ROMANS Chapter 13
Verse 1. 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. Matthew 10:1;
Matthew 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, Psalms 75:7; Daniel 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" Daniel 2:21
{1} "Ordained" or, "ordered"
Verse 2. 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,
(\~krima\~). It often simply denotes punishment, Romans 3:8;
1 Corinthians 11:29; Galatians 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.
Romans 13:4. It is also true, that such resistance shall be attended
with the displeasure of God, and be punished by him.
Verse 3. 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. 1 Timothy 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. 1 Peter 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" 1 Peter 2:14
Verse 4. 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 Romans 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,
See Barnes "Romans 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,
(Genesis 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. ]
Verse 5. Wherefore, (\~dio\~). 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 (\~anagkh\~) 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 Matthew 22:21. Comp.
Ecclesiastes 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" Exodus 8:2
Verse 6. 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, (Romans 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, Romans 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.
Verse 7. Render therefore, etc. This injunction is often repeated
in the Bible. See Barnes "Matthew 22:21". See also Matthew 17:25-27;
1 Peter 2:13-17; Proverbs 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, (\~telov\~). 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 Romans 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; Luke 1:3; 1 Peter 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" Matthew 22:21
Verse 8. 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, Romans 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. See Barnes "Romans 12:11",
comp. Philippians 4:8; Proverbs 24:30-34; 1 Thessalonians 4:11; 2 Thessalonians 3:10; Ephesians 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, 1 Thessalonians 5:6,8; 1 Peter 1:13; 4:7; Titus 2:12; 1 Peter 3:3,5;
1 Timothy 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
Romans 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" James 2:8
Verse 9. 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 Romans 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 Matthew 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 Leviticus 19:18.
See Barnes "Matthew 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" Exodus 20:13
{b} "Namely, Thou shalt love" Leviticus 19:18; Matthew 22:39,40
Verse 10. 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 Habakkuk 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.
Verse 11. And that. The word "that" in this place, is connected in
signification with the word "this" in Romans 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 Romans 13:9,10 by love;
the other is Romans 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,
Romans 13:13. The doctrine in these verses Romans 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 1 Thessalonians 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,'" 1 John 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" 1 Thessalonians 4:5-8
Verse 12. The night. The word night, in the New Testament, is
used to denote night literally, (Matthew 2:14, etc.;) the starry
heavens, (Revelation 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, 1 Thessalonians 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,
Revelation 21:23,25; 22:5. The times of the gospel are represented as
times of light, (Isaiah 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, Hebrews 10:25; 1 Peter 4:7; James 5:8; Revelation 22:20; 1 Thessalonians 5:2-6; Philippians 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 1 Thessalonians 5:2-6. Comp. 2 Thessalonians 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, Hebrews 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. 1 Thessalonians 5:7, "They that be drunken, are drunken in the
night." Comp. John 3:20; Ephesians 5:11-13.
Let us put on. Let us clothe ourselves with.
The armour of light. The word armour--(\~opla\~)--properly
means arms, or instruments of war, including the helmet, sword,
shield, etc., Ephesians 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 2 Corinthians 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, 1 Thessalonians 5:5. Note, Luke 16:8. By the
armour of light, therefore, the apostle means those graces which stand
opposed to the deeds of darkness, (Romans 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
Ephesians 6:11-17.
{d} "therefore cast off" Ephesians 5:11
{e} "put on the armour of light" Ephesians 6:13
Verse 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 See Barnes "Ephesians 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" Philippians 4:8; 1 Peter 2:12
{g} "and drunkenness" 1 Peter 4:3
{h} "chambering and wantonness" 1 Corinthians 6:9,10
Verse 14. But put ye on. Comp. Galatians 3:27. The word rendered
"put ye on" is the same as used in Romans 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. Hebrews 4:15; 7:26; 1 Peter 2:22; Isaiah 53:9; 1 John 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 Romans 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" Galatians 3:27
{k} "not provision for the flesh" Galatians 5:16
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