Romans 13
DOYLYVer. 1. — every soul] Emphatically, every Jewish as well as Gentile convert. Pyle.
— be subject unto the higher powers.] Let him shew obedience to the supreme powers rightly established and constituted in that country to which he belongs. Dr. Hammond.
— for there is no power but of God:] Government is called the “ordinance of man,” 1 Pet. ii. 13; because it is contrived for the benefit, and limited or directed by the laws, of men. But still the right, which governments convey, is God’s; and the different forms of government are but so many different methods of adjusting the measures, and transferring the administration, of it to particular uses and persons. Dean Stanhope.
Christians are not by the freedom of the Gospel exempted from any ties of duty or subjection which by the laws of their country they ought to observe toward the governours or magistrates of it, (though heathens,) any more than their fellow subjects. On the other side, these rules do not tie them up any more than their fellow citizens (who are not Christians) from any of those civil rights which by the law of nature, or the
Romans 13:2
- — shall receive to themselves damnation.] In the original, ‘judgment.’ They shall be punished by the magistrate; or, if they escape the magistrate, they shall be punished by God. Dr. Whitby.
Romans 13:3
- — Wilt thou then not be afraid of the power?] Wouldest thou be secure from being punished by the magistrate? “do that which is good;” do not offend against the laws, and thou shalt in all probability receive nothing from him but reward. Dr. Hammond.
Romans 13:4
- — he beareth not the sword in vain:] The law of Moses, derived from God Himself, inflicted capital punishments for a variety of offences; and therefore we conclude, that they are not incompatible with the essential principles of justice and mercy. The emperours of Rome, at the time of the first propagation of the Gospel, had the power of life and death, which has indeed been vested in almost all supreme governours, under greater or less limitations, in every period of the world. The New Testament does not condemn that power: and by enjoining obedience and submission to magistrates, without any restriction or exception of this kind, it gives a sanction to it. And indeed this passage from St. Paul seems to admit the power of sovereign princes over the lives of their subjects in cases of heinous criminality. The sword is always considered as the instrument of death: and therefore to say that the magistrate “beareth not the sword in vain,” is to acknowledge that he has a right to punish with death. St. Paul allowed the possibility of his having committed a crime for which he ought to die; and expressed his readiness in that case to submit to the law. See Acts xxv. 11. Bp. Tomlone.
Romans 13:5
- — not only for wrath, but also for conscience sake.] Not purely from a principle of self-preservation, to avoid the civil sword; but from a principle of duty, to avoid sin and guilt, in obedience to that God, whose commission the magistrate bears. This results from consideration, that “he is the minister of God.” Dean Stanhope.
Romans 13:6
- — attending continually upon this very thing.] Namely, executing judgment between man and man, to preserve every man in his right, and to punish the wrong-doer. Dr. Whitby. The question, “Is it lawful to give tribute to Cesar?” was agitated, not in Judea only, but in all the heathen countries, where the Jews were settled, and was the occasion of great dissensions among them. This question the Apostle decided in the affirmative, upon the following principle: that as government and governours are appointed for the publick good, taxes
Love is the fulfilling of the law. Anno DOMINI 60.
dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour.
Romans 13:7
7.—tribute—custom] “Tribute” seems to denote a tax levied on persons and estates: “custom,” on goods or merchandise. Parkhurst. These are debts due to our governors; by the command of God they are to be justly and cheerfully paid; and they cannot without sin and injustice be denied or withheld. Burkitt.
- Owe no man any thing, but to love one another: The Apostle now returns to the duties of mutual love and charity, to which he was exhorting them in the former chapter. Pyle. As if he said, Discharge the duties of your respective capacities so faithfully, that nothing be omitted, which any relation, natural or civil, requires at your hands. But know there is still one duty of universal and perpetual obligation. For charity, even when it hath done most, is ever bound, and ever labouring, to do more. And this is so comprehensive, that it not only takes in the letter, but answers the intent, of the whole moral law. Dean Stanhope.
—he that loveth another] The word “another” in this verse, corresponding to “his neighbour” in the 10th, shews that every man is the Christian’s neighbour. Dr. Whitby. It comprehends our very enemies, according to the sublime morality enjoined by Christ. Dr. Macknight.
—hath fulfilled the law.] All that, which the second table of the law requires of him. Bp. Hall. Namely, that part of it which relates to one’s neighbour. Dr. Wells.
Romans 13:9
- For this, Thou shalt not commit adultery, &c.] The meaning is, that the prohibitions of the law against uncleanness, killing, stealing, defamation, and false evidence, and all precepts whatever, relating to the rights of our neighbour, are all included in the Christian commandment, of “loving,” or doing to others as we would be done by. Pyle.
Romans 13:10
- Love worketh no ill to his neighbour.] It is implied, that love does all possible good, as well as no ill. And this is intended by the negative precepts of the law. Burkitt.
“Love worketh no ill to his neighbour:” it can work him no ill; it can never injure him in his person, his bed, his property, or his character: it cannot so much as conceive a desire for any thing that belongs to him. But it resteth not content with negatives. It not only worketh him no ill, but it must work for him all the good in its power. Is he hungry? It will give him meat. Is he thirsty? It will give him drink. Is he naked? It will clothe him. Is he sick? It will visit him. Is he sorrowful? It will comfort him. Is he in prison? It will go to him, and, if possible, bring him
out. Upon this ground, wars must for ever cease among nations, dissensions of every kind among smaller societies, and the individuals that compose them. All must be peace, because all would be love. And thus would every end of the incarnation be accomplished: good will to men, peace on earth, and to God on high glory from both. Bp. Horne.
Our “neighbour” commonly signifies in Scripture, and not seldom in heathen writers, every person who is placed within our reach and influence. Accordingly St. Paul, in the 8th verse, instead of saying, He that loveth his neighbour, saith, “He that loveth another hath fulfilled the law.” We have usually the most frequent opportunities of doing good to those who live with us, or near us. But if any one, however distant from us, or unknown to us, particularly wants our help, he is in effect by that very thing brought near us for the time, and put under our care. Abp. Secker.
—therefore love is the fulfilling of the law.] Reflect what an appearance society would wear, if men acted upon this evangelical principle. In superiors there would be equity and moderation, courtesy and affability, benignity and condescension: in inferiors, sincerity and fidelity, respect and diligence. In princes, justice, gentleness, and solicitude for the welfare of their subjects: in subjects, loyalty, submission, obedience, quietness, peace, patience, and cheerfulness. In parents, tenderness, carefulness of their children’s good education, comfortable subsistence, and eternal welfare; in children, duty, honour, gratitude. In all men, upon all occasions, a readiness to assist, to relieve, to comfort one another. Can we help exclaiming with the celebrated author of the Spirit of Laws, “How admirable the religion, which, while it seems only to have in view the felicity of the other life, constitutes the happiness of this?” Bp. Horne.
Romans 13:11
11.—to awake out of sleep.] A life of sensuality and sin is here compared to “sleep,” which is a state of blindness, inactivity, and danger; and the shaking off of such dissolute conversation is represented under the figure of “awaking out of sleep,” which opens men’s eyes, rouses them to action, and appraises them of their danger, and puts them upon their guard against it. Dean Stanhope.
—for now is our salvation nearer than when we believed.] That is, we draw nearer to the goal of glory and salvation, than when we first began to believe the Gospel. Bp. Hall. The duties of a Christian are here enforced by a representation of the shortness of our present life, and the nearer approaches, which the bliss, to be obtained at our Saviour’s second coming, every day makes towards us. In this sense some of the best interpreters understand these words. Dean Stanhope.
Romans 13:12
- The night is far spent, the day is at hand: &c.] Our life of sin and error wears away space; and a
We may not condemn each other for things indifferent. Anno DOMINI 60.
Romans 13:13
- Let us walk honestly, as in the day;] Decently, honourably, as becometh Christians. Dr. Whitby. “As in the day,” as men that walk in the publick and open view of others in the daytime. Bp. Hall.
Romans 13:14
- But put ye on the Lord Jesus Christ,] That is, be conformable to His doctrine and holy life. St. Chrysostom says, that this was a common phrase to signify one person being an imitator of another. Compare Eph. iv. 24. Dr. Whitby. The expression evidently imports, that Christ should be our pattern; that His sobriety and gravity, His meekness, and moderation, and great charity, and all the virtues and graces so conspicuous in Him, should be as familiar to us, as inseparable from us, as evident a distinction of our quality, as the apparel, which we constantly wear, is to our bodies. Dean Stanhope.
Chap. XIV. The reverence, which the Jewish converts still retained for the Mosaical law, made them scrupulous in several matters, of themselves indifferent, such as the use of particular meats, and the observation of certain days: while the Gentile Christians openly indulged themselves in perfect liberty from such restrictions, not without some contempt of the Jewish scruples. The Apostle here exhorts both parties to mutual forbearance. Pyle, Burkitt.
Ver. 1. Him &c.] This direction appears to be given with a view to the prevention of the strife, and the promotion of the great Christian duty of love, noticed in the foregoing chapter. Drs. Whitby and Wells.
— Him that is weak in the faith] That is, Not fully persuaded of his Christian liberty, in the use of things indifferent; “receive ye” into Christian communion. Dr. Wells.
— but not to doubtful disputations.] That is, do not quarrel or contend with him about his opinions, or fill his head full of curious and intricate questions, or trouble him with doubtful disputes. Burkitt.