Romans 13 Commentary

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 endeavored to act contrary to the Israelitish constitution: he changed some essential parts of that constitution, as I have elsewhere shown; (see the note on Act 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 endeavored 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 scepter 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 - Ὁ αντιτασσομενος, He who sets himself in order against this order of God; τῃ του Θεου διαταγῃ, and they who resist, οἱ ανθεστηκοτες, 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 pretense 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 Rom 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 defense 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 - Θεοῦ διακονος εστιν εκδικος, For he is God's vindictive minister, to execute wrath; εις οργην, 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, δια την οργην, 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, defense, 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 defense 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, etc., on 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: Αναγκη γαρ μειουσθαι τα τελη, φορων επιβαλλομενων· 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 honor - 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 neighbor as thyself. It is remarkable that ου ψευδομαρτυρησεις, 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 neighbor 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 neighbor, 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 vigor 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, etc., 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 יום 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 armor 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 armor. 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 - Μη κωμοις και μεθαις· Κωμος, rioting, according to Hesychius, signifies ασελγη ᾳσματα, πορνικα συμποσια, ῳδαι, unclean and dissolute songs, banquets, and such like. Μεθαις signifies drunken festivals, such as were celebrated in honor of their gods, when after they had sacrificed (μετα το θυειν, 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 - Μη εριδι και ζηλῳ, 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, Rom 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, ὁ δεινα τον δεινα 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: ουκετι μετριαζοντες, αλλα τον Ταρκυνιον εκεινον ενδυομενοι, 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 endeavored 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 fulfill the lusts thereof - Εις επιθυμιας, in reference to its lusts; such as the κωμοι, κοιται, μεθαι, and ασελγειαι, rioting, drunkenness, prostitutions, and uncleanness, mentioned, Rom 13:13 , to make provision for which the Gentiles lived and labored, 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 armor ὁπλα, 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 32nd 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 - Μη κωμοις και μεθαις, etc., Not in rioting and drunkenness, etc., 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 defense, 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 besieged 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 Mat 22:20 (note), etc. Introduction In things indifferent, Christians should not condemn each other, Rom 14:1 . Particularly with respect to different kinds of food, Rom 14:2-4 . And the observation of certain days, Rom 14:5 , Rom 14:6 . None of us should live unto himself, but unto Christ, who lived and died for us, Rom 14:7-9 . We must not judge each other; for all judgment belongs to God, Rom 14:10-13 . We should not do any thing by which a weak brother may be stumbled or grieved; lest we destroy him for whom Christ died, Rom 14:14-16 . The kingdom of God does not consist in outward things, Rom 14:17 , Rom 14:18 . Christians should endeavor to cultivate peace and brotherly affection, and rather deny themselves of certain privileges than be the means of stumbling a weak brother, Rom 14:19-21 . The necessity of doing all in the spirit of faith, Rom 14:22 , Rom 14:23 . It seems very likely, from this and the following chapter, that there were considerable misunderstandings between the Jewish and Gentile Christians at Rome, relative to certain customs which were sacredly observed by the one and disregarded by the other. The principal subject of dispute was concerning meats and days. The converted Jew, retaining a veneration for the law of Moses, abstained from certain meats, and was observant of certain days; while the converted Gentile, understanding that the Christian religion laid him under no obligations to such ceremonial points, had no regard to either. It appears, farther, that mutual censures and uncharitable judgments prevailed among them, and that brotherly love and mutual forbearance did not generally prevail. The apostle, in this part of his epistle, exhorts that in such things, not essential to religion, and in which both parties, in their different way of thinking, might have an honest meaning, and serious regard to God, difference of sentiments might not hinder Christian fellowship and love; but that they would mutually forbear each other, make candid allowance, and especially not carry their Gospel liberty so far as to prejudice a weak brother, a Jewish Christian, against the Gospel itself, and tempt him to renounce Christianity. His rules and exhortations are still of great use, and happy would the Christian world be if they were more generally practised. See Dr. Taylor, who farther remarks, that it is probable St. Paul learned all these particulars from Aquila and Priscilla, who were lately come from Rome, Act 18:2 , Act 18:3 , and with whom the apostle was familiar for a considerable time. This is very likely, as there is no evidence that he had any other intercourse with the Church at Rome. Verse 1 Him that is weak in the faith - By this the apostle most evidently means the converted Jew, who must indeed be weak in the faith, if he considered this distinction of meats and days essential to his salvation. See on Rom 14:21 (note). Receive ye - Associate with him; receive him into your religious fellowship; but when there, let all religious altercations be avoided. Not to doubtful disputations - Μη εις διακρισεις δια λογισμων. These words have been variously translated and understood. Dr. Whitby thinks the sense of them to be this; Not discriminating them by their inward thoughts. Do not reject any from your Christian communion because of their particular sentiments on things which are in themselves indifferent. Do not curiously inquire into their religious scruples, nor condemn them on that account. Entertain a brother of this kind rather with what may profit his soul, than with curious disquisitions on speculative points of doctrine. A good lesson for modern Christians in general. Verse 2 One believeth that he may eat all things - He believes that whatsoever is wholesome and nourishing, whether herbs or flesh - whether enjoined or forbidden by the Mosaic law - may be safely and conscientiously used by every Christian. Another, who is weak, eateth herbs - Certain Jews, lately converted to the Christian faith, and having as yet little knowledge of its doctrines, believe the Mosaic law relative to clean and unclean meats to be still in force; and therefore, when they are in a Gentile country, for fear of being defiled, avoid flesh entirely and live on vegetables. And a Jew when in a heathen country acts thus, because he cannot tell whether the flesh which is sold in the market may be of a clean or unclean beast; whether it may not have been offered to an idol; or whether the blood may have been taken properly from it. Verse 3 Let not him that eateth - The Gentile, who eats flesh, despise him, the Jew, who eateth not flesh, but herbs. And let not him, the Jew, that eateth not indiscriminately, judge - condemn him, the Gentile, that eateth indiscriminately flesh or vegetables. For God hath received him - Both being sincere and upright, and acting in the fear of God, are received as heirs of eternal life, without any difference on account of these religious scruples or prejudices. Verse 4

St. Paul, writing to the Romans, whose city was the seat of the empire, speaks largely of obedience to magistrates: and this was also, in effect, a public apology for the Christian religion. Let every soul be subject to the supreme powers - An admonition peculiarly needful for the Jews. Power, in the singular number, is the supreme authority; powers are they who are invested with it. That is more readily acknowledged to be from God than these. The apostle affirms it of both. They are all from God, who constituted all in general, and permits each in particular by his providence. The powers that be are appointed by God - It might be rendered, are subordinate to, or, orderly disposed under, God; implying, that they are God's deputies or vicegerents and consequently, their authority being, in effect, his, demands our conscientious obedience.

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. Mt 10:1; Mt 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, Ps 75:7, Dan 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" Dan 2:21 (1) "Ordained" or, "ordered"

execute wrath upon him that doeth evil. 5 Wherefore ye must needs be subject, not only for wrath, but also for conscience sake. 6 For for this cause pay ye tribute also: for they are God's ministers, attending continually upon this very thing. We are here taught how to conduct ourselves towards magistrates, and those that are in authority over us, called here the higher powers, intimating their authority (they are powers), and their dignity (they are higher powers), including not only the king as supreme, but all inferior magistrates under him: and yet it is expressed, not by the persons that are in that power, but the place of power itself, in which they are. However the persons themselves may be wicked, and of those vile persons whom the citizen of Zion contemneth ( Ps. xv. 4 ), yet the just power which they have must be submitted to and obeyed. The apostle had taught us, in the foregoing chapter, not to avenge ourselves, nor to recompense evil for evil; but, lest it should seem as if this did cancel the ordinance of a civil magistracy among Christians, he takes occasion to assert the necessity of it, and of the due infliction of punishment upon evil doers, however it may look like recompensing evil for evil. Observe, I. The duty enjoined: Let every soul be subject. Every soul—every person, one as well as another, not excluding the clergy, who call themselves spiritual persons, however the church of Rome may not only exempt such from subjection to the civil powers, but place them in authority above them, making the greatest princes subject to the pope, who thus exalteth himself above all that is called God.— Every soul. Not that our consciences are to be subjected to the will of any man. It is God's prerogative to make laws immediately to bind conscience, and we must render to God the things that are God's. But it intimates that our subjection must be free and voluntary, sincere and hearty. Curse not the king, no, not in thy thought, Eccl. x. 20 . To compass and imagine are treason begun. The subjection of soul here required includes inward honour ( 1 Pet. ii. 17 ) and outward reverence and respect, both in speaking to them and in speaking of them—obedience to their commands in things lawful and honest, and in other things a patient subjection to the penalty without resistance—a conformity in every thing to the place and duty of subjects, bringing our minds to the relation and condition, and the inferiority and subordination of it. "They are higher powers; be content they should be so, and submit to them accordingly." Now there was good reason for the pressing of this duty of subjection to civil magistrates, 1. Because of the reproach which the Christian religion lay under in the world, as an enemy to public peace, order, and government, as a sect that turned the world upside down, and the embracers of it as enemies to Cæsar, and the more because the leaders were Galileans—an old slander. Jerusalem was represented as a rebellious city, hurtful to kings and provinces, Ezra iv. 15, 16 . Our Lord Jesus was so reproached, though he told them his kingdom was not of this world: no marvel, then, if his followers have been loaded in all ages with the like calumnies, called factious, seditious, and turbulent, and looked upon as the troublers of the land, their enemies having found such representations needful for the justifying of their barbarous rage against them. The apostle therefore, for the obviating of this reproach and the clearing of Christianity from it, shows that obedience to civil magistrates is one of the laws of Christ, whose religion helps to make people good subjects; and it was very unjust to charge upon Christianity that faction and rebellion to which its principles and rules are so directly contrary. 2. Because of the temptation which the Christians lay under to be otherwise affected to civil magistrates, some of them being originally Jews, and so leavened with a principle that it was unmeet for any of the seed of Abraham to be subject to one of another nation—their king must be of their brethren, Deut. xvii. 15 . Besides, Paul had taught them that they were not under the law, they were made free by Christ. Lest this liberty should be turned into licentiousness, and misconstrued to countenance faction and rebellion, the apostle enjoins obedience to civil government, which was the more necessary to be pressed now because the magistrates were heathens and unbelievers, which yet did not destroy their civil power and authority. Besides, the civil powers were persecuting powers; the body of the law was against them. II. The reasons to enforce this duty. Why must we be subject? 1. For wrath's sake. Because of the danger we run ourselves into by resistance. Magistrates bear the sword, and to oppose them is to hazard all that is dear to us in this world; for it is to no purpose to contend with him that bears the sword. The Christians were then in those persecuting times obnoxious to the sword of the magistrate for their religion, and they needed not make themselves more obnoxious by their rebellion. The least show of resistance or sedition in a Christian would soon be aggravated and improved, and would be very prejudicial to the whole society; and therefore they had more need than others to be exact in their subjection, that those who had so much occasion against them in the matter of their God might have no other occasion. To this head must that argument be referred ( v. 2 ), Those that resist shall receive to themselves damnation: krima lepsontai, they shall be called to an account for it. God will reckon with them for it, because the resistance reflects upon him. The magistrates will reckon with them for it. They will come under the lash of the law, and will find the higher powers too high to be trampled upon, all civil governments being justly strict and severe against treason and rebellion; so it follows ( v. 3 ), Rulers are a terror. This is a good argument, but it is low for a Christian. 2. We must be subject, not only for wrath, but for conscience' sake; not so much formidine pœnæ—from the fear of punishment, as virtutis amore—from the love of virtue. This makes common civil offices acceptable to God, when they are done for conscience' sake, with an eye to God, to his providence putting us into such relations, and to his precept making subjection the duty of those relations. Thus the same thing may be done from a very different principle. Now to oblige conscience to this subjection he argues, v. 1-4 , 6 , (1.) From the institution of magistracy: There is no power but of God. God as the ruler and governor of the world hath appointed the ordinance of magistracy, so that all civil power is derived from him as from its original, and he hath by his providence put the administration into those hands, whatever they are that have it. By him kings reign, Prov. viii. 15 . The usurpation of power and the abuse of power are not of God, for he is not the author of sin; but the power itself is. As our natural powers, though often abused and made instruments of sin, are from God's creating power, so civil powers are from God's governing power. The most unjust and oppressive princes in the world have no power but what is given them from above ( John xix. 11 ), the divine providence being in a special manner conversant about those changes and revolutions of governments which have such an influence upon states and kingdoms, and such a multitude of particular persons and smaller communities. Or, it may be meant of government in general: it is an instance of God's wisdom, power, and goodness, in the management of mankind, that he has disposed them into such a state as distinguishes between governors and governed, and has not left them like the fishes of the sea, where the greater devour the less. He did herein consult the benefit of his creatures.— The powers that be: whatever the particular form and method of government are—whether by monarchy, aristocracy, or democracy—wherever the governing power is lodged, it is an ordinance of God, and it is to be received and submitted to accordingly; though immediately an ordinance of man ( 1 Pet. ii. 13 ), yet originally an ordinance of God.— Ordained of God — tetagmenai; a military word, signifying not only the ordination of magistrates, but the subordination of inferior magistrates to the supreme, as in an army; for among magistrates there is a diversity of gifts, and trusts, and services. Hence it follows ( v. 2 ) that whosoever resisteth the power resisteth the ordinance of God. There are other things from God that are the greatest calamities; but magistracy is from God as an ordinance, that is, it is a great law, and it is a great blessing: so that the children of Belial, that will not endure the yoke of government, will be found breaking a law and despising a blessing. Magistrates are therefore called gods ( Ps. lxxxii. 6 ), because they bear the image of God's authority. And those who spurn at their power reflect upon God himself. This is not at all applicable to the particular rights of kings and kingdoms, and the branches of their constitution; nor can any certain rule be fetched from this for the modelling of the original contracts between the governors and governed; but it is intended for direction to private persons in their private capacity, to behave themselves quietly and peaceably in the sphere in which God has set them, with a due regard to the civil powers which God in his providence has set over them, 1 Tim. ii. 1, 2 . Magistrates are here again and again called God's ministers. He is the minister of God, v. 4 , 6 . Magistrates are in a more peculiar manner God's servants; the dignity they have calls for duty. Though they are lords to us, they are servants to God, have work to do for him, and an account to render to him. In the administration of public justice, the determining of quarrels, the protecting of the innocent, the righting of the wronged, the punishing of offenders, and the preserving of national peace and order, that every man may not do what is right in his own eyes—in these things it is that magistrates act as God's ministers. As the killing of an inferior magistrate, while he is actually doing his duty, is accounted treason against the prince, so the resisting of any magistrates in the discharge of these duties of their place is the resisting of an ordinance of God. (2.) From the intention of magistracy: Rulers are not a terror to good works, but to the evil, &c. Magistracy was designed to be, [1.] A terror to evil works and evil workers. They bear the sword; not only the sword of war, but the sword of justice. They are heirs of restraint, to put offenders to shame; Laish wanted such, Judg. xviii. 7 . Such is the power of sin and corruption that many will not be restrained from the greatest enormities, and such as are most pernicious to human society, by any regard to the law of God and nature or the wrath to come; but only by the fear of temporal punishments, which the wilfulness and perverseness of degenerate mankind have made necessary. Hence it appears that laws with penalties for the lawless and disobedient ( 1 Tim. i. 9 ) must be constituted in Christian nations, and are agreeable with, and not contradictory to, the gospel. When men are become such beasts, such ravenous beasts, one to another, they must be dealt with accordingly, taken and destroyed in terrorem—to deter others. The horse and the mule must thus be held in with bit and bridle. In this work the magistrate is the minister of God, v. 4 . He acts as God's agent, to whom vengeance belongs; and therefore must take heed of infusing into his judgments any private personal resentments of his own.— To execute wrath upon him that doeth evil. In this the judicial processes of the most vigilant faithful magistrates, though some faint resemblance and prelude of the judgments of the great day, yet come far short of the judgment of God: they reach only to the evil act, can execute wrath only on him that doeth evil: but God's judgment extends to the evil thought, and is a discerner of the intents of the heart.— He beareth not the sword in vain. It is not for nothing that God hath put such a power into the magistrate's hand; but it is intended for the restraining and suppressing of disorders. And therefore, " If thou do that which is evil, which falls under the cognizance and censure of the civil magistrate, be afraid; for civil powers have quick eyes and long arms." It is a good thing when the punishment of malefactors is managed as an ordinance of God, instituted and appointed by him. First, As a holy God, that hates sin, against which, as it appears and puts up its head, a public testimony is thus borne. Secondly, As King of nations, and the God of peace and order, which are hereby preserved. Thirdly, As the protector of the good, whose persons, families, estates, and names, are by this means hedged about. Fourthly, As one that desires not the eternal ruin of sinners, but by the punishment of some would terrify others, and so prevent the like wickedness, that others may hear and fear, and do no more presumptuously. Nay, it is intended for a kindness to those that are punished, that by the destruction of the flesh the spirit may be saved in the day of the Lord Jesus. [2.] A praise to those that do well. Those that keep in the way of their duty shall have the commendation and protection of the civil powers, to their credit and comfort. "Do that which is good ( v. 3 ), and thou needest not be afraid of the power, which, though terrible, reaches none but those that by their own sin make themselves obnoxious to it; the fire burns only that which is combustible: nay, thou shalt have praise of it." This is the intention of magistracy, and therefore we must, for conscience' sake, be subject to it, as a constitution designed for the public good, to which all private interests must give way. But pity it is that ever this gracious intention should be perverted, and that those who bear the sword, while they countenance and connive at sin, should be a terror to those who do well. But so it is, when the vilest men are exalted ( Ps. xii. 1 , 8 ); and yet even then the blessing and benefit of a common protection, and a face of government and order, are such that it is our duty in that case rather to submit to persecution for well-doing, and to take it patiently, than by any irregular and disorderly practices to attempt a redress. Never did sovereign prince pervert the ends of government as Nero did, and yet to him Paul appealed, and under him had the protection of the law and the inferior magistrates more than once. Better a bad government than none at all. (3.) From our interest in it: "He is the minister of God to thee for good. Thou hast the benefit and advantage of the government, and therefore must do what thou canst to preserve it, and nothing to disturb it." Protection draws allegiance. If we have protection from the government, we owe subjection to it; by upholding the government, we keep up our own hedge. This subjection is likewise consented to by the tribute we pay ( v. 6 ): " For this cause pay you tribute, as a testimony of your submission, and an acknowledgment that in conscience you think it to be due. You do by paying taxes contribute your share to the support of the power; if therefore you be not subject, you do but pull down with one hand what you support with the other; and is that conscience?" "By your paying tribute you not only own the magistrate's authority, but the blessing of that authority to yourselves, a sense of which you thereby testify, giving him that as a recompence for the great pains he takes in the government; for honour is a burden: and, if he do as he ought, he is attending continually upon this very thing, for it is enough to take up all a man's thoughts and time, in consideration of which fatigue, we pay tribute, and must be subject."— Pay you tribute, phorous seleite. He does not say, "You give it as an alms," but, "You pay it as a just debt, or lend it to be repaid in all the blessings and advantages of public government, of which you reap the benefit." This is the lesson the apostle teaches, and it becomes all Christians to learn and practise it, that the godly in the land may be found (whatever others are) the quiet and the peaceable in the land. Justice and Charity. ( a. d. 58.) 7 Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour. 8 Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law. 9 For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself. 10 Love worketh no ill to his neighbour: therefore love is the fulfilling of the law.

Romans Preface To The Epistle To The Romans (1546 and 1522) This Epistle is really the chief part of the New Testament and the very purest Gospel, and is worthy not only that every Christian should know it word for word, by heart, but occupy himself with it every day, as the daily bread of the soul. It can never be read or pondered too much, and the more it is dealt with the more precious it becomes, and the better it tastes. Therefore, I, too, will do my best, so far as God has given me power, to open the way into it through this preface, so that it may be the better understood by everyone. For heretofore it has been evilly darkened with commentaries and all kinds of idle talk, though it is, in itself, a bright light, almost enough to illumine all the Scripture. To begin with we must have knowledge of its language and know what St. Paul means by the words, law, sin, grace, faith, righteousness, flesh, spirit, etc., otherwise no reading of it has any value. The little word “law,” you must not take here in human fashion, as a teaching about what works are to be done or not done. That is the way it is with human laws, — the law is fulfilled by works, even though there is no heart in them. But God judges according to what is at the bottom of the heart, and for this reason, His law makes its demands on the inmost heart and cannot be satisfied with works, but rather punishes works that are done otherwise than from the bottom of the heart, as hypocrisy and lies. Hence all men are called liars, in Psalm 116:11, for the reason that no one keeps or can keep God’s law from the bottom of the heart, for everyone finds in himself displeasure in what is good and pleasure in what is bad. If, then, there is no willing pleasure in the good, then the inmost heart is not set on the law of God, then there is surely sin, and God’s wrath is deserved, even though outwardly there seem to be many good works and an honorable life. Hence St. Paul concludes, in chapter 2, that the Jews are all sinners, and says that only the doers of the law are righteous before God. He means by this that no one is, in his works, a doer of the law; on the contrary, he speaks to them thus, “Thou teachest not to commit adultery, but thou committest adultery”; and “Wherein thou judgest another, thou condemnest thyself, because thou doest the same thing that thou judgest”; as if to say, “You live a fine outward life in the works of the law, and judge those who do not so live, and know how to teach everyone; you see the splinter in the other’s eye, but of the beam in your own eye you are not aware.” For even though you keep the law outwardly, with works, from fear of punishment or love of reward, nevertheless, you do all this without willingness and pleasure, and without love for the law; but rather with unwillingness, under compulsion; and you would rather do otherwise, if the law were not there. The conclusion is that at the bottom of your heart you hate the law. What matter, then, that you teach others not to steal, if you are a thief at heart, and would gladly be one outwardly, if you dared? Though, to be sure, the outward work is not far behind such hypocrites! Thus you teach others, but not yourself; and you yourself know not what you teach, and have never yet rightly understood the law. Nay, the law increases sin, as he says in chapter v, for the reason that the more the law demands what men cannot do, the more they hate the law. For this reason he says, in Romans 7:14, “The law is spiritual.” What is that? If the law were for the body, it could be satisfied with works; but since it is spiritual, no one can satisfy it, unless all that you do is done from the bottom of the heart. But such a heart is given only by God’s Spirit, who makes a man equal to the law, so that he acquires a desire for the law in his heart, and henceforth does nothing out of fear and compulsion, but everything out of a willing heart. That law, then, is spiritual which will be loved and fulfilled with such a spiritual heart, and requires such a spirit. Where that spirit is not in the heart, there sin remains, and displeasure with the law, and enmity toward it; though the law is good and just and holy. Accustom yourself, then, to this language, and you will find that doing the works of the law and fulfilling the law are two very different things. The work of the law is everything that one does, or can do toward keeping the law of his own free will or by his own powers. But since under all these works and along with them there remains in the heart dislike for the law and the compulsion to keep it, these works are all wasted and have no value. That is what St. Paul means in Romans 3:20, when he says, “By the works of the law no man becomes righteous before God.” Hence you see that the wranglers and sophists are deceivers, when they teach men to prepare themselves for grace by means of works. How can a man prepare himself for good by means of works, if he does no good works without displeasure and unwillingness of heart? How shall a work please God, if it proceeds from a reluctant and resisting heart? To fulfill the law, however, is to do its works with pleasure, and love, and to live a godly and good life of one’s own accord, without the compulsion of the law. This pleasure and love for the law is put into the heart by the Holy Ghost, as he says in Romans 5:5. But the Holy Ghost is not given except in, with, and by faith in Jesus Christ, as he says in the introduction; and faith does not come, save only through God’s Word or Gospel, which preaches Christ, that He is God’s Son and a man, and has died and risen again for our sakes, as he says in Romans 3:25, Romans 4:25 and Romans 10:9. Hence it comes that faith alone makes righteous and fulfils the law; for out of Christ’s merit, it brings the Spirit, and the Spirit makes the heart glad and free, as the law requires that it shall be. Thus good works come out of faith. That is what he means in Romans 3:31, after he has rejected the works of the law, so that it sounds as though he would abolish the law by faith; “Nay,” he says, “we establish the law by faith,” that is, we fulfill it by faith. Sin, in the Scripture, means not only the outward works of the body, but all the activities that move men to the outward works, namely, the inmost heart, with all its powers. Thus the little word “do” ought to mean that a man falls all the way into sin and walks in sin. This is done by no outward work of sin, unless a man goes into sin altogether, body and soul. And the Scriptures look especially into the heart and have regard to the root and source of all sin, which is unbelief in the inmost heart. As, therefore, faith alone makes righteous, and brings the Spirit, and produces pleasure in good, eternal works, so unbelief alone commits sin, and brings up the flesh, and produces pleasure in bad external works, as happened to Adam and Eve in Paradise. Hence Christ calls unbelief the only sin, when he says, in John 16:8, “The Spirit will rebuke the world for sin, because they believe not on me.” For this reason, too, before good or bad works are done, which are the fruits, there must first be in the heart faith or unbelief, which is the root, the sap, the chief power of all sin. And this is called in the Scriptures, the head of the serpent and of the old dragon, which the seed of the woman, Christ, must tread under foot, as was promised to Adam, in Genesis 3:3. Between grace and gift there is this difference. Grace means properly God’s favor, or the good-will God bears us, by which He is disposed to give us Christ and to pour into us the Holy Ghost, with His gifts. This is clear from chapter 5, where he speaks of “the grace and gift in Christ.” The gifts and the Spirit increase in us every day, though they are not yet perfect, and there remain in us the evil lust and sin that war against the Spirit, as he says in Romans 7:14 and Galatians 5:17, and the quarrel between the seed of the woman and the seed of the serpent is foretold in Genesis 3:15. Nevertheless, grace does so much that we are accounted wholly righteous before God. For His grace is not divided or broken up, as are the gifts, but it takes us entirely into favor, for the sake of Christ our Intercessor and Mediator, and because of that the gifts are begun in us. In this sense, then, you understand chapter 7, in which St. Paul still calls himself a sinner, and yet says, in Romans 8:1, that there is nothing condemnable in those are in Christ on account of the incompleteness of the gifts and of the Spirit. Because the flesh is not yet slain, we still are sinners; but because we believe and have a beginning of the Spirit, God is so favorable and gracious to us that He will not count the sin against us or judge us for it, but will deal with us according to our faith in Christ, until sin is slain. Faith is not that human notion and dream that some hold for faith. Because they see that no betterment of life and no good works follow it, and yet they can hear and say much about faith, they fall into error, and say, “Faith is not enough; one must do works in order to be righteous and be saved.” This is the reason that, when they hear the Gospel, they fall to — and make for themselves, by their own powers, an idea in their hearts, which says, “I believe.” This they hold for true faith. But it is a human imagination and idea that never reaches the depths of the heart, and so nothing comes of it and no betterment follows it. Faith, however, is a divine work in us. It changes us and makes us to be born anew of God ( John 1:13 ); it kills the old Adam and makes altogether different men, in heart and spirit and mind and powers, and it brings with it the Holy Ghost. O, it is a living, busy, active, mighty thing, this faith; and so it is impossible for it not to do good works incessantly. It does not ask whether there are good works to do, but before the question rises; it has already done them, and is always at the doing of them. He who does not these works is a faithless man. He gropes and looks about after faith and good works, and knows neither what faith is nor what good works are, though he talks and talks, with many words, about faith and good works. Faith is a living, daring confidence in God’s grace, so sure and certain that a man would stake his life on it a thousand times. This confidence in God’s grace and knowledge of it makes men glad and bold and happy in dealing with God and with all His creatures; and this is the work of the Holy Ghost in faith. Hence a man is ready and glad, without compulsion, to do good to everyone, to serve everyone, to suffer everything, in love and praise of God, who has shown him this grace; and thus it is impossible to separate works from faith, quite as impossible as to separate heat and light from fire. Beware, therefore, of your own false notions and of the idle talkers, who would be wise enough to make decisions about faith and good works, and yet are the greatest fools. Pray God to work faith in you; else you will remain forever without faith, whatever you think or do. Righteousness, then, is such a faith and is called “God’s righteousness,” or “the righteousness that avails before God,” because God gives it and counts it as righteousness for the sake of Christ, our Mediator, and makes a man give to every man what he owes him. For through faith a man becomes sinless and comes to take pleasure in God’s commandments; thus he gives to God the honor that is His and pays Him what he owes Him; but he also serves man willingly, by whatever means he can, and thus pays his debt to everyone. Such righteousness nature and free will and all our powers cannot bring into existence. No one can give himself faith, and no more can he take away his own unbelief; how, then, will he take away a single sin, even the very smallest? Therefore, all that is done apart from faith, or in unbelief, is false; it is hypocrisy and sin, no matter how good a show it makes ( Romans 14:23 ). You must not so understand flesh and spirit as to think I that flesh has to do only with unchastity and spirit only with what is inward, in the heart; but Paul, like Christ, in John 3:6, calls “flesh” everything that is born of the flesh; viz., the: whole man, with body and soul, mind and senses, because everything about him longs for the flesh. Thus you should learn to call him “fleshly” who thinks, teaches, and talks a great deal about high spiritual matters, but without grace. From the “works of the flesh,” in Galatians 5:20, you can learn that Paul calls heresy and hatred “works of the flesh,” and in Romans 8:3, he says that “the law was weak through the flesh,” and this does not refer to unchastity, but to all sins, above all to unbelief, which is the most spiritual of all vices. On the other hand, he calls him a spiritual man who is occupied with the most external kind of works, as Christ, when He washed the disciples’ feet, and Peter, when he steered his boat, and fished. Thus “the flesh” is a man who lives and works, inwardly and outwardly, in the service of the flesh’s profit and of this temporal life; “the spirit” is the man who lives and works, inwardly and outwardly, in the service of the Spirit and the future life. Without such an understanding of these words, you will never understand this letter of St. Paul, or any other book of Holy Scripture. Therefore, beware of all teachers who use these words in a different sense, no matter who they are, even Jerome, Augustine, Ambrose, Origen, and men like them, or above them. Now we will take up the Epistle. It is right for a preacher of the Gospel first, by a revelation of the law and of sin, to rebuke everything and make sin of everything that is not the living fruit of the Spirit and of faith in Christ, so that men may be led to know themselves and their own wretchedness, and become humble and a ask for help. That is what St. Paul does. He begins in Chapter 1 and rebukes the gross sin and unbelief that are plainly evident, as the sins of the heathen, who live without God’s grace, were and still are. He says: The wrath of God is revealed from heaven, through the Gospel, upon all men because of their godless lives and their unrighteousness. For even though they know and daily recognize that there is a God, nevertheless, nature itself, without grace, is so bad that it neither thanks nor honors Him, but blinds itself, and goes continually from bad to worse, until at last, after idolatry, it commits the most shameful sins, with all the vices, and is not ashamed, and allows others to do these things unrebuked. In chapter 2, he stretches this rebuke still farther and extends it to those who seem outwardly to be righteous, but commit sin in secret. Such were the Jews and such are all the hypocrites, who, without desire or love for the law of God, lead good lives, but hate God’s law in their hearts, and yet are prone to judge other people. It is the nature of all the hypocrites to think themselves pure, and yet be full of covetousness, hatred, pride, and all uncleanness ( Matthew 23:25 ). These are they who despise God’s goodness and in their hardness heap wrath upon themselves. Thus St. Paul, as a true interpreter of the law, leaves no one without sin, but proclaims the wrath of God upon all who live good lives from nature or free will, and makes them appear no better than open sinners; indeed he says that they are hardened and unrepentant. In chapter 3, he puts them all together in a heap, and says that one is like the other; they are all sinners before God, except that the Jews have had God’s Word. Not many have believed on it, to be sure, but that does not mean that the faith and truth of God are exhausted; and he quotes a saying from Psalm 51:4, that God remains righteous in His words. Afterwards he comes back to this again and proves by Scripture that they are all sinners and that by the works of the law no man is justified, but that the law was given only that sin might be known. Then he begins to teach the right way by which men must be justified and saved, and says, They are all sinners and without praise from God, but they must be justified, without merit, through faith in Christ, who has earned this for us by His blood, and has been made for us a mercy-seat by God, Who forgives us all former sins, proving thereby that were we aided only by His righteousness, which He gives in faith, which is revealed in this time through the Gospel and “testified before by the law and the prophets.” Thus the law is set up by faith, though the works of the law are put down by it, together with the reputation that they give. After the first three chapters, in which sin is revealed and faith’s way to righteousness is taught, he begins, in chapter 4, to meet certain objections And first he takes up the one that all men commonly make when they hear of faith, that it justifies, without works. They say, “Are men, then, to do no good works?” Therefore he himself takes up the case of Abraham, and asks, “What did Abraham accomplish, then, with his good works? Were they all in vain? Were his works of no use?” He concludes that Abraham was justified by faith alone, without any works; nay, the Scriptures, in Genesis 15:6, declare that he was justified by faith alone, even before the work of circumcision. But if the work of circumcision contributed nothing to his righteousness, though God commanded it and it was a good work of obedience; then, surely, no other good work will contribute anything to righteousness. On the other hand, if Abraham’s circumcision was an external sign by which he showed the righteousness that was already his in faith, then all good works are only external signs which follow out of faith, and show, like good fruit, that a man is already inwardly righteous before God. With this powerful illustration, out of the Scriptures, St. Paul establishes the doctrine of faith which he had taught before, in chapter 3. He also brings forward another witness, viz, David, in Psalm 32:1 who says that a man is justified without works, although he does not remain without works when he has been justified. Then he gives the illustration a broader application, and concludes that the Jews cannot be Abraham’s heirs merely because of their blood, still less because of the works of the law, but must be heirs of Abraham’s faith, if they would be true heirs. For before the law — either the law of Moses or the law of circumcision — Abraham was justified by faith and called the father of believers; moreover, the law works wrath rather than grace, because no one keeps it out of love for it and pleasure in it, so that what comes by the works of the law is disgrace rather than grace. Therefore faith alone must obtain the grace promised to Abraham, for these examples were written for our sakes, that we, too, should believe. In chapter 5, he comes to the fruits and works of faith, such as peace, joy, love to God and to every man, and confidence, boldness, joy, courage, and hope in tribulation and suffering. For all this follows, if faith be true, because of the over-abundant goodness that God shows us in Christ, so that He caused Him to die for us before we could ask it, nay, while we were still His enemies. Thus we have it that faith justifies without any works; and yet it does not follow that men are, therefore, to do no good works, but rather that the true works will not be absent. Of these the workrighteous saints know nothing, but feign works of their own in which there is no peace, joy, confidence, love, hope, boldness, nor any of the qualities of true Christian works and faith. After this, he breaks out, and makes a pleasant excursion, and tells whence come both sin and righteousness, death and life, and compares Adam and Christ. He says that Christ had to come, a second Adam, to bequeath His righteousness to us, through a new spiritual birth in faith, as the first Adam bequeathed sin to us, through the old, fleshly birth. Thus he declares, and confirms it, that no one, by his own works, can help himself out of sin into righteousness, any more than he can prevent the birth of his own body. This is proved by the fact that the divine law — which ought to help to righteousness, if anything can — has not only not helped, but has even increased sin; for the reason that the more the law forbids, the more our evil nature hates it, and the more it wants to give rein to its own lust. Thus the law makes Christ all the more necessary, and more grace is needed to help our nature. In chapter 6, he takes up the special work of faith, the conflict of the spirit with the flesh, for the complete slaying of the sin and lust that remain after we are justified. He teaches us that by faith we are not so freed from sin that we can be idle, slack, and careless, as though there were no longer any sin in us. There is sin; but it is no longer counted for condemnation, because of the faith that strives against it. Therefore we have enough to do all our life long in taming the body, slaying its lusts, and compelling its members to obey the spirit and not the lusts, thus making our lives like the death and resurrection of Christ and completing our baptism — which signifies the death of sin and the new life of grace — until we are entirely pure of sins, and even our bodies rise again with Christ and live forever. And that we can do, he says, because we are in grace and not in the law. He himself explains that to mean that to be without the law is not the same thing as to have no laws and be able to do what one pleases; but we are under the law when, without grace, we occupy ourselves in the work of the law. Then sin assuredly rules by the law, for no one loves the law by nature; and that is great sin. Grace, however, makes the law dear to us, and then sin is no more there, and the law is no longer against us, but with us. This is the true freedom from sin and the law, of which he: writes, down to the end of this chapter, saying that it is liberty only to do good with pleasure and live a good life without the compulsion of the law. Therefore this liberty is a spiritual liberty, which does not abolish the law, but presents what the law demands; namely, pleasure and love. Thus the law is quieted, and no longer drives men or makes demands of them. It is just as if you owed a debt to your overlord and could not pay it. There are two ways in which you could rid yourself of the debt, — either he would take nothing from you and would tear up the account; or some good man would pay it for you, and give you the means to satisfy the account. It is in this latter way that Christ has made us free from the law. Our liberty is, therefore, no fleshly liberty, which is not obligated to do anything, but a liberty that does many works of all kinds, and thus is free from the demands and the debts of the law. In chapter 7, he supports this with a parable of the mar-tied life. When a man dies, his wife is single, and thus the one is released from the other; not that the wife cannot or ought not take another husband, but rather that she is now really free to take another, which she could not do before she was free from her husband. So our conscience is bound to the law, under the old man; when he is slain by the Spirit, then the conscience is free; the one is released from the other; not that the conscience is to do nothing, but rather that it is now really free to cleave to Christ, the second husband, and bring forth the fruit of life. Then he sketches out more broadly the nature of sin and the law, showing how, by means of the law sin now moves and is mighty. The old man hates the law the more because he cannot pay what the law demands, for sin is his nature and by himself he can do nothing but sin; therefore the law is death to him, and torment. Not that the law is bad, but his evil nature cannot endure the good, and the law demands good of him. So a sick man cannot endure it when he is required to run and jump and do the works of a well man. Therefore St. Paul here concludes that the law, rightly understood and thoroughly comprehended, does nothing more than remind us of our sin, and slay us by it, and make us liable to eternal wrath; and all this is taught and experienced by our conscience, when it is really smitten by the law. Therefore a man must have something else than the law, and more than the law, to make him righteous and save him. But they who do not rightly understand the law are blind; they go ahead, in their presumption, and think to satisfy the law with their works, not knowing what the law demands, viz., a willing and happy heart. Therefore they do not see Moses dearly, the veil is put between them and him, and covers him. Then he shows how spirit and flesh strive with one another in a man. He uses himself as an example, in order that we may learn rightly to understand the work of slaying sin within us. He calls both spirit and flesh “laws,” for just as it is the nature of the divine law to drive men and make demands of them, so the flesh drives men and makes demands and rages against the spirit, and will have its own way. The spirit, too, drives men and makes demands contrary to the flesh, and will have its own way. This contention within us lasts as long as we live, though in one man it is greater, in another less, according as spirit or flesh is stronger. Nevertheless, the whole man is both spirit and flesh and he fights with himself until he becomes wholly spiritual. In chapter 8, he encourages these fighters, telling them not to condemn the flesh; and he shows further what the nature of flesh and spirit is, and how the spirit comes from Christ, Who has given us His Holy Spirit to make us spiritual and subdue the flesh. He assures us that we are still God’s children, however hard sin may rage within us, so long as we follow the spirit and resist sin, to slay it. Since, however, nothing else is so good for the mortifying of the flesh as the cross and suffering, he comforts us in suffering with the support of the Spirit of love, and of the whole creation. For the Spirit sighs within us and the creation longs with us that we may be rid of the flesh and of sin. So we see that these three chapters (6-8) deal with the one work of faith, which is to slay the old Adam and subdue the flesh. In chapters 9, 10, and 11, he teaches concerning God’s eternal predestination, from which it originally comes that one, believes or not, is rid of sin or not rid of it. Thus our becoming righteous is taken entirely out of our hands and put in the hand of God. And that is most highly necessary. We are so weak and uncertain that, if it were in our power, surely not one man would be saved, the devil would surely overpower us all; but since God is certain, and His predestination cannot fail, and no one can withstand Him, we still have hope against sin. And here we must set a boundary for those audacious and high-climbing spirits, who first bring their own thinking to this matter and begin at the top to search the abyss of divine predestination, and worry in vain about whether they are predestinate. They must have a fall; either they will despair, or else they will take long risks. But do you follow the order of this epistle. Worry first about Christ and the Gospel, that you may recognize your sin and His grace; then fight ),our sin, as the first eight chapters here have taught; then, when you have reached the eighth chapter, and are under the cross and suffering, that will teach you the right doctrine of predestination, in the ninth, tenth and eleventh chapters, and how comforting it is. For in the absence of suffering and the cross and the danger of death, one cannot deal with predestination without harm and without secret wrath against God. The old Adam must die before he can endure this subject and drink the strong wine of it. Therefore beware not to drink wine while you are still a suckling. There is a limit, a time, an age for every doctrine. In chapter 12, he teaches what true worship is; and he makes all Christians priests, who are to offer not money and cattle, as under the law, but their own bodies, with a slaying of the lusts. Then he describes the outward conduct of Christians, under spiritual government, telling how they are to teach, preach, rule, serve, give, suffer, love, live, and act toward friend, foe and all men. These are the works that a Christian does; for, as has been said, faith takes no holidays. In chapter 13, he teaches honor and obedience to worldly government, which accomplishes much, although it does not make its people righteous before God. It is instituted in order that the good may have outward peace and protection, and that the wicked may not be free to do evil, without fear, in peace and quietness. Therefore the righteous are to honor it, though they do not need it. In the end he comprises it all in love, and includes it in the example of Christ, Who has done for us what we also are to do, following in His footsteps. In chapter 14, he teaches that weak consciences are to be led gently in faith and to be spared, so that Christians are not to use their liberty for doing harm, but for the furtherance of the weak. If that is not done, then discord follows and contempt for the Gospel; and the Gospel is the all-important thing. Thus it is better to yield a little to the weak in faith, until they grow stronger, than to have the doctrine of the Gospel come to naught. This is a peculiar work of love, for which there is great need even now, when with meat-eating and other liberties, men are rudely and roughly shaking weak consciences, before they know the truth. In chapter 15, he sets up the example of Christ, to show that we are to suffer those who are weak in other ways, — those whose weakness lies in open sins or in unpleasing habits. These men are not to be cast off, but borne with till they grow better. For so Christ has done to us, and still does every day; lie bears with our many faults and bad habits, and with all our imperfections, and helps us constantly. Then, at the end, he prays for them, praises them and commends them to God; he speaks of his office and his preaching, and asks them gently for a contribution to the poor at Jerusalem; all that he speaks of or deals with is pure love. The last chapter is a chapter of greetings, but he mingles with them a noble warning against doctrines of men, which are put in alongside the doctrine of the Gospel and cause offense. It is as though he had foreseen that out of Rome and through the Romans would come the seductive and offensive canons and decretals and the whole squirming mass of human laws and commandments, which have now drowned the whole world and wiped out this Epistle and all the Holy Scriptures, along with the Spirit and with faith, so that nothing has remained there except the idol, Belly, whose servants St. Paul here rebukes. God release us from them. Amen. Thus in this Epistle we find most richly the things that a Christian ought to know; namely, what is law, Gospel, sin, punishment, grace, faith, righteousness, Christ, God, good works, love, hope, the cross, and also how we are to conduct ourselves toward everyone, whether righteous or sinner, strong or weak, friend or foe. All this is ably founded on Scripture and proved by his own example and that of the prophets. Therefore it appears that St. Paul wanted to comprise briefly in this one epistle the whole Christian and evangelical doctrine and to prepare an introduction to the entire Old Testament; for, without doubt, he who has this epistle well in his heart, has the light and power of the Old Testament with him. Therefore let every Christian exercise himself in it habitually and continually. To this may God give His grace. Amen.

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, (κριμα). It often simply denotes punishment, Rom 3:8; 1Cor 11:29, Gal 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. Rom 13:4. It is also true, that such resistance shall be attended with the displeasure of God, and be punished by him.Verse

Whosoever resisteth the power - In any other manner than the laws of the community direct. Shall receive condemnation - Not only from the magistrate, but from God also.

For rulers are - In the general, notwithstanding some particular exceptions. A terror to evil works - Only. Wouldest thou then not be afraid - There is one fear which precedes evil actions, and deters from them: this should always remain. There is another fear which follows evil actions: they who do well are free from this.

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. 1Timm 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. 1Pet 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" 1Pet 2:14 Verse

The sword - The instrument of capital punishment, which God authorizes him to inflict.

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 Rom 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, Rom 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, ( Gen 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, (διο). 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 (αναγκη) 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 Mt 22:21. Comp. Eccl 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" Ex 8:2 Verse 6. Fo

Not only for fear of wrath - That is, punishment from man. But for conscience' sake - Out of obedience to God.

r 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, ( Rom 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, Rom 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. Re

For this cause - Because they are the ministers (officers) of God for the public good. This very thing - The public good.

To all - Magistrates. Tribute - Taxes on your persons or estates. Custom - For goods exported or imported. Fear - Obedience. Honour - Reverence. All these are due to the supreme power.

nder therefore, etc. This injunction is often repeated in the Bible. Mt 22:21. See also Mt 17:25-27; 1Pet 2:13-17, Prov 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, (τελος). 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 Rom 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, Lk 1:3, 1Pet 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" Mt 22:21 Verse 8. Owe no

We are here taught a lesson of justice and charity. I. Of justice ( v. 7 ): Render therefore to all their dues, especially to magistrates, for this refers to what goes before; and likewise to all with whom we have to do. To be just is to give to all their due, to give every body his own. What we have we have as stewards; others have an interest in it, and must have their dues. "Render to God his due in the first place, to yourselves, to you families, your relations, to the commonwealth, to the church, to the poor, to those that you have dealings with in buying, selling, exchanging, &c. Render to all their dues; and that readily and cheerfully, not tarrying till you are by law compelled to it." He specifies, 1. Due taxes: Tribute to whom tribute is due, custom to whom custom. Most of the countries where the gospel was first preached were subject at this time to the Roman yoke, and were made provinces of the empire. He wrote this to the Romans, who, as they were rich, so they were drained by taxes and impositions, to the just and honest payment of which they are here pressed by the apostle. Some distinguish between tribute and custom, understanding by the former constant standing taxes, and by the latter those which were occasionally required, both which are to be faithfully and conscientiously paid as they become legally due. Our Lord was born when his mother went to be taxed; and he enjoined the payment of tribute to Cæsar. Many, who in other things seem to be just, yet make no conscience of this, but pass it off with a false ill-favoured maxim, that it is no sin to cheat the king, directly contrary to Paul's rule, Tribute to whom tribute is due. 2. Due respect: Fear to whom fear, honour to whom honour. This sums up the duty which we owe not only to magistrates, but to all superiors, parents, masters, all that are over us in the Lord, according to the fifth commandment: Honour thy father and mother. Compare Lev. xix. 3 , You shall fear every man his mother and his father; not with a fear of amazement, but a loving, reverent, respectful, obediential fear. Where there is not this respect in the heart to our superiors, no other duty will be paid aright. 3. Due payment of debts ( v. 8 ): " Owe no man any thing; that is, do not continue in any one's debt, while you are able to pay it, further than by, at least, the tacit consent of the person to whom you are indebted. Give every one his own. Do not spend that upon yourselves, which you owe to others." The wicked borroweth, and payeth not again, Ps. xxxvii. 21 . Many that are very sensible of the trouble think little of the sin of being in debt. II. Of charity: Owe no man any thing; opheilete — you do owe no man any thing; so some read it: "Whatever you owe to any relation, or to any with whom you have to do, it is eminently summer up and included in this debt of love. But to love one another, this is a debt that must be always in the paying, and yet always owing." Love is a debt. The law of God and the interest of mankind make it so. It is not a thing which we are left at liberty about, but it is enjoined us, as the principle and summary of all duty owing one to another; for love is the fulfilling of the law; not perfectly, but it is a good step towards it. It is inclusive of all the duties of the second table, which he specifies, v. 9 , and these suppose the love of God. See 1 John iv. 20 . If the love be sincere, it is accepted as the fulfilling of the law. Surely we serve a good master, that has summed up all our duty in one word, and that a short word and a sweet word— love, the beauty and harmony of the universe. Loving and being loved is all the pleasure, joy, and happiness, of an intelligent being. God is love ( 1 John iv. 16 ), and love is his image upon the soul: where it is, the soul is well moulded, and the heart fitted for every good work. Now, to prove that love is the fulfilling of the law, he gives us, 1. An induction of particular precepts, v. 9 . He specifies the last five of the ten commandments, which he observes to be all summed up in this royal law, Thou shalt love thy neighbour as thyself —with an as of quality, not of equality—"with the same sincerity that thou lovest thyself, though not in the same measure and degree." He that loves his neighbour as himself will be desirous of the welfare of his neighbour's body, goods, and good name, as of his own. On this is built that golden rule of doing as we would be done by. Were there no restraints of human laws in these things, no punishments incurred (which the malignity of human nature hath made necessary), the law of love would of itself be effectual to prevent all such wrongs and injuries, and to keep peace and good order among us. In the enumeration of these commandments, the apostle puts the seventh before the sixth, and mentions this first, Thou shalt not commit adultery; for though this commonly goes under the name of love (pity it is that so good a word should be so abused) yet it is really as great a violation of it as killing and stealing is, which shows that true brotherly love is love to the souls of our brethren in the first place. He that tempts others to sin, and defiles their minds and consciences, though he may pretend the most passionate love ( Prov. vii. 15 , 18 ), does really hate them, just as the devil does, who wars against the soul. 2. A general rule concerning the nature of brotherly love: Love worketh no ill ( v. 10 )—he that walks in love, that is actuated and governed by a principle of love, worketh no ill; he neither practises nor contrives any ill to his neighbour, to any one that he has any thing to do with: ouk ergazetai. The projecting of evil is in effect the performing of it. Hence devising iniquity is called working evil upon the bed, Mic. ii. 1 . Love intends and designs no ill to any body, is utterly against the doing of that which may turn to the prejudice, offence, or grief of any. It worketh no ill; that is, it prohibits the working of any ill: more is implied than is expressed; it not only worketh no ill, but it worketh all the good that may be, deviseth liberal things. For it is a sin not only to devise evil against thy neighbour, but to withhold good from those to whom it is due; both are forbidden together, Prov. iii. 27-29 . This proves that love is the fulfilling of the law, answers all the end of it; for what else is that but to restrain us from evil-doing, and to constrain us to well-doing? Love is a living active principle of obedience to the whole law. The whole law is written in the heart, if the law of love be there. The Christian Directory. ( a. d. 58.) 11 And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed. 12 The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light. 13 Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying. 14 But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof. We are here taught a lesson of sobriety and godliness in

From our duty to magistrates he passes on to general duties. To love one another - An eternal debt, which can never be sufficiently discharged; but yet if this be rightly performed, it discharges all the rest. For he that loveth another - As he ought. Hath fulfilled the whole law - Toward his neighbour.

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, Rom 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. Rom 12:11, comp. Php 4:8, Prov 24:30-34, 1Thes 4:11, 2Thes 3:10, Eph 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, 1Thes 5:6,8, 1Pet 1:13, 4:7, Tit 2:12, 1Pet 3:3,5; 1Timm 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 Rom 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" Jas 2:8 Verse 9. For thi

Sermon for the Fourth Sunday after the Epiphany; Romans 13:8-10 CHRISTIAN LOVE AND THE COMMAND TO LOVE. 1 This, like the two preceding epistle lessons, is admonitory, and directs our attention to the fruits of faith. Here, however, Paul sums up briefly all the fruits of faith, in love. In the verses going before he enjoined subjection to temporal government--the rendering of tribute, custom, fear and honor wherever due--since all governmental power is ordained of God. Then follows our lesson: V.8. “Owe no man anything,” etc. 2 I shall ignore the various explanations usually invented for this command, V.8. “Owe no man anything, but to love one another.” To me, clearly and simply it means: Not as men, but as Christians, are we under obligations. Our indebtedness should be the free obligation of love. It should not be compulsory and law-prescribed. Paul holds up two forms of obligation: one is inspired by law, the other by love. Legal obligations make us debtors to men; an instance is when one individual has a claim upon another for debt. The duties and tribute, the obedience and honor, we owe to political government are of this legal character. Though personally these things are not essential to the Christian--they do not justify him nor make him more righteous--yet, because he must live here on earth, he is under obligation, so far as outward conduct is concerned, to put himself on a level with other men in these things, and generally to help maintain temporal order and peace. Christ paid tribute money as a debt ( Mt 17:27 ), notwithstanding he had told Peter he was under no obligation to do so and would have committed no sin before God in omitting the act. 3 Another obligation is love, when a Christian voluntarily makes himself a servant of all men. Paul says ( 1 Cor 9:19 ), “For though I was free from all men, I brought myself under bondage to all.” This is not a requirement of human laws; no one who fails in this duty is censured or punished for neglect of legal obligations. The world is not aware of the commandment to love; of the obligation to submit to and serve a fellow-man. This fact is very apparent. Let one have wealth, and so long as he refrains from disgracing his neighbor's wife, from appropriating his neighbor's goods, sullying his honor or injuring his person, he is, in the eyes of the law, righteous. No law punishes him for avarice and penuriousness; for refusing to lend, to give, to aid, and to help his wronged neighbor secure justice. Laws made for restraint of the outward man are directed only toward evil works, which they prohibit and punish. Good works are left to voluntary performance. Civil law does not extort them by threats and punishment, but commends and rewards them, as does the Law of Moses. 4 Paul would teach Christians to so conduct themselves toward men and civil authority as to give no occasion for complaint or censure because of unfulfilled indebtedness to temporal law. He would not have them fail to satisfy the claims of legal obligation, but rather to go beyond its requirements, making themselves debtors voluntarily and serving those who have no claims on them. Relative to this topic, Paul says ( Rom 1:14 ), “I am debtor both to Greeks and to Barbarians.” Love's obligation enables a man to do more than is actually required of him. Hence the Christian always willingly renders to the state and to the individual all service exacted by temporal regulations, permitting no claims upon himself in this respect. 5 Paul's injunction, then, might be expressed: Owe all men, that you may owe none; owe everything, that you may owe nothing. This sounds paradoxical. But one indebtedness is that of love, an obligation to God. The other is indebtedness to temporal law, an obligation in the eyes of the world. He who makes himself a servant, who takes upon himself love's obligation to all men, goes so far that no one dares complain of omission indeed, he goes farther than any could desire. Thus he is made free. He lives under obligation to no one from the very fact that he puts himself under obligation to all. This manner of presenting the thought would be sustained by the Spirit in connection with other duties; for instance: Do no good work, that you may do only good works. Never be pious and holy, if you would be always pious and holy. As Paul says ( ch. 12:16 ), “Be not wise in your own conceits”; or ( I Cor 3:18 ), “If any man thinketh that he is wise among you in this world, let him become a fool, that he may become wise.” It is in this sense we say: Owe all men that you may owe no man; or, “Owe no man anything, but to love one another.” 6 Such counsel is given with the thought of the two obligations. He who would perform works truly good in the sight of God, must guard against works seemingly brilliant in the eyes of the world, works whereby men presume to become righteous. He who desires to be righteous and holy must guard against the holiness attained by works without faith. Again, the seeker for wisdom must reject the wisdom of men, of nature, wisdom independent of the Spirit. Similarly, he who would be under obligation to none must obligate himself to all in every respect. So doing, he retains no claim of his own. Consequently, he soon rises superior to all law, for law binds only those who have claims of their own. Rightly is it said, “Qui cedit omnibus bonis, omnibus satisfecit,” “He who surrenders all his property, satisfies all men.” How can one be under obligation when he does not, and cannot, possess anything? It is love's way to give all. The best way, then, to be under obligation to none is, through love to obligate one's self in every respect to all men. In this sense it may be said: If you would live, die; if you would not be imprisoned, incarcerate yourself; if you do not desire to go to hell, descend there; if you object to being a sinner, be a sinner; if you would escape the cross, take it upon yourself; if you would conquer the devil, let him vanquish you; would you overcome a wicked individual, permit him to overcome you. The meaning of it all is, we should readily submit to God, to the devil and to men, and willingly permit their pleasure; we are to insist on nothing, but to accept all things as they transpire. This is why Paul speaks as he does, “Owe no man anything,” etc., instead of letting it go at the preceding injunction in verse 5, “Render therefore to all their dues, etc.” LOVE FULFILS THE LAW. V.8. “For he that loveth his neighbor hath fulfilled the law.” 7 Having frequently spoken of the character and fruits of love, it is unnecessary to introduce the subject here. The topic is sufficiently treated in the epistle lesson for the Sunday preceding Lent. We will look at the command to love, in the Law of God. Innumerable, endless, are the books and doctrines produced for the direction of man's conduct. And there is still no limit to the making of books and laws. Note the ecclesiastical and civil regulations, the spiritual orders and stations. These laws and doctrines might be tolerated, might be received with more favor, if they were founded upon and administered according to the one great law-- the one rule or measure--of love; as the Scriptures do, which present many different laws, but all born of love, and comprehended in and subject to it. And these laws must yield, must become invalid, when they conflict with love. Of Love's higher authority we find many illustrations in the Scriptures. Christ makes particular mention of the matter in Matthew 12:3-4, where David and his companions ate the holy showbread. Though a certain law prohibited all but the priests from partaking of this holy food, Love was empress here, and free. Love was over the Law, subjecting it to herself. The Law had to yield for the time being, had to become invalid, when David suffered hunger. The Law had to submit to the sentence: “David hungers and must be relieved, for Love commands, Do good to your needy neighbor. Yield, therefore, thou Law. Prevent not the accomplishment of this good. Rather accomplish it thyself. Serve him in his need. Interpose not thy prohibitions.” In connection with this same incident, Christ teaches that we are to do good to our neighbor on the Sabbath; to minister as necessity demands, whatever the Sabbath restrictions of the Law. For when a brother's need calls, Love is authority and the Law of the Sabbath is void. 8 Were laws conceived and administered in love, the number of laws would matter little. Though one might not hear or learn all of them, he would learn from the one or two he had knowledge of, the principle of love taught in all. And though he were to know all laws, he might not discover the principle of love any more readily than he would in one. Paul teaches this method of understanding and mastering law when he says: “Owe no man anything, but to love one another”; “He that loveth another hath fulfilled the law”; “If there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbor as thyself”; “Love worketh no ill to his neighbor”; “Love is the fulfilling of the law.” Every word in this epistle lesson proves Love mistress of all law. 9 Further, no greater calamity, wrong and wretchedness is possible on earth than the teaching and enforcing of laws without love. In such case, laws are but a ruinous curse, making true the proverbs, “summum jus, summa injustitia,” “The most strenuous right is the most strenuous wrong”; and again, Solomon's words ( Ec 7:17 ), “Noli nimium esse justus,” “Be not righteous overmuch.” Here is where we leave unperceived the beam in our own eye and proceed to remove the mote from our neighbor's eye. Laws without love make the conscience timid and fill it with unreasonable terror and despair, to the great injury of body and soul. Thus, much trouble and labor are incurred all to no purpose. 10 An illustration in point is the before-mentioned incident of David in his hunger. 1 Sam 21:6. Had the priest been disposed to refuse David the holy bread, had he blindly insisted on honoring the prohibitions of the Law and failed to perceive the authority of Love, had he denied this food to him who hungered, what would have been the result? So far as the priest's assistance went, David would have had to perish with hunger, and the priest would have been guilty of murder for the sake of the Law. Here, indeed, “summum jus, summa injustitia”--the most strenuous right would have been the most strenuous wrong. Moreover, on examining the heart of the priest who should be so foolish, you would find there the extreme abomination of making sin where there is no sin, and a matter of conscience where there is no occasion for it. For he holds it a sin to eat the bread, when really it is an act of love and righteousness. Then, too, he regards his act of murder--permitting David to die of hunger--not a sin, but a good work and service to God. 11 But who can fully portray this blind, perverted, abominable folly? It is the perpetration of an evil the devil himself cannot outdo. For it makes sin where there is no sin, and a matter of conscience without occasion. It robs Of grace, salvation, virtue, and God with all his blessings, and that without reason, falsely and deceitfully. It emphatically denies and condemns God. Again, it makes murder and injustice a good work, a divine service. It puts the devil with his falsehoods in the place of God. It institutes the worst form of idolatry and ruins body and soul, destroying the former by hunger and the latter by a terrified conscience. It makes of God the devil, and of the devil God. It makes hell of heaven and heaven of hell; righteousness of sin, and sin of righteousness. This I call perversion--where strictest justice is the most strenuous wrong. To this depravity Ezekiel has reference ( ch. 13:18-19 ): “Thus saith the Lord Jehovah: Woe to the women that sew pillows upon all elbows, and make kerchiefs for the head of persons of every stature to hunt souls! Will ye hunt the souls of my people, and save souls alive for yourselves? And ye have profaned me among my people for handfuls of barley and for pieces of bread, to slay the souls that should not die, and to save the souls alive that should not live, by your lying to my people that hearken unto lies.” What is meant but that the blind teachers of the Law terrify the conscience, and put sin and death in the place of grace and life, and grace and life where is only sin and death; and all for a handful of barley and a bit of bread? In other words, such teachers devote themselves to laws concerning strictly external matters, things that perish with the using, such as a drink of water and a morsel of bread, wholly neglecting love and harassing the conscience with fear of sin unto eternal death; as Ezekiel goes on to say (verses 22-23): “Because with lies ye have grieved the heart of the righteous, whom I have not made sad, and strengthened the hands of the wicked, that he should not return from his wicked way, and be saved alive; therefore ye shall no more see false visions, nor divine divinations: and I will deliver my people out of your hand; and ye shall know that I am Jehovah.” 12 Mark you, it is making the hearts of the righteous sad to load them with sins when their works are good; it is strengthening the hands of the wicked to make their works good when they are naught but sin. Relative to this subject, we read ( Ps 14:5 ): “There were they in great fear; for God is in the generation of the righteous.” That is, the sting of conscience fills with fear where there is neither reason for fear nor for a disturbed conscience. That is feared as sin which is really noble service to God. The thought of the last passage is: When they should call upon God and serve him, they fear such conduct is sin and not divine service; again, when they have need to fear a service not divine, they are secure and unafraid. Isaiah's words ( ch. 29:13 ) are to the same effect: “Their fear of me is a commandment of men which hath been taught them.” Always the perverted people spoken of corrupt everything. They confidently call on God where is only the devil; they refrain in fear from calling on God where God is. 13 Such, mark you, is the wretched condition of them who are blindly occupied with laws and works and fail to comprehend the design of law and its mistress Love. Note, also, in the case of our miserable ecclesiasts and their followers, how rigidly they adhere to their own inventions! Though all the world meet ruin, their devices must be sustained; they must be perpetuated regardless of bodily illness and death, or of suffering and ruin for the soul. They even regard such destruction and ruin as divine service, and know no fear nor remorse of conscience. Indeed, so strongly entrenched are they in their wickedness, they will never return from it. Moreover, should one of their wretched number be permitted to alleviate the distress of his body and soul--to eat meat, to marry--he is afraid, he feels remorse of conscience; he is uncertain about sin and law, about death and hell; he calls not on God, nor serves him; all this, even though the body should die ten deaths and the soul go to the devil a hundred times. 14 Observe, then, the state of the world; how little flesh and blood can accomplish even in their best efforts; how dangerous to undertake to rule by law alone--indeed, how impossible it is, without great danger, to govern and instruct souls with mere laws, ignoring love and the Spirit, in whose hands is the full power of all law. It is written ( Deut 33:2 ), “At his right hand was a fiery law for them.” This is the law of love in the Spirit. It shall regulate all laws at the left hand; that is, the external laws of the world. It is said ( Ex 28:30 ) that the priest must bear upon his breast, in the breastplate, “the Urim and the Thummim”; that is, Light and Perfection, indicative of the priest's office to illuminate the Law--to give its true sense--and faultlessly to keep and to teach it. 15 In the conception, the establishment and the observance of all laws, the object should be, not the furtherance of the laws in themselves, not the advancement of works, but the exercise of love. That is the true purpose of law, according to Paul here, “He that loveth his neighbor hath fulfilled the law.” Therefore, when the law contributes to the injury rather than the benefit of our neighbor, it should be ignored. The same law may at one time benefit our neighbor and at another time injure him. Consequently, it should be regulated according to its advantage to him. Law should be made to serve in the same way that food and raiment and other necessaries of life serve. We consider not the food and raiment themselves, but their benefit to our needy neighbor. And we cease to dispense them as soon as we perceive they no longer add to his comfort. 16 Suppose you were to come across an individual foolish enough to act with no other thought than that food and clothing are truly good things, and so proceed to stuff a needy one with unlimited food and drink unto choking, and to clothe him unto suffocation, and then not to desist. Suppose to the command, “Stop, you have suffocated, have already over-fed and over-clothed him, and all is lost effort now,” the foolish one should reply: “You heretic, would you forbid good works? Food, drink and raiment are good things, therefore we must not cease to dispense them; we cannot do too much.” And suppose he continued to force food and clothing on the man. Tell me, what would you think of such a one? He is a fool more than foolish; he is more mad than madness itself. But such is about the character of our ecclesiasts today, and of those who are so blind in the exercise of law as to act as if works were the only requisite, and to suffocate body and soul, being ignorant that the one purpose of law is to call forth the exercise of love. They make works superior to love, and a maid to her matron. Such perversion prevails to an extent distressing to think of, not to mention hearing and seeing it, or more, practicing and permitting it ourselves. 17 The commandment of love is not a long one; it is short. It is one injunction, not many. It is even not a commandment, and at the same time is all commandments. Brief, and a unit in itself, its meaning is easily comprehended. But in its exercise, it is far- reaching, for it includes and regulates all commandments. So far as works are enjoined, it is no commandment at all; it names no peculiar work. Yet it represents all commandments, because properly the fulfilment of all commandments is the fulfilment of this. The commandment of love suspends every commandment, yet it perpetuates all. Its whole purpose is that we may recognize no commandment, no work, except as love dictates. 18 As life on earth apart from works is an impossibility, necessarily there must be various commandments involving works. Yet Love is supreme over these requirements, dictating the omission or the performance of works according to its own best interests, and permitting no works opposed to itself. To illustrate: A driver, holding the reins, guides team and wagon at will. If he were content merely to hold the reins, regardless of whether or no the team followed the road, the entire equipage--team, wagon, reins and driver--would soon be wrecked; the driver would be lying drowned in a ditch or a pool, or have his neck broken going over stumps and rocks. But if he dextrously regulates the movement of the outfit according to the road, observing where it is safe and where unsafe, he will proceed securely because wisely. Were he, in his egotism, to drive straight ahead, endeavoring to make the road conform to the movement of the wagon, at his pleasure, he would soon see how beautifully his plan would work. 19 So it is when men are governed by laws and works, the laws not being regulated according to the people. The case is that of the driver who would regulate the road by the movements of the wagon. True, the road is often well suited to the straight course of the wagon. But just as truly the road is, in certain places, crooked and uneven, and then the wagon must conform to the course and condition of the road. Men must adapt themselves to laws and regulations wherever possible and where the laws are beneficial. But where laws prove detrimental to men's interests, the former must yield. The ruler must wisely make allowance for love, suspending works and laws. Hence, philosophers say prudence---or circumspection or discretion as the ecclesiasts put it--is the guide and regulator of all virtues. 20 We read in a book of the ancient fathers that on a certain occasion of their assembling, the question was raised, which is really the noblest work? Various replies were given. One said prayer, another fasting; but St. Anthony was of the opinion that of all works and virtues, discretion is the best and surest way to heaven. These, however, were but childish, unspiritual ideas relating to their own chosen works. A Christian views the matter in quite a different light, and more judiciously. He concludes that neither discretion nor rashness avails before God. Only faith and love serve with him. But love is true discretion; love is the driver and the true discretion in righteous works. It always looks to the good of the neighbor, to the amelioration of his condition; just as the discretion of the world looks to the general welfare of the governed in the adjustment of political laws. Let this suffice on this point. 21 But the question arises: How can love fulfil the Law when love is but one of the fruits of faith and we have frequently said that only faith in Christ removes our sins, justifies us and satisfies all the demands of the Law? How can we make the two claims harmonize? Christ says, too ( Mt 7:12 ): “All things, therefore, whatsoever ye would that men should do unto you, even so do ye also unto them: for this is the law and the prophets.” Thus he shows that love for one's neighbor fulfils both the Law and the prophets. Again, he says ( Mt 22:37-40 ): “Thou shalt love the Lord thy God... thy neighbor as thyself. On these two the whole law hangeth, and the prophets.” Where, then, does Paul stand, who says ( Rom 3:31 ): “Do we then make the law of none effect through f faith? God forbid: nay, we establish the law.” Again ( Rom 3:28 ): “We reckon therefore that a man is justified by faith apart from the works of the law.” And again ( Rom 1:17 ), “The righteous shall live by faith.” 22 I reply: As we have frequently said, we must properly distinguish between faith and love. Faith deals with the heart, and love with the works. Faith removes our sins, renders us acceptable, justifies us. And being accepted and justified as to our person, love is given us in the Holy Spirit and we delight in doing good. Now, it is the nature of the Law to attack our person and demand good works; and it will not cease to demand until it gains its point. We cannot do good works without the Spirit and love. The Law constrains us to know ourselves with our imperfections, and to recognize the necessity of our becoming altogether different individuals that we may satisfy the Law. The Law does not exact so much of the heart as of works; in fact, it demands nothing but works and ignores the heart. It leaves the individual to discover, from the works required, that he must become an altogether different person. But faith, when it comes, creates a nature capable of accomplishing the works the Law demands. Thus is the Law fulfilled. So Paul's sayings on the subject are beautiful and appropriate. The Law demands of us works; it must be fulfilled by works. Hence it cannot in every sense be said that faith fulfils the Law. However, it prepares the way and enables us to fulfil it, for the Law demands, not us, but our works. The Law constrains us--teaches us that we must be changed before we can accomplish its works; it makes us conscious of our inability as we are. On the other hand, love and works do not change us, do not justify us. We must be changed in person and justified before we can love and do good works. Our love and our works are evidence of justification and of a change, since they are impossible until the individual is free from sin and made righteous. 23 This explanation is given to enable us to perceive the true nature of the Law, of faith and of love; to ascribe to each its own mission; and rightly to understand the Scripture declarations in their harmonious relations that while faith justifies, it does not fulfil the Law, and that while love does not justify, it does fulfil the Law. The Law requires love and works, but does not mention the heart. The heart is sensible of the Law, but love is not. Just as the Law, in requiring works before faith exists, is a sign to the individual leading him to recognize his utter lack of faith and righteousness, and to conclude he is conquered, so love in its fulfilment of the Law after faith intervenes is a sign and a proof to the individual of his faith and righteousness. Law and love, then, witness to him concerning his unrighteousness or his righteousness. After faith comes, love is evidence of righteousness. Before faith, man is sensible of the Law's oppression because he knows he does not possess what the Law requires. And the Law does not require a changed heart, but works. Love and works do not effect the fulfilment of the Law; they are themselves its fulfilment. 24 Now, though faith does not fulfil the Law, it contains that which effects its fulfilment; it secures the Spirit and love whereby the end is accomplished. On the other hand, if love does not justify us, it makes manifest the faith whereby we are justified. Briefly, as Paul says here, “Love is the fulfilment of the law.” His thought is: Fulfilment of the Law is one thing, and effecting or furnishing its fulfilment another. Love fulfils the Law in the sense that love itself is its fulfilment; but faith fulfils it in the sense that it offers that by which it is fulfilled. For faith loves and works, as said in Galatians 5:6, “Faith worketh through love.” The water fills the pitcher; so does the cupbearer. The water fills of itself; the cupbearer fills with the water-- “effective et formaliter implere,” as the sophists would say. 25 Faith is ever the actor, and love the act. The law requires the act and thus forces the actor to be changed. The Law is then fulfilled by the act, which, however, the actor must perform. Thus Paul rejects the fancies of the sophists, who in the matter of love would make a distinction between the external work and the inner affection, saying: “Love is an inner affection that loves our neighbor when in our heart we wish him well.” Its expression in works, however, they call the fruit of love. But we will not discuss this idea. Note, Paul terms love not only an affection, but an affectionate good act. Faith and the heart are the actor and fulfiller of the Law. Paul says, “He that loveth his neighbor hath fulfilled the law.” And love is the act, the fulfilling; for he says, “Love is the fulfilment of the law.” 26 Another question arises: How can love for our neighbor be the fulfilment of the Law when we are required to love God supremely, even above our neighbor? I reply: Christ answers the question when he tells us ( Mt 22:39 ) the second commandment is like unto the first. He makes love to God and love to our neighbor the same love. The reason for this is, first: God, having no need for our works and benefactions for himself, bids us to do for our neighbor what we would do for God. He asks for himself only our faith and our recognition of him as God. The object of proclaiming his honor and rendering him praise and thanks here on earth is that our neighbor may be converted and brought into fellowship with God. Such service is called the love of God, and is performed out of love to God; but it is exercised for the benefit of our neighbor only. 27 The second reason why God makes love to our neighbor an obligation equal to love to himself is: God has made worldly wisdom foolish, desiring henceforth to be loved amid crosses and afflictions. Paul says ( 1 Cor 1:21 ), “Seeing that in the wisdom of God the world through its wisdom knew not God, it was God's good pleasure through the foolishness of the preaching to save them that believe.” Therefore, upon the cross he submitted himself unto death and misery, and imposed the same submission upon all his disciples. They who refused to love him before when he bestowed upon them food and drink, blessing and honor, must now love him in hunger and sorrow, in adversity and disgrace. All works of love, then, must be directed to our wretched, needy neighbors. In these lowly ones we are to find and love God, in them we are to serve and honor him, and only so can we do it. The commandment to love God is wholly merged in that to love our neighbors. 28 These facts restrain those elusive, soaring spirits that seek after God only in great and glorious undertakings. It stops the mouths of those who strive after greatness like his, who would force themselves into heaven, presuming to serve and love him with their brilliant works. But they miss him by passing over him in their earthly neighbor, in whom God would be loved and honored. Therefore, they will hear, on the last day, the sentence ( Mt 25:42 ), “I was hungry, and ye did not give me to eat,” etc. For Christ laid aside his divinity and took upon himself the form of a servant for the very purpose of bringing down and centering upon our neighbor the love we extend to himself. Yet we leave the Lord to lie here in his humiliation while we gaze open- mouthed into heaven and make great pretensions to love and service to God. ALL COMMANDMENTS SUMMED UP IN LOVE. V.9. “For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not covet; and if there be any other commandment, it is briefly summed up in this word, namely, Thou shalt love thy neighbor as thyself.” 29 Love being the chief element of all law, it comprehends, as has been made sufficiently clear, all commandments. Its one concern is to be useful to man and not harmful; therefore, it readily discovers the way. Recognizing the fact that man, from his ardent self-love, seeks to promote his own interests and avoid injuring them, love endeavors to adopt the same course toward others. We will consider the commandment just cited, noticing how ingeniously and wisely it is arranged. It brings out four thoughts. First, it states who is under obligation to love: thou--the nearest, noblest, best individual we can command. No one can fulfil the Law of God for another; each must do it for himself. As Paul says ( Gal 6:5 ), “Each man shall bear his own burden.” And ( 2 Cor 5:10 ): “For we must all be made manifest before the judgment-seat of Christ; that each one may receive the things done in the body, according to what he hath done, whether it be good or bad.” So it is said, “Thou, thou thyself, must love;” not, “Let someone else love for you.” Though one can and should pray that God may be gracious to another and help him, yet no one will be saved unless he himself fulfils God's command. It is not enough merely to pray that another may escape punishment, as the venders of indulgences teach; much rather, we should pray that he become righteous and observe God's precepts. 30 Second, the commandment names the most noble virtue--love. It does not say, “Thou shalt feed thy neighbor, give him drink, clothe him,” all of which things are inestimably good works; it says, “Thou shalt love him.” Love is the chief virtue, the fountain of all virtues. Love gives food and drink; it clothes, comforts, persuades, relieves and rescues. What shall we say of it, for behold he who loves gives himself, body and soul, property and honor, all his powers inner and external, for his needy neighbor's benefit, whether it be friend or enemy; he withholds nothing wherewith he may serve another. There is no virtue like love; there can be no special work assigned it as in the case of limited virtues, such as chastity, mercy, patience, meekness, and the like. Love does all things. It will suffer in life and in death, in every condition, and that even for its enemies. Well may Paul here say that all other commandments are briefly comprehended in the injunction, “Thou shalt love thy neighbor as thyself.” 31 Third, the commandment names, as the sphere of our love, the noblest field, the dearest friend--our neighbor. It does not say, “Thou shalt love the rich, the mighty, the learned, the saint.” No, the unrestrained love designated in this most perfect commandment does not apportion itself among the few. With it is no respect of persons. It is the nature of false, carnal, worldly love to respect the individual, and to love only so long as it hopes to derive profit. When such hope ceases, that love also ceases. The commandment of our text, however, requires of us free, spontaneous love to all men, whoever they may be, and whether friend or foe, a love that seeks not profit, and administers only what is beneficial. Such love is most active and powerful in serving the poor, the needy, the sick, the wicked, the simple-minded and the hostile; among these it is always and under all circumstances necessary to suffer and endure, to serve and do good. 32 Note here, this commandment makes us all equal before God, without regard to distinctions incident to our stations in life, to our persons, offices and occupations. Since the commandment is to all--to every human being--a sovereign, if he be a human being, must confess the poorest beggar, the most wretched leper, his neighbor and his equal in the sight of God. He is under obligation, according to this commandment, not to extend a measure of help, but to serve that neighbor with all he has and all he controls. If he loves him as God here commands him to do, he must give the beggar preference over his crown and all his realm; and if the beggar's necessity requires, must give his life. He is under obligation to love his neighbor, and must admit that such a one is his neighbor. 33 Is not this a superior, a noble, commandment, which completely levels the most unequal individuals? Is it not wonderfully comforting to the beggar to have servants and lovers of such honor? wonderful that his poverty commands the services of a king in his opulence? that to his sores and wounds are subject the crown of wealth and the sweet savor of royal splendor? But how strange it would seem to us to behold kings and queens, princes and princesses, serving beggars and lepers, as we read St. Elizabeth did! Even this, however, would be a slight thing in comparison with what Christ has done. No one can ever equal him in the obedience wherewith he has exalted this commandment. He is a king whose honor transcends that of all other kings; indeed, he is the Son of God. And yet he puts himself on a level with the worst sinners, and serves them even to dying for them. Were ten kings of earth to serve to the utmost one beggar, it would be a remarkable thing; but of what significance would it be in comparison with the service Christ has rendered? The kings would be put to utter shame and would have to acknowledge their service unworthy of notice. 34 Learn, then, the condition of the world--how far it not only from Christ's immeasurable example, but from commandment in this verse. Where are to be found any who comprehend the meaning of the little phrase “thy neighbor,” notwithstanding there is, beside this commandment, the natural law of service written in the hearts of all men? Not an individual is there who does not realize, and who is not forced to confess, the justice and truth of the natural law outlined in the command ( Mt 7:12 ), “All things therefore whatsoever ye would that men should do unto you, even so do ye also unto them.” The light of this law shines in the inborn reason of all men. Did they but regard it, what need have they of books, teachers or laws? They carry with them in the depths of their hearts a living book, fitted to teach them fully what to do and what to omit, what to accept and what to reject, and what decision to make. Now, the command to love our neighbors as ourselves is equivalent to that other, “Whatsoever ye would that men should do unto you,” etc. Every individual desires to be loved and not hated; and he also feels and sees his obligation to exercise the same disposition toward others. The carrying out of this obligation is loving another as himself. But evil lust and sinful love obscure the light of natural law, and blind man, until he fails to perceive the guide- book in his heart and to follow the clear command of reason. Hence he must be restrained and repelled by external laws and material books, with the sword and by force. He must be reminded of his natural light and have his own heart revealed to him. Yet admonition does not avail; he does not see the light. Evil lust and sinful love blind him. With the sword and with political laws he must still be outwardly restrained from perpetrating actual crimes. 35 The fourth thing the commandment presents is the standard by which we are to measure our love--an excellent model. Those are particularly worthy instructions and cornmandments which present examples. This commandment holds up a truly living example--“thyself.” It is a better model than any example the saints have set. The saints are dead and their deeds are past, but this example ever lives. Everyone must admit a consciousness of his own love for himself; of his ardent concern for his temporal life; of his careful nourishment of his body with food, raiment and all good things; of his fleeing from death and avoiding evil. This is self-love; something we are conscious of in ourselves. What, then, is the teaching of the commandment? To do to another as you do to yourself; to value his body and his life equally with your own body and life. Now, how could God have pointed you to an example dearer, more pleasing and more to the purpose than this example--the deep instinct of your nature? Indeed, your depth of character is measured by the writing of this command in your heart. 36 How will you fare with God if you do not love your neighbor? Feeling this commandment written within your heart, your conscience will condemn you. Your whole conduct will be an example witnessing against you, testifying to your failure to do unto others as the natural instinct of your being, more forcibly than all the examples of the saints, has taught you to do. But how will it go with the ecclesiasts in particular--the churchmen with their singing and praying, their cowls and bald pates, and all their jugglery? I make no comment on the fact that they have never observed the commandment. I ask, however, when has their monastic fanaticism permitted them time and opportunity to perceive for once this law in their hearts, to become sensible of the example set them in their own human instinct, or' even to read the precept in books or hear it preached? Poor, miserable people! Do you presume to think that God will make void this, love's commandment, so deeply and clearly impressed upon the heart, so beautifully and unmistakably illustrated in your own natures, and in the many written and spoken words as well--think you God will do this on account of your cowls and bald pates, and regard what you have been devising and performing? 37 Alas, how shamelessly the world has ignored this beautiful and impressive commandment wherein are so skilfully presented the individual, the task, the model and the sphere of labor! And, on the other hand, how shamefully it occupies itself with the very reverse of what is taught in this commandment! Its whole practice and tendency seem to be to place our responsibility upon others; monks and priests must be righteous for us and pray in our stead, that we may personally be excused. For the noblest virtue, love, we substitute self- devised works; in the place of our neighbors we put wood and stone, raiment and food, even dead souls-the saints of heaven. These we serve; with them we are occupied; they are the sphere wherein we exercise ourselves. Instead of the noblest example--“as thyself”--we look to the legends and the works of saints. We presume to imitate such outward examples, omitting the duty which our own nature and life present and which the command of God outlines, notwithstanding such duty offers more than we could ever fulfil. Even if we could accomplish all it offers, we would still not equal Christ. LOVE WORKS ONLY GOOD TO ITS NEIGHBOR. V.10. “Love worketh no ill to his neighbor: love, therefore, is the fulfilment of the law.” 38 The Ten Commandments forbid doing evil to our neighbor--“Thou shalt not kill, Thou shalt not commit adultery,” etc. The apostle, employing similar phraseology, says that love observes all these commands, injuring none. Not only that; it effects good for all. It is practically doing evil to permit our neighbor to remain in peril when we can relieve him, even though we may not have been instrumental in placing him where he is. If he is hungry and we do not feed him when it is in our power to do so, we practically permit him to die of hunger. We should take this view concerning any perilous condition, any adverse circumstance, with our neighbors. How love is the fulfilment of the Law, we have now heard. Sermon for the First Sunday in Advent; Romans 13:11-14 AN EXHORTATION TO GOOD WORKS.

s. 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 Rom 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 Mt 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 Lev 19:18. Mt 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" Ex 20:13 (b) "Namely, Thou shalt love" Lev 19:18, Mt 22:39,40 Verse 10. Love w

If there be any other - More particular. Commandment - Toward our neighbour; as there are many in the law. It is summed up in this - So that if you was not thinking of it, yet if your heart was full of love, you would fulfil it.

Therefore love is the fulfilling of the law - For the same love which restrains from all evil, incites us to all good.

orketh 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 Hab 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 th

And do this - Fulfil the law of love in all the instances above mentioned. Knowing the season - Full of grace, but hasting away. That it is high time to awake out of sleep - How beautifully is the metaphor carried on! This life, a night; the resurrection, the day; the gospel shining on the heart, the dawn of this day; we are to awake out of sleep; to rise up and throw away our night - clothes, fit only for darkness, and put on new; and, being soldiers, we are to arm, and prepare for fight, who are encompassed with so many enemies. The day dawns when we receive faith, and then sleep gives place. Then it is time to rise, to arm, to walk, to work, lest sleep steal upon us again. Final salvation, glory, is nearer to us now, than when we first believed - It is continually advancing, flying forward upon the swiftest wings of time. And that which remains between the present hour and eternity is comparatively but a moment.

at. The word "that" in this place, is connected in signification with the word "this" in Rom 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 Rom 13:9,10 by love; the other is Rom 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, Rom 13:13. The doctrine in these verses Rom 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 1Thes 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,'" 1Jn 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" 1Thes 4:5-8 Verse 12. The ni

ourselves. Our main care must be to look to ourselves. Four things we are here taught, as a Christian's directory for his day's work: when to awake, how to dress ourselves, how to walk, and what provision to make. I. When to awake: Now it is high time to awake ( v. 11 ), to awake out of the sleep of sin (for a sinful condition is a sleeping condition), out of the sleep of carnal security, sloth and negligence, out of the sleep of spiritual death, and out of the sleep of spiritual deadness; both the wise and foolish virgins slumbered and slept, Matt. xxv. 5 . We have need to be often excited and stirred up to awake. The word of command to all Christ's disciples is, Watch. "Awake —be concerned about your souls and your eternal interest; take heed of sin, be ready to, and serious in, that which is good, and live in a constant expectation of the coming of our Lord. Considering," 1. "The time we are cast into: Knowing the time. Consider what time of day it is with us, and you will see it is high time to awake. It is gospel time, it is the accepted time, it is working time; it is a time when more is expected than was in the times of that ignorance which God winked at, when people sat in darkness. It is high time to awake; for the sun has been up a great while, and shines in our faces. Have we this light to sleep in? See 1 Thess. v. 5, 6 . It is high time to awake; for others are awake and up about us. Know the time to be a busy time; we have a great deal of work to do, and our Master is calling us to it again and again. Know the time to be a perilous time. We are in the midst of enemies and snares. It is high time to awake, for the Philistines are upon us; our neighbour's house is on fire, and our own in danger. It is time to awake, for we have slept enough ( 1 Pet. iv. 3 ), high time indeed, for behold the bridegroom cometh. " 2. "The salvation we are upon the brink of: Now is our salvation nearer than when we believed —than when we first believed, and so took upon us the profession of Christianity. The eternal happiness we chose for our portion is now nearer to us than it was when we became Christians. Let us mind our way and mend our pace, for we are now nearer our journey's end than we were when we had our first love. The nearer we are to our centre the quicker should our motion be. Is there but a step between us and heaven, and shall we be so very slow and dull in our Christian course, and move so heavily? The more the days are shortened, and the more grace is increased, the nearer is our salvation, and the more quick and vigorous we should be in our spiritual motions." II. How to dress ourselves. This is the next care, when we are awake and up: "The night is far spent, the day is at hand; therefore it is time to dress ourselves. Clearer discoveries will be quickly made of gospel grace than have been yet made, as light gets ground. The night of Jewish rage and cruelty is just at an end; their persecuting power is near a period; the day of our deliverance from them is at hand, that day of redemption which Christ promised, Luke xxi. 28 . And the day of our complete salvation, in the heavenly glory, is at hand. Observe then," 1. "What we must put off; put off our night-clothes, which it is a shame to appear abroad in: Cast off the works of darkness. " Sinful works are works of darkness; they come from the darkness of ignorance and mistake, they covet the darkness of privacy and concealment, and they end in the darkness of hell and destruction. "Let us therefore, who are of the day, cast them off; not only cease from the practice of them, but detest and abhor them, and have no more to do with them. Because eternity is just at the door, let us take heed lest we be found doing that which will then make against us," 2 Pet. iii. 11 , 14 . 2. "What we must put on." Our care must be wherewithal we shall be clothed, how shall we dress our souls? (1.) Put on the armour of light. Christians are soldiers in the midst of enemies, and their life a warfare, therefore their array must be armour, that they may stand upon their defence—the armour of God, to which we are directed, Eph. vi. 13 , &c. A Christian may reckon himself undressed if he be unarmed. The graces of the Spirit are this armour, to secure the soul from Satan's temptations and the assaults of this present evil world. This is called the armour of light, some think alluding to the bright glittering armour which the Roman soldiers used to wear; or such armour as it becomes us to wear in the day-light. The graces of the Spirit are suitable splendid ornaments, are in the sight of God of great price. (2.) Put on the Lord Jesus Christ, v. 14 . This stands in opposition to a great many base lusts, mentioned v. 13 . Rioting and drunkenness must be cast off: one would think it should follows, but, "Put on sobriety, temperance, chastity," the opposite virtues: no, " Put on Christ, this includes all. Put on the righteousness of Christ for justification; be found in him ( Phil. iii. 9 ) as a man is found in his clothes; put on the priestly garments of the elder brother, that in them you may obtain the blessing. Put on the spirit and grace of Christ for sanctification; put on the new man ( Eph. iv. 24 ); get the habit of grace confirmed, the acts of it quickened." Jesus Christ is the best clothing for Christians to adorn themselves with, to arm themselves with; it is decent, distinguishing, dignifying, and defending. Without Christ, we are naked, deformed; all other things are filthy rages, fig-leaves, a sorry shelter. God has provided us coats of skins—large, strong, warm, and durable. By baptism we have in profession put on Christ, Gal. iii. 27 . Let us do it in truth and sincerity. The Lord Jesus Christ. "Put him on as Lord to rule you, as Jesus to save you, and in both as Christ, anointed and appointed by the Father to this ruling saving work." III. How to walk. When we are up and dressed, we are not to sit still in an affected closeness and privacy, as monks and hermits. What have we good clothes for, but to appear abroad in them?— Let us walk. Christianity teaches us how to walk so as to please God, whose eye is upon us: 1 Thess. iv. 1 , Walk honestly as in the day. Compare Eph. v. 8 , Walk as children of light. Our conversation must be as becomes the gospel. Walk honestly; euschemonos — decently and becomingly, so as to credit your profession, and to adorn the doctrine of God our Saviour, and recommend religion in its beauty to others. Christians should be in a special manner careful to conduct themselves well in those things wherein men have an eye upon them, and to study that which is lovely and of good report. Particularly, here are three pairs of sins we are cautioned against:—1. We must not walk in rioting and drunkenness; we must abstain from all excess in eating and drinking. We must not give the least countenance to revelling, nor indulge our sensual appetite in any private excesses. Christians must not overcharge their hearts with surfeiting and drunkenness, Luke xxi. 34 . This is not walking as in the day; for those that are drunk are drunk in the night, 1 Thess. v. 7 . 2. Not in chambering and wantonness; not in any of those lusts of the flesh, those works of darkness, which are forbidden in the seventh commandment. Downright adultery and fornication are the chambering forbidden. Lascivious thoughts and affections, lascivious looks, words, books, sons, gestures, dances, dalliances, which lead to, and are degrees of, that uncleanness, are the wantonness here forbidden—whatsoever transgresseth the pure and sacred law of chastity and modesty. 3. Not in strife and envying. These are also works of darkness; for, though the acts and instances of strife and envy are very common, yet none are willing to own the principles, or to acknowledge themselves envious and contentious. It may be the lot of the best saints to be envied and striven with; but to strive and to envy ill becomes the disciples and followers of the peaceable and humble Jesus. Where there are riot and drunkenness, there usually are chambering and wantonness, and strife and envy. Solomon puts them all together, Prov. xxiii. 29 , &c. Those that tarry long at the wine ( v. 30 ) have contentions and wounds without cause ( v. 29 ) and their eyes behold strange women, v. 33 . IV. What provision to make ( v. 14 ): " Make not provision for the flesh. Be not careful about the body." Our great care must be to provide for our souls; but must we take no care about our bodies? Must we not provide for them, when they need it? Yes, but two things are here forbidden:—1. Perplexing ourselves with an inordinate care, intimated in these words, pronoian me poieisthe. "Be not solicitous in forecasting for the body; do not stretch your wits, nor set your thoughts upon the tenter-hooks, in making this provision; be not careful and cumbered about it; do not take thought, " Matt. vi. 31 . It forbids an anxious encumbering care. 2. Indulging ourselves in an irregular desire. We are not forbidden barely to provide for the body (it is a lamp that must be supplied with oil), but we are forbidden to fulfil the lusts thereof. The necessities of the body must be considered, but the lusts of it must not be gratified. Natural desires must be answered, but wanton appetites must be checked and denied. To ask meat for our necessities is duty: we are taught to pray for daily bread; but to ask meat for our lusts is provoking, Ps. lxxviii. 18 . Those who profess to walk in the spirit must not fulfil the lusts of the flesh, Gal. v. 16 . The apostle having, in the former chapter, directed our conduct one towards another in civil things, and prescribed the sacred laws of justice, peaceableness, and order, to be observed by us as members of the commonwealth, comes in this and part of the following chapter in like manner to direct our demeanour one towards another in sacred things, which pertain more immediately to conscience and religion, and which we observe as members of the church. Particularly, he gives rules how to manage our different apprehensions about indifferent things, in the management of which, it seems, there was something amiss among the Roman Christians, to whom he wrote, which he here labours to redress. But the rules are general, and of standing use in the church, for the preservation of that Christian lov

1 This epistle lesson treats not of faith, but of its fruits, or works. It teaches how a Christian should conduct himself outwardly in his relations to other men upon earth. But how we should walk in the Spirit before God, comes under the head of faith. Of faith Paul treats comprehensively and in apostolic manner in the chapters preceding this text. A close consideration of our passage shows it to be not didactic; rather it is meant to incite, to exhort, urge and arouse souls already aware of their duty. Paul in Romans 12:7-8 devotes the office of the ministry to two things, doctrine and exhortation. The doctrinal part consists in preaching truths not generally known; in instructing and enlightening the people. Exhortation is inciting and urging to duties already well understood. Necessarily both obligations claim the attention of the minister, and hence Paul takes up both. 2 For the sake of effect and emphasis the apostle in his admonition employs pleasing figures and makes an eloquent appeal. He introduces certain words -- “Armor,” “work,” “sleep,” “awake,” “darkness,” “light,” “day,” “night” -- which are purely figurative, intended to convey other than a literal and native meaning. He has no reference here to the things they ordinarily stand for. The words are employed as similes, to help us grasp the spiritual thought. The meaning is: Since for sake of temporal gain men rise from sleep, put aside the things of darkness and take up the day's work when night has given place to morning, how much greater the necessity for us to awake from our spiritual sleep, to cast off the things of darkness and enter upon the works of light, since our night has passed and our day breaks. 3 “Sleep” here stands for the works of wickedness and unbelief. For sleep is properly incident to the night time; and then, too, the explanation is given in the added words: “Let us cast off the works of darkness.” Similarly in the thought of awakening and rising are suggested the works of faith and piety. Rising from sleep is naturally an event of the morning. Relative to the same conception are Paul's words in First Thessalonians 5:4-10: “But ye, brethren, are not in darkness... ye are all sons of light, and sons of the day: we are not of the night, nor of darkness; so then let us not sleep, as do the rest, but let us watch and be sober. For they that sleep sleep in the night; and they that are drunken are drunken in the night. But let us, since we are of the day, be sober, putting on the breastplate of faith and love; and for a helmet, the hope of salvation. For God appointed us not unto wrath, but unto the obtaining of salvation through our Lord Jesus Christ, who died for us, that, whether we wake or sleep, we should live together with him.” 4 Paul, of course, is here not enjoining against physical sleep. His contrasting figures of sleep and wakefulness are used as illustrations of spiritual lethargy and activity--the godly and the ungodly life. In short, his conception here of rising out of sleep is the same as that expressed in his declaration ( Tit 2:11-13 ): “For the grace of God hath appeared, bringing salvation to all men, instructing us, to the intent that, denying ungodliness and worldly lusts, we should live soberly and righteously and godly in this present world; looking for the blessed hope and appearing of the glory of the great God and our Saviour Jesus Christ.” That which in the passage just quoted is called “denying ungodliness and worldly lusts,” is here in our text described as a rising from sleep; and the “sober, righteous, godly life” is the waking and the putting on the armor of light; while the appearing of grace is the day and the light, as we shall hear. 5 Now, note the analogy between natural and spiritual sleep. The sleeper sees nothing about him; he is not sensitive to any of earth's realities. In the midst of them he lies as one dead, useless; as without power or purpose. Though having life in himself he is practically dead to all outside. Moreover, his mind is occupied, not with realities, but with dreams, wherein he beholds mere images; vain forms, of the real; and he is foolish enough to think them true. But when he wakes, these illusions or dreams vanish. Then he begins to occupy himself with realities; phantoms are discarded. 6 So it is in the spiritual life. The ungodly individual sleeps. He is in a sense dead in the sight of God. He does not recognize--is not sensitive to--the real spiritual blessings extended him through the Gospel; he regards them as valueless. For these blessings are only to be recognized by the believing heart; they are concealed from the natural man. The ungodly individual is occupied with temporal, transitory things, such as luxury and honor, which are to eternal life and joy as dream images are to flesh-and-blood creatures. When the unbeliever awakes to faith, the transitory things of earth will pass from his contemplation, and their futility will appear. In relation to this subject Psalm 76:5, reads: “The stouthearted are made a spoil, they have slept their sleep; and none of the men of might have found their hands.” And Psalm 73:20: “As a dream when one awaketh, so, O Lord, when thou awakest, thou wilt despise their image.” Also Isaiah 29:8: “And it shall be as when a hungry man dreameth, and, behold, he eateth; but he awaketh, and his soul is empty: or as when a thirsty man dreameth, and, behold, he drinketh; but he awaketh, and, behold, he is faint, and his soul hath appetite: so shall the multitude of all the nations be, that fight against mount Zion.” But is it not showing altogether too much contempt for worldly power, wealth, pleasure and honor to compare them to dreams--to dream images? Who has courage to declare kings and princes, wealth, pleasure and power but creations of a dream, in the face of the mad rage of earth after such things? The reason for such conduct is failure to rise from sleep and by faith behold the light. V.11. “For now is salvation nearer to us than when we first believed.” 7 What do these words imply? Did we believe before, or have we now ceased to believe? Right here we must know that, as Paul in Romans 1:2-3 says, God through his prophets promised in the holy Scriptures the Gospel of his Son Jesus Christ our Lord, through whom all the world was to be saved. The word to Abraham reads: “In thy seed shall all the nations of the earth be blessed.” Gen. 22:18. The blessing here promised to the patriarch, in his seed, is simply that grace and salvation in Christ which the Gospel presents to the whole world, as Paul declares in the fourth chapter of Romans and the fourth of Galatians. For Christ is the seed of Abraham, his own flesh and blood, and in Christ all believing inquirers will be blessed. 8 This promise to the patriarch was later more minutely set forth and more widely circulated by the prophets. All of them wrote of the advent of Christ, and his grace and Gospel, as Peter in Acts 3:18-24 says: The divine promise was believed by the saints prior to the birth of Christ; thus, through the coming Messiah they were preserved and saved by faith. Christ himself ( Lk 16:22 ) pictures the promise under the figure of Abraham's bosom, into which all saints, from the time of Abraham to Christ's time, were gathered. Thus is explained Paul's declaration, “Now is salvation nearer to us than when we first believed.” He means practically: “The promise of God to Abraham is not a thing for future fulfilment; it is already fulfilled. Christ is come. The Gospel has been revealed and the blessing distributed throughout the world. All that we waited for in the promise, believing, is here.” The sentence has reference to the spiritual day Paul later speaks of--the rising light of the Gospel; as we shall hear. 9 But faith is not abolished in the fulfilment of the promise; rather it is established. As they of former time believed in the future fulfilment, we believe now in the completed fulfilment. Faith, in the two instances, is essentially the same, but one belief succeeds the other as fulfilment succeeds promise. For in both cases faith is based on the seed of Abraham; that is, on Christ. In one instance it precedes his advent and in the other follows. He who would now, like the Jews, believe in a Christ yet to come, as if the promise were still unfulfilled, would be condemned. For he would make God a liar in holding that his word is unredeemed, contrary to fact. Were the promise not fulfilled, our salvation would still be far off; we would have to wait its future accomplishment. 10 Having in mind faith under these two conditions, Paul asserts in Romans 1:17: “In the Gospel is revealed a righteousness of God from faith unto faith.” What is meant by the phrase “from faith unto faith”? Simply that we must now believe not only in the promise but in its past fulfilment. For though the faith of the fathers is one with our faith, they trusting in a Christ to come and we in a Christ revealed, yet the Gospel leads from the former faith to the latter. It is now necessary to believe not only the promise, but also its fulfilment. Abraham and the ancients were not called upon to believe in accomplished fulfilment, though they had the same Christ with us. There is one faith, one spirit, one Christ, one community of saints; but they preceded, while we come after, Christ. 11 Thus we--the fathers and ourselves--have had and still have a common faith in the one Christ, but under different conditions. Because of this common faith in the Messiah, we speak of their act of faith as our own, notwithstanding we were not alive in their day. And similarly, when they make mention of hearing, seeing and believing Christ, the reference is to ourselves, in whose day they live not. David says ( Ps 8:3 ): “When I consider thy heavens, the work of thy fingers,” that is, the apostles. Yet David did not live to see their day. And ( Ps 9:2 ): “I will be glad and exult in thee; I will sing praise to thy name, O Thou Most High.” And there are many similar passages where one individual speaks in the person of another in consequence of a common faith whereby believers unite in Christ as one body. 12 Paul's statement “Now is salvation nearer to us than when we first believed” cannot be understood to refer to nearness of possession. For the fathers had the same faith and the same Christ with us, and Christ was equally near to them. Hebrews 13:8 says, “Jesus Christ is the same yesterday and today, yea and for ever.” That is, Christ exists from the beginning of the world to all time, and through him and in him all are preserved. To him of strongest faith Christ is nearest; and from him who least believes, is salvation farthest, so far as personal possession of it goes. Paul's reference here is to nearness of the revelation of salvation. When Christ came the promise was fulfilled. The Gospel was revealed to the world. Through Christ's coming it was publicly preached to all men. In recognition of these things, the apostle says: “Salvation is nearer to us” than when unrevealed and unfulfilled in the promise. In Titus 2:11, it is said: “For the grace of God hath appeared, bringing salvation.” In other words, God's grace is revealed and publicly proclaimed; though the saints who lived prior to its manifestation nevertheless possessed it. 13 So the Scriptures teach the coming of Christ, notwithstanding he was already present to the fathers. However, he was not publicly proclaimed to mankind until after his resurrection from the dead. It is of this coming in the Gospel the Scriptures for the most part teach. Incident to this revelation he came in human form. The taking upon himself of humanity would have profited no one had it not meant the proclamation of the Gospel. The Gospel was to present him to the whole world, revealing the fact that he became man for the sake of imparting the blessing to all who, accepting the Gospel, should believe in him. Paul tells us ( Rom 1:2 ) the Gospel was promised of God; from which we may infer God placed more emphasis upon the Gospel, the public revelation of Christ through the Word, than upon his physical birth, his advent in human form. God's purpose was concerning the Gospel and our faith, and he permitted his Son to assume humanity for the sake of making possible the preaching of the Gospel of Christ; that through the revealed Word salvation in Christ might be brought near- might come--to all the world. 14 Some have presented four different forms of Christ's advent, adapted to the four Sundays in Advent. But the most vital form of his coming, that upon which all efficacy depends, the coming to which Paul here refers, they have failed to recognize. They know not what constitutes the Gospel, nor for what purpose it was given. Despite their much talk about the advent of Christ, they thrust him from us farther than heaven is from earth. How can Christ profit us unless he be embraced by faith? But how can he be embraced by faith where the Gospel is not preached? THE DAY OF GRACE. V.12. “The night is far spent, and the day is at hand.” 15 This is equivalent to saying “salvation is near to us.” By the word “day” Paul means the Gospel; the Gospel is like day in that it enlightens the heart or soul. Now, day having broken, salvation is near to us. In other words, Christ and his grace, promised to Abraham, are now revealed; they are preached in all the world, enlightening mankind, awakening us from sleep and making manifest the true, eternal blessings, that we may occupy ourselves with the Gospel of Christ and walk honorably in the day. By the word “night” we are to understand all doctrines apart from the Gospel. For there is no other saving doctrine; all else is night and darkness. 16 Notice carefully Paul's words. He designates the most beautiful and vivifying time of the day--the delightful, joyous dawn, the hour of sunrise. Then the night has passed and the day broken. In response to the morning dawn, birds sing, beasts arouse themselves and all humanity arises. At daybreak, when the sky is red in the east, the world is apparently new and all things reanimated, In many places in the Scriptures, the comforting, vivifying preaching of the Gospel is compared to the morning dawn, to the rising of the sun; sometimes the figure is implied and sometimes plainly expressed, as here where Paul styles the Gospel the breaking day. Again, Psalm 110:3: “Thy people offer themselves willingly in the day of thy power, in holy array: out of the womb of the morning thou hast the dew of thy youth.” Here the Gospel is plainly denominated the womb of the morning, the day of Christ's power, wherein, as the dew is born of the morning, we are conceived and born children of Christ; and by no work of man, but from heaven and through the Holy Spirit's grace. 17 This Gospel day is produced by the glorious Sun Jesus Christ. Hence Malachi calls him the Sun of Righteousness, saying, “But unto you that fear my name shall the Sun of Righteousness arise with healing in its wings.” Mal. 4:2. All believers in Christ receive the light of his grace, and righteousness, and shall rejoice in the shelter of his wings. Again in Psalm 118:24, we read: “This is the day which Jehovah hath made; we will rejoice and be glad in it.” The meaning is: The natural sun makes the natural day, but the Lord himself is the author of the spiritual day. Christ is the Sun, the source of the Gospel day. From him the Gospel brightness shines throughout the world. John 9:5 reads: “I am the light of the world.” 18 Psalm 19:1 beautifully describes Christ the Sun, and the Gospel day: “The heavens declare the glory of God.” As the natural heavens bring the sun and the day, and the sun is in the heavens, so the apostles in their preaching possess and bring to us the real Sun, Christ. The Psalm continues: “In them hath he set a tabernacle for the sun, which is as a bridegroom coming out of his chamber, and rejoiceth as a strongman to run his course. His going forth is from the end of the heavens, and his circuit unto the ends of it; and there is nothing hid from the heat thereof.” It all refers to the beautiful daybreak of the Gospel. Scripture sublimely exalts the Gospel day, for it is the source of life, joy, pleasure and energy, and brings all good. Hence the name “Gospel” --joyful news. 19 Who can enumerate the things revealed to us by this day--by the Gospel? It teaches us everything--the nature of God, of ourselves, and what has been and is to be in regard to heaven, hell and earth, to angels and devils. It enables us to know how to conduct ourselves in relation to these--whence we are and whither we go. But, being deceived by the devil, we forsake the light of day and seek to find truth among philosophers and heathen totally ignorant of such matters. In permitting ourselves to be blinded by human doctrines, we return to the night. Whatsoever is not the Gospel day surely cannot be light. Otherwise Paul, and in fact all Scripture, would not urge that day upon us and pronounce everything else night. 20 Our disposition to run counter to the perfectly plain teachings of Scripture and seek inferior light, when the Lord declares himself the Light and Sun of the world, must result from our having incurred the displeasure of Providence. Had we no other evidence that the high schools of the Pope are the devil's abominable fostering-places of harlots and knaves, the fact is amply plain in the way they shamelessly introduce and extol Aristotle, the inferior light, exercising themselves in him more than in Christ; rather they exercise themselves wholly in Aristotle and not at all in Christ. V.12. “Let us therefore cast off the works of darkness, and let us put on the armor of light.” 21 As Christ is the Sun and the Gospel is the day, so faith is the light, or the seeing and watching on that day. We are not profited by the shining of the sun, and the day it produces, if our eyes fail to perceive its light. Similarly, though the Gospel is revealed, and proclaims Christ to the world, it enlightens none but those who receive it, who have risen from sleep through the agency of the light of faith. They who sleep are not affected by the sun and the day; they receive no light therefrom, and see as little as if there were neither sun nor day. It is to our day Paul refers when he says: “Dear brethren, knowing the season, that already it is time for you to awake out of sleep, etc.” Though the hour is one of spiritual opportunity, it has been revealed in secular time, and is daily being revealed. In the light of our spiritual knowledge we are to rise from sleep and lay aside the works of darkness. Thus it is plain Paul is not addressing unbelievers. As before said, he is not here teaching the doctrine of faith, but its works and fruits. He tells the Romans they know the time is at hand, that the night is past and the day has broken. 22 Do you ask, Why this passage to believers? As already stated, preaching is twofold in character: it may teach or it may incite and exhort. No one ever gets to the point of knowledge where it is not necessary to admonish him--continually to urge him--to new reflections upon what he already knows; for there is danger of his untiring enemies the devil, the world and the flesh--wearying him and causing him to become negligent, and ultimately lulling him to sleep. Peter says ( 1 Pet 5:8 ): “Your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour.” In consequence of this fact, he says: “Be sober, be watchful.” Similarly Paul's thought here is that since the devil, the world and the flesh cease not to assail us, there should be continuous exhorting and impelling to vigilance and activity. Hence the Holy Spirit is called the Paraclete, the Comforter or Helper, who incites and urges to good. 23 Hence Paul's appropriate choice of words. Not the works of darkness but the works of light he terms “armor.” And why “armor” rather than “works”? Doubtless to teach that only at the cost of conflicts, pain, labor and danger will the truly watchful and godly life be maintained; for these three powerful enemies, the devil, the world and the flesh, unceasingly oppose us day and night. Hence Job ( ch 7:1 ) regards the life of man on earth as a life of trial and warfare. Now, it is no easy thing to stand always in battle array during the whole of life. Good trumpets and bugles are necessary preaching and exhortation of the sort to enable us valiantly to maintain our position in battle. Good works are armor: evil works are not; unless, indeed, we submit and give them control over us. Then they likewise become armor. Paul says, “Neither present your members unto sin as instruments of unrighteousness” ( Rom 6:13 ), meaning: Let not the works of darkness get such control of you as to render your members weapons of unrighteousness. 24 Now, as already made plain, the word “light” here carries the thought of “faith.” The light of faith, in the Gospel day, shines from Christ the Sun into our hearts. The armor of light, then, is simply the works of faith. On the other hand, “darkness” is unbelief; it reigns in the absence of the Gospel and of Christ, through the instrumentality of the doctrines of men-of human reason-instigated by the devil. The “works of darkness” are, therefore, the “works of unbelief.” As Christ is Lord and Ruler in the realm of that illuminating faith, so, as Paul says ( Eph 6:12 ), the devil is ruler of this darkness; that is, over unbelievers. For he says again ( 2 Cor 4:3-4 ): “And even if our gospel is veiled, it is veiled in them that perish: in whom the god of this world [that is, the devil] hath blinded the minds of the unbelieving, that the light of the gospel of the glory of Christ... should not dawn upon them.” The character of the two kinds of works, however, will be discussed later. V.13. “Let us walk, becomingly (honestly), as in the day.” 25 Works of darkness are not wrought in the day. Fear of being shamed before men makes one conduct himself honorably. The proverbial expression “shameless night” is a true one. Works we are ashamed to perform in the day are wrought in the night. The day, being shamefaced, constrains us to walk honorably. A Christian should so live that he need never be ashamed of the character of his works, though they be revealed to all the world. He whose life and conduct are such as to make him unwilling his deeds should be manifest to everyone, certainly does not live in a Christian manner. In this connection Christ says: “For everyone that doeth evil hateth the light, and cometh not to the light, lest his works should be reproved. But he that doeth the truth cometh to the light, that his works may be made manifest, that they have been wrought in God,” 1 Jn 3:20-21. 26 So you see the urgent necessity for inciting and exhorting to be vigilant and to put on the armor of light. How many Christians now could endure the revelation of all their works to the light of day? What kind of Christian life do we hypocrites lead if we cannot endure the exposure of our conduct before men, when it is now exposed to God, his angels and creatures, and on the last day shall be revealed to all? A Christian ought to live as he would be found in the last day before all men. “Walk as children of light, for the fruit of the light is in all goodness and righteousness and truth.” Eph 5:9. “Take thought for things honorable,” not only in the sight of God, but also “in the sight of all men.” Rom 12:17. “For our glorying is this, the testimony of our conscience, that in holiness and sincerity of God, not in fleshly wisdom... we behaved ourselves in the world.” 2 Cor 1:12. 27 But such a life certainly cannot be maintained in the absence of faith, when faith itself-- vigilant, active, valiant faith--has enough to do to remain constant, sleepless and unwearied. Essential as it is that doctrine be preached to the illiterate, it is just as essential to exhort the learned not to fall from their incipient right living, under the assaults of raging flesh, subtle world and treacherous devil. V.13. “Not in revelling and drunkenness, not in chambering and wantonness, not in strife and jealousy.” 28 Here Paul enumerates certain works of darkness. In the beginning of the discourse he alludes to one as “sleep.” In First Thessalonians 5:6, it is written: “Let us not sleep, as do the rest, but let us watch and be sober.” Not that the apostle warns against physical sleep; he means spiritual sleep--unbelief, productive of the works of darkness. Yet physical sleep may likewise be an evil work when indulged in from lust and revelling, through indolence and excessive inebriety, to the obstruction of light and the weakening of the armor of light. These six works of darkness include all others, such as are enumerated in Galatians 5:19-21, and Colossians 3:5 and 8. We will divide them into two general classes, the right hand class and the left hand class. Upon the right are arrayed these four--revelling, drunkenness, chambering and wantonness; on the left, strife and jealousy. For scripturally, the left side signifies adversity and its attendant evils--wrath, jealousy, and so on. The right side stands for prosperity and its results rioting, drunkenness, lust, indolence, and the like. 29 Plainly, then, Paul means to include under the two mentioned works of darkness--strife and jealousy--all of similar character. For instance, the things enumerated in Ephesians 4:31, which says: “Let all bitterness, and wrath, and anger, and clamor, and railing, be put away from you, with all malice”; and again in Galatians 5:19-21, reading: “Now the works of the flesh are... enmities, strife, jealousies, wraths, factions, divisions, parties, envyings, drunkenness, revellings and such like.” In short, “strife and jealousy” here stand for innumerable evils resulting from wrath, be it in word or deed. 30 Likewise under the four vices--revelling, drunkenness, indolence and lewdness--the apostle includes all the vices of unchastity in word or deed, things none would wish to enumerate. The six works mentioned suffice to teach that he who lives in the darkness of unbelief does not keep himself pure in his neighbor's sight, but is immoderate in all his conduct, toward himself and toward his fellow-man. Further comment on these words is unnecessary. Everyone knows the meaning of “revelling and drunkenness” --excessive eating and drinking, more for the gratification of appetite than for nourishment of the body. Again, it is not hard to understand the reference to idleness in bed-chambers, to lewdness and unchastity. The apostle's words stand for the indulgence of the lusts and appetites of the flesh: excessive sleeping and indolence; every form of unchastity and sensuality practiced by the satiated, indolent and stupid, in daytime or nighttime, in retirement or elsewhere, privately or publicly-vices that seek material darkness and secret places. These vices Paul terms “chambering and wantonness.” And the meaning of “strife” and of “jealousy” is generally understood. PUT ON CHRIST, THE ARMOR OF LIGHT. V.14. “But put ye on the Lord Jesus Christ.” 31 In this admonition to put on Christ, Paul briefly prescribes all the armor of light. Christ is “put on” in two ways. First, we may clothe ourselves with his virtues. This is effected through the faith that relies on the fact of Christ having in his death accomplished all for us. For not our righteousness, but the righteousness of Christ, reconciled us to God and redeemed us from sin. This manner of putting on Christ is treated of in the doctrine concerning faith; it gives Christ to us as a gift and a pledge. Relative to this topic more will be said in the epistle for New Year's day, Galatians 3:27: “For as many of you as were baptized into Christ did put on Christ.” 32 Secondly, Christ being our example and pattern, whom we are to follow and copy, clothing ourselves in the virtuous garment of his walk, Paul fittingly says we should “put on” Christ. As expressed in First Corinthians 15:49: “As we have borne the image of the earthy, we shall also bear the image of the heavenly.” And again ( Eph 4:22-24 ): “That ye put away, as concerning your former manner of life, the old man, that waxeth corrupt after the lusts of deceit; and that ye be renewed in the spirit of your mind, and put on the new man, that after God hath been created in righteousness and holiness of truth.” 33 Now, in Christ we behold only the true armor of light. No gormandizing or drunkenness is here; nothing but fasting, moderation, and restraint of the flesh, incident to labor, exertion, preaching, praying and doing good to mankind. No indolence, apathy or unchastity exists, but true discipline, purity, vigilance, early rising. The fields are couch for him who has neither house, chamber nor bed. With him is no wrath, strife or envying; rather utter goodness, love, mercy, patience. Paul presents Christ the example in a few words where he says ( Col 3:12-15 ): “Put on therefore, as God's elect, holy and beloved, a heart of compassion, kindness, lowliness, meekness, longsuffering; forbearing one another, and forgiving each other, if any man have a complaint against any, even as the Lord forgave you, so also do ye: and above all these things put on love, which is the bond of perfectness, and let the peace of Christ rule in your hearts, to the which also ye were called in one body; and be ye thankful.” Again, in Philippians 2:5-8, after commanding his flock to love and serve one another, he presents as an example the same Christ who became servant unto us. He says: “Have this mind in you, which was also in Christ Jesus: who, existing in the form of God, counted not the being on an equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being made in the likeness of men; and being found in fashion as a man.” 34 Now, the armor of light is, briefly, the good works opposed to gluttony, drunkenness, licentiousness; to indolence, strife and envying: such as fasting, watchfulness, prayer, labor, chastity, modesty, temperance, goodness, endurance of hunger and thirst, of cold and heat. Not to employ my own words, let us hear Paul's enumeration of good works in Galatians 5:22-23: “The fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, meekness, self-control.” But he makes a still more comprehensive count in Second Corinthians 6:1-10: “We entreat also that ye receive not the grace of God in vain (for he saith, At an acceptable time I hearkened unto thee, and in a day of salvation did I succor thee: behold, now is the acceptable time; behold, now is the day of salvation) [in other words, For now is salvation nearer to us than when we first believed, and now is the time to awake out of sleep]: giving no occasion of stumbling in anything, that our ministration be not blamed; but in everything commending ourselves, as ministers of God, in much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tumults, in labors, in watchings, in fastings; in pureness, in knowledge, in longsuffering, in kindness, in the Holy Spirit, in love unfeigned, in the word of truth, in the power of God; by the armor of righteousness on the right hand and on the left, by glory and dishonor, by evil report and good report; as deceivers, and yet true; as unknown, and yet well known; as dying, and behold, we live; as chastened, and not killed; as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.” What a rich stream of eloquence flows from Paul's lips! He makes plain enough in what consists the armor of light on the left hand and on the right. To practice these good works is truly putting on Jesus Christ. 35 It is a very beautiful feature in this passage that it presents the very highest example, the Lord himself, when it says, “Put ye on the Lord.” Here is a strong incentive. For the individual who can see his master fasting, laboring, watching, enduring hunger and fatigue, while he himself feasts, idles, sleeps, and lives in luxury, must be a scoundrel. What master could tolerate such conduct in a servant? Or what servant would dare attempt such things? We can but blush with shame when we behold our unlikeness to Christ. 36 Who can influence to action him who refuses to be warmed and aroused by the example of Christ himself? What is to be accomplished by the rustling of leaves and the sound of words when the thunder-clap of Christ's example fails to move us? Paul was particular to add the word “Lord,” saying, “Put ye on the Lord Jesus Christ.” As if to say: “Ye servants, think not yourselves great and exalted. Look upon your Lord, who, though under no obligation, denied himself.” V.14. “And make not provision for the flesh, to fulfil the lusts thereof.” 37 Paul here briefly notices two different provisions for the flesh. One is supplying its natural wants-furnishing the body with food and raiment necessary to sustain life and vigor; guarding against enfeebling it and unfitting it for labor by too much restraint. 38 The other provision is a sinful one, the gratification of the lusts and inordinate appetites. This Paul here forbids. It is conducive to works of darkness. The flesh must be restrained and made subservient to the spirit. It must not dismount its master, but carry him if necessary. Sirach ( ch 33:24 ) says: “Fodder, a wand, and burdens are for the ass; and bread, correction, and work for a servant.” He does not say the animal is to be mistreated or maimed; nor does he say the servant is to be abused or imprisoned. Thus to the body pertains subjection, labor and whatever is essential to its proper welfare. Paul says of himself: “I buffet my body, and bring it into bondage [subjection].” 1 Cor 9:27. He does not say he brings his body to illness or death, but makes it serve in submission to the spirit. 39 Paul adds this last admonition for the sake of two classes of people. One class is represented by them who make natural necessity an excuse to indulge their lusts and gratify their desires. Because of humanity's proneness to such error, many saints, deploring the sin, have often in the attempt to resist it, unduly restrained their bodies. So subtle and deceptive is nature in the matter of its demands and its lusts, no man can wholly handle it; he must live this life in insecurity and concern. The other class is represented by the blind saints who imagine the kingdom of God and his righteousness are dependent upon the particular meat and drink, clothing and couch, of their own choice. They look no farther than at their individual work in this respect, and fancy that in fasting until the brain is disordered, the stomach deranged or the body emaciated, they have done well. Upon this subject Paul says ( I Cor 8:8 ): “Food will not commend us to God; neither, if we eat not, are we the worse; nor, if we eat, are we the better.” Again ( Col 2:18-23 ): “Let no man rob you of your prize by a voluntary humility and worshipping of the angels... which things have indeed a show of wisdom in will-worship, and humility, and severity to the body; but are not of any value against the indulgence of the flesh.” 40 Gerson commended the Carthusians for not eating meat, even though debility made meat a necessity. He would deny it even at the cost of life. Thus was the great man deceived by this superstitious, angelic spirituality. What if God judges its votaries as murderers of themselves? Indeed, no orders, statutes or vows contrary to the command of God can rightfully be made; and if made they would profit no more than would a vow to break one's marriage contract. Certainly God has here in the words of Paul forbidden such destruction of our own bodies. It is our duty to allow the body all necessary food, whether wine, meat, eggs or anything else; whether the time be Friday, Sunday, in Lent or after the feast of Easter; regardless of all orders, traditions and vows, and of the Pope. No prohibition contrary to God's command can avail, though made by the angels even. 41 This wretched folly of vows has its rise in darkness and blindness; the looking upon mere works and trusting to be saved by the number and magnitude of them. Paul would make of works “armor of light,” and employ them to overcome the works of darkness. Thus far, then, and no farther, should fasting, vigilance and exertion be practiced. Before God it matters not at all whether you eat fish or meat, drink water or wine, wear red or green, do this or that. All foods are good creations of God and to be used. Only take heed to be temperate in appropriating them and to abstain when it is necessary to the conquest of the works of darkness. It is impossible to lay down a common rule of abstinence, for all bodies are not constituted alike. One needs more, another less. Everyone must judge for himself, and must care for his body according to the advice of Paul: “Make not provision for the flesh, to fulfil the lusts thereof.” Had there been any other rule for us, Paul would not have omitted it here. 42 Hence, you see, the ecclesiastical traditions that flatly forbid the eating of meat are contrary to the Gospel. Paul predicts their appearance in First Timothy 4:1-3, where he says: “But the Spirit saith expressly, that in later times some shall fall away from the faith, giving heed to seducing spirits and doctrines of demons, through the hypocrisy of men that speak lies, branded in their own conscience as with a hot iron; forbidding to marry, and commanding to abstain from meats, which God created to be received with thanksgiving.” That these words have reference to ecclesiastical orders and those of the entire Papacy, no one can deny. They are plain. Hence the nature of papistical works is manifest. 43 Also you will note here Paul does not sanction the fanatical devotion of certain effeminate saints who set apart to themselves particular days for fasting, as a special service to God, one for this saint, another for that. These are all blind paths, leading us to base our blessings on works. Without distinction of days and meats, our lives should be temperate and sober throughout. If good works are to be our armor of light, and if the entire life is to be pure and chaste, we must never lay off the arms of defense, but always be found sober, temperate, vigilant, energetic. These fanatical saints, however, fast one day on bread and water and then eat and drink to excess every day for one-fourth of the year. Again, some fast from food in the evening but drink immoderately. And who can mention all the folly and works of darkness originating from regarding works for the sake of the efforts themselves and not for the purpose they serve. Men convert the armor of good works into a mirror, fasting without knowing the reason for abstinence. They are like those who bear a sword merely to look at, and when assailed do not use it. This is enough on today's epistle lesson.

ght. The word night, in the New Testament, is used to denote night literally, ( Mt 2:14, etc.;) the starry heavens, ( Rev 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, 1Thes 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, Rev 21:23,25, 22:5. The times of the gospel are represented as times of light, ( Isa 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, Heb 10:25, 1Pet 4:7, Jas 5:8, Rev 22:20, 1Thes 5:2-6, Php 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 1Thes 5:2-6. Comp. 2Thes 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, Heb 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. 1Thes 5:7, "They that be drunken, are drunken in the night." Comp. Jn 3:20, Eph 5:11-13. Let us put on. Let us clothe ourselves with. The armour of light. The word armour --(οπλα)--properly means arms, or instruments of war, including the helmet, sword, shield, etc., Eph 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 2Cor 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, 1Thes 5:5. Note, Lk 16:8. By the armour of light, therefore, the apostle means those graces which stand opposed to the deeds of darkness, ( Rom 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 Eph 6:11-17. (d) "therefore cast off" Eph 5:11 (e) "put on the armour of light" Eph 6:13 Verse 13. Let us wal

k. 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 Eph 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" Php 4:8, 1Pet 2:12 (g) "and drunkenness" 1Pet 4:3 (h) "chambering and wantonness" 1Cor 6:9,10 Verse 14. But put ye

Banqueting - Luxurious, elegant feasts.

on. Comp. Gal 3:27. The word rendered "put ye on" is the same as used in Rom 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. Heb 4:15, 7:26, 1Pet 2:22, Isa 53:9, 1Jn 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 Rom 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" Gal 3:27 (k) "not provision for the flesh" Gal 5:16

But put ye on the Lord Jesus Christ - Herein is contained the whole of our salvation. It is a strong and beautiful expression for the most intimate union with him, and being clothed with all the graces which were in him. The apostle does not say, Put on purity and sobriety, peacefulness and benevolence; but he says all this and a thousand times more at once, in saying, Put on Christ. And make not provision - To raise foolish desires, or, when they are raised already, to satisfy them.