mh_parser/vol_split/45 - Romans/Chapter 13.xml

<div2 id="Rom.xiv" n="xiv" next="Rom.xv" prev="Rom.xiii" progress="39.58%" title="Chapter XIII">
<h2 id="Rom.xiv-p0.1">R O M A N S.</h2>
<h3 id="Rom.xiv-p0.2">CHAP. XIII.</h3>
<p class="intro" id="Rom.xiv-p1">There are three good lessons taught us in this
chapter, where the apostle enlarges more upon his precepts than he
had done in the foregoing chapter, finding them more needful to be
fully pressed. I. A lesson of subjection to lawful authority,
<scripRef id="Rom.xiv-p1.1" osisRef="Bible:Rom.13.1-Rom.13.6" parsed="|Rom|13|1|13|6" passage="Ro 13:1-6">ver. 1-6</scripRef>. II. A lesson of
justice and love to our brethren, <scripRef id="Rom.xiv-p1.2" osisRef="Bible:Rom.13.7-Rom.13.10" parsed="|Rom|13|7|13|10" passage="Ro 13:7-10">ver. 7-10</scripRef>. III. A lesson of sobriety and
godliness in ourselves, <scripRef id="Rom.xiv-p1.3" osisRef="Bible:Rom.13.11-Rom.13.14" parsed="|Rom|13|11|13|14" passage="Ro 13:11-14">ver. 11 to
the end</scripRef>.</p>
<scripCom id="Rom.xiv-p1.4" osisRef="Bible:Rom.13" parsed="|Rom|13|0|0|0" passage="Ro 13" type="Commentary"/>
<scripCom id="Rom.xiv-p1.5" osisRef="Bible:Rom.13.1-Rom.13.6" parsed="|Rom|13|1|13|6" passage="Ro 13:1-6" type="Commentary"/><div class="Commentary" id="Bible:Rom.13.1-Rom.13.6">
<h4 id="Rom.xiv-p1.6">Obedience to Magistrates
Enforced. (<span class="smallcaps" id="Rom.xiv-p1.7">a.
d.</span> 58.)</h4>
<p class="passage" id="Rom.xiv-p2">1 Let every soul be subject unto the higher
powers. For there is no power but of God: the powers that be are
ordained of God.   2 Whosoever therefore resisteth the power,
resisteth the ordinance of God: and they that resist shall receive
to themselves damnation.   3 For rulers are not a terror to
good works, but to the evil. Wilt thou then not be afraid of the
power? do that which is good, and thou shalt have praise of the
same:   4 For he is the minister of God to thee for good. But
if thou do that which is evil, be afraid; for he beareth not the
sword in vain: for he is the minister of God, a revenger to
<i>execute</i> wrath upon him that doeth evil.   5 Wherefore
<i>ye</i> 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.</p>
<p class="indent" id="Rom.xiv-p3">We are here taught how to conduct ourselves
towards magistrates, and those that are in authority over us,
called here the <i>higher powers,</i> 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 (<scripRef id="Rom.xiv-p3.1" osisRef="Bible:Ps.15.4" parsed="|Ps|15|4|0|0" passage="Ps 15:4">Ps. xv. 4</scripRef>), 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,</p>
<p class="indent" id="Rom.xiv-p4">I. The duty enjoined: <i>Let every soul be
subject.</i> 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.—<i>Every soul.</i> 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.
<i>Curse not the king, no, not in thy thought,</i> <scripRef id="Rom.xiv-p4.1" osisRef="Bible:Eccl.10.20" parsed="|Eccl|10|20|0|0" passage="Ec 10:20">Eccl. x. 20</scripRef>. To compass and imagine
are treason begun. The subjection of soul here required includes
inward honour (<scripRef id="Rom.xiv-p4.2" osisRef="Bible:1Pet.2.17" parsed="|1Pet|2|17|0|0" passage="1Pe 2:17">1 Pet. ii.
17</scripRef>) 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 <i>higher powers;</i> 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 <i>rebellious city, hurtful to kings
and provinces,</i> <scripRef id="Rom.xiv-p4.3" osisRef="Bible:Ezra.4.15-Ezra.4.16" parsed="|Ezra|4|15|4|16" passage="Ezr 4:15,16">Ezra iv. 15,
16</scripRef>. 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 <i>factious, seditious,</i> and <i>turbulent,</i> 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, <scripRef id="Rom.xiv-p4.4" osisRef="Bible:Deut.17.15" parsed="|Deut|17|15|0|0" passage="De 17:15">Deut. xvii.
15</scripRef>. Besides, Paul had taught them that they were <i>not
under the law,</i> 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.</p>
<p class="indent" id="Rom.xiv-p5">II. The reasons to enforce this duty. Why
must we be subject?</p>
<p class="indent" id="Rom.xiv-p6">1. For <i>wrath's sake.</i> 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 (<scripRef id="Rom.xiv-p6.1" osisRef="Bible:Rom.13.2" parsed="|Rom|13|2|0|0" passage="Ro 13:2"><i>v.</i> 2</scripRef>), <i>Those that resist
shall receive to themselves damnation:</i> <b><i>krima
lepsontai,</i></b> 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 (<scripRef id="Rom.xiv-p6.2" osisRef="Bible:Rom.13.3" parsed="|Rom|13|3|0|0" passage="Ro 13:3"><i>v.</i> 3</scripRef>), <i>Rulers are a
terror.</i> This is a good argument, but it is low for a
Christian.</p>
<p class="indent" id="Rom.xiv-p7">2. We must be subject, <i>not only for
wrath, but for conscience' sake;</i> not so much <i>formidine
pœnæ—from the fear of punishment,</i> as <i>virtutis
amore—from the love of virtue.</i> This makes common civil offices
acceptable to God, when they are done for <i>conscience' sake,</i>
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,
<scripRef id="Rom.xiv-p7.1" osisRef="Bible:Rom.13.1-Rom.13.4 Bible:Rom.13.6" parsed="|Rom|13|1|13|4;|Rom|13|6|0|0" passage="Ro 13:1-4,6"><i>v.</i> 1-4, 6</scripRef>,</p>
<p class="indent" id="Rom.xiv-p8">(1.) From the institution of magistracy:
<i>There is no power but of God.</i> 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, <scripRef id="Rom.xiv-p8.1" osisRef="Bible:Prov.8.15" parsed="|Prov|8|15|0|0" passage="Pr 8:15">Prov. viii. 15</scripRef>. 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 (<scripRef id="Rom.xiv-p8.2" osisRef="Bible:John.19.11" parsed="|John|19|11|0|0" passage="Joh 19:11">John
xix. 11</scripRef>), 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.—<i>The powers that be:</i>
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 (<scripRef id="Rom.xiv-p8.3" osisRef="Bible:1Pet.2.13" parsed="|1Pet|2|13|0|0" passage="1Pe 2:13">1 Pet. ii.
13</scripRef>), yet originally an ordinance of God.—<i>Ordained of
God</i>—<b><i>tetagmenai;</i></b> 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 (<scripRef id="Rom.xiv-p8.4" osisRef="Bible:Rom.13.2" parsed="|Rom|13|2|0|0" passage="Ro 13:2"><i>v.</i>
2</scripRef>) that whosoever <i>resisteth the power resisteth the
ordinance of God.</i> 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 (<scripRef id="Rom.xiv-p8.5" osisRef="Bible:Ps.82.6" parsed="|Ps|82|6|0|0" passage="Ps 82:6">Ps. lxxxii.
6</scripRef>), 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, <scripRef id="Rom.xiv-p8.6" osisRef="Bible:1Tim.2.1-1Tim.2.2" parsed="|1Tim|2|1|2|2" passage="1Ti 2:1,2">1
Tim. ii. 1, 2</scripRef>. Magistrates are here again and again
called God's ministers. He is the <i>minister of God,</i> <scripRef id="Rom.xiv-p8.7" osisRef="Bible:Rom.13.4 Bible:Rom.13.6" parsed="|Rom|13|4|0|0;|Rom|13|6|0|0" passage="Ro 13:4,6"><i>v.</i> 4, 6</scripRef>. 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.</p>
<p class="indent" id="Rom.xiv-p9">(2.) From the intention of magistracy:
<i>Rulers are not a terror to good works, but to the evil,</i>
&amp;c. Magistracy was designed to be,</p>
<p class="indent" id="Rom.xiv-p10">[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 <i>heirs of restraint,</i> to put
offenders to shame; Laish wanted such, <scripRef id="Rom.xiv-p10.1" osisRef="Bible:Judg.18.7" parsed="|Judg|18|7|0|0" passage="Jdg 18:7">Judg. xviii. 7</scripRef>. 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
(<scripRef id="Rom.xiv-p10.2" osisRef="Bible:1Tim.1.9" parsed="|1Tim|1|9|0|0" passage="1Ti 1:9">1 Tim. i. 9</scripRef>) 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 <i>in terrorem—to deter
others.</i> The horse and the mule must thus be held in with bit
and bridle. In this work the magistrate is the <i>minister of
God,</i> <scripRef id="Rom.xiv-p10.3" osisRef="Bible:Rom.13.4" parsed="|Rom|13|4|0|0" passage="Ro 13:4"><i>v.</i> 4</scripRef>. 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.—<i>To execute wrath upon him that doeth
evil.</i> 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 <i>doeth</i> evil: but God's judgment extends to the evil
thought, and is a discerner of the intents of the heart.—<i>He
beareth not the sword in vain.</i> 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, "<i>If thou do that which is evil,</i> which falls under
the cognizance and censure of the civil magistrate, <i>be
afraid;</i> 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. <i>First,</i> As
a holy God, that hates sin, against which, as it appears and puts
up its head, a public testimony is thus borne. <i>Secondly,</i> As
King of nations, and the God of peace and order, which are hereby
preserved. <i>Thirdly,</i> As the protector of the good, whose
persons, families, estates, and names, are by this means hedged
about. <i>Fourthly,</i> 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.</p>
<p class="indent" id="Rom.xiv-p11">[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 (<scripRef id="Rom.xiv-p11.1" osisRef="Bible:Rom.13.3" parsed="|Rom|13|3|0|0" passage="Ro 13:3"><i>v.</i>
3</scripRef>), and thou needest not be <i>afraid of the power,</i>
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 (<scripRef id="Rom.xiv-p11.2" osisRef="Bible:Ps.12.1 Bible:Ps.12.8" parsed="|Ps|12|1|0|0;|Ps|12|8|0|0" passage="Ps 12:1,8">Ps. xii.
1, 8</scripRef>); 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.</p>
<p class="indent" id="Rom.xiv-p12">(3.) From our interest in it: "He is <i>the
minister of God to thee for good.</i> 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 (<scripRef id="Rom.xiv-p12.1" osisRef="Bible:Rom.13.6" parsed="|Rom|13|6|0|0" passage="Ro 13:6"><i>v.</i> 6</scripRef>): "<i>For
this cause pay you tribute,</i> 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, <i>he is attending continually
upon this very thing,</i> 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."—<i>Pay you tribute,</i>
<b><i>phorous seleite.</i></b> 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.</p>
</div><scripCom id="Rom.xiv-p12.2" osisRef="Bible:Rom.13.7-Rom.13.10" parsed="|Rom|13|7|13|10" passage="Ro 13:7-10" type="Commentary"/><div class="Commentary" id="Bible:Rom.13.7-Rom.13.10">
<h4 id="Rom.xiv-p12.3">Justice and Charity. (<span class="smallcaps" id="Rom.xiv-p12.4">a.
d.</span> 58.)</h4>
<p class="passage" id="Rom.xiv-p13">7 Render therefore to all their dues: tribute to
whom tribute <i>is due;</i> 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 <i>there be</i> 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 <i>is</i> the fulfilling of the law.</p>
<p class="indent" id="Rom.xiv-p14">We are here taught a lesson of justice and
charity.</p>
<p class="indent" id="Rom.xiv-p15">I. Of justice (<scripRef id="Rom.xiv-p15.1" osisRef="Bible:Rom.13.7" parsed="|Rom|13|7|0|0" passage="Ro 13:7"><i>v.</i> 7</scripRef>): <i>Render therefore to all their
dues,</i> 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, &amp;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: <i>Tribute to whom
tribute is due, custom to whom custom.</i> 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, <i>Tribute to whom tribute
is due.</i> 2. Due respect: <i>Fear to whom fear, honour to whom
honour.</i> 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: <i>Honour
thy father and mother.</i> Compare <scripRef id="Rom.xiv-p15.2" osisRef="Bible:Lev.19.3" parsed="|Lev|19|3|0|0" passage="Le 19:3">Lev.
xix. 3</scripRef>, <i>You shall fear every man his mother and his
father;</i> 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 (<scripRef id="Rom.xiv-p15.3" osisRef="Bible:Rom.13.8" parsed="|Rom|13|8|0|0" passage="Ro 13:8"><i>v.</i>
8</scripRef>): "<i>Owe no man any thing;</i> 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 <i>wicked borroweth, and
payeth not again,</i> <scripRef id="Rom.xiv-p15.4" osisRef="Bible:Ps.37.21" parsed="|Ps|37|21|0|0" passage="Ps 37:21">Ps. xxxvii.
21</scripRef>. Many that are very sensible of the trouble think
little of the sin of being in debt.</p>
<p class="indent" id="Rom.xiv-p16">II. Of charity: <i>Owe no man any
thing;</i> <b><i>opheilete</i></b>—<i>you do owe</i> 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 <i>love one another,</i> 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 <i>is the fulfilling of the law;</i> not
perfectly, but it is a good step towards it. It is inclusive of all
the duties of the second table, which he specifies, <scripRef id="Rom.xiv-p16.1" osisRef="Bible:Rom.13.9" parsed="|Rom|13|9|0|0" passage="Ro 13:9"><i>v.</i> 9</scripRef>, and these suppose the
love of God. See <scripRef id="Rom.xiv-p16.2" osisRef="Bible:1John.4.20" parsed="|1John|4|20|0|0" passage="1Jo 4:20">1 John iv.
20</scripRef>. If the love be sincere, it is accepted as the
<i>fulfilling of the law.</i> 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—<i>love,</i> the beauty and harmony of the universe.
Loving and being loved is all the pleasure, joy, and happiness, of
an intelligent being. <i>God is love</i> (<scripRef id="Rom.xiv-p16.3" osisRef="Bible:1John.4.16" parsed="|1John|4|16|0|0" passage="1Jo 4:16">1 John iv. 16</scripRef>), 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, <scripRef id="Rom.xiv-p16.4" osisRef="Bible:Rom.13.9" parsed="|Rom|13|9|0|0" passage="Ro 13:9"><i>v.</i> 9</scripRef>. He
specifies the last five of the ten commandments, which he observes
to be all summed up in this royal law, <i>Thou shalt love thy
neighbour as thyself</i>—with an <i>as</i> 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, <i>Thou shalt not commit
adultery;</i> 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 (<scripRef id="Rom.xiv-p16.5" osisRef="Bible:Prov.7.15 Bible:Prov.7.18" parsed="|Prov|7|15|0|0;|Prov|7|18|0|0" passage="Pr 7:15,18">Prov. vii. 15, 18</scripRef>),
does really hate them, just as the devil does, who wars against the
soul. 2. A general rule concerning the nature of brotherly love:
<i>Love worketh no ill</i> (<scripRef id="Rom.xiv-p16.6" osisRef="Bible:Rom.13.10" parsed="|Rom|13|10|0|0" passage="Ro 13:10"><i>v.</i>
10</scripRef>)—he that walks in love, that is actuated and
governed by a principle of love, <i>worketh no ill;</i> he neither
practises nor contrives any ill <i>to his neighbour,</i> to any one
that he has any thing to do with: <b><i>ouk ergazetai.</i></b> The
projecting of evil is in effect the performing of it. Hence
devising iniquity is called <i>working evil</i> upon the bed,
<scripRef id="Rom.xiv-p16.7" osisRef="Bible:Mic.2.1" parsed="|Mic|2|1|0|0" passage="Mic 2:1">Mic. ii. 1</scripRef>. 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
<i>worketh no ill;</i> 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, <scripRef id="Rom.xiv-p16.8" osisRef="Bible:Prov.3.27-Prov.3.29" parsed="|Prov|3|27|3|29" passage="Pr 3:27-29">Prov. iii.
27-29</scripRef>. 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.</p>
</div><scripCom id="Rom.xiv-p16.9" osisRef="Bible:Rom.13.11-Rom.13.14" parsed="|Rom|13|11|13|14" passage="Ro 13:11-14" type="Commentary"/><div class="Commentary" id="Bible:Rom.13.11-Rom.13.14">
<h4 id="Rom.xiv-p16.10">The Christian Directory. (<span class="smallcaps" id="Rom.xiv-p16.11">a.
d.</span> 58.)</h4>
<p class="passage" id="Rom.xiv-p17">11 And that, knowing the time, that now <i>it
is</i> high time to awake out of sleep: for now <i>is</i> 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 <i>fulfil</i> the lusts <i>thereof.</i></p>
<p class="indent" id="Rom.xiv-p18">We are here taught a lesson of sobriety and
godliness in 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.</p>
<p class="indent" id="Rom.xiv-p19">I. When to awake: <i>Now it is high time to
awake</i> (<scripRef id="Rom.xiv-p19.1" osisRef="Bible:Rom.13.11" parsed="|Rom|13|11|0|0" passage="Ro 13:11"><i>v.</i> 11</scripRef>),
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, <scripRef id="Rom.xiv-p19.2" osisRef="Bible:Matt.25.5" parsed="|Matt|25|5|0|0" passage="Mt 25:5">Matt. xxv.
5</scripRef>. We have need to be often excited and stirred up to
awake. The word of command to all Christ's disciples is, <i>Watch.
"Awake</i>—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: <i>Knowing the
time.</i> 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 <scripRef id="Rom.xiv-p19.3" osisRef="Bible:1Thess.5.5-1Thess.5.6" parsed="|1Thess|5|5|5|6" passage="1Th 5:5,6">1 Thess. v. 5, 6</scripRef>.
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 (<scripRef id="Rom.xiv-p19.4" osisRef="Bible:1Pet.4.3" parsed="|1Pet|4|3|0|0" passage="1Pe 4:3">1
Pet. iv. 3</scripRef>), high time indeed, for <i>behold the
bridegroom cometh.</i>" 2. "The salvation we are upon the brink of:
<i>Now is our salvation nearer than when we believed</i>—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."</p>
<p class="indent" id="Rom.xiv-p20">II. How to dress ourselves. This is the
next care, when we are awake and up: "The <i>night is far spent,
the day is at hand;</i> 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, <scripRef id="Rom.xiv-p20.1" osisRef="Bible:Luke.21.28" parsed="|Luke|21|28|0|0" passage="Lu 21:28">Luke xxi. 28</scripRef>. And the day of our complete
salvation, in the heavenly glory, is at hand. Observe then,"</p>
<p class="indent" id="Rom.xiv-p21">1. "What we must put off; put off our
night-clothes, which it is a shame to appear abroad in: <i>Cast off
the works of darkness.</i>" 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," <scripRef id="Rom.xiv-p21.1" osisRef="Bible:2Pet.3.11 Bible:2Pet.3.14" parsed="|2Pet|3|11|0|0;|2Pet|3|14|0|0" passage="2Pe 3:11,14">2 Pet. iii. 11, 14</scripRef>.</p>
<p class="indent" id="Rom.xiv-p22">2. "What we must put on." Our care must be
<i>wherewithal we shall be clothed,</i> how shall we dress our
souls? (1.) <i>Put on the armour of light.</i> 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 <i>armour of God,</i> to which we are directed,
<scripRef id="Rom.xiv-p22.1" osisRef="Bible:Eph.6.13" parsed="|Eph|6|13|0|0" passage="Eph 6:13">Eph. vi. 13</scripRef>, &amp;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.) <i>Put on the Lord Jesus Christ,</i> <scripRef id="Rom.xiv-p22.2" osisRef="Bible:Rom.13.14" parsed="|Rom|13|14|0|0" passage="Ro 13:14"><i>v.</i> 14</scripRef>. This stands in
opposition to a great many base lusts, mentioned <scripRef id="Rom.xiv-p22.3" osisRef="Bible:Rom.13.13" parsed="|Rom|13|13|0|0" passage="Ro 13:13"><i>v.</i> 13</scripRef>. <i>Rioting and drunkenness</i>
must be cast off: one would think it should follows, but, "Put on
sobriety, temperance, chastity," the opposite virtues: no, "<i>Put
on Christ,</i> this includes all. Put on the righteousness of
Christ for justification; be found in him (<scripRef id="Rom.xiv-p22.4" osisRef="Bible:Phil.3.9" parsed="|Phil|3|9|0|0" passage="Php 3:9">Phil. iii. 9</scripRef>) 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 <i>new man</i> (<scripRef id="Rom.xiv-p22.5" osisRef="Bible:Eph.4.24" parsed="|Eph|4|24|0|0" passage="Eph 4:24">Eph. iv. 24</scripRef>); 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, <scripRef id="Rom.xiv-p22.6" osisRef="Bible:Gal.3.27" parsed="|Gal|3|27|0|0" passage="Ga 3:27">Gal. iii.
27</scripRef>. Let us do it in truth and sincerity. <i>The Lord
Jesus Christ.</i> "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."</p>
<p class="indent" id="Rom.xiv-p23">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?—<i>Let us walk.</i> Christianity teaches
us how to walk so as to please God, whose eye is upon us: <scripRef id="Rom.xiv-p23.1" osisRef="Bible:1Thess.4.1" parsed="|1Thess|4|1|0|0" passage="1Th 4:1">1 Thess. iv. 1</scripRef>, <i>Walk honestly as in
the day.</i> Compare <scripRef id="Rom.xiv-p23.2" osisRef="Bible:Eph.5.8" parsed="|Eph|5|8|0|0" passage="Eph 5:8">Eph. v.
8</scripRef>, <i>Walk as children of light.</i> Our conversation
must be as becomes the gospel. <i>Walk honestly;</i>
<b><i>euschemonos</i></b>—<i>decently</i> 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
<i>rioting and drunkenness;</i> 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, <scripRef id="Rom.xiv-p23.3" osisRef="Bible:Luke.21.34" parsed="|Luke|21|34|0|0" passage="Lu 21:34">Luke xxi.
34</scripRef>. This is not walking as in the day; for those that
are <i>drunk are drunk in the night,</i> <scripRef id="Rom.xiv-p23.4" osisRef="Bible:1Thess.5.7" parsed="|1Thess|5|7|0|0" passage="1Th 5:7">1 Thess. v. 7</scripRef>. 2. <i>Not in chambering and
wantonness;</i> 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 <i>strife and envying.</i> 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, <scripRef id="Rom.xiv-p23.5" osisRef="Bible:Prov.23.29" parsed="|Prov|23|29|0|0" passage="Pr 23:29">Prov. xxiii.
29</scripRef>, &amp;c. Those that tarry long at the wine (<scripRef id="Rom.xiv-p23.6" osisRef="Bible:Prov.23.30" parsed="|Prov|23|30|0|0" passage="Pr 23:30"><i>v.</i> 30</scripRef>) have contentions and
wounds without cause (<scripRef id="Rom.xiv-p23.7" osisRef="Bible:Prov.23.29" parsed="|Prov|23|29|0|0" passage="Pr 23:29"><i>v.</i>
29</scripRef>) and their eyes behold strange women, <scripRef id="Rom.xiv-p23.8" osisRef="Bible:Prov.23.33" parsed="|Prov|23|33|0|0" passage="Pr 23:33"><i>v.</i> 33</scripRef>.</p>
<p class="indent" id="Rom.xiv-p24">IV. What provision to make (<scripRef id="Rom.xiv-p24.1" osisRef="Bible:Rom.13.14" parsed="|Rom|13|14|0|0" passage="Ro 13:14"><i>v.</i> 14</scripRef>): "<i>Make not provision
for the flesh.</i> 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, <b><i>pronoian me
poieisthe.</i></b> "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 <i>take thought,</i>" <scripRef id="Rom.xiv-p24.2" osisRef="Bible:Matt.6.31" parsed="|Matt|6|31|0|0" passage="Mt 6:31">Matt. vi. 31</scripRef>. 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, <scripRef id="Rom.xiv-p24.3" osisRef="Bible:Ps.78.18" parsed="|Ps|78|18|0|0" passage="Ps 78:18">Ps. lxxviii. 18</scripRef>. Those who profess to
walk in the spirit must not fulfil the lusts of the flesh,
<scripRef id="Rom.xiv-p24.4" osisRef="Bible:Gal.5.16" parsed="|Gal|5|16|0|0" passage="Ga 5:16">Gal. v. 16</scripRef>.</p>
</div></div2>