Chapter 13
Subjection to civil governors inculcated, from the
consideration that civil government is according to the
ordinance of God; and that those who resist the
lawfully constituted authorities shall receive
condemnation, 1,2. And those who are obedient shall
receive praise, 3. The character of a lawful civil
governor, 4. The necessity of subjection, 5. The
propriety of paying lawful tribute, 6,7. Christians
should love one another, 8-10. The necessity of
immediate conversion to God proved from the shortness
and uncertainty of time, 11,12. How the Gentiles should
walk so as to please God, and put on Christ Jesus in
order to their salvation, 13,14.
Notes on Chapter 13
To see with what propriety the apostle introduces the
important subjects which he handles in this chapter, it is
necessary to make a few remarks on the circumstances in which
the Church of God then was.
It is generally allowed that this epistle was written about
the year of our Lord 58, four or five years after the edict of
the Emperor Claudius, by which all the Jews were banished from
Rome. And as in those early times the Christians were
generally confounded with the Jews, it is likely that both
were included in this decree.
For what reason this edict was issued does not
satisfactorily appear. Suetonius tells us that it was
because the Jews were making continual disturbances under
their leader Christus. (See Clarke on Acts
18:2.) That the Jews were in general an uneasy and
seditious people is clear enough from every part of their own
history. They had the most rooted aversion to the heathen
government; and it was a maxim with them that the world
was given to the Israelites; that they should have
supreme rule every where, and that the Gentiles should be
their vassals. With such political notions, grounded on their
native restlessness, it is no wonder if in several instances
they gave cause of suspicion to the Roman government, who
would be glad of an opportunity to expel from the city persons
whom they considered dangerous to its peace and security; nor
is it unreasonable on this account to suppose, with Dr.
Taylor, that the Christians, under a notion of being the
peculiar people of God, and the subjects of his kingdom
alone, might be in danger of being infected with those unruly
and rebellious sentiments: therefore the apostle shows them
that they were, notwithstanding their honours and privileges
as Christians, bound by the strongest obligations of
conscience to be subject to the civil government. The
judicious commentator adds: "I cannot forbear observing the
admirable skill and dexterity with which the apostle has
handled the subject. His views in writing are always
comprehensive on every point; and he takes into his thoughts
and instructions all parties that might probably reap any
benefit by them. As Christianity was then growing, and the
powers of the world began to take notice of it, it was not
unlikely that this letter might fall into the hands of the
Roman magistrates. And whenever that happened it was right,
not only that they should see that Christianity was no
favourer of sedition, but likewise that they should have an
opportunity of reading their own duty and obligations. But as
they were too proud and insolent to permit themselves to be
instructed in a plain, direct way, therefore the apostle with
a masterly hand, delineates and strongly inculcates the
magistrate's duty; while he is pleading his cause with the
subject, and establishing his duty on the most sure and solid
ground, he dexterously sides with the magistrate, and
vindicates his power against any subject who might have
imbibed seditious principles, or might be inclined to give the
government any disturbance; and under this advantage he reads
the magistrate a fine and close lecture upon the nature and
ends of civil government. A way of conveyance so ingenious and
unexceptionable that even Nero himself, had this
epistle fallen into his hands, could not fail of seeing his
duty clearly stated, without finding any thing servile or
flattering on the one hand, or offensive or disgusting on the
other.
"The attentive reader will be pleased to see with what
dexterity, truth, and gravity the apostle, in a small compass,
affirms and explains the foundation, nature, ends, and just
limits of the magistrate's authority, while he is pleading his
cause, and teaching the subject the duty and obedience he owes
to the civil government."-Dr. Taylor's Notes, page 352.
Verse 1. Let every soul be subject
unto the higher powers.
This is a very
strong saying, and most solemnly introduced; and we must
consider the apostle as speaking, not from his own private
judgment, or teaching a doctrine of present expediency,
but declaring the mind of God on a subject of the
utmost importance to the peace of the world; a doctrine which
does not exclusively belong to any class of people,
order of the community, or official situations,
but to every soul; and, on the principles which the
apostle lays down, to every soul in all possible varieties of
situation, and on all occasions. And what is this solemn
doctrine? It is this: Let every soul be subject to the
higher powers. Let every man be obedient to the civil
government under which the providence of God has cast his lot.
For there is no power but of
God
As God is the origin of power, and the
supreme Governor of the universe, he delegates authority to
whomsoever he will; and though in many cases the governor
himself may not be of God, yet civil
government is of him; for without this there could be no
society, no security, no private property; all would be
confusion and anarchy, and the habitable world would soon be
depopulated. In ancient times, God, in an especial manner, on
many occasions appointed the individual who was to
govern; and he accordingly governed by a Divine right,
as in the case of Moses, Joshua, the Hebrew
judges, and several of the Israelitish kings. In
after times, and to the present day, he does that by a general
superintending providence which he did before by especial
designation. In all nations of the earth there is what may be
called a constitution-a plan by which a particular
country or state is governed; and this constitution is less or
more calculated to promote the interests of the community. The
civil governor, whether he be elective or
hereditary, agrees to govern according to that
constitution. Thus we may consider that there is a
compact and consent between the governor
and the governed, and in such a case, the potentate may
be considered as coming to the supreme authority in the direct
way of God's providence; and as civil government is of God,
who is the fountain of law, order, and regularity, the civil
governor, who administers the laws of a state according to its
constitution, is the minister of God. But
it has been asked: If the ruler be an immoral or profligate
man, does he not prove himself thereby to be unworthy of his
high office, and should he not be deposed? I answer, No: if he
rule according to the constitution, nothing can justify
rebellion against his authority. He may be irregular in
his own private life; he may be an immoral man,
and disgrace himself by an improper conduct: but if he rule
according to the law; if he make no attempt to change
the constitution, nor break the compact between him and the
people; there is, therefore, no legal ground of opposition to
his civil authority, and every act against him is not only
rebellion in the worst sense of the word, but is
unlawful and absolutely sinful.
Nothing can justify the opposition of the subjects to the
ruler but overt attempts on his part to change the
constitution, or to rule contrary to law. When the
ruler acts thus he dissolves the compact between him and his
people; his authority is no longer binding, because illegal;
and it is illegal because he is acting contrary to the
laws of that constitution, according to which, on being
raised to the supreme power, he promised to govern. This
conduct justifies opposition to his government; but I contend
that no personal misconduct in the ruler, no immorality
in his own life, while he governs according to law, can
justify either rebellion against him or contempt of his
authority. For his political conduct he is accountable
to his people; for his moral conduct he
is accountable to God, his conscience, and the
ministers of religion. A king may be a good
moral man, and yet a weak, and indeed a bad and
dangerous prince. He may be a bad man, and stained
with vice in his private life, and yet be a good
prince. SAUL was a good moral man, but a
bad prince, because he endeavoured to act contrary to
the Israelitish constitution: he changed some essential parts
of that constitution, as I have elsewhere shown; (See Clarke
on Acts
13:22.;) he was therefore lawfully deposed. James the
Second was a good moral man, as far as I can
learn, but he was a bad and dangerous prince; he
endeavoured to alter, and essentially change the British
constitution, both in Church and state,
therefore he was lawfully deposed. It would be easy, in
running over the list of our own kings, to point out several
who were deservedly reputed good kings, who in
their private life were very immoral. Bad as they might
be in private life, the constitution was in their hands
ever considered a sacred deposit, and they faithfully
preserved it, and transmitted it unimpaired to their
successors; and took care while they held the reins of
government to have it impartially and effectually
administered.
It must be allowed, notwithstanding, that when a prince,
howsoever heedful to the laws, is unrighteous in private life,
his example is contagious; morality, banished from the throne,
is discountenanced by the community; and happiness is
diminished in proportion to the increase of vice. On the other
hand, when a king governs according to the constitution of his
realms and has his heart and life governed by the laws of his
God, he is then a double blessing to his people; while he is
ruling carefully according to the laws, his pious example is a
great means of extending and confirming the reign of pure
morality among his subjects. Vice is discredited from the
throne, and the profligate dare not hope for a place of trust
and confidence, (however in other respects he may be qualified
for it,) because he is a vicious man.
As I have already mentioned some potentates by name,
as apt examples of the doctrines I have been laying down, my
readers will naturally expect that, on so fair an opportunity,
I should introduce another; one in whom the double
blessing meets; one who, through an unusually protracted
reign, during every year of which he most conscientiously
watched over the sacred constitution committed to his care,
not only did not impair this constitution, but took care that
its wholesome laws should be properly administered, and who in
every respect acted as the father of his people, and added to
all this the most exemplary moral conduct perhaps ever
exhibited by a prince, whether in ancient or modern times; not
only tacitly discountenancing vice by his truly religious
conduct, but by his frequent proclamations most
solemnly forbidding Sabbath-breaking, profane swearing, and
immorality in general. More might be justly said, but when I
have mentioned all these things, (and I mention them with
exultation; and with gratitude to God,) I need scarcely add
the venerable name of GEORGE the Third, king of Great
Britain; as every reader will at once perceive that the
description suits no potentate besides. I may just observe,
that notwithstanding his long reign has been a reign of
unparalleled troubles and commotions in the world, in which
his empire has always been involved, yet, never did useful
arts, ennobling sciences, and pure religion gain a more
decided and general ascendancy: and much of this, under God,
is owing to the manner in which this king has lived, and the
encouragement he invariably gave to whatever had a tendency to
promote the best interests of his people. Indeed it has been
well observed, that, under the ruling providence of God, it
was chiefly owing to the private and personal virtues of the
sovereign that the house of Brunswick remained firmly seated
on the throne amidst the storms arising from democratical
agitations and revolutionary convulsions in Europe during the
years 1792-1794. The stability of his throne amidst these
dangers and distresses may prove a useful lesson to his
successors, and show them the strength of a virtuous
character, and that morality and religion form the best
bulwark against those great evils to which all human
governments are exposed. This small tribute of praise to the
character and conduct of the British king, and gratitude to
God for such a governor, will not be suspected of sinister
motive; as the object of it is, by an inscrutable providence,
placed in a situation to which neither envy, flattery,
nor even just praise can approach, and where the majesty of
the man is placed in the most awful yet respectable ruins. I
have only one abatement to make: had this potentate been as
adverse from WAR as he was from public and private
vices, he would have been the most immaculate sovereign that
ever held a sceptre or wore a crown.
But to resume the subject, and conclude the argument: I
wish particularly to show the utter unlawfulness of rebellion
against a ruler, who, though he may be incorrect in his moral
conduct, yet rules according to the laws; and the additional
blessing of having a prince, who, while his political conduct
is regulated by the principles of the constitution, has his
heart and life regulated by the dictates of eternal truth, as
contained in that revelation which came from God.
Verse 2. Whosoever resisteth the
power
οαντιτασσομενος, He who sets himself
in order against this order of God; τητουθεου
διαταγη, and they who resist, οιανθεστηκοτες, 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 pretence of defending or
improving, they are indirectly labouring to subvert.
Verse 3. For rulers are not a terror
to good works
Here the apostle shows the
civil magistrate what he should be: he is clothed with great
power, but that power is entrusted to him, not for the terror
and oppression of the upright man, but to overawe and punish
the wicked. It is, in a word, for the benefit of the
community, and not for the aggrandizement of
himself, that God has entrusted the supreme civil power to
any man. If he should use this to wrong, rob, spoil, oppress,
and persecute his subjects, he is not only a bad man,
but also a bad prince. He infringes on the essential
principles of law and equity. Should he persecute his
obedient, loyal subjects, on any religious account, this is
contrary to all law and right; and his doing so renders him
unworthy of their confidence, and they must consider him not
as a blessing but a plague. Yet, even in this
case, though in our country it would be a breach of the
constitution, which allows every man to worship God according
to his conscience, the truly pious will not feel that even
this would justify rebellion against the prince; they are to
suffer patiently, and commend themselves and their cause to
him that judgeth righteously. It is an awful thing to rebel,
and the cases are extremely rare that can justify rebellion
against the constituted authorities. See the doctrine on Romans
13:1.
Wilt thou then not be afraid of
the power?
If thou wouldst not live in fear
of the civil magistrate, live according to the laws; and thou
mayest expect that he will rule according to the laws,
and consequently instead of incurring blame thou wilt
have praise. This is said on the supposition that the
ruler is himself a good man: such the laws
suppose him to be; and the apostle, on the general question of
obedience and protection, assumes the point that the
magistrate is such.
Verse 4. For he is the minister of
God to thee for good
Here the apostle puts
the character of the ruler in the strongest possible light.
He is the minister of God-the office is by Divine
appointment: the man who is worthy of the office will act in
conformity to the will of God: and as the eyes of the Lord are
over the righteous, and his ears open to their cry,
consequently the ruler will be the minister of God to them
for good.
He beareth not the sword in
vain
His power is delegated to him for the
defence and encouragement of the good, and the punishment of
the wicked; and he has authority to punish capitally,
when the law so requires: this the term sword leads us
to infer.
For he is the minister of God, a
revenger
θεουδιακονοςεστιν εκδικος, For
he is God's vindictive minister, to execute wrath;
ειςοργην, 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.
Verse 5. Ye must needs be
subject
αναγκη, There is a necessity that
ye should be subject, not only for wrath, διατηνοργην, on
account of the punishment which will be inflicted on
evil doers, but also for conscience' sake; not only to
avoid punishment, but also to preserve a clear conscience.
For, as civil government is established in the order of
God for the support, defence, and happiness of society, they
who transgress its laws, not only expose themselves to the
penalties assigned by the statutes, but also to guilt in their
own consciences, because they sin against God. Here are
two powerful motives to prevent the infraction of the
laws and to enforce obedience. 1. The dread of punishment;
this weighs with the ungodly. 2. The keeping of a good
conscience, which weighs powerfully with every person who
fears God. These two motives should be frequently urged both
among professors and profane.
Verse 6. For this cause pay ye
tribute also
Because civil government is an
order of God, and the ministers of state must be at
considerable expense in providing for the safety and defence
of the community, it is necessary that those in whose behalf
these expenses are incurred should defray that expense; and
hence nothing can be more reasonable than an impartial and
moderate taxation, by which the expenses of the state
may be defrayed, and the various officers, whether civil or
military, who are employed for the service of the public, be
adequately remunerated. All this is just and right, but there
is no insinuation in the apostle's words in behalf of an
extravagant and oppressive taxation, for the
support of unprincipled and unnecessary wars; or
the pensioning of corrupt or useless men.
The taxes are to be paid for the support of those who are
God's ministers-the necessary civil officers, from the
king downwards, who are attending CONTINUALLY on
this very thing. And let the reader observe, that
by God's ministers are not meant here the ministers of
religion, but the civil officers in all
departments of the state.
Verse 7. Render therefore to all
their dues
This is an extensive command. Be
rigidly just; withhold neither from the king nor his
ministers, nor his officers of justice
and revenue, nor from even the lowest of the
community, what the laws of God and your country
require you to pay.
Tribute to whom
tribute
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,
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:
αναγκηγαρμειουσθαιτατεληφορωνεπιβαλλομενων. 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
honour.
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.
Verse 8. Owe no man any thing, but
to love one another
In the preceding verses
the apostle has been showing the duty, reverence, and
obedience, which all Christians, from the highest to the
lowest, owe to the civil magistrate; whether he be emperor,
king, proconsul, or other state officer; here he shows them
their duty to each other: but this is widely different
from that which they owe to the civil government: to the first
they owe subjection, reverence, obedience, and tribute; to the
latter they owe nothing but mutual love, and those
offices which necessarily spring from it. Therefore, the
apostle says, Owe no man; as if he had said: Ye owe to
your fellow brethren nothing but mutual love, and this is what
the law of God requires, and in this the law is fulfilled. Ye
are not bound in obedience to them as to the civil magistrate;
for to him ye must needs be subject, not merely for fear
of punishment, but for conscience sake: but to
these ye are bound by love; and by that love especially
which utterly prevents you from doing any thing by which a
brother may sustain any kind of injury.
Verse 9. For this, Thou shalt not
commit adultery
He that loves another will
not deprive him of his wife, of his life, of his
property, of his good name; and will not even
permit a desire to enter into his heart which would
lead him to wish to possess any thing that is the property of
another: for the law-the sacred Scripture, has said:
Thou shalt love thy neighbour as thyself.
It is remarkable that ουψευδομαρτυρησεις, 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.
Verse 10. Love worketh no
ill
As he that loves another will act
towards that person as, on a reverse of circumstances, he
would that his neighbour should act towards him; therefore,
this love can never work ill towards another: and, on this
head, i.e. the duty we owe to our neighbour, love is
the fulfilling of the law.
Verse 11. And that, knowing the
time
Dr. Taylor has given a judicious
paraphrase of this and the following verses: "And all the
duties of a virtuous and holy life we should the more
carefully and zealously perform, considering the nature and
shortness of the present season of life; which will convince
us that it is now high time to rouse and shake
off sleep, and apply with vigilance and vigour to the
duties of our Christian life; for that eternal
salvation, which is the object of our Christian
faith and hope, and the great motive of our religion,
is every day nearer to us than when we first entered
into the profession of Christianity."
Some think the passage should be understood thus: We have
now many advantages which we did not formerly possess.
Salvation is nearer-the whole Christian system
is more fully explained, and the knowledge of it more easy to
be acquired than formerly; on which account a greater progress
in religious knowledge and in practical piety is required of
us: and we have for a long time been too remiss in these
respects. Deliverance from the persecutions,
with which they were then afflicted, is supposed by others to
be the meaning of the apostle.
Verse 12. The night is far
spent
If we understand this in reference to
the heathen state of the Romans, it may be paraphrased
thus: The night is far spent-heathenish darkness is
nearly at an end. The day is at hand-the full
manifestation of the Sun of righteousness, in the illumination
of the whole Gentile world approaches rapidly. The
manifestation of the Messiah is regularly termed by the
ancient Jews yom, day, because previously to this all
is night, Bereshith rabba sect. 91, fol. 89. Cast
off the works of darkness-prepare to meet this rising
light, and welcome its approach, by throwing aside
superstition, impiety, and vice of every kind: and put on
the armour of light-fully receive the heavenly
teaching, by which your spirits will be as completely
armed against the attacks of evil as your bodies could
be by the best weapons and impenetrable armour. This sense
seems most suitable to the following verses, where the
vices of the Gentiles are particularly
specified; and they are exhorted to abandon them, and to
receive the Gospel of Christ. The common method of explanation
is this: The night is far spent-our present imperfect
life, full of afflictions, temptations, and trials, is almost
run out; the day of eternal blessedness is at
hand-is about to dawn on us in our glorious resurrection
unto eternal life. 'Therefore, let us cast off-let us
live as candidates for this eternal glory. But this sense
cannot at all comport with what is said below, as the
Gentiles are most evidently intended.
Verse 13. 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
μηκωμοιςκαιμεθαις. κωμος,
rioting, according to Hesychius, signifies
ασελγη ασματαπορνικασυμποσιαωδαι, unclean and dissolute
songs, banquets, and such like. μεθαις signifies
drunken festivals, such as were celebrated in honour of
their gods, when after they had sacrificed
(μετατοθυειν, 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.
μηεριδικαιζηλω, Not in contentions
and furious altercations, which must be the consequence of
such practices as are mentioned above. Can any man suppose
that this address is to the Christians at Rome? That
they are charged with practices almost peculiar to the
heathens? And practices of the most abandoned and
dissolute sort? If those called Christians at Rome were guilty
of such acts, there could be no difference except in
profession, between them and the most abominable
of the heathens. But it is impossible that such things
should be spoken to the followers of Christ; for the very
grace that brings repentance enables the penitent to
cast aside and abominate all such vicious and abominable
conduct.
The advices to the Christians may be found in the
preceding chapter; those at the conclusion of this chapter
belong solely to the heathens.
Verse 14. Put ye on the Lord
Jesus
This is in reference to what is said,
Romans
13:13: Let us put on decent garments-let us make a
different profession, unite with other company, and maintain
that profession by a suitable conduct. Putting on, or
being clothed with Jesus Christ, signifies
receiving and believing the Gospel; and
consequently taking its maxims for the government of
life, having the mind that was in Christ. The ancient Jews
frequently use the phrase putting on the shechinah, or Divine
majesty, to signify the soul's being clothed with immortality,
and rendered fit for glory.
To be clothed with a person is a Greek phrase,
signifying to assume the interests of another-to
enter into his views, to imitate him, and
be wholly on his side. St. Chrysostom
particularly mentions this as a common phrase, οδεινατονδεινα
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:
ουκετιμετριαζοντεςαλλατονταρκυνιονεκεινονενδυομενοι,
They were no longer the servants of Tarquin, but
they CLOTHED THEMSELVES WITH HIM-they imitated and aped
him in every thing. Eusebius, in his life of Constantine, says
the same of his sons, they put on their father-they
seemed to enter into his spirit and views, and to imitate him
in all things. The mode of speech itself is taken from the
custom of stage players: they assumed the name
and garments of the person whose character they
were to act, and endeavoured as closely as possible to imitate
him in their spirit, words, and actions. See many pertinent
examples in Kypke.
And make not provision for the
flesh
By flesh we are here to
understand, not only the body, but all the irregular
appetites and passions which led to the abominations already
recited. No provision should be made for the
encouragement and gratification of such a principle as this.
To fulfil the lusts
thereof.
ειςεπιθυμιας, in reference to
its lusts; such as the κωμοικοιταιμεθαι, and ασελγειαι,
rioting, drunkenness, prostitutions, and
uncleanness, mentioned, Romans
13:13, to make provision for which the Gentiles
lived and laboured, and bought and
sold, and schemed and planned; for it was
the whole business of their life to gratify the sinful
lusts of the flesh. Their philosophers taught them
little else; and the whole circle of their deities, as well as
the whole scheme of their religion, served only to excite and
inflame such passions, and produce such
practices.
I. IN these four last verses there is a fine metaphor, and
it is continued and well sustained in every expression. 1. The
apostle considers the state of the Gentiles under the
notion of night, a time of darkness and a time of evil
practices. 2. That this night is nearly at an end, the
night is far spent. 3. He considers the Gospel as now visiting
the Gentiles, and the light of a glorious day
about to shine forth on them. 4. He calls those to
awake who were in a stupid, senseless state
concerning all spiritual and moral good; and those who were
employed in the vilest practices that could debase and degrade
mankind. 5. He orders them to cast off the works of
darkness, and put on the armour οπλα, the
habiliments of light-of righteousness: to cease to do
evil; to learn to do well. Here is an allusion to laying aside
their night clothes, and putting on their day
clothes. 6. He exhorts them to this that they may walk
honestly, decently habited; and not spend their
time, waste their substance, destroy their lives, and ruin
their souls in such iniquitous practices as those which he
immediately specifies. 7. That they might not mistake his
meaning concerning the decent clothing which he exhorts
them to walk in, he immediately explains himself by the use of
a common form of speech, and says, still following his
metaphor, Put on the Lord Jesus Christ-receive his
doctrine, copy his example, and seek the things which belong
to another life; for the Gentiles thought of little else than
making provision for the flesh or body, to
gratify its animal desires and propensities.
II. These last verses have been rendered famous in the
Christian Church for more than 1400 years, as being the
instrument of the conversion of St. Augustine. It is well
known that this man was at first a Manichean, in which
doctrine he continued till the 32d year of his age. He had
frequent conferences and controversies on the Christian
religion with several friends who were Christians; and with
his mother Monica, who was incessant in her prayers and
tears for his conversion. She was greatly comforted by the
assurance given her by St. Ambrose, bishop of Milan, where her
son Augustine was then professor of rhetoric: that a child
of so many prayers and fears could not perish. He
frequently heard St. Ambrose preach, and was affected, not
only by his eloquence, but by the important subjects which he
discussed; but still could not abandon his Manicheanism.
Walking one day in a garden with his friend Alypius,
who it appears had been reading a copy of St. Paul's epistle
to the Romans, and had left it on a bank near which they then
were, (though some say that Augustine was then alone,) he
thought he heard a musical voice calling out distinctly, TOLLE
et LEGE! TOLLE et LEGE! take up and read!
take up and read! He looked down, saw the book, took it
up, and hastily opening it, the first words that met his eye
were these-μηκωμοιςκαιμεθαις, Not in rioting and
drunkenness, but put ye on the Lord Jesus Christ.
He felt the import and power of the words, and immediately
resolved to become a follower of Christ: he in consequence
instantly embraced Christianity; and afterwards boldly
professed and wrote largely in its defence, and became one of
the most eminent of all the Latin fathers. Such is the
substance of the story handed down to us from antiquity
concerning the conversion of St. Augustine. He was made bishop
of Hippo in Africa, in the year 395, and died in that city,
Aug. 28th, 430, at the very time that it was beseiged by the
Vandals.
III. After what I have said in the notes, I need add
nothing on the great political question of
subordination to the civil powers; and of the
propriety and expediency of submitting to
every ordinance of man for the Lords sake. I need only
observe, that it is in things civil this obedience is
enjoined; in things religious, God alone is to be
obeyed. Should the civil power attempt to usurp the place of
the Almighty, and forge a new creed, or prescribe rites and
ceremonies not authorized by the word of God, no Christian is
bound to obey. Yet even in this case, as I have already noted,
no Christian is authorized to rebel against the civil power;
he must bear the persecution, and, if needs be, seal the truth
with his blood, and thus become a martyr of the Lord
Jesus. This has been the invariable practice of the genuine
Church of Christ. They committed their cause to him who
judgeth righteously. See farther on this subject on Matthew
22:20,