Romans 13 commentary

The grace of the gospel teaches us submission and quiet, where pride and the carnal mind only see causes for murmuring and discontent. Whatever the persons in authority over us themselves may be, yet the just power they have, must be submitted to and obeyed. In the general course of human affairs, rulers are not a terror to honest, quiet, and good subjects, but to evil-doers. Such is the power of sin and corruption, that many will be kept back from crimes only by the fear of punishment. Thou hast the benefit of the government, therefore do what thou canst to preserve it, and nothing to disturb it. This directs private persons to behave quietly and peaceably where God has set them, 1Ti 2:1, 2. Christians must not use any trick or fraud. All smuggling, dealing in contraband goods, withholding or evading duties, is rebellion against the express command of God. Thus honest neighbours are robbed, who will have to pay the more; and the crimes of smugglers, and others who join with them, are abetted. It is painful that some professors of the gospel should countenance such dishonest practices. The lesson here taught it becomes all Christians to learn and practise, that the godly in the land will always be found the quiet and the peaceable in the land, whatever others are.

Christians must avoid useless expense, and be careful not to contract any debts they have not the power to discharge. They are also to stand aloof from all venturesome speculations and rash engagements, and whatever may expose them to the danger of not rendering to all their due. Do not keep in any one's debt. Give every one his own. Do not spend that on yourselves, which you owe to others. But many who are very sensible of the trouble, think little of the sin, of being in debt. Love to others includes all the duties of the second table. The last five of the ten commandments are all summed up in this royal law, Thou shalt love thy neighbour as thyself; with the same sincerity that thou lovest thyself, though not in the same measure and degree. He that loves his neighbour as himself, will desire the welfare of his neighbour. On this is built that golden rule, of doing as we would be done by. Love is a living, active principle of obedience to the whole law. Let us not only avoid injuries to the persons, connexions, property, and characters of men; but do no kind or degree of evil to any man, and study to be useful in every station of life.

Four things are here taught, as a Christian's directory for his day's work. When to awake; Now; and to awake out of the sleep of carnal security, sloth, and negligence; out of the sleep of spiritual death, and out of the sleep of spiritual deadness. Considering the time; a busy time; a perilous time. Also the salvation nigh at hand. Let us mind our way, and mend our pace, we are nearer our journey's end. Also to make ourselves ready. The night is far spent, the day is at hand; therefore it is time to dress ourselves. Observe what we must put off; clothes worn in the night. Cast off the sinful works of darkness. Observe what we must put on; how we should dress our souls. Put on the armour of light. A Christian must reckon himself undressed, if unarmed. The graces of the Spirit are this armour, to secure the soul from Satan's temptations, and the assaults of this present evil world. Put on Christ; that includes all. Put on righteousness of Christ, for justification. Put on the Spirit and grace of Christ, for sanctification. The Lord Jesus Christ must be put on as Lord to rule you as Jesus to save you; and in both, as Christ anointed and appointed by the Father to this ruling, saving work. And how to walk. When we are up and ready, we are not to sit still, but to appear abroad; let us walk. Christianity teaches us how to walk so as to please God, who ever sees us. Walk honestly as in the day; avoiding the works of darkness. Where there are riot and drunkenness, there usually are chambering and wantonness, and strife and envy. Solomon puts these all together, Pr 23:29–35. See what provision to make. Our great care must be to provide for our souls: but must we take no care about our bodies? Yes; but two things are forbidden. Perplexing ourselves with anxious, encumbering care; and indulging ourselves in irregular desires. Natural wants are to be answered, but evil appetites must be checked and denied. To ask meat for our necessities, is our duty, we are taught to pray for daily bread; but to ask meat for our lusts, is provoking God, Ps 78:18.

1. Let every soul, “Anima,” ψυχὴ, not only the Hebrews, (see Genesis 14:21; 46:27,) but the Greeks also designate man by this word. Man is sometimes designated by his immaterial part, soul, and sometimes by his material part, flesh, or body, as in Romans 12:1. One author says that the word soul is used here in order to show that the obedience enforced should be from the soul, not feigned, but sincere and genuine. Let every soul, that is “every one,” says Grotius, “even apostles, prophets, and bishops.” — Ed. etc. Inasmuch as he so carefully handles this subject in connection with what forms the Christian life, it appears that he was constrained to do so by some great necessity which existed especially in that age, though the preaching of the gospel at all times renders this necessary. There are indeed always some tumultuous spirits who believe that the kingdom of Christ cannot be sufficiently elevated, unless all earthly powers be abolished, and that they cannot enjoy the liberty given by him, except they shake off every yoke of human subjection. This error, however, possessed the minds of the Jews above all others; for it seemed to them disgraceful that the offspring of Abraham, whose kingdom flourished before the Redeemer’s coming, should now, after his appearance, continue in submission to another power. There was also another thing which alienated the Jews no less than the Gentiles from their rulers, because they all not only hated piety, but also persecuted religion with the most hostile feelings. Hence it seemed unreasonable to acknowledge them for legitimate princes and rulers, who were attempting to take away the kingdom from Christ, the only Lord of heaven and earth.

By these reasons, as it is probable, Paul was induced to establish, with greater care than usual, the authority of magistrates, and first he lays down a general precept, which briefly includes what he afterwards says: secondly, he subjoins an exposition and a proof of his precept.

He calls them the higher powers, “Potestates supereminentes — pre-eminent powers.” Hammond renders the words ἐξουσίαις ὑπερεχούσαις, supreme powers, meaning kings, and refers to ἄρχοντες in Romans 13:3, as a proof; but this word means magistrates as well as kings. See Luke 12:58. The ruling power as exercised by those in authority is evidently what is meant here, without any reference to any form of government. Of course obedience to kings, or to emperors, or to any exercising a ruling power, whatever name they may bear, is included. — Ed not the supreme, who possess the chief authority, but such as excel other men. Magistrates are then thus called with regard to their subjects, and not as compared with each other. And it seems indeed to me, that the Apostle intended by this word to take away the frivolous curiosity of men, who are wont often to inquire by what right they who rule have obtained their authority; but it ought to be enough for us, that they do rule; for they have not ascended by their own power into this high station, but have been placed there by the Lord’s hand. And by mentioning every soul, he removes every exception, lest any one should claim an immunity from the common duty of obedience. Grotius qualifies this obedience by saying, that it should not extend to what is contrary to the will of God. But it is remarkable, that often in Scripture things are stated broadly and without any qualifying terms, and yet they have limits, as it is clear from other portions. This peculiarity is worthy of notice. Power is from God, the abuse of power is from what is evil in men. The Apostle throughout refers only to power justly exercised. He does not enter into the subject of tyranny and oppression. And this is probably the reason why he does not set limits to the obedience required: he contemplated no other than the proper and legitimate use of power. — Ed.

For there is no power, etc. The reason why we ought to be subject to magistrates is, because they are constituted by God’s ordination. For since it pleases God thus to govern the world, he who attempts to invert the order of God, and thus to resist God himself, despises his power; since to despise the providence of him who is the founder of civil power, is to carry on war with him. Understand further, that powers are from God, not as pestilence, and famine, and wars, and other visitations for sin, are said to be from him; but because he has appointed them for the legitimate and just government of the world. For though tyrannies and unjust exercise of power, as they are full of disorder, (ἀταξίας) are not an ordained government; yet the right of government is ordained by God for the wellbeing of mankind. As it is lawful to repel wars and to seek remedies for other evils, hence the Apostle commands us willingly and cheerfully to respect and honor the right and authority of magistrates, as useful to men: for the punishment which God inflicts on men for their sins, we cannot properly call ordinations, but they are the means which he designedly appoints for the preservation of legitimate order.

2. And they who resist, etc. As no one can resist God but to his own ruin, he threatens, that they shall not be unpunished who in this respect oppose the providence of God. Let us then beware, lest we incur this denunciation. And by judgment, “Judicium,” κρίμα; some render it “punishment;” Beza, “condemnation.” The word is used in both senses: but according to the tenor of the former part of the verse, it seems that the Apostle means that which is inflicted by God. — Ed. I understand not only the punishment which is inflicted by the magistrate, as though he had only said, that they would be justly punished who resisted authority; but also the vengeance of God, however it may at length be executed: for he teaches us in general what end awaits those who contend with God.

Romans 13:3-4

3. For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same:

3. Principes enim non sunt terrori bonis operibus sed malis; vis ergo non timere potestatem? bene fac, et habebis laudem ab ea;

4. For he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil.

4. Dei enim minister est tibi in bonum; si vero quid mali feceris, time; non enim frustra gladium gerit; Dei enim minister est, vindex in iram adversus eos qui male agunt. The words, “Vindex in iram adversus eos qui male agunt,” can hardly be translated; and the latter part is improperly put in the plural. — Ed.

3. For princes, etc. He now commends to us obedience to princes on the ground of utility; for the causative γὰρ, for, is to be referred to the first proposition, and not to the last verse. Now, the utility is this, — that the Lord has designed in this way to provide for the tranquillity of the good, and to restrain the waywardness of the wicked; by which two things the safety of mankind is secured: for except the fury of the wicked be resisted, and the innocent be protected from their violence, all things would come to an entire confusion. Since then this is the only remedy by which mankind can be preserved from destruction, it ought to be carefully observed by us, unless we wish to avow ourselves as the public enemies of the human race.

And he adds, Wilt not thou then fear the power? Do good. By this he intimates, that there is no reason why we should dislike the magistrate, if indeed we are good; nay, that it is an implied proof of an evil conscience, and of one that is devising some mischief, when any one wishes to shake off or to remove from himself this yoke. But he speaks here of the true, and, as it were, of the native duty of the magistrate, from which however they who hold power often degenerate; yet the obedience due to princes ought to be rendered to them. For since a wicked prince is the Lord’s scourge to punish the sins of the people, let us remember, that it happens through our fault that this excellent blessing of God is turned into a curse.

Let us then continue to honor the good appointment of God, which may be easily done, provided we impute to ourselves whatever evil may accompany it. Hence he teaches us here the end for which magistrates are instituted by the Lord; the happy effects of which would always appear, were not so noble and salutary an institution marred through our fault. At the same time, princes do never so far abuse their power, by harassing the good and innocent, that they do not retain in their tyranny some kind of just government: there can then be no tyranny which does not in some respects assist in consolidating the society of men.

He has here noticed two things, which even philosophers have considered as making a part of a well-ordered administration of a commonwealth, that is, rewards for the good, and punishment for the wicked. The word praise has here, after the Hebrew manner, a wide meaning.

4. For he is God’s minister for good, etc. Magistrates may hence learn what their vocation is, for they are not to rule for their own interest, but for the public good; nor are they endued with unbridled power, but what is restricted to the wellbeing of their subjects; in short, they are responsible to God and to men in the exercise of their power. For as they are deputed by God and do his business, they must give an account to him: and then the ministration which God has committed to them has a regard to the subjects, they are therefore debtors also to them. And private men are reminded, that it is through the divine goodness that they are defended by the sword of princes against injuries done by the wicked.

For they bear not the sword in vain, etc. It is another part of the office of magistrates, that they ought forcibly to repress the waywardness of evil men, who do not willingly suffer themselves to be governed by laws, and to inflict such punishment on their offenses as God’s judgment requires; for he expressly declares, that they are armed with the sword, not for an empty show, but that they may smite evil-doers.

And then he says, An avenger, to execute wrath, Vindex in iram, ἔκδικος εἰς ὀργὴν; “a revenger to execute wrath,” Com. Ver., Doddridge; “a revenger for wrath,” Hammond. Wrath is here taken to mean punishment, by Luther, Beza, Grotius, Mede, etc. see Romans 2:5; Romans 3:5; Romans 4:15. The phrase then might be rendered, “condemning to punishment the doer of evil.” There is a contrast between “for wrath” and “for good” at the beginning of the verse. — Ed. etc. This is the same as if it had been said, that he is an executioner of God’s wrath; and this he shows himself to be by having the sword, which the Lord has delivered into his hand. This is a remarkable passage for the purpose of proving the right of the sword; for if the Lord, by arming the magistrate, has also committed to him the use of the sword, whenever he visits the guilty with death, by executing God’s vengeance, he obeys his commands. Contend then do they with God who think it unlawful to shed the blood of wicked men.

Romans 13:5-7

5. Wherefore ye must needs be subject, not only for wrath, but also for conscience sake.

5. Itaque necesse est subjici, non modo propter iram, sed etiam propter conscientiam.

6. For, for this cause pay ye tribute also: for they are God’s ministers, attending continually upon this very thing.

6. Propterea enim tributa quoque solutis; ministri “Ministri,” λειτουργοὶ, administrators, functionaries, the performers of public service, or public ministers, according to Macknight. Rulers were called before, in Romans 13:4, διάκονοι, servants, deacons, ministers. The same titles are given to them as to the Apostles and ministers of the gospel, and even to Christ himself: and they are said to be the ministers and functionaries of God, being so in civil matters, as those are in spiritual things who preach the gospel. — Ed. enim Dei sunt, in hoc incumbentes.

7. Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour.

7. Reddite ergo omnibus quod debetur; cui tributum, tributum; cui vectigal, vectigal; cui timorem, timorem; cui honorem, honorem.

5. It is therefore necessary, etc. What he had at first commanded as to the rendering of obedience to magistrates, he now briefly repeats, but with some addition, and that is, — that we ought to obey them, not only on the ground of necessity arising from man, but that we thereby obey God; for by wrath he means the punishment which the magistrates inflict for the contempt of their dignity; as though he had said, “We must not only obey, because we cannot with impunity resist the powerful and those armed with authority, as injuries are wont to be borne with which cannot be repelled; but we ought to obey willingly, as conscience through God’s word thus binds us.” Though then the magistrate were disarmed, so that we could with impunity provoke and despise him, yet such a thing ought to be no more attempted than if we were to see punishment suspended over us; for it belongs not to a private individual to take away authority from him whom the Lord has in power set over us. This whole discourse is concerning civil government; it is therefore to no purpose that they who would exercise dominion over consciences do hence attempt to establish their sacrilegious tyranny.

6. For this reason also, etc. He takes occasion to introduce the subject of tributes, the reason for which he deduces from the office of magistrates; for if it be their duty to defend and safely preserve the peace of the good, and to resist the mischievous attempts of the wicked, this they cannot do unless they are aided by sufficient force. Tributes then are justly paid to support such necessary expenses. The words “to this very thing,” εἰς αὐτὸ τούτο, seem to be an instance of Hebraism, as זאת, “this,” in that language is both singular and plural, and means “this,” or “those,” according to the context. “To these very things,” before mentioned as to the works and duties of magistrates, appears to be the meaning here: and so the words are rendered in the Syriac and Ethiopic versions. A singular instance is found at the beginning of Romans 13:9, “For this,” τὸ γὰρ, and then several commandments are mentioned; “for this” is the law, says Stuart; but the word for “law” is of a different gender. What we would say in English is, “for these,” etc. It is a Hebrew idiom transferred into Greek. — Ed. But respecting the proportion of taxes or tributes, this is not the place to discuss the subject; nor does it belong to us either to prescribe to princes how much they ought to expend in every affair, or to call them to an account. It yet behooves them to remember, that whatever they receive from the people, is as it were public property, and not to be spent in the gratification of private indulgence. For we see the use for which Paul appoints these tributes which are to be paid — even that kings may be furnished with means to defend their subjects.

7. Render then to all what is due, etc. The Apostle seems here summarily to include the particulars in which the duties of subjects towards magistrates consist, — that they are to hold them in esteem and honor, that they are to obey their edicts, laws, and judgments, — that they are to pay tributes and customs. By the word fear, he means obedience; by customs and tributes, not only imposts and taxes, but also other revenues. The distinction commonly made between the two words is this, — φόρος, “tribute,” is a tax on the person or on lands, and τέλος, “custom,” is what is levied on merchandise. — Ed.

Now this passage confirms what I have already said, — that we ought to obey kings and governors, whoever they may be, not because we are constrained, but because it is a service acceptable to God; for he will have them not only to be feared, but also honored by a voluntary respect.

Romans 13:8-10

8. Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law.

8. Nemini quicquam debeatis, nisi ut invicem diligatis; qui enim diligit alterum Legem implevit.

9. For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself.

9. Illud enim, Non moechaberis, Non occides, Non falsum testimonium dices, Non concupisces, et si quod est aliud praeceptum, in hoc sermone comprehenditur, Diliges proximum sicut teipsum.

10. Love worketh no ill to his neighbour: therefore love is the fulfilling of the law.

10. Dilectio proximo malum non infert: plenitudo ergo legis est dilectio.

8. To no one owe ye, etc. There are those who think that this was not said without a taunt, as though Paul was answering the objection of those who contended that Christians were burdened in having other precepts than that of love enjoined them. And indeed I do not deny, but that it may be taken ironically, as though he conceded to those who allowed no other law but that of love, what they required, but in another sense. And yet I prefer to take the words simply as they are; for I think that Paul meant to refer the precept respecting the power of magistrates to the law of love, lest it should seem to any one too feeble; as though he had said, — “When I require you to obey princes, I require nothing more than what all the faithful ought to do, as demanded by the law of love: for if ye wish well to the good, (and not to wish this is inhuman,) ye ought to strive, that the laws and judgments may prevail, that the administrators of the laws may have an obedient people, so that through them peace may be secured to all.” He then who introduces anarchy, violates love; for what immediately follows anarchy, is the confusion of all things. The debt of love is to be always paid, and is always due: for love is ever to be exercised. We are to pay other debts, and we may pay them fully and finally: but the debt of love ever continues, and is to be daily discharged. — Ed.

For he who loves another, etc. Paul’s design is to reduce all the precepts of the law to love, so that we may know that we then rightly obey the commandments, when we observe the law of love, and when we refuse to undergo no burden in order to keep it. He thus fully confirms what he has commanded respecting obedience to magistrates, in which consists no small portion of love.

But some are here impeded, and they cannot well extricate themselves from this difficulty, — that Paul teaches us that the law is fulfilled when we love our neighbor, for no mention is here made of what is due to God, which ought not by any means to have been omitted. But Paul refers not to the whole law, but speaks only of what the law requires from us as to our neighbor. And it is doubtless true, that the whole law is fulfilled when we love our neighbors; for true love towards man does not flow except from the love of God, and it is its evidence, and as it were its effects. But Paul records here only the precepts of the second table, and of these only he speaks, as though he had said, — “He who loves his neighbor as himself, performs his duty towards the whole world.” Puerile then is the gloss of the Sophists, who attempt to elicit from this passage what may favor justification by works: for Paul declares not what men do or do not, but he speaks hypothetically of that which you will find nowhere accomplished. And when we say, that men are not justified by works, we deny not that the keeping of the law is true righteousness: but as no one performs it, and never has performed it, we say, that all are excluded from it, and that hence the only refuge is in the grace of Christ.

9. For this, Thou shalt not commit adultery, etc. It cannot be from this passage concluded what precepts are contained in the second table, for he subjoins at the end, and if there be any other precept He indeed omits the command respecting the honoring of parents; and it may seem strange, that what especially belonged to his subject should have been passed by. But what if he had left it out, lest he should obscure his argument? Though I dare not to affirm this, yet I see here nothing wanting to answer the purpose he had in view, which was to show, — that since God intended nothing else by all his commandments than to teach us the duty of love, we ought by all means to strive to perform it. And yet the uncontentious reader will readily acknowledge, that Paul intended to prove, by things of a like nature, that the import of the whole law is, that love towards one another ought to be exercised by us, and that what he left to be implied is to be understood, and that is, — that obedience to magistrates is not the least thing which tends to nourish peace, to preserve brotherly love.

10. Love doeth no evil to a neighbor, etc. He demonstrates by the effect, that under the word love are contained those things which are taught us in all the commandments; for he who is endued with true love will never entertain the thought of injuring others. What else does the whole law forbid, but that we do no harm to our neighbor? This, however, ought to be applied to the present subject; for since magistrates are the guardians of peace and justice, he who desires that his own right should be secured to every one, and that all may live free from wrong, ought to defend, as far as he can, the power of magistrates. But the enemies of government show a disposition to do harm. And when he repeats that the fulfilling of the law is love, understand this, as before, of that part of the law which refers to mankind; for the first table of the law, which contains what we owe to God, is not here referred to at all.

Romans 13:11-14

11. And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed.

11. Hoc enim, quum noverimus tempus, quia hora est qua jam e somno expergiscamur (nunc enim propior est salus nostra quam quum credi-dimus,)

12. The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light.

12. Nox progressa est, dies vero appropinquavit: abjiciamus ergo opera tenebrarum, et induamus arma lucis.

13. Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying.

13 Sicut in die decenter ambulemus; non comessationibus neque ebrietatibus, neque eubilibus neque lasciviis, neque contentione neque aemulatione:

14. But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof

14. Sed induamini Dominum Iesum Christum, et carnis curam ne agatis ad concupiscentias.

11. Moreover, etc. He enters now on another subject of exhortation, that as the rays of celestial life had begun to shine on us as it were at the dawn, we ought to do what they are wont to do who are in public life and in the sight of men, who take diligent care lest they should commit anything that is base or unbecoming; for if they do anything amiss, they see that they are exposed to the view of many witnesses. But we, who always stand in the sight of God and of angels, and whom Christ, the true sun of righteousness, invites to his presence, we indeed ought to be much more careful to beware of every kind of pollution.

The import then of the words is this, “Since we know that the seasonable time has already come, in which we should awake from sleep, let us cast aside whatever belongs to the night, let us shake off all the works of darkness, since the darkness itself has been dissipated, and let us attend to the works of light, and walk as it becomes those who are enjoying the day.” The intervening words are to be read as in a parenthesis.

As, however, the words are metaphorical, it may be useful to consider their meaning: Ignorance of God is what he calls night; for all who are thus ignorant go astray and sleep as people do in the night. The unbelieving do indeed labor under these two evils, they are blind and they are insensible; but this insensibility he shortly after designated by sleep, which is, as one says, an image of death. By light he means the revelation of divine truth, by which Christ the sun of righteousness arises on us. The preceding explanation of night and day, as here to be understood, does not comport with what is afterwards said on Romans 13:12. The distinction between night and day of a Christian, ought to be clearly kept in view. The first is what is here described, but the latter is what the passage refers to. And the sleep mentioned here is not the sleep of ignorance and unbelief, but the sleep, the torpor, or inactivity of Christians.

That the present state of believers, their condition in this world, is meant here by “night,” and their state of future glory is meant by “day,” appears evident from the words which follow, “for nearer now is our salvation than when we believed.” Salvation here, as in Romans 8:24, and in 1 Peter 1:9, means salvation made complete and perfect, the full employment of all its blessings. Indeed in no other sense can what is said here of night and day be appropriate. The night of heathen ignorance as to Christians had already passed, and the day of gospel light was not approaching, but had appeared. — Ed. He mentions awake, by which he intimates that we are to be equipped and prepared to undertake the services which the Lord requires from us. The works of darkness are shameful and wicked works; for night, as some one says, is shameless. The armor of light represents good, and temperate, and holy actions, such as are suitable to the day; and armor is mentioned rather than works, because we are to carry on a warfare for the Lord.

But the particles at the beginning, And this, are to be read by themselves, for they are connected with what is gone before; as we say in Latin Adhoec — besides, or proeterea — moreover. The time, he says, was known to the faithful, for the calling of God and the day of visitation required a new life and new morals, and he immediately adds an explanation, and says, that it was the hour to awake: for it is not χρόνος but καιρὸς which means a fit occasion or a seasonable time. The words καὶ τούτο, according to Beza, Grotius, Mede, etc., connect what follows with the preceding exhortation to love, “And this do, or let us do, as we know,” etc. But the whole tenor of what follows by no means favors this view. The subject is wholly different. It is evidently a new subject of exhortation, as Calvin says, and the words must be rendered as he proposes, or be viewed as elliptical; the word “I say,” or “I command,” according to Macknight, being understood, “This also I say, since we know the time,” etc. If we adopt “I command,” or “moreover,” as Calvin does, it would be better to regard the participle εἰδότες, as having the meaning of an imperative, εστε being understood, several instances of which we have in the preceding chapter, Romans 12:9,16,17. The whole passage would then read better in this manner, —

11. Moreover, know the time, that it is even now the very time for us to awake from sleep; for nearer now is our salvation than when we

12. believed: the night has advanced, and the day has approached; let us then cast away the works of darkness, and let us put on the

13. armor of light; let us, as in the day, walk in a becoming manner, etc. — Ed.

For nearer is now our salvation, etc. This passage is in various ways perverted by interpreters. Many refer the word believed to the time of the law, as though Paul had said, that the Jews believed before Christ came; which view I reject as unnatural and strained; and surely to confine a general truth to a small part of the Church, would have been wholly inconsistent. Of that whole assembly to which he wrote, how few were Jews? Then this declaration could not have been suitable to the Romans. Besides, the comparison between the night and the day does in my judgment dissipate every doubt on the point. The declaration then seems to me to be of the most simple kind, — “Nearer is salvation now to us than at that time when we began to believe:” so that a reference is made to the time which had preceded as to their faith. For as the adverb here used is in its import indefinite, this meaning is much the most suitable, as it is evident from what follows.

12. The night has advanced, and the day, etc. This is the season which he had just mentioned; for as the faithful are not as yet received into full light, he very fitly compares to the dawn the knowledge of future life, which shines on us through the gospel: for day is not put here, as in other places, for the light of faith, (otherwise he could not have said that it was only approaching, but that it was present, for it now shines as it were in the middle of its progress,) but for that glorious brightness of the celestial life, the beginnings of which are now seen through the gospel.

The sum of what he says is, — that as soon as God begins to call us, we ought to do the same, as when we conclude from the first dawn of the day that the full sun is at hand; we ought to look forward to the coming of Christ.

He says that the night had advanced, because we are not so overwhelmed with thick darkness as the unbelieving are, to whom no spark of life appears; but the hope of resurrection is placed by the gospel before our eyes; yea, the light of faith, by which we discover that the full brightness of celestial glory is nigh at hand, ought to stimulate us, so that we may not grow torpid on the earth. But afterwards, when he bids us to walk in the light, as it were during the day time, he does not continue the same metaphor; for he compares to the day our present state, while Christ shines on us. His purpose was in various ways to exhort us, — at one time to meditate on our future life; at another, to contemplate the present favor of God.

13. Not in reveling, etc. He mentions here three kinds of vices, and to each he has given two names, — intemperant and excess in living, — carnal lust and uncleanness, which is connected with it, — and envy and contention. If these have in them so much filthiness, that even carnal men are ashamed to commit them before the eyes of men, it behooves us, who are in the light of God, at all times to abstain from them; yea, even when we are withdrawn from the presence of men. As to the third vice, though contention is put before envying, there is yet. no doubt but that Paul intended to remind us, that strifes and contests arise from this fountain; for when any one seeks to excel, there is envying of one another; but ambition is the source of both evils. The case is the same with the two preceding instances; the vice which seems to follow is placed first. Revelling is first mentioned, though drunkenness goes before it; and “chambering,” or concubinage, or indulgence in unlawful lusts is first stated, though lasciviousness or wantonness is the source from which it proceeds. It is an example of the Apostle’s mode of writing similar to what we find in Romans 11:29, as to “the gifts and calling of God,” and in verse 33, as to “the wisdom and knowledge of God.” — Ed.

14. But put ye on the Lord Jesus Christ, etc. This metaphor is commonly used in Scripture with respect to what tends to adorn or to deform man; both of which may be seen in his clothing: for a filthy and torn garment dishonors a man; but what is becoming and clean recommends him. Now to put on Christ, means here to be on every side fortified by the power of his Spirit, and be thereby prepared to discharge all the duties of holiness; for thus is the image of God renewed in us, which is the only true ornament of the soul. For Paul had in view the end of our calling; inasmuch as God, by adopting us, unites us to the body of his only-begotten Son, and for this purpose, — that we, renouncing our former life, may become new men in him. Many have explained “the putting on” here in a manner wholly inconsistent with the passage, as though the putting on of Christ’s righteousness was intended. Calvin keeps to what accords with the context, the putting on of Christ as to his holy image. Sanctification, and not justification, is the subject of the passage. To put on Christ, then, is to put on his virtues and graces, to put on or be endued with his spirit, to imitate his conduct and to copy his example. This is in addition to the putting him on as our righteousness, and not as a substitute for it. Both are necessary: for Christ is our sanctification, the author, worker, and example of it, as well as our righteousness. — Ed. On this account he says also in another place, that we put on Christ in baptism. (Galatians 3:27.)

And have no care, etc. As long as we carry about us our flesh, we cannot cast away every care for it; for though our conversation is in heaven, we yet sojourn on earth. The things then which belong to the body must be taken care of, but not otherwise than as they are helps to us in our pilgrimage, and not that they may make us to forget our country. Even heathens have said, that a few things suffice nature, but that the appetites of men are insatiable. Every one then who wishes to satisfy the desires of the flesh, must necessarily not only fall into, but be immerged in a vast and deep gulf.

Paul, setting a bridle on our desires, reminds us, that the cause of all intemperance is, that no one is content with a moderate or lawful use of things: he has therefore laid down this rule, — that we are to provide for the wants of our flesh, but not to indulge its lusts. It is in this way that we shall use this world without abusing it.

CHAPTER 14

Romans 14:1-4

1. Him that is weak in the faith receive ye, but not to doubtful disputations.

1. Eum vero qui fide est imbecilla, suscipite, non ad disceptationes quaestionum.

2. For one believeth that he may eat all things: another, who is weak, eateth herbs.

2. Qui credit, vescatur quibusvis: qui autem infirmus est, olera edit.

3. Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth: for God hath received him.

3. Qui edit, non contemnat eum qui abstinet; et qui abstinet, eum non condemnet qui edit: Dominus enim illum suscepit.

4. Who art thou that judgest another man’s servant? to his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand.

4. Tu quis es qui judicas alienum servum? proprio Domino stat vel cadit. Stabit vero: potens est enim Dens efficere ut stet.

CHAPTER 13

Ro 13:1-14. Same Subject Continued--Political and Social Relations--Motives.

1-2. Let every soul--every man of you

be subject unto the higher powers--or, "submit himself to the authorities that are above him."

For there is no power--"no authority"

but of God: the powers that be are ordained of God--"have been ordained of God."

3-4. For rulers are not a terror to good works--"to the good work," as the true reading appears to be

but to the evil.

5. Wherefore ye must needs be subject, not only for wrath--for fear of the magistrate's vengeance.

but also for conscience' sake--from reverence for God's authority. It is of Magistracy in general, considered as a divine ordinance, that this is spoken: and the statement applies equally to all forms of government, from an unchecked despotism--such as flourished when this was written, under the Emperor Nero--to a pure democracy. The inalienable right of all subjects to endeavor to alter or improve the form of government under which they live is left untouched here. But since Christians were constantly charged with turning the world upside down, and since there certainly were elements enough in Christianity of moral and social revolution to give plausibility to the charge, and tempt noble spirits, crushed under misgovernment, to take redress into their own hands, it was of special importance that the pacific, submissive, loyal spirit of those Christians who resided at the great seat of political power, should furnish a visible refutation of this charge.

6-7. For, for this cause pay ye--rather, "ye pay"

tribute also--that is, "This is the reason why ye pay the contributions requisite for maintaining the civil government."

for they are God's ministers, attending continually upon this very thing--"to this very thing."

8. Owe no man anything, but to love one another--"Acquit yourselves of all obligations except love, which is a debt that must remain ever due" [Hodge].

for he that loveth another hath fulfilled the law--for the law itself is but love in manifold action, regarded as matter of duty.

9. For this, &c.--better thus: "For the [commandments], Thou shalt not kill, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not covet, and whatever other commandment [there may be], it is summed up," &c. (The clause, "Thou shalt not bear false witness," is wanting in all the most ancient manuscripts). The apostle refers here only to the second table of the law, as love to our neighbor is what he is treating of.

10. Love worketh no ill to his--or, "one's"

neighbour; therefore, &c.--As love, from its very nature, studies and delights to please its objects, its very existence is an effectual security against our wilfully injuring him. Next follow some general motives to the faithful discharge of all these duties.

11. And that--rather, "And this [do]"

knowing the time, that now it is high time--literally, "the hour has already come."

to awake out of sleep--of stupid, fatal indifference to eternal things.

for now is our salvation--rather, "the salvation," or simply "salvation."

nearer than when we--first

believed--This is in the line of all our Lord's teaching, which represents the decisive day of Christ's second appearing as at hand, to keep believers ever in the attitude of wakeful expectancy, but without reference to the chronological nearness or distance of that event.

12. The night--of evil

is far spent, the day--of consummated triumph over it

is at hand: let us therefore cast off--as a dress

the works of darkness--all works holding of the kingdom and period of darkness, with which, as followers of the risen Saviour, our connection has been dissolved.

and let us put on the armour of light--described at length in Ep 6:11-18.

13. Let us walk honestly--"becomingly," "seemingly"

as in the day--"Men choose the night for their revels, but our night is past, for we are all the children of the light and of the day (1Th 5:5): let us therefore only do what is fit to be exposed to the light of such a day."

not in rioting and drunkenness--varied forms of intemperance; denoting revels in general, usually ending in intoxication.

not in chambering and wantonness--varied forms of impurity; the one pointing to definite acts, the other more general.

not in strife and envying--varied forms of that venomous feeling between man and man which reverses the law of love.

14. But--to sum up all in one word.

put ye on the Lord Jesus Christ--in such wise that Christ only may be seen in you (see 2Co 3:3; Ga 3:27; Ep 4:24).

and make no provision--"take no forethought."

for the flesh, to fulfil the lust thereof--"Direct none of your attention to the cravings of your corrupt nature, how you may provide for their gratification."

Note, (1) How gloriously adapted is Christianity for human society in all conditions! As it makes war directly against no specific forms of government, so it directly recommends none. While its holy and benign principles secure the ultimate abolition of all iniquitous government, the reverence which it teaches for magistracy, under whatever form, as a divine institution, secures the loyalty and peaceableness of its disciples, amid all the turbulence and distractions of civil society, and makes it the highest interest of all states to welcome it within their pale, as in this as well as every other sense--"the salt of the earth, the light of the world" (Ro 13:1-5). (2) Christianity is the grand specific for the purification and elevation of all the social relations; inspiring a readiness to discharge all obligations, and most of all, implanting in its disciples that love which secures all men against injury from them, inasmuch as it is the fulfilling of the law (Ro 13:6-10). (3) The rapid march of the kingdom of God, the advanced stage of it at which we have arrived, and the ever-nearing approach of the perfect day--nearer to every believer the longer he lives--should quicken all the children of light to redeem the time, and, seeing that they look for such things, to be diligent, that they may be found of Him in peace, without spot and blameless (2Pe 3:14). (4) In virtue of "the expulsive power of a new and more powerful affection," the great secret of persevering holiness in all manner of conversation will be found to be "Christ IN US, the hope of glory" (Col 1:27), and Christ ON US, as the character in which alone we shall be able to shine before men (2Co 3:8) (Ro 13:14).

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 endeavored to act contrary to the Israelitish constitution: he changed some essential parts of that constitution, as I have elsewhere shown; (see the note on Act 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 endeavored 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 scepter 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.

Whosoever resisteth the power - Ὁ αντιτασσομενος, He who sets himself in order against this order of God; τῃ του Θεου διαταγῃ, and they who resist, οἱ ανθεστηκοτες, 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 - Κριμα, condemnation; shall be condemned both by the spirit and letter of that constitution, which, under pretense of defending or improving, they are indirectly labouring to subvert.

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 Rom 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.

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 defense 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 - Θεοῦ διακονος εστιν εκδικος, For he is God's vindictive minister, to execute wrath; εις οργην, 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.

Ye must needs be subject - Αναγκη, There is a necessity that ye should be subject, not only for wrath, δια την οργην, 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, defense, 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.

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 defense 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.

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 - Φορον· This word probably means such taxes as were levied on persons and estates.

Custom to whom custom - Τελος· This word probably means such duties as were laid upon goods, merchandise, etc., 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: Αναγκη γαρ μειουσθαι τα τελη, φορων επιβαλλομενων· 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 φοβον, 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 honor - The word τιμην 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.

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.

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 neighbor as thyself.

It is remarkable that ου ψευδομαρτυρησεις, 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.

Love worketh no ill - As he that loves another will act towards that person as, on a reverse of circumstances, he would that his neighbor 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 neighbor, love is the fulfilling of the law.

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 vigor 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, etc., with which they were then afflicted, is supposed by others to be the meaning of the apostle.

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 armor 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 armor. 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.

Let us walk honestly, as in the day - Let us walk, ευσχημονες, decently, from εν, well, and σχημα, 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 - Μη κωμοις και μεθαις· Κωμος, rioting, according to Hesychius, signifies ασελγη ᾳσματα, πορνικα συμποσια, ῳδαι, unclean and dissolute songs, banquets, and such like. Μεθαις signifies drunken festivals, such as were celebrated in honor of their gods, when after they had sacrificed (μετα το θυειν, 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, κοιταις, signifies whoredoms and prostitution of every kind.

And wantonness - Ασελγειαις, All manner of uncleanness and sodomitical practices.

Not in strife and envying - Μη εριδι και ζηλῳ, 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.

Put ye on the Lord Jesus - This is in reference to what is said, Rom 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, ὁ δεινα τον δεινα ενεδυσατο, 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: ουκετι μετριαζοντες, αλλα τον Ταρκυνιον εκεινον ενδυομενοι, 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 endeavored 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 fulfill the lusts thereof - Εις επιθυμιας, in reference to its lusts; such as the κωμοι, κοιται, μεθαι, and ασελγειαι, rioting, drunkenness, prostitutions, and uncleanness, mentioned, Rom 13:13, to make provision for which the Gentiles lived and labored, 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 armor ὁπλα, 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 32nd 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 - Μη κωμοις και μεθαις, etc., Not in rioting and drunkenness, etc., 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 defense, 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 besieged 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 Mat 22:20 (note), etc.

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.

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.

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.

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

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

For this cause - Because they are the ministers (officers) of God for the public good. This very thing - The public good.

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.

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.

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.

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

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.

Banqueting - Luxurious, elegant feasts.

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.

1. LEt every soul be subject unto the higher powers . For there is no power but of God : the powers that be, are ordained of God .

The former Chapter is called by some, Saint Paul's Ethicks, and this his Politicks: He having said, in the latter end of the foregoing Chapter, That Christians must not avenge themselves, but refer all to God, who says, That vengeance is his, and he will repay it: Some might infer from hence, That it was not lawful for Magistrates to Right the wronged; and avenge them of their Adversaries; or for Christians to make use of them to such a purpose; Therefore, to set us right in this matter, he falls into the following Discourse. Others think, That the Apostle having spoken in several places concerning Christians Liberty, left what he had said should be misconstrued, as if he meant, that Christians were freed from Subjection to the powers that were over them; he seasonably insists upon the Doctrine and Duty of Obedience to Authority; which point, is more fully handled in this Context, than in any other place besides

i. e. Every Person: In the first verse of the foregoing Chapter the body was put for the whole Man; here the Soul; and when he says every Person, it is plain, that Ecclesiastical Persons are not exempted

He doth not say, be Obedient, but be Subject; which is a general word (as some have noted) comprehending all other Duties and Services. This Subjection must be limited only to lawful things; otherwise, we must Answer as they did. Act. 4.19. Or as Policarpus did, when he was required to Blaspheme Christ, and swear by the fortune of Caesar, he peremptorily refused, and said, We are taught to give honour to Princes and Potentates, but such honour as is not contrary to true Religion.

Though he speaks of things, he means Persons; and he calls them Rulers in the third Verse, where he calls Powers in this first verse. See in Luk. 12.11. Christ tells his Disciples, They should be brought before Magistrates and Powers; 'tis the same word, and 'tis plain, he means Persons in Power. Chrysostome notes, That he rather speaks of our Subjection to powers, then persons in Power; because, that howsoever their Power be abused, their Authority must be acknowledged, and obeyed. He speaks of powers in the plurall number, because there are diverse sorts and kinds thereof, as Monarchy, Aristocracy, Democracy; Under which soever of these we live, we must be subject thereunto. By higher powers, he means, the supreame Powers (so the word is rendred. 1 Pet. 2.13.) To them, and to those that are Authoriz'd by them, we must submit, for that is all one, as if we did it to themselves, 1 Pet. 2.14. 1 Tim. 2.2. There are other Inferior Powers▪ which are also of God, as Parents, Masters, &c. But of these, he doth not speak in this place

This is a Reason of the foregoing Injunction. q. d. That which hath God for its Author, is to be acknowledged, and submitted to; but Magistracy hath God for its Author. Ergo, He speaketh not here of the Person, nor of the Abuse, nor of the manner of getting into Power, but of the Thing its self, viz. Magistracy, and Authority: And he says, it is of God: He Instituted the office, and he appointeth or permitteth the Person that Executes it: This Clause is attested and illustrated, by Prov. 8.15. Dan. 4.32. Iob. 19.11.

This Passage is an Exemplification of the former. Erasmus thinks it was inserted by some Interpreter, by way of Explanations; but it is found in all ancient Coppys; therefore, that conceit of his is without Foundation. The Emphasy of this Sentence, seems to lye in the word Ordained: Power and civil Authority is not simply from God, as all other things are; but it is Ordained by Him. This Word (as one observes) implyeth Two things; Invention, and Ratification. God invented and devised this Order, That some should Rule, and others Obey; and he maintaineth and upholdeth it.

Marginal references: Tit. 3.1. 1 Pet. 2.13.; Or, the Supream.; Joh. 19.11.; Or, [illegible: 1 span].; Or, by G[illegible: 2 letters].

2. Whosoever therefore resisteth the power, resisteth the ordinance of God : and they that resist, shall receive to themselves damnation .

Thess Words are, Either an Argument to enforce the Subjection enjoyned in the former part of the foregoing Verse. q. d. You may not resist; therefore, you must be subject: Or else, they are an Inference from the latter part of it. q. d. Seeing the Civil Power is of God, and of his Ordination; therefore it must not be resisted or opposed: To resist Authority, is to wage War against God himself.

The Word properly signifieth Iudgment, and it is applyed in Scripture, Either to humane and temporal Punishment, as Luk. 23.40. 1 Cor. 6.7. 1 Pet. 4.17. Or else, to divine and eternal Punishment, as Luk. 20.47. Heb. 6.2. 2 Pet. 2.3. Accordingly it may be understood of eternal Punishment, That the Resister of Authority, shall receive from God; or of temporal Punishment, That he shall receive from the Magistrate.

Marginal references: Or, [illegible: 3 letters]gment.

3. For Rulers are not a terror to good works, but to the evil . Wilt thou then not be afraid of the power? Do that which is good, and thou shalt have praise of the same :

This Verse contains a farther Augument for Subjection to the higher Powers, and 'tis taken from the Benefit thereof, or from the end of Magistracy, which is for the Punishment of Evil, and the encouragement of good works, vid. 1 Pet. 2.14. When he sayes, That Rulers are not a terror to good works, he means, They are not so ordinarily; or they were not Ordained for that end, but the contrary. Or else, by (are not) understand they ought not so to be.

q. d. Wouldst thou be free from fear of being Punished by the Magistrate? Do that which is Good, and thou shalt not only be free from Fear, but sure of Praise and Reward, vid. Prov. 14.35. and 16.13. By Good, he means, not that which is so Theologically, but Morally. q. d. Live honestly, hurt no Man in Word or Deed, give to every Man his Due, &c. This is good in the sight of all Men; of Heathens themselves.

4. For he is the minister of God to thee for good . But if thou do that which is evil, be afraid; for he beareth not the sword in vain : for he is the minister of God, a revenger to execute wrath upon him that doeth evil .

q. d. That is the end of his Office; and for this Reason God hath invested him with his Authority. The Scripture applyeth the same Title to him that Preacheth the Word, and to him that Beareth the Sword; both are God's Ministers, and there is one common End of their Ministry, which is the Good and Welfare of Mankind.

This is the Reason why he that Transgresseth the Moral Law of God, or the wholesome Laws of the Land where he lives, should be afraid of the Magistrate, because He [illegible: 1 letter]ears not the Sword in vain. The Sword is figuratively put for Power and Authority: He alludes to the Custome of Princes, who had certain Officers going before them, hearing the Ensignes of their Authority. q. d. The Magistrate hath not his Authority for nothing, or for no purpose; but that he may Punish the Evil, as well as Defend the Good.

Here is another Reason why Evil Doers (as before) should be afraid of the Magistrate: Or rather, the same Reason, in other and plainer words, because he is God's Officer to Execute Wrath upon him that doth Evil; He is in God's room upon Earth, and doth the Work which primarily belongeth unto him, vid. chap. 12.19. By Wrath, here understand Punishment (so in Luk. 21.23. chap. 2.8.) The word Execute, is not in the Text▪ but aptly enough supplyed by our Translators.

Marginal references: [illegible: 1 paragraph]

5. Wherefore ye must needs be subject, not only for wrath▪ but also for conscience sake :

q. d. Seeing things are so as I have said; That Magistracy is of God, that it is his Ordinance, that it is for the benefit of Mankind, and that it is Armed with the Sword; Therefore, there is a necessity of Subjection, and that for a double Reason. First, From fear of Wrath, or Punishment from the Magistrate. Secondly, And more especially from the obligation of Conscience, because God hath so Commanded; and to Erre in this Particular, is to offend God, and to wound our own Consciences, vid. 1 Sam. 24.5. Eccles. 8.2. and 1 Pet. 2.13.

6. For, for this cause pay you tribute also: for they are Gods ministers, attending continually upon this very thing .

i. e. In Token, or in Testimony of that Subjection you owe to Magistracy, you pay Tribute.

The Word is Plural in the Original, and thereby is intended all Taxes and Burthens, which are legally and customarily imposed.

This is a Reason why Tribute should be paid to Rulers; because it is for the Support of their Authority, and a due Recompence for their great Care and Industry. When he sayes, They attend continually upon this very thing: The meaning is not, they attend alwayes upon the receiving of Tribute; but it is to be understood of the Duty of Magistrates, which is, to be continually promoting the good and welfare of their Subjects; to encourage the Good, and punish the Evil Doer, which is the very thing he had been before speaking of.

7. Render therefore to all their dues : tribute to whom tribute is due, custom to whom custom, fear to whom fear, honor to whom honor .

This Verse Concludes his Discourse about the civil Powers. When he saith, Render to all their Dues; he doth not mean all Men, but all Magistrates, whatever they be for Quality, either good or bad; or whatever they be for Degree, either supream or subordinate; Render to them their Dues. i. e. Whatever of right belongs to them, vid. Mat. 22.21.

There are Two things that more especially belong to Rulers, and are due from those that are under them. The One is Maintenance; The Other is Reverence. The First is exprest here by Tribute and Custom; if these two differ, then the Former is a Tax laid upon the Substance; the Latter upon the Person. The Second by Fear and Honour; Fear notes inward, and Honour outward Reverence and Respect. Fear is the Magistrates due, by reason of his Authority; Honour, by reason of his Dignity.

8. Owe no man any thing , but to love one another : for he that loveth another, hath fulfilled the law .

Neither your Superiours, nor your Equals, and Inferiours; render and pay to every Person, what is Due to him, let his Rank and Quality be what it will.

q. d. Only there is one Debt that you can never fully Discharge; that you must be ever paying, yet ever oweing, and that is Love.

This is a Reason why we should Love one another, and be still paying that Debt; and it is taken from the Excellency of Love: He that loves another (i. e. He that doth it in Deed and in Truth) hath fulfilled the Law; He means, the Second Table of the Law, as the next Verse sheweth. He hath done what is required therein.

Having Treated of special Duties belonging to Superiours, he now comes to that which is more general, and belongs to All.

Marginal references: Gal. 5.14. 1 Tim. 1.5. Jam. 2.8.; Or, filled up the law.

9. For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thy self .

This Verse proves, That Love is the fulfilling of the Law. 'Tis done by an Induction or Enumeration of the particular Precepts of the second-Table. The Fifth is not mentioned, because the Iews made that Commandment a part of the first-Table; so some: Or because he had Treated before of Duty to the higher Powers and Superiours, under which Parents are comprehended, so others: It may be, he would only mention the Negative Precepts, as being most contrary to Love. But, Why doth he mention the seventh Commandment before the sixth? Because of the commonness of Adultery amongst the Romans; so Some▪ Because of the Odiousness of it; so Others. Hence Adultery is first named amongst the Works of the Flesh, Gal. 5.10. Possibly it is, because the Seventy, in Exodus, rehearseth the Commandments in this very Order. The tenth Commandment is sum'd up in one word, Thou shalt not Covet; It seems then, it is but One Commandment, and their Opinion is ridiculous, who divide it into Two. When he sayes, If there be any other Commandment? he means a Commandment of the same nature, requiring us to Pay what we Owe one to another. Ergo. To honour our Parents; or he means, any oth[illegible: 2 letters] in the Scripture, though not expressed in the Decalogue. All Commandments respecting our Neighbour, are sum'd up in this One; Thou shalt Love thy Neighbour as thy self, vid. Mat. 22.39. Gal. 5.14. 1 Tim. 1.5.

Marginal references: Exod. 20.14. Deut. 5.18.; Lev. 19.18. Jam. 2.8.

10. Love worketh no ill to his Neighbour: therefore love is the fulfilling of the law .

This Verse is an Argument to prove what was proposed, ver. 8. It may thus be formed, That which worketh no ill, or doth no hurt to our Neighbour, fulfilleth the Law: But Love worketh no ill to his Neighbour. Ergo, That this is the property of Love, vid. 1 Cor. 13.5. When he saith, Love doth no hurt, this is imply'd, That it doth good to his Neighbour. Where only Negatives are mentioned, the Affirmative also is included; and the Negative is only set down in this place, that it may the better correspond with the foregoing Verse.

Marginal references: Mat. 22.40. ver. 8.

11. And that , knowing the time , that now it is high time to awake out of sleep : for now is our Salvation nearer than when we believed .

Or Moreover, the Speech is Elliptical, something must be understood, as (I say or add) q. d. Unto this Exhortation, to Christian Love, I further add what followeth.

i. e. Considering, it is a Time of great Tryal, or Time of Gospel-light.

i. e. To shake off Slothfulness, Security, and all former Sinful Courses. See the like, 1 Cor. 15.34. Eph. 5.14. 1 Thess. 5, 6, 7, 8. q. d. Consider, now it is the hour or season to Awake or Rise up, to lay aside your Night-Cloaths; as it is in the following Verse.

Or Salvation is nearer to us, than when we first began to Believe. Some would understand it of Temporal Salvation, and Deliverance from those Persecutions, which befel the Christians in the Infancy of the Church; from these they were Saved and Delivered, by the Destruction of the Iews their Persecutors. This was foretold by Christ, and expected by the Christians; and it was nigher at hand, than when they first Embrac't the Christian Faith. But Most understand it of eternal Salvation, which he sayes, was nearer than when they first Believ'd. In which Words, is couched another Argument to Awaken or Stir up the believing Romans; The First was taken from the Consideration of the time or season; The Second, from the nearness of the word. Therefore it should be with them, as with those that Run in a Race; the nearer they come to the Goal, the faster they Run, lest others should get before them.

Marginal references: Or, the hour to awake.; Or, salvation is nearer us.

12. The night is far spent, the day is at hand : let us therefore cast off the works of darkness , and let us put on the armour of light .

Some, by Night and Day, do understand the night of Iewish Persecution, and the day of Deliverance and Salvation, vid. Heb. 10.25. Others, by Night, understand the time of Ignorance and Infidelity; This he sayes is far spent, or for the greatest part it is past and gone: Darkness is not perfectly done away, in this Life, amongst Believers themselves, 1 Cor. 13.9, 10. By Day, they understand the time of Gospel-Light, and Saving-Knowledge: So in the next Verse, and in 1 Thess. 5.5. This he sayes is at hand, or is come nigh; it was Dawning upon the World, and would Shine brighter and brighter, till it were perfect Day.

i. e. All our former Sins, which are called Works of darkness, here, and in Eph. 5.11. They are so called, because they are usually Committed by those that are in Ignorance and Darkness; and because some Sins, such as he speaks of in the next Verse, were wont to be Committed in the darkness of the Night, Men being ashamed of them in the Day time, vid. Iob 24.15. 1 Thess. 5.7. These he Exhorts the believing Romans to cast off: The Word implyeth, hast and hatred, Isa. 30.22. and 31.7.

i. e. All Christian Graces, which are bright and shining in the Eyes of the World, Mat. 5.16. and which will be as so much Christian Armour, to Defend us against Sin, and all the Assaults of Satan.

Marginal references: Col. 3.8.

13. Let us walk honestly as in the day ; not in rioting and drunkenness , not in chambering and wantonness, not in strife and envying .

q. d. Let us behave our selves decently, and with a holy shamefacedness, as becomes those to whom the Grace of God, and the glorious Light of the Gospel hath appeared. This honest walking is expressed by three Adverbs in Tit. 2.12. i. e. Soberly, Righteously, Godly.

He innumerates divers Vices, which are contrary to this honest walking, and he sets them down by pairs: He makes three pairs of them. The First, Is Rioting and Drunkenness; by which he means intemperance▪ or excess in Eating and Drinking. vid. Luk. 21.34. The Second, Is Chambering and Wantonness ▪ by which he means Actual uncleanness, and all Lustful and Lascivious dalliances. vid. Gal. 5.19. Eph. 5.3. Col. 3.5. 1 Thes. 4.3, 4, 5, 7. 1 Pet. 4.3. The Third pair, is Strife and Envying. All these Vices are twisted and connected. Intemperance causeth uncleanness, and both cause Contention and Emulation, Prov. 23.29, 30. The Famous St. Augustine confesseth, that he was Converted by Reading, and Pondering this Text.

Marginal references: Phil. 4.8. 1 Thess. 4.12.; Or, modestly or decently.; 1 Cor. [illegible: 1 span]; Or, in uncleanness and filthiness.; Jam. 3.14.

14. But put ye on the Lord Jesus Christ , and make not provision for the flesh, to fulfil the lusts thereof .

He Exhorted, v. 12. To put on the Armour of Light, now to put on Iesus Christ: This is necessary, for though Grace may help to defend, Yet it is Christ and his Righteousness only that can cover us (as a garment doth our nakedness) In the sight of God, to put on Christ, is to receive him and rest upon him by Faith; as also to prosess and imitate him. You have the same Phrase, Gal. 3.27.

By Flesh, here some understand the corrupt Nature: Others the Body. When he sayes, Make no provision for the Flesh; he doth not mean, That they should not provide things necessary for the Body; this is allowed Eph. 5.29. 1 Tim. 5.23. We are no where commanded to neglect or macerate our Bodies: but he means, that we should not gratifie it in its sinful Lusts or Lustings. vid. 1 Cor. 9.27. Sustain it we may, but pamper it we may not; we must not care, cater, or make projects for the Flesh, to fulfil its Inordinacies and Cravings.

Marginal references: Gal. 5.1[illegible: 1 letter] ▪ 1 Pet. 2.11.

Obedience to Magistrates Enforced. (a. d. 58.)

1 Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. 2 Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation. 3 For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same: 4 For he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil. 5 Wherefore ye must needs be subject, not only for wrath, but also for conscience sake. 6 For for this cause pay ye tribute also: for they are God's ministers, attending continually upon this very thing.

We are here taught how to conduct ourselves towards magistrates, and those that are in authority over us, called here the higher powers, intimating their authority (they are powers), and their dignity (they are higher powers), including not only the king as supreme, but all inferior magistrates under him: and yet it is expressed, not by the persons that are in that power, but the place of power itself, in which they are. However the persons themselves may be wicked, and of those vile persons whom the citizen of Zion contemneth (Ps. xv. 4), yet the just power which they have must be submitted to and obeyed. The apostle had taught us, in the foregoing chapter, not to avenge ourselves, nor to recompense evil for evil; but, lest it should seem as if this did cancel the ordinance of a civil magistracy among Christians, he takes occasion to assert the necessity of it, and of the due infliction of punishment upon evil doers, however it may look like recompensing evil for evil. Observe,

I. The duty enjoined: Let every soul be subject. Every soul—every person, one as well as another, not excluding the clergy, who call themselves spiritual persons, however the church of Rome may not only exempt such from subjection to the civil powers, but place them in authority above them, making the greatest princes subject to the pope, who thus exalteth himself above all that is called God.—Every soul. Not that our consciences are to be subjected to the will of any man. It is God's prerogative to make laws immediately to bind conscience, and we must render to God the things that are God's. But it intimates that our subjection must be free and voluntary, sincere and hearty. Curse not the king, no, not in thy thought, Eccl. x. 20. To compass and imagine are treason begun. The subjection of soul here required includes inward honour (1 Pet. ii. 17) and outward reverence and respect, both in speaking to them and in speaking of them—obedience to their commands in things lawful and honest, and in other things a patient subjection to the penalty without resistance—a conformity in every thing to the place and duty of subjects, bringing our minds to the relation and condition, and the inferiority and subordination of it. "They are higher powers; be content they should be so, and submit to them accordingly." Now there was good reason for the pressing of this duty of subjection to civil magistrates, 1. Because of the reproach which the Christian religion lay under in the world, as an enemy to public peace, order, and government, as a sect that turned the world upside down, and the embracers of it as enemies to Cæsar, and the more because the leaders were Galileans—an old slander. Jerusalem was represented as a rebellious city, hurtful to kings and provinces, Ezra iv. 15, 16. Our Lord Jesus was so reproached, though he told them his kingdom was not of this world: no marvel, then, if his followers have been loaded in all ages with the like calumnies, called factious, seditious, and turbulent, and looked upon as the troublers of the land, their enemies having found such representations needful for the justifying of their barbarous rage against them. The apostle therefore, for the obviating of this reproach and the clearing of Christianity from it, shows that obedience to civil magistrates is one of the laws of Christ, whose religion helps to make people good subjects; and it was very unjust to charge upon Christianity that faction and rebellion to which its principles and rules are so directly contrary. 2. Because of the temptation which the Christians lay under to be otherwise affected to civil magistrates, some of them being originally Jews, and so leavened with a principle that it was unmeet for any of the seed of Abraham to be subject to one of another nation—their king must be of their brethren, Deut. xvii. 15. Besides, Paul had taught them that they were not under the law, they were made free by Christ. Lest this liberty should be turned into licentiousness, and misconstrued to countenance faction and rebellion, the apostle enjoins obedience to civil government, which was the more necessary to be pressed now because the magistrates were heathens and unbelievers, which yet did not destroy their civil power and authority. Besides, the civil powers were persecuting powers; the body of the law was against them.

II. The reasons to enforce this duty. Why must we be subject?

1. For wrath's sake. Because of the danger we run ourselves into by resistance. Magistrates bear the sword, and to oppose them is to hazard all that is dear to us in this world; for it is to no purpose to contend with him that bears the sword. The Christians were then in those persecuting times obnoxious to the sword of the magistrate for their religion, and they needed not make themselves more obnoxious by their rebellion. The least show of resistance or sedition in a Christian would soon be aggravated and improved, and would be very prejudicial to the whole society; and therefore they had more need than others to be exact in their subjection, that those who had so much occasion against them in the matter of their God might have no other occasion. To this head must that argument be referred (v. 2), Those that resist shall receive to themselves damnation: krima lepsontai, they shall be called to an account for it. God will reckon with them for it, because the resistance reflects upon him. The magistrates will reckon with them for it. They will come under the lash of the law, and will find the higher powers too high to be trampled upon, all civil governments being justly strict and severe against treason and rebellion; so it follows (v. 3), Rulers are a terror. This is a good argument, but it is low for a Christian.

2. We must be subject, not only for wrath, but for conscience' sake; not so much formidine pœnæ—from the fear of punishment, as virtutis amore—from the love of virtue. This makes common civil offices acceptable to God, when they are done for conscience' sake, with an eye to God, to his providence putting us into such relations, and to his precept making subjection the duty of those relations. Thus the same thing may be done from a very different principle. Now to oblige conscience to this subjection he argues, v. 1-4, 6,

(1.) From the institution of magistracy: There is no power but of God. God as the ruler and governor of the world hath appointed the ordinance of magistracy, so that all civil power is derived from him as from its original, and he hath by his providence put the administration into those hands, whatever they are that have it. By him kings reign, Prov. viii. 15. The usurpation of power and the abuse of power are not of God, for he is not the author of sin; but the power itself is. As our natural powers, though often abused and made instruments of sin, are from God's creating power, so civil powers are from God's governing power. The most unjust and oppressive princes in the world have no power but what is given them from above (John xix. 11), the divine providence being in a special manner conversant about those changes and revolutions of governments which have such an influence upon states and kingdoms, and such a multitude of particular persons and smaller communities. Or, it may be meant of government in general: it is an instance of God's wisdom, power, and goodness, in the management of mankind, that he has disposed them into such a state as distinguishes between governors and governed, and has not left them like the fishes of the sea, where the greater devour the less. He did herein consult the benefit of his creatures.—The powers that be: whatever the particular form and method of government are—whether by monarchy, aristocracy, or democracy—wherever the governing power is lodged, it is an ordinance of God, and it is to be received and submitted to accordingly; though immediately an ordinance of man (1 Pet. ii. 13), yet originally an ordinance of God.—Ordained of God—tetagmenai; a military word, signifying not only the ordination of magistrates, but the subordination of inferior magistrates to the supreme, as in an army; for among magistrates there is a diversity of gifts, and trusts, and services. Hence it follows (v. 2) that whosoever resisteth the power resisteth the ordinance of God. There are other things from God that are the greatest calamities; but magistracy is from God as an ordinance, that is, it is a great law, and it is a great blessing: so that the children of Belial, that will not endure the yoke of government, will be found breaking a law and despising a blessing. Magistrates are therefore called gods (Ps. lxxxii. 6), because they bear the image of God's authority. And those who spurn at their power reflect upon God himself. This is not at all applicable to the particular rights of kings and kingdoms, and the branches of their constitution; nor can any certain rule be fetched from this for the modelling of the original contracts between the governors and governed; but it is intended for direction to private persons in their private capacity, to behave themselves quietly and peaceably in the sphere in which God has set them, with a due regard to the civil powers which God in his providence has set over them, 1 Tim. ii. 1, 2. Magistrates are here again and again called God's ministers. He is the minister of God, v. 4, 6. Magistrates are in a more peculiar manner God's servants; the dignity they have calls for duty. Though they are lords to us, they are servants to God, have work to do for him, and an account to render to him. In the administration of public justice, the determining of quarrels, the protecting of the innocent, the righting of the wronged, the punishing of offenders, and the preserving of national peace and order, that every man may not do what is right in his own eyes—in these things it is that magistrates act as God's ministers. As the killing of an inferior magistrate, while he is actually doing his duty, is accounted treason against the prince, so the resisting of any magistrates in the discharge of these duties of their place is the resisting of an ordinance of God.

(2.) From the intention of magistracy: Rulers are not a terror to good works, but to the evil, &c. Magistracy was designed to be,

[1.] A terror to evil works and evil workers. They bear the sword; not only the sword of war, but the sword of justice. They are heirs of restraint, to put offenders to shame; Laish wanted such, Judg. xviii. 7. Such is the power of sin and corruption that many will not be restrained from the greatest enormities, and such as are most pernicious to human society, by any regard to the law of God and nature or the wrath to come; but only by the fear of temporal punishments, which the wilfulness and perverseness of degenerate mankind have made necessary. Hence it appears that laws with penalties for the lawless and disobedient (1 Tim. i. 9) must be constituted in Christian nations, and are agreeable with, and not contradictory to, the gospel. When men are become such beasts, such ravenous beasts, one to another, they must be dealt with accordingly, taken and destroyed in terrorem—to deter others. The horse and the mule must thus be held in with bit and bridle. In this work the magistrate is the minister of God, v. 4. He acts as God's agent, to whom vengeance belongs; and therefore must take heed of infusing into his judgments any private personal resentments of his own.—To execute wrath upon him that doeth evil. In this the judicial processes of the most vigilant faithful magistrates, though some faint resemblance and prelude of the judgments of the great day, yet come far short of the judgment of God: they reach only to the evil act, can execute wrath only on him that doeth evil: but God's judgment extends to the evil thought, and is a discerner of the intents of the heart.—He beareth not the sword in vain. It is not for nothing that God hath put such a power into the magistrate's hand; but it is intended for the restraining and suppressing of disorders. And therefore, "If thou do that which is evil, which falls under the cognizance and censure of the civil magistrate, be afraid; for civil powers have quick eyes and long arms." It is a good thing when the punishment of malefactors is managed as an ordinance of God, instituted and appointed by him. First, As a holy God, that hates sin, against which, as it appears and puts up its head, a public testimony is thus borne. Secondly, As King of nations, and the God of peace and order, which are hereby preserved. Thirdly, As the protector of the good, whose persons, families, estates, and names, are by this means hedged about. Fourthly, As one that desires not the eternal ruin of sinners, but by the punishment of some would terrify others, and so prevent the like wickedness, that others may hear and fear, and do no more presumptuously. Nay, it is intended for a kindness to those that are punished, that by the destruction of the flesh the spirit may be saved in the day of the Lord Jesus.

[2.] A praise to those that do well. Those that keep in the way of their duty shall have the commendation and protection of the civil powers, to their credit and comfort. "Do that which is good (v. 3), and thou needest not be afraid of the power, which, though terrible, reaches none but those that by their own sin make themselves obnoxious to it; the fire burns only that which is combustible: nay, thou shalt have praise of it." This is the intention of magistracy, and therefore we must, for conscience' sake, be subject to it, as a constitution designed for the public good, to which all private interests must give way. But pity it is that ever this gracious intention should be perverted, and that those who bear the sword, while they countenance and connive at sin, should be a terror to those who do well. But so it is, when the vilest men are exalted (Ps. xii. 1, 8); and yet even then the blessing and benefit of a common protection, and a face of government and order, are such that it is our duty in that case rather to submit to persecution for well-doing, and to take it patiently, than by any irregular and disorderly practices to attempt a redress. Never did sovereign prince pervert the ends of government as Nero did, and yet to him Paul appealed, and under him had the protection of the law and the inferior magistrates more than once. Better a bad government than none at all.

(3.) From our interest in it: "He is the minister of God to thee for good. Thou hast the benefit and advantage of the government, and therefore must do what thou canst to preserve it, and nothing to disturb it." Protection draws allegiance. If we have protection from the government, we owe subjection to it; by upholding the government, we keep up our own hedge. This subjection is likewise consented to by the tribute we pay (v. 6): "For this cause pay you tribute, as a testimony of your submission, and an acknowledgment that in conscience you think it to be due. You do by paying taxes contribute your share to the support of the power; if therefore you be not subject, you do but pull down with one hand what you support with the other; and is that conscience?" "By your paying tribute you not only own the magistrate's authority, but the blessing of that authority to yourselves, a sense of which you thereby testify, giving him that as a recompence for the great pains he takes in the government; for honour is a burden: and, if he do as he ought, he is attending continually upon this very thing, for it is enough to take up all a man's thoughts and time, in consideration of which fatigue, we pay tribute, and must be subject."—Pay you tribute, phorous seleite. He does not say, "You give it as an alms," but, "You pay it as a just debt, or lend it to be repaid in all the blessings and advantages of public government, of which you reap the benefit." This is the lesson the apostle teaches, and it becomes all Christians to learn and practise it, that the godly in the land may be found (whatever others are) the quiet and the peaceable in the land.

Justice and Charity. (a. d. 58.)

7 Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour. 8 Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law. 9 For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself. 10 Love worketh no ill to his neighbour: therefore love is the fulfilling of the law.

We are here taught a lesson of justice and charity.

I. Of justice (v. 7): Render therefore to all their dues, especially to magistrates, for this refers to what goes before; and likewise to all with whom we have to do. To be just is to give to all their due, to give every body his own. What we have we have as stewards; others have an interest in it, and must have their dues. "Render to God his due in the first place, to yourselves, to you families, your relations, to the commonwealth, to the church, to the poor, to those that you have dealings with in buying, selling, exchanging, &c. Render to all their dues; and that readily and cheerfully, not tarrying till you are by law compelled to it." He specifies, 1. Due taxes: Tribute to whom tribute is due, custom to whom custom. Most of the countries where the gospel was first preached were subject at this time to the Roman yoke, and were made provinces of the empire. He wrote this to the Romans, who, as they were rich, so they were drained by taxes and impositions, to the just and honest payment of which they are here pressed by the apostle. Some distinguish between tribute and custom, understanding by the former constant standing taxes, and by the latter those which were occasionally required, both which are to be faithfully and conscientiously paid as they become legally due. Our Lord was born when his mother went to be taxed; and he enjoined the payment of tribute to Cæsar. Many, who in other things seem to be just, yet make no conscience of this, but pass it off with a false ill-favoured maxim, that it is no sin to cheat the king, directly contrary to Paul's rule, Tribute to whom tribute is due. 2. Due respect: Fear to whom fear, honour to whom honour. This sums up the duty which we owe not only to magistrates, but to all superiors, parents, masters, all that are over us in the Lord, according to the fifth commandment: Honour thy father and mother. Compare Lev. xix. 3, You shall fear every man his mother and his father; not with a fear of amazement, but a loving, reverent, respectful, obediential fear. Where there is not this respect in the heart to our superiors, no other duty will be paid aright. 3. Due payment of debts (v. 8): "Owe no man any thing; that is, do not continue in any one's debt, while you are able to pay it, further than by, at least, the tacit consent of the person to whom you are indebted. Give every one his own. Do not spend that upon yourselves, which you owe to others." The wicked borroweth, and payeth not again, Ps. xxxvii. 21. Many that are very sensible of the trouble think little of the sin of being in debt.

II. Of charity: Owe no man any thing; opheilete—you do owe no man any thing; so some read it: "Whatever you owe to any relation, or to any with whom you have to do, it is eminently summer up and included in this debt of love. But to love one another, this is a debt that must be always in the paying, and yet always owing." Love is a debt. The law of God and the interest of mankind make it so. It is not a thing which we are left at liberty about, but it is enjoined us, as the principle and summary of all duty owing one to another; for love is the fulfilling of the law; not perfectly, but it is a good step towards it. It is inclusive of all the duties of the second table, which he specifies, v. 9, and these suppose the love of God. See 1 John iv. 20. If the love be sincere, it is accepted as the fulfilling of the law. Surely we serve a good master, that has summed up all our duty in one word, and that a short word and a sweet word—love, the beauty and harmony of the universe. Loving and being loved is all the pleasure, joy, and happiness, of an intelligent being. God is love (1 John iv. 16), and love is his image upon the soul: where it is, the soul is well moulded, and the heart fitted for every good work. Now, to prove that love is the fulfilling of the law, he gives us, 1. An induction of particular precepts, v. 9. He specifies the last five of the ten commandments, which he observes to be all summed up in this royal law, Thou shalt love thy neighbour as thyself—with an as of quality, not of equality—"with the same sincerity that thou lovest thyself, though not in the same measure and degree." He that loves his neighbour as himself will be desirous of the welfare of his neighbour's body, goods, and good name, as of his own. On this is built that golden rule of doing as we would be done by. Were there no restraints of human laws in these things, no punishments incurred (which the malignity of human nature hath made necessary), the law of love would of itself be effectual to prevent all such wrongs and injuries, and to keep peace and good order among us. In the enumeration of these commandments, the apostle puts the seventh before the sixth, and mentions this first, Thou shalt not commit adultery; for though this commonly goes under the name of love (pity it is that so good a word should be so abused) yet it is really as great a violation of it as killing and stealing is, which shows that true brotherly love is love to the souls of our brethren in the first place. He that tempts others to sin, and defiles their minds and consciences, though he may pretend the most passionate love (Prov. vii. 15, 18), does really hate them, just as the devil does, who wars against the soul. 2. A general rule concerning the nature of brotherly love: Love worketh no ill (v. 10)—he that walks in love, that is actuated and governed by a principle of love, worketh no ill; he neither practises nor contrives any ill to his neighbour, to any one that he has any thing to do with: ouk ergazetai. The projecting of evil is in effect the performing of it. Hence devising iniquity is called working evil upon the bed, Mic. ii. 1. Love intends and designs no ill to any body, is utterly against the doing of that which may turn to the prejudice, offence, or grief of any. It worketh no ill; that is, it prohibits the working of any ill: more is implied than is expressed; it not only worketh no ill, but it worketh all the good that may be, deviseth liberal things. For it is a sin not only to devise evil against thy neighbour, but to withhold good from those to whom it is due; both are forbidden together, Prov. iii. 27-29. This proves that love is the fulfilling of the law, answers all the end of it; for what else is that but to restrain us from evil-doing, and to constrain us to well-doing? Love is a living active principle of obedience to the whole law. The whole law is written in the heart, if the law of love be there.

The Christian Directory. (a. d. 58.)

11 And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed. 12 The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light. 13 Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying. 14 But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof.

We are here taught a lesson of sobriety and godliness in ourselves. Our main care must be to look to ourselves. Four things we are here taught, as a Christian's directory for his day's work: when to awake, how to dress ourselves, how to walk, and what provision to make.

I. When to awake: Now it is high time to awake (v. 11), to awake out of the sleep of sin (for a sinful condition is a sleeping condition), out of the sleep of carnal security, sloth and negligence, out of the sleep of spiritual death, and out of the sleep of spiritual deadness; both the wise and foolish virgins slumbered and slept, Matt. xxv. 5. We have need to be often excited and stirred up to awake. The word of command to all Christ's disciples is, Watch. "Awake—be concerned about your souls and your eternal interest; take heed of sin, be ready to, and serious in, that which is good, and live in a constant expectation of the coming of our Lord. Considering," 1. "The time we are cast into: Knowing the time. Consider what time of day it is with us, and you will see it is high time to awake. It is gospel time, it is the accepted time, it is working time; it is a time when more is expected than was in the times of that ignorance which God winked at, when people sat in darkness. It is high time to awake; for the sun has been up a great while, and shines in our faces. Have we this light to sleep in? See 1 Thess. v. 5, 6. It is high time to awake; for others are awake and up about us. Know the time to be a busy time; we have a great deal of work to do, and our Master is calling us to it again and again. Know the time to be a perilous time. We are in the midst of enemies and snares. It is high time to awake, for the Philistines are upon us; our neighbour's house is on fire, and our own in danger. It is time to awake, for we have slept enough (1 Pet. iv. 3), high time indeed, for behold the bridegroom cometh." 2. "The salvation we are upon the brink of: Now is our salvation nearer than when we believed—than when we first believed, and so took upon us the profession of Christianity. The eternal happiness we chose for our portion is now nearer to us than it was when we became Christians. Let us mind our way and mend our pace, for we are now nearer our journey's end than we were when we had our first love. The nearer we are to our centre the quicker should our motion be. Is there but a step between us and heaven, and shall we be so very slow and dull in our Christian course, and move so heavily? The more the days are shortened, and the more grace is increased, the nearer is our salvation, and the more quick and vigorous we should be in our spiritual motions."

II. How to dress ourselves. This is the next care, when we are awake and up: "The night is far spent, the day is at hand; therefore it is time to dress ourselves. Clearer discoveries will be quickly made of gospel grace than have been yet made, as light gets ground. The night of Jewish rage and cruelty is just at an end; their persecuting power is near a period; the day of our deliverance from them is at hand, that day of redemption which Christ promised, Luke xxi. 28. And the day of our complete salvation, in the heavenly glory, is at hand. Observe then,"

1. "What we must put off; put off our night-clothes, which it is a shame to appear abroad in: Cast off the works of darkness." Sinful works are works of darkness; they come from the darkness of ignorance and mistake, they covet the darkness of privacy and concealment, and they end in the darkness of hell and destruction. "Let us therefore, who are of the day, cast them off; not only cease from the practice of them, but detest and abhor them, and have no more to do with them. Because eternity is just at the door, let us take heed lest we be found doing that which will then make against us," 2 Pet. iii. 11, 14.

2. "What we must put on." Our care must be wherewithal we shall be clothed, how shall we dress our souls? (1.) Put on the armour of light. Christians are soldiers in the midst of enemies, and their life a warfare, therefore their array must be armour, that they may stand upon their defence—the armour of God, to which we are directed, Eph. vi. 13, &c. A Christian may reckon himself undressed if he be unarmed. The graces of the Spirit are this armour, to secure the soul from Satan's temptations and the assaults of this present evil world. This is called the armour of light, some think alluding to the bright glittering armour which the Roman soldiers used to wear; or such armour as it becomes us to wear in the day-light. The graces of the Spirit are suitable splendid ornaments, are in the sight of God of great price. (2.) Put on the Lord Jesus Christ, v. 14. This stands in opposition to a great many base lusts, mentioned v. 13. Rioting and drunkenness must be cast off: one would think it should follows, but, "Put on sobriety, temperance, chastity," the opposite virtues: no, "Put on Christ, this includes all. Put on the righteousness of Christ for justification; be found in him (Phil. iii. 9) as a man is found in his clothes; put on the priestly garments of the elder brother, that in them you may obtain the blessing. Put on the spirit and grace of Christ for sanctification; put on the new man (Eph. iv. 24); get the habit of grace confirmed, the acts of it quickened." Jesus Christ is the best clothing for Christians to adorn themselves with, to arm themselves with; it is decent, distinguishing, dignifying, and defending. Without Christ, we are naked, deformed; all other things are filthy rages, fig-leaves, a sorry shelter. God has provided us coats of skins—large, strong, warm, and durable. By baptism we have in profession put on Christ, Gal. iii. 27. Let us do it in truth and sincerity. The Lord Jesus Christ. "Put him on as Lord to rule you, as Jesus to save you, and in both as Christ, anointed and appointed by the Father to this ruling saving work."

III. How to walk. When we are up and dressed, we are not to sit still in an affected closeness and privacy, as monks and hermits. What have we good clothes for, but to appear abroad in them?—Let us walk. Christianity teaches us how to walk so as to please God, whose eye is upon us: 1 Thess. iv. 1, Walk honestly as in the day. Compare Eph. v. 8, Walk as children of light. Our conversation must be as becomes the gospel. Walk honestly; euschemonos—decently and becomingly, so as to credit your profession, and to adorn the doctrine of God our Saviour, and recommend religion in its beauty to others. Christians should be in a special manner careful to conduct themselves well in those things wherein men have an eye upon them, and to study that which is lovely and of good report. Particularly, here are three pairs of sins we are cautioned against:—1. We must not walk in rioting and drunkenness; we must abstain from all excess in eating and drinking. We must not give the least countenance to revelling, nor indulge our sensual appetite in any private excesses. Christians must not overcharge their hearts with surfeiting and drunkenness, Luke xxi. 34. This is not walking as in the day; for those that are drunk are drunk in the night, 1 Thess. v. 7. 2. Not in chambering and wantonness; not in any of those lusts of the flesh, those works of darkness, which are forbidden in the seventh commandment. Downright adultery and fornication are the chambering forbidden. Lascivious thoughts and affections, lascivious looks, words, books, sons, gestures, dances, dalliances, which lead to, and are degrees of, that uncleanness, are the wantonness here forbidden—whatsoever transgresseth the pure and sacred law of chastity and modesty. 3. Not in strife and envying. These are also works of darkness; for, though the acts and instances of strife and envy are very common, yet none are willing to own the principles, or to acknowledge themselves envious and contentious. It may be the lot of the best saints to be envied and striven with; but to strive and to envy ill becomes the disciples and followers of the peaceable and humble Jesus. Where there are riot and drunkenness, there usually are chambering and wantonness, and strife and envy. Solomon puts them all together, Prov. xxiii. 29, &c. Those that tarry long at the wine (v. 30) have contentions and wounds without cause (v. 29) and their eyes behold strange women, v. 33.

IV. What provision to make (v. 14): "Make not provision for the flesh. Be not careful about the body." Our great care must be to provide for our souls; but must we take no care about our bodies? Must we not provide for them, when they need it? Yes, but two things are here forbidden:—1. Perplexing ourselves with an inordinate care, intimated in these words, pronoian me poieisthe. "Be not solicitous in forecasting for the body; do not stretch your wits, nor set your thoughts upon the tenter-hooks, in making this provision; be not careful and cumbered about it; do not take thought," Matt. vi. 31. It forbids an anxious encumbering care. 2. Indulging ourselves in an irregular desire. We are not forbidden barely to provide for the body (it is a lamp that must be supplied with oil), but we are forbidden to fulfil the lusts thereof. The necessities of the body must be considered, but the lusts of it must not be gratified. Natural desires must be answered, but wanton appetites must be checked and denied. To ask meat for our necessities is duty: we are taught to pray for daily bread; but to ask meat for our lusts is provoking, Ps. lxxviii. 18. Those who profess to walk in the spirit must not fulfil the lusts of the flesh, Gal. v. 16.

CHAP. XIII. Verſe 1. Let every ſoul be ſubject]

IN things lawfull only: for elſe we muſt anſwer as thoſe Apoſtles did, Act. 3.29. and as Polycarp, who being commanded to blaſpheme Chriſt, and to ſwear by the fortune of Caeſar, peremptorily refuſed, and ſaid, We are taught to give honour to Princes and Potentates, but ſuch honour as is not contrary to Gods religion.

Ordained of God] In regard of it's inſtitution,Tha. 2.2. q. 10. ar. 10. though for the manner of it's conſtitution it is of man.

Verſe 2. Reſisteth the power] His authorative commands, not his perſonall.

Receive to themſelves damnation] Poenam ſibi auferent, ſaith Piſcator, [non-Latin text not transcribed]. Conſer. 1 Cor. 11.31, 32 they ſhall receive puniſhment, to wit from the Magiſtrate: as Aretine deſerved to doe, who by longer cuſtome of libellous and contumelious ſpeaking againſt Princes, had got ſuch a habit, that at laſt he came to diminiſh and diſeſteem God himſelf.

Verſe 3. For Rulers are not, &c.] They ſhould not be. But Ieroboam ſet a net on Mizpeh, and ſpread a ſhare upon Tabor to watch who would go from him to Iudah to worſhip, Hoſ 5.1.

A terrour to good works, but to the evil] The Sword of juſtice (ſaith one) muſt be furbiſhed with the oil of mercy: yet there are caſes wherein ſeverity ought to caſt the ſcale. Petr. Nicol. Gelſtrou[illegible: 1 letter]. Dan. biſt. Dureſce, Dureſce, ò infoelix Lantgravie, ſaid the poor Smith to the Lantgrave of Thuring, more milde then was for his peoples good. Bonis nocet, qui malis parcit. Edward the Confeſſour was held a bad Prince, not by doing, but enduring ill.

Verſe 4. For he is the minister] It was written upon the ſword of Charles the great, Decem praeceptorum custos Carolus, Charles is Lord Keeper of the Decalogue.

For he beareth not the Sword in vain] Like St Paul in a glaſſe window, or St George (as they call him) in a ſign-poſt.

A revenger to execute wrath] But now we ſee how every man almoſt will be a Pope in his own cauſe, depoſe the Magiſtrate, at leaſt appeal from him to himſelf.

Verſe 5. But alſo for conſcience ſake] Good Rulers we muſt obey as God, bad, for God. [non-Latin text not transcribed]. Baſil.

Verſe 6. Attending continually] As born for the benefit of many. The Parliament in the 25. of Edward 3. is known to poſterity by the name of Benedictum Parliamentum: So ſhall this preſent [illegible: 1 letter]arliament for their continuall attendance upon the Lords work; bending themſelves to the buſineſſe (as the word ſignifies) and holding cut therein with unparallel'd patience.This was written, anno 1646. [non-Latin text not transcribed].

Verſe 7. Render therefore to all their dues] He ſaith not their unjuſt exactions. Melancthon makes mention of a cruell Prince, that to get money of his Subjects, would knock out their teeth;Primò unum dentem evellebat minitans, &c. firſt one tooth, and then another, unleſſe they would bring him in ſuch ſums of money as he required.

Fear to whom, &c.] i. e. Reverentiall obſervance, farre beyond that which Q. Fabius Maximus yeelded to his ſon, when he became Conſul. Li. Decal. 3. lib 4.

Verſe 8. Owe no man, &c.] The Perſians reckoned theſe two for very great ſins; 1. To be in debt. 2. To tell a lie; the later being oft the fruit of the former. By the twelve Tables of Rome, Xenophon. he that owed much, and could not pay, was to be cut in pieces, and every creditour was to have a piece of him according to the debt.Gell lib. 12. c. 1.

Verſe 9. [non-Latin text not transcribed]. Briefly comprehended] Capitulated, fulfilled, ſaith the Syriack, ſummed up. St Bartholomew was quoted by Dionyſius to have ſaid of Divinity, Et magnam eſſe & minimam, that it was large and yet little, [non-Latin text not transcribed]. as containing much matter in few words.

Verſe 10. The [illegible: 1 word] of the law] The filling up of the law in this, that it clotheth the duties of the law with the glory of a due manner, and ſeateth them upon their due ſubjects, with the unwearied labours of a conſtant well-doing.

Verſe 11. To awake out of ſleep] Whiles the Crocodile ſleepeth with open mouth, the Indian rat gets into his ſtomack, and eateth thorow his entrails. Whiles Iſhhoſheth ſlept upon his bed at noon, Baanah and Rechab took a way his head. Security uſhereth in deſtruction. Goe forth and ſhake your ſelves as Sampſon did, when the Philistims were upon him: leſt Satan ſerve you, at leaſt for your ſouls, as Captain Drake did the Spaniard at Taurapaſa in the Weſt-Indies for his treaſure; he found him ſleeping ſecurely on the ſhore, and by him thirteen bars of ſilver to the value of 400000 duckets,Co[illegible: 2 letters]dens Eliſa. fol. 422. which he commanded to be carried away, not ſo much as once waking the man. Or leſt Chriſt himſelf deal by us, as Epaminondas did by the watchman, whom he found aſleep: He thruſt him thorow with his ſword, and being blamed for ſo ſevere a fact, he replied, Talem eum reliqui, qualem inveni, I left him, as I found him.

For now is our ſalvation nearer] Stir up your ſelves therefore, and ſtrain toward the mark. [non-Latin text not transcribed]. Heſych. Poliux l 3 [illegible: 1 letter] 30 There is a Greek word ſignifying the end of a race, which is derived of a word that ſignifieth to ſpur or prick forward. Surely, as they that run their horſes for a wager, ſpur hardeſt at the races end: ſo, ſith our ſalvation is nearer now then ever it was, therefore we ſhould run faſter now then ever we did.

Verſe 12. The night] Here it is taken for all unregeneracy, which (as the night) is full of errour, terrour. &c. Nox pudore vacat. This night with the Saints is far ſpent, or already paſt, as Cyprian and Hierom here render it.Tranſivit. Praeterijt. [non-Latin text not transcribed]

Verſe 13. Let us walk honeſtly] Handſomely, faſhionably, mannerly, with an holy ſhamefacednes.

Not in chambering] Properly, lying a bed, or long-lying. [non-Latin text not transcribed].

Verſe 14. But put ye on] Augustin confeſſeth that he was converted by reading and pondering this text.

And make not proviſion] Make not projects, cater not for the fleſh.

Let every soul. Every person. In the first seven verses of this chapter, the apostle discusses the subject of the duty which Christians owe to civil government; a subject which is extremely important, and at the same time exceedingly difficult. There is no doubt that he had express reference to the peculiar situation of the Christians at Rome; but the subject was of so much importance that he gives it a general bearing, and states the great principles on which all Christians are to act. The circumstances which made this discussion proper and important were the following:

(1.) The Christian religion was designed to extend throughout the world. Yet it contemplated the rearing of a kingdom amid other kingdoms, an empire amid other empires. Christians professed supreme allegiance to the Lord Jesus Christ; he was their Lawgiver, their Sovereign, their Judge. It became, therefore, a question of great importance and difficulty, what kind of allegiance they were to render to earthly magistrates.

(2.) The kingdoms of the world were then pagan Kingdoms. The laws were made by pagans, and were adapted to the prevalence of heathenism. Those kingdoms had been generally founded in conquest, and blood, and oppression. Many Of the monarchs were blood-stained warriors; were unprincipled men; and were polluted in their private, and oppressive in their public character. Whether Christians were to acknowledge the laws of such kingdoms, and of such men, was a serious question, and one which could not but occur very early. It would occur also very soon, in circumstances that would be very affecting and trying. Soon the hands of these magistrates were to be raised against Christians in the fiery scenes of persecution; and the duty and extent of submission to them became a matter of very serious inquiry.

(3.) Many of the early Christians were composed of Jewish converts. Yet the Jews had long been under Roman oppression, and had borne the foreign yoke with great uneasiness. The whole heathen magistracy they regarded as founded in a system of idolatry; as opposed to God and his kingdom; and as abomination in his sight. With these feelings they had become christians; and it was natural that their former sentiments should exert an influence on them after their conversion. How far they should submit, if at all, to heathen magistrates, was a question of deep interest; and there was danger that the Jewish converts might prove to be disorderly and rebellious citizens of the empire.

(4.) Nor was the case much different with the Gentile converts. They would naturally look with abhorrence on the system of idolatry which they had just forsaken. They would regard all as opposed to God. They would denounce the religion of the pagans as abomination; and as that religion was interwoven with the civil institutions, there was danger also that they might denounce the government altogether, and be regarded as opposed to the laws of the land.

(5.) There were cases where it was right to resist the laws. This the Christian religion clearly taught; and, in cases like these, it was indispensable for Christians to take a stand. When the laws interfered with the rights of conscience; when they commanded the worship of idols, or any moral wrong, then it was their duty to refuse submission. Yet, in what cases this was to be done, where the line was to be drawn, was a question of deep importance, and one which was not easily settled. It is quite probable, however, that the main danger was, that the early Christians would err in refusing submission, even when it was proper, rather than in undue conformity to idolatrous rites and ceremonies.

(6.) In the changes which were to occur in human governments, it would be an inquiry of deep interest, what part Christians should take, and what submission they should yield to the various laws which might spring up among the nations. The principles on which Christians should act are settled in this chapter. Be subject. Submit. The word denotes that kind of submission which soldiers render to their officers. It implies subordination; a willingness to occupy our proper place, to yield to the authority of those over us. The word used here does not designate the extent of the submission, but merely enjoins it in general. The general principle will be seen to be, that we are to obey in all things which are not contrary to the law of God.

The higher powers. The magistracy; the supreme government. It undoubtedly here refers to the Roman magistracy, and has relation not so much to the rulers as to the supreme authority which was established as the constitution of government. Comp. Mt 10:1; Mt 28:18.

For. The apostle gives a reason why Christians should be subject; and that reason is, that magistrates have received their appointment from God. As Christians, therefore, are to be subject to God, so they are to honour God by honouring the arrangement which he has instituted for the government of mankind. Doubtless, he here intends also to repress the vain curiosity and agitation with which men are prone to inquire into the titles of their rulers; to guard them from the agitations and conflicts of party, and of contentions to establish a favourite on the throne. It might be, that those in power had not a proper title to their office; that they had secured it, not according to justice, but by oppression; but into that question Christians were not to enter. The government was established, and they were not to seek to overturn it.

No power. No office; no magistracy; no civil rule.

But of God. By God's permission, or appointment; by the arrangements of his providence, by which those in office had obtained their power. God often claims and asserts that He sets up one, and puts down another, Ps 75:7, Dan 2:21, 4:17,26,34,35.

The powers that be. That is, all the civil magistracies that exist; those who have the rule over nations, by whatever means they may have obtained it. This is equally true at all times, that the powers that exist, exist by the permission and providence of God.

Are ordained of God. This word ordained denotes the ordering or arrangement which subsists in a military company or army. God sets them in order, assigns them their location, changes and directs them as he pleases. This does not mean that he originates or causes the evil dispositions of rulers, but that he directs and controls their appointment. By this we are not to infer,

(1.) that he approves their conduct; nor,

(2,) that what they do is always right; nor,

(3.) that it is our duty always to submit to them. Their requirements may be opposed to the law of God, and then we are to obey God rather than man, Acts 4:19, 5:29. But it is meant that the power is entrusted to them by God; and that he has the authority to remove them when he pleases. If they abuse their power, however, they do it at their peril; and when so abused, the obligation to obey them ceases. That this is the case is apparent, further, from the nature of the question which would be likely to arise among the early Christians. It could not be and never was a question, whether they should obey a magistrate when he commanded a thing that was plainly contrary to the law of God. But the question was, whether they should obey a heathen magistrate at all. This question the apostle answers in the affirmative, because God had made government necessary, and because it was arranged and ordered by his providence. Probably, also, the apostle had another object in view. At the time in which he wrote this epistle, the Roman empire was agitated with civil dissensions. One emperor followed another in rapid succession. The throne was often seized, not by right, but by crime. Different claimants would rise, and their claims would excite controversy. The object of the apostle was to prevent Christians from entering into those disputes, and from taking an active part in a political controversy. Besides, the throne had been usurped by the reigning emperors, and there was a prevalent disposition to rebel against a tyrannical government. Claudius had been put to death by poison; Caligula in a violent manner; Nero was a tyrant; and, amidst these agitations, and crimes, and revolutions, the apostle wished to guard Christians from taking an active part in political affairs.

(v) "For there is no power" Dan 2:21 (1) "Ordained" or, "ordered"

Whosoever therefore resisteth, etc. That is, they who rise up against government itself; who seek anarchy and confusion; and who oppose the regular execution of the laws. It is implied, however, that those laws shah not be such as to violate the rights of conscience, or oppose the laws of God.

Resisteth the ordinance of God. What God has ordained, or appointed. This means, clearly, that we are to regard government as instituted by God, and as agreeable to his will. When established, we are not to be agitated about the titles of the rulers; not to enter into angry contentions, or to refuse to submit to them, because we are apprehensive of a defect in their title, or because they may have obtained it by oppression. If the government is established, and if its decisions are not a manifest violation of the laws of God, we are to submit to them.

Shall receive to themselves damnation. The word damnation we apply now exclusively to the punishment of hell; to future torments. But this is not necessarily the meaning of the word which is here used, (κριμα). It often simply denotes punishment, Rom 3:8; 1Cor 11:29, Gal 5:10. In this place the word implies guilt or criminality in resisting the ordinance of God, and affirms that the man that does it shall be punished. Whether the apostle means that he shall be punished by God, or by the magistrate, is not quite clear. Probably the latter, however, is intended. Comp. Rom 13:4. It is also true, that such resistance shall be attended with the displeasure of God, and be punished by him.

For rulers. The apostle here speaks of rulers in general. It may not be universally true that they are not a terror to good works, for many of them have persecuted the good; but it is generally true that they who are virtuous have nothing to fear from the laws. It is universally true, that the design of their appointment by God was not to injure and oppress the good, but to detect and punish the evil. Magistrates, as such, are not a terror to good works.

Are not a terror, etc. Are not appointed to punish the good. Their appointment is not to inspire terror in those who are virtuous and peaceable citizens. Comp. 1Timm 1:9.

But to the evil. Appointed to detect and punish evil-doers; and therefore an object of terror to them. The design of the apostle here is, evidently, to reconcile Christians to submission to the government, from its utility. It is appointed to protect the good against the evil; to restrain oppression, injustice, and fraud; to bring offenders to justice, and thus promote the peace and harmony of the community. As it is designed to promote order and happiness, it should be submitted to; and so long as this object is pursued, and obtained, government should receive the countenance and support of Christians. But if it departs from this principle, and becomes the protector of the evil and the oppressor of the good, the case is reversed, and the obligation to its support must cease.

Wilt thou not, etc. If you do evil by resisting the laws, and in any other manner, will you not fear the power of the government? Fear is one of the means by which men are restrained from crime in a community. On many minds it operates with much more power than any other motive. And it is one which a magistrate must make use of to restrain men from evil.

Do that which is good. Be a virtuous and peaceable citizen; abstain from crime, and yield obedience to all the just laws of the land.

And thou shalt have praise of the same. Comp. 1Pet 2:14,15. You shall be unmolested and uninjured, and shall receive the commendation of being peaceable and upright citizens. The prospect of that protection, and even of that reputation, is not an unworthy motive to yield obedience to the laws. Every Christian should desire the reputation of being a man seeking the welfare of his country, and the just execution of the laws.

(w) "do that which is good" 1Pet 2:14

The minister of God. The servant of God. He is appointed by God to do his will, and to execute his purposes.

To thee. For your benefit.

For good. That is, to protect you in your rights; to vindicate your name, person, or property; and to guard your liberty, and secure to you the rewards of your industry. The magistrate is not appointed directly to reward men, but they practically furnish a reward by protecting and defending them, and securing to them the interests of justice.

If thou do that, etc. That is, if any citizen should do evil. Be afraid. Fear the just vengeance of the laws.

For he beareth not the sword in vain. The sword is an instrument of punishment, as well as an emblem of war. Princes were accustomed to wear a sword as an emblem of their authority; and the sword was often used for the purpose of beheading, or otherwise punishing the guilty. The meaning of the apostle is, that he does not wear this badge of authority as an unmeaning show, but that it will be used to execute the lairs. As this is the design of the power entrusted to him, and as he will exercise his authority, men should be influenced by fear to keep the law, even if there were no better motive.

A revenger, etc. In Rom 12:19, vengeance is said to belong to God. Yet he executes his vengeance by means of subordinate agents. It belongs to him to take vengeance by direct judgments, by the plague, famine, sickness, or earthquakes; by the appointment of magistrates; or by letting loose the passions of men to prey upon each other. When a magistrate inflicts punishment on the guilty, it is to be regarded as the act of God taking vengeance by him; and on this principle only is it right for a judge to condemn a man to death. It is not because one man has by nature any right over the life of another, or because society has any right collectively which it has not as individuals; but because God gave life, and because he has chosen to take it away when crime is committed, by the appointment of magistrates, and not by coming forth himself visibly to execute the laws. Where human laws fail, however, he often takes vengeance into his own hands; and by the plague, or some signal judgments, sweeps the guilty into eternity.

To execute wrath. For an explanation of the word wrath, Rom 1:18. It denotes here punishment, or the just execution of the laws. It may be remarked that this verse is an incidental proof of the propriety of capital punishment. The sword was undoubtedly an instrument for this purpose, and the apostle mentions its use without any remark of disapprobation. He enjoins subjection to those who wear the sword, that is, to those who execute the laws by that; and evidently intends to speak of the magistrate with the sword, or in inflicting capital punishment, as having received the appointment of God. The tendency of society now is not to too sanguinary laws. It is rather to forget that God has doomed the murderer to death; and though humanity should be consulted in the execution of the laws, yet there is no humanity in suffering the murderer to live to infest society, and endanger many lives, in the place of his own, which was forfeited to justice. Far better that one murderer should die, than that he should be suffered to live, to imbrue his hands perhaps in the blood of many who are innocent. But the authority of God has settled this question, (Gen 9:5,6) and it is neither right nor safe for a community to disregard his solemn decisions. See Blackstone's Commentaries, vol. iv. p. 8, [9. ]

Wherefore, (διο). The reasons why we should be subject, which the apostle had given, were two:

(1.) That government was appointed by God.

(2.) That violation of the laws would necessarily expose to punishment.

Ye must needs be. It is necessary (αναγκη) to be. This is a word stronger than that which implies mere fitness or propriety. It means, that it is a matter of high obligation and of necessity to be subject to the civil ruler.

Not only for wrath. Not only on account of the fear of punishment; or the fact that wrath will be executed on evil doers.

For conscience' sake. As a matter of conscience, or of duty to God, because he has appointed it, and made it necessary and proper. A good citizen yields obedience because it is the will of God; and a Christian makes it a part of his religion to maintain and obey the just laws of the land. See Mt 22:21. Comp. Eccl 8:2, "I counsel them to keep the king's commandments, and that in regard of the oath of God."

(y) "ye must needs be subject" Ex 8:2

For this cause. Because they are appointed by God; for the sake of conscience, and in order to secure the execution of the laws. As they are appointed by God, the tribute which is needful for their support becomes an act of homage to God, an act performed in obedience to his will, and acceptable to him.

Tribute also. Not only be subject, (Rom 12:5,) but pay what may be necessary to support the government. Tribute properly denotes the tax, or annual compensation, which was paid by one province or nation to a superior, as the price of protection, or as an acknowledgment of subjection. The Romans made all conquered provinces pay this tribute; and it would become a question whether it was right to acknowledge this claim, and submit to it. Especially would this question be agitated by the Jews and by Jewish Christians. But on the principle which the apostle had laid down, Rom 12:1,20 it was right to do it, and was demanded by the very purposes of government. In a larger sense, the word tribute means any tax paid on land or personal estate for the support of the government.

For they are God's ministers. His servants; or they are appointed by him. As the government is his appointment, we should contribute to its support as a matter of conscience, because we thus do honour to the arrangement of God. It may be observed here, also, that the fact that civil rulers are the ministers of God, invests their character with great sacredness, and should impress upon them the duty of seeking to do his will, as well as on others the duty of submitting to them.

Attending continually. As they attend to this, and devote their time and talents to it, it is proper that they should receive a suitable support. It becomes, then, a duty for the people to contribute cheerfully to the necessary expenses of the government. If those taxes should be unjust and oppressive, yet, like other evils, they are to be submitted to, until a remedy can be found in a proper way.

Render therefore, etc. This injunction is often repeated in the Bible. Mt 22:21. See also Mt 17:25-27; 1Pet 2:13-17, Prov 24:21. It is one of the most lovely and obvious of the duties of religion. Christianity is not designed to break in upon the proper order of society, but rather to establish and confirm that order. It does not rudely assail existing institutions; but it comes to put them on a proper footing, to diffuse a mild and pure influence over all, and to secure such an influence in all the relations of life as shall tend best to promote the happiness of man and the welfare of the community.

Is due. To whom it properly belongs by the law of the land, and according to the ordinance of God. It is represented here as a matter of debt, as something which is due to the ruler; a fair compensation to him for the service which he renders us by devoting his time and talents to advance our interests, and the welfare of the community. As taxes are a debt, a matter of strict and just obligation, they should be paid as conscientiously and as cheerfully as any other just debts, however contracted.

Custom, (τελος). The word rendered tribute means, as has been remarked, the tax which is paid by a tributary prince or dependent people; also the tax imposed on land or real estate. The word here translated custom means, properly, the revenue which is collected on merchandise, either imported or exported.

Fear. See Rom 13:4. We should stand in awe of those who wear the sword, and who are appointed to execute the laws of the land. As the execution of their office is fitted to excite fear, we should render to them that reverence which is appropriate to the execution of their office. It means, a solicitous anxiety lest we do anything to offend them.

Honour. The difference between this and fear is, that this rather denotes reverence, veneration, respect for their names, offices, rank, etc. The former is the fear which arises from the dread of punishment. Religion gives to men all their just titles, recognizes their rank and office, and seeks to promote due subordination in a community. It was no part of the work of our Saviour, or of his apostles, to quarrel with the mere titles of men, or to withhold from them the customary tribute of respect and homage. Comp. Acts 24:3, 26:25, Lk 1:3, 1Pet 2:17. In this verse there is summed up the duty which is owed to magistrates. It consists in rendering to them proper honour; contributing cheerfully and conscientiously to the necessary expenses of the government, and in yielding obedience to the laws. These are made a part of the duty which we owe to God, and should be considered as enjoined by our religion.

On the subject discussed in these seven verses, the following principles seem to be settled by the authority of the Bible, and are now understood:

(1.) That government is essential; and its necessity is recognized by God, and it is arranged by his Providence. God has never been the patron of anarchy and disorder.

(2.) Civil rulers are dependent on God. He has the entire control over them, and can set them up or put them down when he pleases.

(3.) The authority of God is superior to that of civil rulers. They have no right to make enactments which interfere with his authority.

(4.) It is not the business of civil rulers to regulate or control religion. That is a distinct department, with which they have no concern, except to protect it.

(5.) The rights of all men are to be preserved. Men are to be allowed to worship God according to the dictates of their own conscience, and to be protected in those rights, provided they do not violate the peace and order of the community

(6.) Civil rulers have no right to persecute Christians, or to attempt to secure conformity to their views by force. The conscience can not be compelled; and in the affairs of religion man must be free. In view of this subject we may remark, (1,) that the doctrines respecting the rights of civil rulers, and the line which is to be drawn between their powers and the rights of conscience, have been slow to be understood. The struggle has been long; and a thousand persecutions have shown the anxiety of the magistrate to rule the conscience, and to control religion. In pagan countries it has been conceded that the civil ruler had a right to control the religion of the people: church and state there have been one. The same thing was attempted under Christianity. The magistrate still claimed this right, and attempted to enforce it. Christianity resisted the claim, and asserted the independent and original rights of conscience. A conflict ensued, of course, and the magistrate resorted to persecutions, to subdue by force the claims of the new religion, and the rights of conscience. Hence the ten fiery and bloody persecutions of the primitive church. The blood of the early Christians flowed like water; thousands and tens of thousands went to the stake, until Christianity triumphed, and the right of religion to a free exercise was acknowledged throughout the empire.

(2.) It is matter of devout thanksgiving that the subject is now settled, and the principle is now understood. In our own land there exists the happy and bright illustration of the true principle on this great subject. The rights of conscience are regarded, and the laws peacefully obeyed. The civil ruler understands his province; and Christians yield a cheerful and cordial obedience to the laws. The church and state move on in their own spheres, united only in the purpose to make men happy and good; and divided only as they relate to different departments; and contemplate, the one, the rights of civil society--the other, the interests of eternity. Here, every man worships God according to his own views of duty; and, at the same time, here is rendered the most cordial and peaceful obedience to the laws of the land. Thanks should be rendered without ceasing to the God of our fathers for the wondrous train of events by which this contest has been conducted to its issue; and for the clear and full understanding which we now have of the different departments pertaining to the church and the state. (y) "all their dues" Mt 22:21

Owe no man any thing. Be not in debt to any one. In the previous verse the apostle had been discoursing of the duty which we owe to magistrates, he had particularly enjoined on Christians to pay to them their just dues. From this command to discharge fully this obligation, the transition was natural to the subject of debts in general, and to an injunction not to be indebted to any one. This law is enjoined in this place,

(1.) because it is a part of our duty as good citizens; and

(2.) because it is a part of that law which teaches us to love our neighbour, and to do no injury to him, Rom 13:10. The interpretation of this command is to be taken with this limitation, that we are not to be indebted to him so as to injure him, or to work ill to him.

This rule, together with the other rules of Christianity, would propose a remedy for all the evils of bad debts in the following manner:

(1.) It would teach men to be industrious, and this would commonly prevent the necessity of contracting debts.

(2.) It would make them frugal, economical, and humble in their views and manner of life.

(3.) It would teach them to bring up their families in habits of industry. The Bible often enjoins that. Rom 12:11, comp. Php 4:8, Prov 24:30-34, 1Thes 4:11, 2Thes 3:10, Eph 4:28;

(4.) Religion would produce sober, chastened views of the end of life, of the great design of living; and would take off the affections from the splendour, gaiety, and extravagances which lead often to the contraction of debts, 1Thes 5:6,8, 1Pet 1:13, 4:7, Tit 2:12, 1Pet 3:3,5; 1Timm 2:9.

(5.) Religion would put a period to the vices and unlawful desires which now prompt men to contract debts.

(6.) It would make them honest in paying them. It would make them conscientious, prompt, friends of truth, and disposed to keep their promises.

But to love one another. Love is a debt which can, never be discharged. We should feel that we owe this to all men; and though by acts of kindness we may be constantly discharging it, yet we should feel that it can never be fully met while there is opportunity to do good.

For he that loveth, etc. In what way this is done is stated in Rom 13:10. The law in relation to our neighbour is there said to be simply that we do no ill to him. Love to him would prompt to no injury. It would seek to do him good, and would thus fulfil all the purposes of justice and truth which we owe to him. In order to illustrate this, the apostle, in the next verse, runs over the laws of the ten commandments in relation to our neighbour, and shows that all those laws proceed on the principle that we are to love him, and that love would prompt to them all.

(z) "for he that loveth" Jas 2:8

For this. This which follows is the sum of the laws. This is to regulate us in our conduct towards our neighbour. The word this here stands opposed to "that" in Rom 13:11. This law of love would prompt us to seek our neighbour's good; that fact, that our salvation is near, would prompt us to be active and faithful in the discharge of all the duties we owe to him.

Thou shalt not commit adultery. All the commands which follow are designed as an illustration of the duty of loving our neighbour. See these commands considered in the Notes on Mt 19:18,19. The apostle has not enumerated all the commands of the second table. He has shown generally what they required. The command to honour our parents he has omitted. The reason might have been, that it was not so immediately to his purpose when discoursing of love to a neighbor --a word which does not immediately suggest the idea of near relatives. The expression, "Thou shalt not bear false witness," is rejected by the best critics as of doubtful authority, but it does not materially affect the spirit of the passage. It is wanting in many Mss., and in the Syriac version.

If there be any other commandment. The law respecting parents; or if there be any duty which does not seem to be specified by these laws, it is implied in the command to love our neighbour as ourselves.

It is briefly comprehended. Greek, It may be reduced to this head; or it is summed up in this.

In this saying. This word, or command.

Thou shalt love, etc. This is found in Lev 19:18. Mt 19:19. If this command were fulfilled, it would prevent all fraud, injustice, oppression, falsehood, adultery, murder, theft, and covetousness. It is the same as our Saviour's golden rule. And if every man would do to others as he would wish them to do to him, all the design of the law would be at once fulfilled.

(a) "Thou shalt not commit adultery" Ex 20:13 (b) "Namely, Thou shalt love" Lev 19:18, Mt 22:39,40

Love worketh no ill, etc. Love would seek to do him good; of course it would prevent all dishonesty and crime towards others. It would prompt to justice, truth, and benevolence. If this law were engraven on every man's heart, and practised in his life, what a change would it immediately produce in society. If all men would at once abandon that which is fitted to work ill to others, what an influence would it have on the business and commercial affairs of men. How many plans of fraud and dishonesty would it at once arrest! How many schemes would it crush! It would silence the voice of the slanderer; it would stay the plans of the seducer and the adulterer; it would put an end to cheating, and fraud, and all schemes of dishonest gain. The gambler desires the property of his neighbour without any compensation, and thus works ill to him. The dealer in lotteries desires property for which he has never toiled, and which must be obtained at the expense and loss of others. And there are many employments all whose tendency is to work ill to a neighbour. This is pre-eminently true of the traffic in ardent spirits. It cannot do him good, and the almost uniform result is to deprive him of his property, health, reputation, peace, and domestic comfort. He that sells his neighbour liquid fire, knowing what must be the result of it, is not pursuing a business which works no ill to him; and love to that neighbour would prompt him to abandon the traffic. See Hab 2:15, "Woe unto him that giveth his neighbour drink, that putteth thy bottle to him, and makest him drunken also, that thou mayest look on their nakedness."

Therefore, etc. Because love does no harm to another, it is therefore the fulfilling of the law: implying that all that the law requires is to love others.

Is the fulfilling. Is the completion, or meets the requirements of the law. The law of God on this head, or in regard to our duty to our neighbour, requires us to do justice towards him, to observe truth, etc. All this will be met by love; and if men truly loved others, all the demands of the law would be satisfied.

Of the law. Of the law of Moses, but particularly the ten commandments.

And that. The word "that" in this place, is connected in signification with the word "this" in Rom 13:9. The meaning may be thus expressed: All the requirements of the law towards our neighbour may be met by two things: one is Rom 13:9,10 by love; the other is Rom 13:11-14 by remembering that we are near to eternity; keeping a deep sense of this truth before the mind. This will prompt to a life of honesty, truth, and peace, and contentment, Rom 13:13. The doctrine in these verses Rom 13:11-14 therefore is, that a deep conviction of the nearness of eternity will prompt to an upright life in the intercourse of man with man.

Knowing the time. Taking a proper estimate of the time. Taking just views of the shortness and the value of time; of the design for which it was given, and of the fact that it is, in regard to us, rapidly coming to a close. And still further considering, that the time in which you live is the time of the gospel, a period of light and truth, when you are particularly called on to lead holy lives, and thus to do justly to all. The previous time had been a period of ignorance and darkness, when oppression, and falsehood, and sin abounded. This, the time of the gospel, when God had made known to men his will that they should be pure.

High time. Greek, "the hour."

To awake, etc. This is a beautiful figure. The dawn of day, the approaching light of the morning, is the time to arouse from slumber. In the darkness of night men sleep. So says the apostle. The world has been sunk in the night of heathenism and sin. At that time it was to be expected that they would sleep the sleep of spiritual death. But now the morning light of the gospel dawns. The Sun of righteousness has arisen. It is time, therefore, for men to cast off the deeds of darkness, and rise to life, and purity, and action. Comp. Acts 17:30,31. The same idea is beautifully presented in 1Thes 5:5-8. The meaning is, "Hitherto we have walked in darkness and in sin. Now we walk in the light of the gospel. We know our duty. We are sure that the God of light is around us, and is a witness of all we do. We are going soon to meet him, and it becomes us to rouse, and to do those deeds, and those only, which will bear the bright shining of the light of truth, and the scrutiny of him who is 'light, and in whom is no darkness at all,'" 1Jn 1:5.

Sleep. Inactivity; insensibility to the doctrines and duties of religion. Men, by nature, are active only in deeds of wickedness. In regard to religion they are insensible, and the slumbers of night are on their eyelids. Sleep is "the kinsman of death," and it is the emblem of the insensibility and stupidity of sinners. The deeper the ignorance and sin, the greater is this insensibility to spiritual things: and to the duties which we owe to God and man.

For now is our salvation, The word salvation has been here variously interpreted. Some suppose that by it the apostle refers to the personal reign of Christ on the earth. (Tholuck, and the Germans generally.) Others suppose it refers to deliverance from persecutions. Others, to increased light and knowledge of the gospel, so that they could more dearly discern their duty than when they became believers. (Rosenmuller.) It probably, however, has its usual meaning here, denoting that deliverance from sin and danger which awaits Christians in heaven; and is thus equivalent to the expression, "You are advancing nearer to heaven. You are hastening to the world of glory. Daily we are approaching the kingdom of light; and in prospect of that state, we ought to lay aside every sin, and live more and more in preparation for a world of light and glory."

Than when we believed. Than when we began to believe. Every day brings us nearer to a world of perfect light.

(c) "awake out of sleep" 1Thes 4:5-8

The night. The word night, in the New Testament, is used to denote night literally, (Mt 2:14, etc.;) the starry heavens, (Rev 8:12;) and then it denotes a state of ignorance and crime, and is synonymous with the word darkness, as such deeds are committed commonly in the night, 1Thes 5:5. In this place it seems to denote our present imperfect and obscure condition in this world as contrasted with the pure light of heaven. The night, the time of comparative security and sin in which we live even under the gospel, is far gone in relation to us, and the pure splendours of heaven are at hand.

Is far spent. Literally, "is cut off." It is becoming short; it is hastening to a close.

The day. The full splendours and glory of redemption in heaven. Heaven is often thus represented as a place of pure and splendid day, Rev 21:23,25, 22:5. The times of the gospel are represented as times of light, (Isa 60:1,2,19,20, etc.;) but the reference here seems to be rather to the still brighter glory and splendour of heaven, as the place of pure, unclouded, and eternal day.

Is at hand. Is near; or is drawing near. This is true respecting all Christians. The day is near, or the time when they shall be admitted to heaven is not remote. This is the uniform representation of the New Testament, Heb 10:25, 1Pet 4:7, Jas 5:8, Rev 22:20, 1Thes 5:2-6, Php 4:5. That the apostle did not mean, however, that the end of the world was near, or that the day of judgment would come soon, is clear from his own explanations. See 1Thes 5:2-6. Comp. 2Thes 2.

Let us therefore. As we are about to enter on the glories of that eternal day, we should be pure and holy. The expectation of it will teach us to seek purity; and a pure life alone will fit us to enter there, Heb 12:14.

Cast off. Lay aside, or put away.

The works of darkness. Dark, wicked deeds, such as are specified in the next verse. They are called works of darkness, because darkness in the Scriptures is an emblem of crime, as well as of ignorance, and because such deeds are commonly committed in the night. 1Thes 5:7, "They that be drunken, are drunken in the night." Comp. Jn 3:20, Eph 5:11-13.

Let us put on. Let us clothe ourselves with.

The armour of light. The word armour--(οπλα)--properly means arms, or instruments of war, including the helmet, sword, shield, etc., Eph 6:11-17. It is used in the New Testament to denote the aids which the Christian has, or the means of defence in his warfare, where he is represented as a soldier contending with his foes, and includes truth, righteousness, faith, hope, etc., as the instruments by which he is to gain his victories. In 2Cor 6:7, it is called "the armour of righteousness on the right hand and on the left." It is called armour of light, because it is not to accomplish any deeds of darkness or of crime; it is appropriate to one who is pure, and who is seeking a pure and noble object. Christians are represented as the children of light, 1Thes 5:5. Note, Lk 16:8. By the armour of light, therefore, the apostle means those graces which stand opposed to the deeds of darkness, (Rom 13:13;) those graces of faith, hope, humility, etc., which shall be appropriate to those who are the children of the day, and which shall be their defence in their struggles with their spiritual foes. See the description in full in Eph 6:11-17.

(d) "therefore cast off" Eph 5:11 (e) "put on the armour of light" Eph 6:13

Let us walk. To walk is an expression denoting to live; let us live, or conduct, etc.

Honestly. The word here used means, rather, in a decent or becoming manner; in a manner appropriate to those who are the children of light.

As in the day. As if all our actions were seen and known. Men by day, or in open light, live decently; their foul and wicked deeds are done in the night. The apostle exhorts Christians to live as if all their conduct were seen, and they had nothing which they wished to conceal.

In rioting. Revelling; denoting the licentious conduct, the noisy and obstreperous mirth, the scenes of disorder and sensuality, which attend luxurious living.

Drunkenness. Rioting and drunkenness constitute the first class of sins from which he would keep them. It is scarcely necessary to add, that these were common crimes among the heathen.

In chambering. "Lewd, immodest behaviour." (Webster.) The Greek word includes illicit indulgences of all kinds, adultery, etc. The words chambering and wantonness constitute the second class of crimes from which the apostle exhorts Christians to abstain. That these were common crimes among the heathen it is not necessary to say. See Barnes on Romans chapter 1; also Eph 5:12. It is not possible, nor would it be proper, to describe the scenes of licentious indulgence of which all pagans are guilty. As Christians were to be a peculiar people, therefore, the apostle enjoins on them purity and holiness of life.

Not in strife. Strife and envying are the third class of sins from which the apostle exhorts them. The word strife means contention, disputes, litigations. The exhortation is, that they should live in peace.

Envying. Greek, Zeal. It denotes any intense, vehement, fervid passion. It is not improperly rendered here by envying. These vices are properly introduced in connexion with the others. They usually accompany each other. Quarrels and contentions come out of scenes of drunkenness and debauchery. But for such scenes there would be little contention, and the world would be comparatively at peace.

(e) "walk honestly" or, "decently" (f) "not in rioting" Php 4:8, 1Pet 2:12 (g) "and drunkenness" 1Pet 4:3 (h) "chambering and wantonness" 1Cor 6:9,10

But put ye on. Comp. Gal 3:27. The word rendered "put ye on" is the same as used in Rom 13:12, and is commonly employed in references to clothing or apparel. The phrase to put on a person, which seems a harsh expression in our language, was one not unfrequently used by Greek writers; and means, to imbibe his principles, to imitate his example, to copy his spirit, to become like him. Thus in Dionysius Halicarnassus the expression occurs, "having put on or clothed themselves with Tarquin;" i.e. they imitated the example and morals of Tarquin. So Lucian says, "having put on Pythagoras;" having received him as a teacher and guide. So the Greek writers speak of putting on Plato, Socrates, etc., meaning to take them as instructers, to follow them as disciples. (See Schleusner.) Thus, to put on the Lord Jesus means, to take him as a pattern and guide, to imitate his example, to obey his precepts, to become like him, etc. In all respects the Lord Jesus was unlike what had been specified in the previous verse. He was temperate, chaste, pure, peaceable, and meek; and to put him on was to imitate him in these respects. Heb 4:15, 7:26, 1Pet 2:22, Isa 53:9, 1Jn 3:5.

And make not provision. The word provision here is that which is used to denote provident care, or preparation for future wants. It means, that we should not make it an object to gratify our lusts, or study to do this by laying up anything beforehand with reference to this design.

For the flesh. The word flesh is used here evidently to denote the corrupt propensities of the body, or those which he had specified in Rom 13:13.

To fulfil the lusts thereof. With reference to its corrupt desires. The gratification of the flesh was the main object among the Romans. Living in luxury and licentiousness, they made it their great object of study to multiply and prolong the means of licentious indulgence. In respect to this, Christians were to be a separate people, and to show that they were influenced by a higher and purer desire than this grovelling propensity to minister to sensual gratification. It is right, it is a Christian duty, to labour to make provision for all the real wants of life. But the real wants are few; and, with a heart disposed to be pure and temperate, the necessary wants of life are easily satisfied, and the mind may be devoted to higher and purer purposes.

(i) "put ye on the Lord Jesus Christ" Gal 3:27 (k) "not provision for the flesh" Gal 5:16

Observe here, 1. The title given to magistrates, they are powers, higher powers, that is, persons invested with power, and placed in supreme authority over us. All mankind is not of one rank, doth not stand upon an equal level. Magistracy is an eminency or superiority of some persons above others.

Observe, 2. The original fountain from whence all power is derived from God, and is to be used for God; the magistrate acts by his authority, and consequently is to act for his interest, honour, and glory. It is agreeable to the will of God, that there should be such a thing as magistracy and government in the world; and it is his appointment that men should be governed by men deriving the power and authority from him: The powers that be are ordained of God.

Observe, 3. The apostle's strict injunction for subjection unto magistracy, as a divine ordinance: Let every soul be subject, that is, every person, by he of what rank, or in what station he will, high or low, honourable or ignoble, rich or poor, clergy or laity, he must be subject to God's ordinance.

Where note, That Christ is a friend to Caesar, and Christianity no enemy to loyalty: the best Christians are always the best subjects; none so true to their prince, as they that are most faithful to their God. Obedience to magistrates is both the duty of Christians, and the interest of Christianity.

The forementioned duty of subjection unto magistracy, insisted upon in the foregoing verse, the apostle urges and enforces upon all Christians, by sundry arguments in this and the foregoing verses; as, namely, 1. From the sinfulness of resistance: They resist the ordinance of God; they make war upon God himself; he that rebelleth against his prince, is a rebel also to his God. From the danger of resistance: They shall receive to themselves damnation.

That is, 1. Temporal judgement from the hand of the magistrate, to whom the sword is committed, as Korah, Absalom, and others, did experience.

2. Eternal punishment from the hand of God, who will plead the cause, and vindicate the honour of his vicegerents and representatives here on earth, and cast those into hell who pour contempt upon them, if sincere repentance by a timely interposure prevent it not.

Here we have a further argument for subjection to rulers and governors, drawn from the end of the magistrate's office, which is to punish vice, and to promote virtue: Rulers are not a terror to good works; that is, they ought not, and they ordinarily are not; they were not ordained for that end, and it is not their place so to be, namely, a terror to the good, but to the bad only; for God giveth no authority against himself, or his own righteous laws, which require the punishing of the bad, and the rewarding of the good.

Learn hence, 1. That magistrates, by virtue of their place, ought to be a terror, or exceeding terrible, to evil works, and evil workers.

Learn, 2. That magistrates are not terrible, but amiable, to good men; they fear rulers, but it is with a fear of reverence, not with a tormenting, servile fear: Do that which is good, and thou shalt not be afraid of the power.

Here the apostle subjoins a reason, why a magistrate is not to be unduly dreaded and feared by his subjects who live well, for he is by his institution the minister of God to thee for good, if thou beest a doer of that which is good.

Learn hence, that the magistrate is the minister of God for the good of them over which he is set, especially of them that are virtuous and good: he is a shield to the godly, a husband to the widow, a father to the orphan, a patron to the poor, and a refuge to the oppressed.

Observe farther, How the magistrate is set forth with the ensign of terror to evil-doers: he has a sword put into his hand by God himself, a sword to wound; not a wooden dagger to scare offenders barely; and a sword, not rusting in the scabbard, but drawn and whetted; he must show it, and strike with it upon a just occasion, and make those feel it who are not awed with the sight of it: He beareth not the sword in vain.

Observe again, Though the magistrate is said to bear a sword, yet he is never called a sword, but a shield often; a shield is for defence, a sword for destruction; intimating, that the magistrate's power is protection, not destruction; magistrates have swords, but they are shields, and not swords: they have a sword to cut off evil-doers; God help them to draw it upon atheism and blasphemy, upon vice and immorality. One hearty stroke of the magistrate's sword would stun error and vice more than a thousand sermons.

Observe lastly, The magistrate is said not to snatch or take the sword, but to bear the sword. He doth not wrest it out of the hand of another, but it is put into his hand by God himself: the commission to bear the sword is from God; the magistrate doth not hold his authority by virtue of the sword, but he holds his sword by virtue of his authority. When he draweth the sword, it is not merely backed with an arm of flesh, but with a warrant and commission signed by God himself: He beareth the sword.

Here the apostle doth again assert the necessity of subjection to the civil magistrate. Seeing that magistracy is God's ordinance, for the good of human society; seeing that the sword in the magistrate's hand is backed and edged with God's authority; therefore there is a necessity of subjection unto magistracy and magistrates, and that for a double reason--for fear of wrath and punishment from man, and from a principle of conscience in obedience to the command of God. We must be subject, not only for wrath, that is, not only for fear of man's wrath, but for conscience' sake; that is, with respect to the command of God, which has made subjection our indispensible duty.

From the duty of subjection unto magistrates, the apostle proceeds to urge and enforce the duty and necessity of paying tribute to them, or allowing them an honourable maintenance, for and towards the support of the government which they sustain and bear. The payment of taxes and tribute to the supreme magistrate is necessary upon several accounts:

1. As it is an acknowledgment of the power which God hath set over us.

2. As it tends to the support of the government which we live under.

3. As it is a small recompence for the governor's continual care and industry, he attending, that is, watching perpetually, and taking pains continually, for procuring and maintaining the good and happiness of his subjects; and therefore both duty and obligation, both religion and gratitude, do bind and engage us to aid and assist him, and, so far as it is in our power, to requite and reward him for his care of the common safety, and regard to the public good.

A twofold duty towards magistrates is here laid down by our apostle, namely, maintenance and reverence.

1. There is due unto them maintenance. Tribute and custom is payable to them for that purpose, and not without great reason and obligation: for he is the minister of God for our good, that is, an instrument under God to preserve our blessings to us, and farther, because such supplies are necessary to defray those vast expenses, which they are constrained to be at, for the security and welfare of their subjects. Taxes, tribute, and custom, are not so much gifts as due debts to princes, which by the command of God are to be justly and cheerfully paid unto them, and which cannot without sin and injustice be denied to them, or purloined from them. To cheat our prince, is as great a sin in the sight of God as to rob our father, though few think it so: Render tribute to whom tribute is due.

Again, 2. There is reverence as well as maintenance due to magistrates: Render fear to whom fear, and honour to whom honour, is due. Fear denotes inward reverence, and honour outward respect: fear is the magistrate's due by reason of his authority, and honour by reason of his dignity.

Here note, That the apostle is thus particular and express in asserting the rights of princes and assigning the proper duties of subjects towards them, because the Jews held opinions which were destructive of all civil government; as, namely, that they being the only people of God, God alone was to be owned as their Lord and Governor, and none under him but such as should be immediately chosen by him; and, as a consequent of this, they refused to pay tribute to Caesar, looking upon that as a token of subjection to him.

Therefore the apostle here presses the Christians at Rome to show their freedom from, and opposition to, all such pernicious principles, and to give the world a convincing proof that Christianity makes the best men, the best magistrates, the best subjects, of any religion in the world.

Our apostle having finished his exhortation to duty towards our superiors, comes now to enforce the duties which we owe unto our neighbours; the first of which is, to render and pay to every one what is due unto him. Moral duties are mutual debts which we owe one to another; one of which namely, that of love, we can never fully discharge, but must be ever paying, yet always owing: Owe nothing to any man but love, implying that must be always owing.

The truth is, this debt of love is so far from a possibility of being paid on earth, that it is due in heaven to God, angels, and saints; There abideth charity, 1Cor 13:13. All other debts may be paid whilst we live; but this of love cannot be satisfied while we live.

Observe next, The argument, reason, or motive, to excite unto this duty, and that is drawn from the excellency of this grace of love: He that loveth, hath fulfilled the law; that is, he that loveth his neighbour as he should and ought to do, in deed and in truth, out of a pure heart fervently, he hath fulfilled the law, that is, the law relating to his neighbour, the duties of the second table are fulfilled by him.

Two particulars are here observable, namely, a proposition asserted, that love is the fulfilling of the law. "And this proposition proved by an induction and enumeration of particular duties belonging to the second table.

Observe, 1. The proposition asserted and maintained by the apostle, ver 8 and 10 namely, that love is the fulfulling of the law.

"But can the law be said to be fulfilled by us? If so, in what sense?

Answer By the law here we are certainly to understand that branch of the moral law which respects our duty to our neighbour. All our duty to men is virtually comprehended in loving them as ourselves; as no man will hurt himself, so neither will he hurt his neighbour, if he loveth him as himself: thus love is the complement or fulfilling of the law relating to our neighbour.

The church of Rome would infer from hence, That a person may keep the law of God perfectly, and without the least deficiency.

But observe, He that loveth keepeth the law. How keepeth? Even as he loveth; if he loveth perfectly, he keepeth the law perfectly; but if his love be imperfect, (as is the best on this side heaven,) then is his fulfilling of the law imperfect also. Perfect fulfilling of the law is what we should labour after, but whilst in an imperfect state we cannot attain unto; yet such is the grace of God in the gospel, as to account sincerity instead of perfection, and to esteem unfeigned love to our neighbour the fulfilling of the law, or all the duties of the second table.

Observe, 2. This proposition is proved by an induction and enumeration of particular duties belonging to the second table: Thou shalt not commit adultery, thou shalt not kill, thou shalt not steal, nor bear false witness, nor covet. Where all injury is forbidden to be done to our neighbour, in his name, in his estate, marriage right, &c. and this is called the fulfilling of the law.

"But how can that be? Is the law fulfilled by mere negatives, by doing no hurt to our neighbours? Is not doing them all the good we can, required also?

Answer Yes, no doubt: Love worketh no ill to his neighbour, it is implied, that love doth all possible good to his neighbour, as well as worketh no evil; though the negatives only are mentioned, yet the affirmatives also are included.

Here begins the last part of the chapter, which treats of our duty towards ourselves, namely, sobriety, temperance, mortification of sin, and all the works of darkness, such as rioting and drunkenness, chambering and wantonness, and the like; and the argument or motive which the apostle uses in this verse to excite and quicken the converted Romans to the last-mentioned duties, is drawn from the consideration of their present state and condition; they were believers, the gospel light was risen upon them, and they were nearer salvation now than when they first believed: Now is your salvation nearer than when you believed. this, by the way, is a meditation full of comfort to a gracious person; every breath he draws, draws him a degree nearer to perfect happiness; he is nearer heaven, nearer his reward, than when in the infancy of his faith; therefore let him gird up the loins of his mind, and be more cheerful and more laborious in the Lord's work.

Lord! how transporting is it to thy faithful ones, to consider how small a matter is betwixt them and their complete salvation! no sooner is their breath gone, but the full desire of their souls is come; their salvation is near, very near, much nearer than when they first believed. But, O! what a meditation of terror is it to a wicked person! his damnation is near, and every hour nearer and nearer; there is but a puff of breath betwixt him and hell; ere long his last breath and his last hope will expire together.

Lord! give sinners heart to consider, that a graceless man ere long will be a hopeless man; the state he was born in was sad, the state he is now in is worse, but the state he will shortly be in, without conversion, will be unspeakably worst of all: his damnation is near, it slumbereth not.

Observe here, 1. The apostle puts the Romans in mind of their former state before conversion, when the might of heathenish ignorance and darkness was upon them, when they spent their time and strength in rioting and drunkenness, in lasciviousness and wantonness.

Where note, The odious character wherewith sin is branded; it is darkness, a work of darkness; so styled, because sin originally springs from darkness, because it naturally delights in darkness, because it ultimately leads to eternal darkness.

Observe, 2. How he puts them in mind of their present state and condition since the day-star of the gospel did dawn upon them, The night is far spent, and the day is at hand: that is, the night of heathenish ignorance, blindness and darkness, is in a great measure past and over, and the day of grace and salvation is come unto you; gospel light is among you, illuminating grace and saving knowledge is now found with you.

Observe, 3. The duties enjoined answerable to the privileges enjoyed; and that is, to walk as the children of day, soberly, righteously, and godly, abstaining from all intemperance and excess of every kind, and being clothed with all Christian virtues and graces, which are called armour of light.

Armour, because they defend us against the assaults of sin, Satan, and the world, and all our spiritual enemies whatsoever; and armour of light, because such Christian graces are bright and shining in the eyes of the world.

Learn hence, 1. That the enjoyment of gospel-light lays a person or a people under special obligations to cast off the works of darkness.

2. That such as enjoy the light and liberty of the gospel, ought to walk as becometh the gospel which they do enjoy; that is, according to the precepts and commands of the gospel, answerable to the privileges and prerogatives of the gospel, answerable to the helps and supplies of grace which the gospel affords, and answerable to those high and glorious hopes which the gospel raises the Christian up to the expectation of: This is to cast off the works of darkness, and to put on the armour of light, &c.

Observe here, the apostle doth not say, as a moral philosopher would have said, "Instead of rioting and drunkenness, chambering and wantonness, put on temperance, put on sobriety, put on chastity, and so set a single virtue against a single vice; but, put on the Lord Jesus Christ, seek by faith union with him, that so you may derive virtue from him, to enable you unto holy walking before him. Set the doctrine and life of Christ continually before you; follow every instruction, and imitate all the parts of his holy conversation, even as the garment is commensurate to the body: Put ye on the Lord Jesus Christ."

May not the expression imply, 1. That the soul of man, since the fall, is in a naked state, destitute of those divine graces of the Holy Spirit, which were its original clothing in the day of undefiled innocency?

2. That Jesus Christ is our spiritual clothing?

(1.) In his righteousness, to pardon and justify us; he is our clothing, to cover the guilt of sin out of God's sight.

(2.) In his grace, to sanctify us, by which he cleanses us from our sin's pollution and filthiness.

3. That Jesus Christ, in order to our spiritual clothing, must be put on by faith: an unapplied Christ justifies none, saves none.

It was not sufficient under the law that the blood of the sacrifice was shed, but it was also to be sprinkled, in order to the expiation of guilt. The personal application of Christ's blood by faith on our part, is as absolutely necessary to salvation as is the shedding of his blood on his part, in order to our remission and salvation. Put ye on the Lord Jesus Christ. It follows, And make no provision for the flesh, to fulfil the lusts thereof.

Observe, the apostle doth not say, Make no provision for the flesh, to fulfil the necessities and the necessary desires thereof. But, to fulfil the lusts, or inordinate desires, thereof. Then only is provision for the flesh sinful and unlawful, when it is sought more to satisfy its appetite, and to gratify the inordinate desires, than to strengthen and fit us for our duty to God and man.

In this latter sense, to make provision for the flesh, is to furnish our enemy with arms and ammunition to fight against ourselves. Interpretatively, he makes provision for his lusts, that doth not provide against them; he feeds his lusts, that doth not starve them; he nourishes and strengthens his lusts, that doth not mortify and kill them.

Explicity and directly, men provide for their lusts by entertaining such thoughts in their minds as do kindle, excite, and stir up lust; and when those thoughts are gratified with desires, and those desires accompanied with endeavours; but worst and saddest of all it is, when men's desires to gratify their lusts are turned into prayers unto God Almighty in order to that end. Thus the apostle James says, Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts. Jas 4:3.

Learn hence, 1. That a sober and moderate use of the creatures which God has given us, not barely for necessity, but delight, is allowable, and a commanded duty.

Learn, 2. That to make use of the comforts of life, not to satisfy our natures, but to gratify our lusts and inordinate desires, is a perverting of God's intention in bestowing the supports of life upon us, and a very heinous sin. Make we then no provision for the flesh, to fulfil the lusts thereof.