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
Printer friendly
version
HOME 
TOP