chambering — In fornication, adultery, and fleshly lusts. The original expression, koitaiv, is interpreted by Leigh, of lying long in bed. “I will not defend that sense of the word,” says Dr. Doddridge; “but I will here record the observation which I have found of great use to myself, and to which, I may say, that the production of this work, and most of my other writings, is owing; namely, that the difference between rising at five and at seven o’clock in the morning, for the space of forty years, supposing a man to go to bed at the same hour of the night, is nearly equivalent to the addition of ten years to a man’s life; of which, (supposing the two hours in question to be so spent,) eight hours every day should be employed in study and devotion.” And wantonness — Aselgeiaiv, lasciviousness, any kind of uncleanness, or lewd practices. In vices, alas! such as those here censured by the apostle, many, even professing Christians, are wasting and polluting the hours which nature has destined to necessary repose. Not in strife and envying — In contention about riches, or honours, or opinions; or envying the prosperity of others.

Ver. 13. Not in chambering and wantonness, indulgence in bed to unseasonable and reproachful hours. These are effects of idleness and sloth, and let the effeminate remember that such shall not inherit the kingdom of God.

Then follow strife and envying, court factions, commercial competitions and violence. In Boethius’s consolations of philosophy, (by which he means religion) we have beclouded portraits of the envious factions which existed in the Roman court; and such vices in the church spoil all the glory of the christian temper. Let us love with mutual affection, and forgive one another, even as God for Christ’s sake hath forgiven us.

13. Walk—The rapid apostle now changes his figure from that of war to revelry. Walk honestly—That is, walk becomingly or decently; not like revellers who race shamefully through the nightly streets. Rioting—In the streets. Drunkenness—In the drinking houses. Chambering—Literally, beds; that is, of debauchery. Wantonness—Loose immorality of any kind. Strife and envying—Vices more decent, but not less malignant.

Ver. 13.-14. Expansion, positive and negative, of the foregoing exhortation.

As in day: in the light of the dawning day, which even before the sun has risen is sufficient to guide our steps. It keeps up the metaphor of Romans 13:12.

Becomingly: with good appearance suitable to the daylight in which we walk. Same word in 1 Thessalonians 4:12; 1 Corinthians 14:40. Revelling etc.: sins belonging specially to the night. They are the works of the darkness in Romans 13:12.

But put on etc.: parallel to put on the weapons of the light. Put on the Lord Jesus Christ: as men put on clothing, which, though distinct from them, yet when put on becomes almost a part of them. Paul bids us enter into union with Christ so close that He will become the close environment in which we live and move. Same phrase in Galatians 3:27: cp. Ephesians 4:24; Colossians 3:10, a somewhat different conception. Since union with Christ enables us to do God’s work even in face of enemies, to put on Christ is (Romans 13:12) to put on the weapons of the light: cp. 1 Peter 4:1.

No forethought: as in Romans 12:17.

The flesh: the material and constitution common to all human bodies and characterized by various desires: cp. Romans 6:12, Galatians 5:16, 24. The prohibition to take forethought for the flesh is limited to one improper aim of such forethought, viz. to gratify its desires. The metaphor of Romans 13:12 deserves careful study. The present life is compared to a night spent in rioting and sleep. The coming of Christ will bring the eternal day. Already it is dawning; and in the light of that day-dawn His servants walk. The light is in conflict with darkness; and it is our privilege to join in the battle and hasten the victory. Paul announces that morning has come; that the time for revelry has gone. He bids the sleepers to awake, to cast aside the character in which they have wrapped themselves and lain so long, unconscious of the realities of the coming day, and to grasp their sword to do battle for the light. He bids them put on, as their complete defence and their resistless weapon, the character and living presence of their anointed Master, Jesus; and urges them, since the night is past, to think no more of indulgence or revelry.

On the spiritual significance of light and darkness, compare carefully 1 Thessalonians 5:1-11; Ephesians 5:7-16.

V. 14. But put ye on the Lord Jesus Christ-Herein is contained the whole of our salvation. It is a strong and beautiful expression for the most intimate union with him, and being clothed with all the graces which were in him. The apostle does not say, Put on purity and sobriety, peacefulness and benevolence; but he says all this and a thousand times more at once, in saying, Put on Christ.

And make not provision-To raise foolish desires, or, when they are raised already, to satisfy them.

Verse 14. Put ye on the Lord Jesus] This is in reference to what is said, Romans 13:13: Let us put on decent garments-let us make a different profession, unite with other company, and maintain that profession by a suitable conduct. Putting on, or being clothed with Jesus Christ, signifies receiving and believing the Gospel; and consequently taking its maxims for the government of life, having the mind that was in Christ. The ancient Jews frequently use the phrase putting on the shechinah, or Divine majesty, to signify the soul’s being clothed with immortality, and rendered fit for glory.

To be clothed with a person is a Greek phrase, signifying to assume the interests of another-to enter into his views, to imitate him, and be wholly on his side. St. Chrysostom particularly mentions this as a common phrase, o deina ton deina enedusato, such a one hath put on such a one; i.e. he closely follows and imitates him. So Dionysius Hal., Antiq., lib. xi., page 689, speaking of Appius and the rest of the Decemviri, says: ouketi metriazontev, alla ton tarkunion ekeinon enduomenoi, They were no longer the servants of Tarquin, but they CLOTHED THEMSELVES WITH HIM-they imitated and aped him in every thing. Eusebius, in his life of Constantine, says the same of his sons, they put on their father-they seemed to enter into his spirit and views, and to imitate him in all things. The mode of speech itself is taken from the custom of stage players: they assumed the name and garments of the person whose character they were to act, and endeavoured as closely as possible to imitate him in their spirit, words, and actions. See many pertinent examples in Kypke. And make not provision for the flesh] By flesh we are here to understand, not only the body, but all the irregular appetites and passions which led to the abominations already recited. No provision should be made for the encouragement and gratification of such a principle as this. To fulfil the lusts thereof.] eiv epiqumiav, in reference to its lusts; such as the kwmoi, koitai, meqai, and aselgeiai, rioting, drunkenness, prostitutions, and uncleanness, mentioned, Romans 13:13, to make provision for which the Gentiles lived and laboured, and bought and sold, and schemed and planned; for it was the whole business of their life to gratify the sinful lusts of the flesh. Their philosophers taught them little else; and the whole circle of their deities, as well as the whole scheme of their religion, served only to excite and inflame such passions, and produce such practices.

I. IN these four last verses there is a fine metaphor, and it is continued and well sustained in every expression. 1. The apostle considers the state of the Gentiles under the notion of night, a time of darkness and a time of evil practices. 2. That this night is nearly at an end, the night is far spent. 3. He considers the Gospel as now visiting the Gentiles, and the light of a glorious day about to shine forth on them. 4. He calls those to awake who were in a stupid, senseless state concerning all spiritual and moral good; and those who were employed in the vilest practices that could debase and degrade mankind. 5. He orders them to cast off the works of darkness, and put on the armour opla, the habiliments of light-of righteousness: to cease to do evil; to learn to do well. Here is an allusion to laying aside their night clothes, and putting on their day clothes. 6. He exhorts them to this that they may walk honestly, decently habited; and not spend their time, waste their substance, destroy their lives, and ruin their souls in such iniquitous practices as those which he immediately specifies. 7. That they might not mistake his meaning concerning the decent clothing which he exhorts them to walk in, he immediately explains himself by the use of a common form of speech, and says, still following his metaphor, Put on the Lord Jesus Christ-receive his doctrine, copy his example, and seek the things which belong to another life; for the Gentiles thought of little else than making provision for the flesh or body, to gratify its animal desires and propensities.

II. These last verses have been rendered famous in the Christian Church for more than 1400 years, as being the instrument of the conversion of St. Augustine. It is well known that this man was at first a Manichean, in which doctrine he continued till the 32d year of his age. He had frequent conferences and controversies on the Christian religion with several friends who were Christians; and with his mother Monica, who was incessant in her prayers and tears for his conversion. She was greatly comforted by the assurance given her by St. Ambrose, bishop of Milan, where her son Augustine was then professor of rhetoric: that a child of so many prayers and fears could not perish. He frequently heard St. Ambrose preach, and was affected, not only by his eloquence, but by the important subjects which he discussed; but still could not abandon his Manicheanism. Walking one day in a garden with his friend Alypius, who it appears had been reading a copy of St. Paul’s epistle to the Romans, and had left it on a bank near which they then were, (though some say that Augustine was then alone,) he thought he heard a musical voice calling out distinctly, TOLLE et LEGE! TOLLE et LEGE! take up and read! take up and read! He looked down, saw the book, took it up, and hastily opening it, the first words that met his eye were these-mh kwmoiv kai meqaiv, &c., Not in rioting and drunkenness, &c., but put ye on the Lord Jesus Christ. He felt the import and power of the words, and immediately resolved to become a follower of Christ: he in consequence instantly embraced Christianity; and afterwards boldly professed and wrote largely in its defence, and became one of the most eminent of all the Latin fathers. Such is the substance of the story handed down to us from antiquity concerning the conversion of St. Augustine. He was made bishop of Hippo in Africa, in the year 395, and died in that city, Aug. 28th, 430, at the very time that it was beseiged by the Vandals.

III. After what I have said in the notes, I need add nothing on the great political question of subordination to the civil powers; and of the propriety and expediency of submitting to every ordinance of man for the Lords sake. I need only observe, that it is in things civil this obedience is enjoined; in things religious, God alone is to be obeyed. Should the civil power attempt to usurp the place of the Almighty, and forge a new creed, or prescribe rites and ceremonies not authorized by the word of God, no Christian is bound to obey. Yet even in this case, as I have already noted, no Christian is authorized to rebel against the civil power; he must bear the persecution, and, if needs be, seal the truth with his blood, and thus become a martyr of the Lord Jesus. This has been the invariable practice of the genuine Church of Christ. They committed their cause to him who judgeth righteously. See farther on this subject on Matthew 22:20, &c. ROMANS

Verse 14. But put ye on the Lord Jesus Christ — A strong and beautiful expression for the most intimate union with him, and the being clothed with all the graces which were in him; including the receiving, in faith and love, every part of his doctrine; obeying his precepts, imitating his example, and adorning ourselves therewith as with a splendid robe, not to be put off; because it is the garb intended for that eternal day, which is never to be followed by night. The apostle does not say, “Put on purity and sobriety, peacefulness and benevolence;” but he says all this, and a thousand times more, at once, in saying, Put on Christ. And make not provision for the flesh — To raise foolish and sinful desires in your hearts, or, when they are raised already, to devise means to gratify them.

14. Put ye on… Christ—Let him be buckled on to your body and soul as all armour, verse 12; let him be invested upon you as a dress instead of wanton attire, verse 13. Put him on as your righteousness, as pardoning your sin and ruling your life. Put him on as your Redeemer and ultimate Glorifier. Put him on by an inward living faith, and by an external exemplary profession. Provision—Forethought, purpose. Flesh—In so pure an attire as Christ, be infinitely removed from all the lusts of the fallen nature.

Ver. 13.-14. Expansion, positive and negative, of the foregoing exhortation.

As in day: in the light of the dawning day, which even before the sun has risen is sufficient to guide our steps. It keeps up the metaphor of Romans 13:12.

Becomingly: with good appearance suitable to the daylight in which we walk. Same word in 1 Thessalonians 4:12; 1 Corinthians 14:40. Revelling etc.: sins belonging specially to the night. They are the works of the darkness in Romans 13:12.

But put on etc.: parallel to put on the weapons of the light. Put on the Lord Jesus Christ: as men put on clothing, which, though distinct from them, yet when put on becomes almost a part of them. Paul bids us enter into union with Christ so close that He will become the close environment in which we live and move. Same phrase in Galatians 3:27: cp. Ephesians 4:24; Colossians 3:10, a somewhat different conception. Since union with Christ enables us to do God’s work even in face of enemies, to put on Christ is (Romans 13:12) to put on the weapons of the light: cp. 1 Peter 4:1.

No forethought: as in Romans 12:17.

The flesh: the material and constitution common to all human bodies and characterized by various desires: cp. Romans 6:12, Galatians 5:16, 24. The prohibition to take forethought for the flesh is limited to one improper aim of such forethought, viz. to gratify its desires. The metaphor of Romans 13:12 deserves careful study. The present life is compared to a night spent in rioting and sleep. The coming of Christ will bring the eternal day. Already it is dawning; and in the light of that day-dawn His servants walk. The light is in conflict with darkness; and it is our privilege to join in the battle and hasten the victory. Paul announces that morning has come; that the time for revelry has gone. He bids the sleepers to awake, to cast aside the character in which they have wrapped themselves and lain so long, unconscious of the realities of the coming day, and to grasp their sword to do battle for the light. He bids them put on, as their complete defence and their resistless weapon, the character and living presence of their anointed Master, Jesus; and urges them, since the night is past, to think no more of indulgence or revelry.

On the spiritual significance of light and darkness, compare carefully 1 Thessalonians 5:1-11; Ephesians 5:7-16.