Chapter 13
1 Let every soul be subject to his higher powers. For there is no power but of God: for the powers which be, are ordained of God. 2 Therefore he which resists the power, resists the ordinance of God: and they which shall resist, shall get to themselves judgment.
1 Let every soul, etc. that he does so diligently handle this place, indeed, and that while he deals with the institution or fashioning of a Christian life, thereby appears he was constrained to it by some great necessity: which seeing the preaching of the Gospel does always bring with it, at that time chiefly it was likely to bring it. For thereby always tumultuous spirits, who think the kingdom of Christ, can not be sufficiently advanced unless all earthly powers or authorities be suppressed: neither that they can enjoy the liberty given by him, except they shake off every yoke of human subjection. However this error did possess the Jews above others, who thought it unfit that the progeny of Abraham, whose kingdom flourished before the coming of the Savior, should now after his manifestation abide in servitude. And there was also another thing, which did no less alienate the Jews than the Gentiles from their princes: namely, because they did not only all of them abhor piety, but also with most hostile or deadly minds, did persecute religion. Therefore it seemed an absurd thing, to acknowledge them for lawful lords and princes, who went about to take the kingdom from Christ, the only Lord of heaven and earth. For these causes it is likely, Paul was moved, that with greater care he might confirm the authority of magistrates. And first of all, he puts down a general precept, wherein summarily he comprehends that, he is about to speak of: then afterward he adds those things which make to the exposition, and confirmation of the precept. He calls them high powers, not the highest powers, as though they obtained the highest empire or rule, but which excel above other men. In respect therefore of subjects, and not in respect of themselves, one being compared with another, magistrates are so called. And verily by this word the Apostle seems to me, to go about to take away the curiosity of men, who are often wont to inquire by what right, they which are in authority, came by their power: but to us it ought to suffice, that they do rule. For they have not ascended to this estate by their own strength, but they are placed by the hand of God. And whereas he names every soul, thereby he takes away all exception, lest any should pretend an immunity or freedom from the common subjection.
For there is no power, but of God. A reason why we should be subject to magistrates, because they are ordained by the ordinance of God.
For if it be the Lord's pleasure so to govern the world, he goes about to invert the ordinance of God, and so resists God himself, who so despises or rejects the authority or higher power: seeing to contemn his providence, who is the author of civil government, is to fight against him. Furthermore, understand that authorities or powers are of God, not as the pestilence, hunger, war, and such like punishments of sin, are said to be of him: but because he has appointed them for the lawful and right administration of the world. For although tyrannies, and unjust dominations, in as much as they are full of deformity, are not of the ordinary government: yet nevertheless the right of government, is ordained of God for the health of mankind.
Therefore seeing it is lawful both to repel wars, and also to seek remedies against other evils: the Apostle commands the authority and government of magistrates, to be willingly, and cheerfully received and reverenced of us, as profitable to mankind. For we can not properly call those punishments which God lays upon men for their sins, ordinances, but those means which he has purposely set down for the conservation of a lawful order.
2 And they which shall resist. Because none can resist God, but to their own destruction, he threatens that they shall not escape unpunished, who so oppose themselves in this respect against the providence of God. Therefore we are to take heed lest we fall under this sentence. By judgment I understand not only that punishment, which is executed by the magistrate, as though he would have said, they are justly punished that rebel against authority: but also every vengeance of God, whatever way it comes. For he teaches generally, what end awaits those who fight against God.
3 For princes are not a terror to good works, but to evil. Will you then not fear the power? Do good, and you shall have praise of it.
4 For he is the minister of God, to your benefit. But if you have done any evil, fear: for he bears not the sword in vain. For he is the minister of God, to take vengeance on those, which do evil.
3 For princes. Now also he commends to us the obedience of princes by the benefit that comes from them. Therefore this causal particle gar, that is, for, is to be referred to the first proposition, and not to the last sentence. Finally, this is the benefit: namely, that God by that means will provide for the tranquility of good men: and for the bridling of the waywardness of evil men: in which two things the safety of mankind is contained. For unless the fury of godless persons be met with, and innocent men be defended from their lust, all things shall forthwith come to nothing. If this then be the only medicine, whereby mankind is delivered from destruction, it ought to be diligently conserved by us, unless we will profess ourselves to be the public enemies of mankind. And whereas he adds, Will you not fear? Do good, thereby he insinuates, there is no cause why we should be afraid of the magistrate, if that we be good: indeed, that this is a secret testimony of an evil conscience, and one devising some mischief, if any go about to shake off, or put from him that yoke. However here he speaks of the true, and as it were the natural duty of the magistrate: from which, although they oftentimes which bear rule, do degenerate: yet the obedience is to be given them, which is due to princes. For if an evil prince be the scourge of the Lord, to punish the sins of the people, let us remember it comes to pass through our fault, that the excellent blessing of God, is made a curse to us.
Therefore let us not cease to reverence the good ordinance of God: which thing we shall easily do, if we impute to ourselves whatever evil is in it. He therefore shows here, to what end magistrates are ordained of the Lord: whose effect should always be extant, if through our fault, so noble and healthful an institution, were not corrupted. For seeing princes do never so abuse their power in vexing the good and innocent, but in their tyranny they retain some show of a just domination: there can be no tyranny, which in some respect is not a defense to conserve the society of men. Here also he has noted two parts, of the which, indeed even the philosophers themselves have thought the best composed administration of a commonwealth to consist: namely, the rewarding of good men, and the punishing of evil. The word praise has here a large signification, after the manner of the Hebrews.
4 For he is the minister of God, to your wealth. Here, even the magistrates themselves may learn what is their calling. For they rule not for their own cause, but for the common profit, neither are they endued with an infinite or unlimited power, but such as is tied to the health of their subjects. Finally, they are bound to God and men, in their principality. For because they are the substitutes of God, and do his business, they shall give account to him.
Secondly that ministry which God has committed to them, respects the subjects: therefore they are also debtors to them. And private men are admonished, that this is of the bountifulness of God, to defend them from the injuries of wicked persons, by the sword of princes. For they bear not the sword in vain. The other part of the office of magistrates, is that they ought to repress the lasciviousness of wicked men, which willingly do not suffer themselves to be governed by laws: and to take such punishment as the judgment of God requires for their wickedness: For he does plainly denounce them armed with the sword, not for a vain show only, but that they might smite evildoers.
Moreover, this saying "the revenger of wrath," is as much as if it were said, the executor of the wrath of God. And that he proves by the use of the sword which the Lord has given into their hands. A notable place to prove the authority of the magistrate. For if God in arming the magistrate has also commanded him to use the sword: so often as he punishes the guilty with death, by exercising the vengeance of God, he obeys his commandments. Therefore they contend with God, who think it an abomination that the blood of wicked men should be shed.
5 Therefore we must needs be subject, not only for fear of punishment: but also for conscience.
6 And for this cause pay you tribute, for they are the ministers of God, serving for the same purpose.
7 Give to every man therefore his duty, tribute, to whom tribute is due, custom to whom custom, fear to whom fear, honor to whom honor belongs.
5 Therefore we must needs be subject. Now by the way of collection, yet with a kind of polishing, he repeats that which he commanded in the beginning touching the obedience is to be given to magistrates: namely, how they are to be obeyed, not only for the cause of man's necessity, but also that we may obey God. For he has put this word wrath for vengeance or revengement, which the magistrate may take for the contempt of his dignity or calling: as though he had said, we must not therefore obey because we cannot freely resist the mighty and those are armed: as injuries are wont to be borne which cannot be repelled: but voluntarily we are to take upon us that subjection, to which our conscience is bound by the word of God. Therefore although the magistrate were unarmed, and a man might provoke and contemn him freely, to wit, without punishment for it, yet is it no more to be attempted, than if we saw present vengeance to be at hand for it. For it is not the part of a private man to take the regiment from him, whom the Lord has placed with authority over us. This whole discussion is of civil government. Therefore in vain go they about by this place to establish their abominable tyranny, which exercise authority over men's consciences.
6 And for this cause pay we tribute. By occasion he makes mention of tribute, the reason whereof is taken from the office of magistrates. For if it be their parts to defend and conserve in safety the tranquility of good men, and to oppose themselves against the godless practices of the wicked: that they cannot do unless they be helped by power and firm helps.
Tributes therefore are well and worthily paid, for the maintenance of so necessary charges. Concerning the manner of customs and tributes, this is no place for any large discourse: neither is it our parts to prescribe princes, how much they should bestow on every thing, or call them to a reckoning: Yet is it fitting they should remember, whatever they have of the people, it is as it were common goods, not an instrument of private lust and riot. For we see to what use Paul appoints those tributes are paid: namely, that princes might be furnished with strength to defend their subjects.
7 Give to every man therefore his duty. The Apostle seems to me here to go about to comprise summarily in what things the duties of subjects towards magistrates consist: namely, that they have them in estimation and honor, that they obey their statutes, laws, and judgments: that they pay tributes and customs. Under the name of fear, he notes obedience: by customs and tributes, he means not only freight paid for carriage and taxes, but also other revenues. And this place confirms that I said before, we must obey kings and every other superior, not because we are constrained, but because it is an acceptable obedience to God. For he will not only be feared, but also be honored with a voluntary obedience.
8 Owe nothing to any man, but to love one another. For he that loves another has fulfilled the law.
9 For this, you shall not commit adultery, you shall not kill, you shall not bear false witness, you shall not lust: and if there be any other commandment, it is in few words comprehended in this saying, you shall love your neighbor as yourself.
10 Charity works no ill to his neighbor. Therefore the fulfilling of the law is charity.
8 Owe nothing to any man. There are some which think this is not spoken without a taunt: as though Paul answered to their objection, who contend that Christians are overcharged, as if to say other precepts than the precepts of charity were enjoined them. And surely I deny not but it may be taken ironically, to wit, tauntingly: that he might grant to those [reconstructed: who] admit no other law, than of charity, their request. But in another sense. Yet I had rather take it simply, because I think Paul's meaning is to refer this precept of the authority of magistrates, (lest it should be thought of any to be but weak) to the law of charity, as though he had said, when I require you to obey, I require nothing else but that which all Christians ought to perform by the law of charity. For if you would have the godly to be safe (which thing not to will were cruel) you must study that laws and judgments may be of strength, and the governors of the laws, by whose benefit peace redounds to all, may have an obedient people. Therefore he violates charity, if any bring in anarchy, liberty, such as when there is no magistrate every man does his pleasure, after which does straightaway follow a perturbation of all things. For he that loves another has fulfilled the law. The counsel of Paul is to revoke all the commandments of the law to love, that we may know, how we then rightly obey the commandments, when we keep charity: and this, that we refuse no labor which may make to the keeping of charity. So he confirms very well that he commanded touching the obedience to be given to magistrates, wherein the greatest part of charity does consist. But here many are troubled, and cannot well unfold themselves out of this difficulty: namely, that Paul says the law is fulfilled if we love our neighbor: for so there is no mention of the worship of God which ought not to be omitted. But Paul has not respect to the whole law: he speaks here only of those duties which are commanded us of the law toward our neighbor. And surely that is true, the whole law is fulfilled, when we love our neighbors, because true love toward men, proceeds not but from the love of God, and is a testimony as well as an effect thereof. Yet Paul here makes mention only of the second table, for the question was only of that: as though he had said, he has done his duty toward all the world, which loves his neighbor as himself. That cavil of Sophisters is childish which go about to draw justification of works out of this sentence. For Paul says not what men do, or do not, but he speaks under a condition, which you shall nowhere find to be fulfilled. And when we say men are not justified by works, we deny not but the keeping of the law is true righteousness: but because no man does nor has performed it, we say all men are excluded from it, and therefore the only refuge is in the grace of Christ.
9 For that you shall not commit adultery. Hence it cannot be gathered what commandments are in the second table: seeing in the end also he adds, and if there be any other commandment. For he omitted the commandment of honoring parents: and it may seem very absurd, that that should be omitted, which chiefly pertained to the purpose. But what if therefore he did omit it, lest he should obscure his argument? But as I dare not affirm that, so I see nothing wanting here, that might serve to his purpose: namely, seeing God would nothing else by all his commandments, than that he might instruct us to charity, and how by all means we are to strive toward it. And yet the quiet reader will easily confess, that Paul would prove by comparisons, how the whole law tends to this, that mutual charity might be maintained among us: and this is to be understood which he omitted, that obedience toward magistrates is not the last part of nourishing peace, and conserving brotherly love.
10 Love works no ill to his neighbor. He shows by the effect, that under charity are contained all things, which are delivered in all those precepts. For he that is endowed with true charity will never study to hurt his brother. What else does the whole law forbid, than that we should do no injury to our neighbor? Furthermore, this must be applied to the present purpose: for seeing magistrates are the governors of peace and equity: whoever covets that every man may have his own, and would have all men live in safety, he must defend as much as lies in him the estates of magistrates. The enemies of government give liberty of hurting. Whereas he repeats again that love is the fulfilling of the law, understand it (as before) of that part of the law, which respects the society of men. For the first table of the law which is concerning the worship of God, is not touched here.
11 And this also, seeing we know the season, because it is time that we should now awake out of sleep: (for now is our salvation nearer than when we believed.)
12 The night is past, the day has come near: Let us therefore cast away the deeds of darkness, and let us put on the armor of light.
13 Let us walk honestly, as in the day, not in rioting and drunkenness, neither in chambering and wantonness, neither in strife and envying.
14 But put you on the Lord Jesus Christ, and make no provision for the flesh, to fulfill the lusts thereof.
11 And this also. Now he takes in hand another place of exhortation: namely, because the beams of eternal life have begun to shine to us as it were in the morning, we must do that which they are wont to do, that walk in the middle of the light, and in the sight of men. For they take diligent heed, lest they commit any filthy and unseemly thing: because if they fall, they see they are subject to too many witnesses — but we which always stand in the sight of God and angels, and whom Christ the true Son of righteousness invites to his sight, ought much rather take heed of all uncleanness. The meaning therefore of the words is this. Seeing we know it is the fit time, that we should awake out of sleep, let us cast off whatever is of the night: let us shake off all the works of darkness, seeing the darkness itself is now driven away: and studying the works of light, let us walk as it is meet in the daytime. The words are interposed, must be included in a parenthesis. Moreover because here is an allegory, it is necessary to note, what every part does signify. By night, he understands the ignorance of God, wherein whoever are held, they err and sleep as it were in the night. For the faithless labor under these two evils, because they are blind and dull. And this bewilderment he sets forth a little after by sleep, which is (as he says) the image of death. By light he understands the revelation of the truth of God, by which the Son of righteousness Christ appears to us. He uses this speech to awake, for to be armed and prepared to do those things which the Lord requires of us. Works of darkness are put for filthy and wicked works: because as he says the night is without shame. The armor of light, for honest, sober and chaste works, such as the day is wont to serve to. And he uses rather this word armor than works, because we must fight for the Lord.
But this portion in the beginning of the verse: namely, and this also, is to be read by itself. For it depends upon the former doctrine: as in Latin we say, ad haec vel praeterea. Moreover, or furthermore. He says, the time or season is known to the faithful, because the day of God's calling and visitation requires new life and new manners, as for exposition sake he adds afterward, it is time to arise. For it is not Chronos but Kairos, by which word is noted the occasion or fit time. For now is our salvation nearer. This place is diversely wrested by the interpreters, many refer the word, believed, to the time of the law, as though Paul said, the Jews believed before Christ came, which interpretation I refuse as forced and contrived: and surely to restrain a general doctrine to some small part of the Church would be absurd.
In all that congregation, to which he wrote, what one Jew was there? Then this speech should not agree to the Romans. Moreover, the comparison of night and day (in my judgment) takes away this doubt. This therefore seems to me to be the simple meaning, now is our salvation nearer than when we began to believe: that it might be referred to the time which went before faith. For seeing this adverb has an indifferent signification, this proposition of the Apostle seems much more convenient: as appears by that which follows.
12 The night is past, the day approaches near. This is the occasion he made mention of a little before. For although the faithful as yet are not received into the full light: yet very well he compares the knowledge of the life to come, which shines to us by the gospel, to the morning. Day, here, as in many other places is not put for the light of faith (otherwise he would not say it draws near, but it is present, yea now it shines as in the middle of his course) but for that brightness of the celestial life, whose beginnings are now seen, in the gospel. The sum is, as by the spring of the day we gather, that the full light of the sun is at hand, even so as soon as God begins to call us, we gather that we ought to intend upon the coming of Christ. He says, the night is past, because we are not so overwhelmed with a thick mist as the faithless are, in whom there appears no sparkle of life, but the hope of resurrection is set before our eyes by the Gospel. Indeed the light of faith, whereby we know the brightness of the celestial glory is at hand, ought to stir us up that we freeze not here upon this earth. But a little after, where he bids us walk as upon the daylight, he keeps not the same metaphor: because he compares the present state, wherein Christ shines to us, to the day. But by various ways he goes about to exhort sometimes to the meditation of the life to come, sometimes to the reverence of the sight of God.
13 Not in rioting and drunkenness. He has put down here three sorts of vices, of which he has noted every one by two names, to wit, intemperance and excess in living or in diet: carnal lust and that uncleanness is joined to it: envy and strife. If these vices have such filthiness in them, that even carnal men are ashamed to commit them in the sight of men, it is meet we should always abstain from them which walk in the sight of God, indeed then when we are sequestered from the sight of men. In the third pair although contention goes before emulation, yet there is no doubt but the mind of Paul is to admonish that contentions and strifes proceed forth of this fountain: for while every one seeks to excel, and envies another. And ambition is the cause of both evils.
But put you on the Lord Jesus Christ. This metaphor is very usual in the Scripture, in those things which make either to the adorning or deforming of man: both which is seen in apparel. For a filthy and torn garment dishonors a man, a handsome and clean garment does greatly beautify him. To put on Christ, here signifies to be every way defended by virtue of his Spirit, whereby we are made apt to all the parts of sanctity or holiness. For so the image of God is restored in us, which is the only ornament of the soul. For Paul has respect to the end of our calling, because God adopting us does graft us into the body of his only begotten Son, and verily upon this condition, that we putting from us our former life, may become new men in him. Therefore in another place also he says the faithful put on Christ in baptism (Galatians 3:27). Make no provision for the flesh. So long as we carry our flesh about, we cannot altogether cast away the care thereof: for our conversation is so in heaven, that we may sojourn in earth.
Therefore the things pertaining to the body are to be cared for, yet no otherwise than helps for our pilgrimage, not that we should forget our country. Indeed profane men have said, a few things suffice nature: yet the appetites of men are insatiable. He therefore who covets to fulfill the lusts of his flesh, must needs not only exceed, but be drowned into a huge and deep gulf. Paul laboring to restrain the concupiscences of men, admonishes that this is the cause of all intemperance, when no man is content with the sober and lawful use of things: therefore has he prescribed this order, that we may serve the necessity of our flesh, and not pamper the lust thereof. So shall it come to pass, that we may use this world as not using it.
