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<center><h1>Matthew Henry's Complete Commentary
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[<A HREF="MHC00000.HTM">Table of Contents</A>]<BR>
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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1721)
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<!-- (Begin Body) -->
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<CENTER>
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<BR><FONT SIZE=+3><B>R O M A N S.</B></FONT>
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<BR>
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<BR><FONT SIZE=+2>CHAP. XIII.</FONT>
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<HR SIZE=1 WIDTH=50>
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<FONT SIZE=-1>
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<P>
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There are three good lessons taught us in this chapter, where the
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apostle enlarges more upon his precepts than he had done in the
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foregoing chapter, finding them more needful to be fully pressed.
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I. A lesson of subjection to lawful authority,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+13:1-6">ver. 1-6</A>.
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II. A lesson of justice and love to our brethren,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+13:7-10">ver. 7-10</A>.
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III. A lesson of sobriety and godliness in ourselves,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+13:11-14">ver. 11 to the end</A>.</P>
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<A NAME="Ro13_1"> </A>
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<A NAME="Ro13_2"> </A>
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<A NAME="Ro13_3"> </A>
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<A NAME="Ro13_4"> </A>
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<A NAME="Ro13_5"> </A>
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<A NAME="Ro13_6"> </A>
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<A NAME="Sec1"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>Obedience to Magistrates Enforced.</I></FONT></TD>
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<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 58.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>1 Let every soul be subject unto the higher powers. For there
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is no power but of God: the powers that be are ordained of God.
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2 Whosoever therefore resisteth the power, resisteth the
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ordinance of God: and they that resist shall receive to
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themselves damnation.
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3 For rulers are not a terror to good works, but to the evil.
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Wilt thou then not be afraid of the power? do that which is good,
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and thou shalt have praise of the same:
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4 For he is the minister of God to thee for good. But if thou
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do that which is evil, be afraid; for he beareth not the sword in
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vain: for he is the minister of God, a revenger to <I>execute</I>
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wrath upon him that doeth evil.
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5 Wherefore <I>ye</I> must needs be subject, not only for wrath, but
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also for conscience sake.
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6 For for this cause pay ye tribute also: for they are God's
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ministers, attending continually upon this very thing.
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</FONT></P>
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<P>
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We are here taught how to conduct ourselves towards magistrates, and
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those that are in authority over us, called here the <I>higher
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powers,</I> intimating their authority (they are powers), and their
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dignity (they are higher powers), including not only the king as
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supreme, but all inferior magistrates under him: and yet it is
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expressed, not by the persons that are in that power, but the place of
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power itself, in which they are. However the persons themselves may be
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wicked, and of those vile persons whom the citizen of Zion contemneth
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+15:4">Ps. xv. 4</A>),
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yet the just power which they have must be submitted to and obeyed. The
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apostle had taught us, in the foregoing chapter, not to avenge
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ourselves, nor to recompense evil for evil; but, lest it should seem as
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if this did cancel the ordinance of a civil magistracy among
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Christians, he takes occasion to assert the necessity of it, and of the
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due infliction of punishment upon evil doers, however it may look like
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recompensing evil for evil. Observe,</P>
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<P>
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I. The duty enjoined: <I>Let every soul be subject.</I> Every
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soul--every person, one as well as another, not excluding the clergy,
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who call themselves spiritual persons, however the church of Rome may
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not only exempt such from subjection to the civil powers, but place
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them in authority above them, making the greatest princes subject to
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the pope, who thus exalteth himself above all that is called
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God.--<I>Every soul.</I> Not that our consciences are to be subjected to
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the will of any man. It is God's prerogative to make laws immediately
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to bind conscience, and we must render to God the things that are
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God's. But it intimates that our subjection must be free and voluntary,
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sincere and hearty. <I>Curse not the king, no, not in thy thought,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+10:20">Eccl. x. 20</A>.
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To compass and imagine are treason begun. The subjection of soul here
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required includes inward honour
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+2:17">1 Pet. ii. 17</A>)
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and outward reverence and respect, both in speaking to them and in
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speaking of them--obedience to their commands in things lawful and
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honest, and in other things a patient subjection to the penalty without
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resistance--a conformity in every thing to the place and duty of
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subjects, bringing our minds to the relation and condition, and the
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inferiority and subordination of it. "They are <I>higher powers;</I> be
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content they should be so, and submit to them accordingly." Now there
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was good reason for the pressing of this duty of subjection to civil
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magistrates,
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1. Because of the reproach which the Christian religion lay under in
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the world, as an enemy to public peace, order, and government, as a
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sect that turned the world upside down, and the embracers of it as
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enemies to Cæsar, and the more because the leaders were
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Galileans--an old slander. Jerusalem was represented as a <I>rebellious
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city, hurtful to kings and provinces,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ezr+4:15,16">Ezra iv. 15, 16</A>.
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Our Lord Jesus was so reproached, though he told them his kingdom was
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not of this world: no marvel, then, if his followers have been loaded
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in all ages with the like calumnies, called <I>factious, seditious,</I>
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and <I>turbulent,</I> and looked upon as the troublers of the land,
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their enemies having found such representations needful for the
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justifying of their barbarous rage against them. The apostle therefore,
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for the obviating of this reproach and the clearing of Christianity
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from it, shows that obedience to civil magistrates is one of the laws
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of Christ, whose religion helps to make people good subjects; and it
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was very unjust to charge upon Christianity that faction and rebellion
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to which its principles and rules are so directly contrary.
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2. Because of the temptation which the Christians lay under to be
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otherwise affected to civil magistrates, some of them being originally
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Jews, and so leavened with a principle that it was unmeet for any of
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the seed of Abraham to be subject to one of another nation--their king
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must be of their brethren,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+17:15">Deut. xvii. 15</A>.
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Besides, Paul had taught them that they were <I>not under the law,</I>
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they were made free by Christ. Lest this liberty should be turned into
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licentiousness, and misconstrued to countenance faction and rebellion,
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the apostle enjoins obedience to civil government, which was the more
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necessary to be pressed now because the magistrates were heathens and
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unbelievers, which yet did not destroy their civil power and authority.
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Besides, the civil powers were persecuting powers; the body of the law
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was against them.</P>
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<P>
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II. The reasons to enforce this duty. Why must we be subject?</P>
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<P>
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1. For <I>wrath's sake.</I> Because of the danger we run ourselves into
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by resistance. Magistrates bear the sword, and to oppose them is to
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hazard all that is dear to us in this world; for it is to no purpose to
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contend with him that bears the sword. The Christians were then in
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those persecuting times obnoxious to the sword of the magistrate for
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their religion, and they needed not make themselves more obnoxious by
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their rebellion. The least show of resistance or sedition in a
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Christian would soon be aggravated and improved, and would be very
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prejudicial to the whole society; and therefore they had more need than
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others to be exact in their subjection, that those who had so much
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occasion against them in the matter of their God might have no other
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occasion. To this head must that argument be referred
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+13:2"><I>v.</I> 2</A>),
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<I>Those that resist shall receive to themselves damnation:</I>
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<B><I>krima lepsontai,</I></B> they shall be called to an account for
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it. God will reckon with them for it, because the resistance reflects
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upon him. The magistrates will reckon with them for it. They will come
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under the lash of the law, and will find the higher powers too high to
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be trampled upon, all civil governments being justly strict and severe
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against treason and rebellion; so it follows
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+13:3"><I>v.</I> 3</A>),
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<I>Rulers are a terror.</I> This is a good argument, but it is low for
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a Christian.</P>
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<P>
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2. We must be subject, <I>not only for wrath, but for conscience'
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sake;</I> not so much <I>formidine pœnæ--from the fear of
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punishment,</I> as <I>virtutis amore--from the love of virtue.</I> This
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makes common civil offices acceptable to God, when they are done for
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<I>conscience' sake,</I> with an eye to God, to his providence putting
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us into such relations, and to his precept making subjection the duty
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of those relations. Thus the same thing may be done from a very
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different principle. Now to oblige conscience to this subjection he
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argues,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+13:1-4,6"><I>v.</I> 1-4, 6</A>,</P>
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<P>
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(1.) From the institution of magistracy: <I>There is no power but of
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God.</I> God as the ruler and governor of the world hath appointed the
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ordinance of magistracy, so that all civil power is derived from him as
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from its original, and he hath by his providence put the administration
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into those hands, whatever they are that have it. By him kings reign,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+8:15">Prov. viii. 15</A>.
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The usurpation of power and the abuse of power are not of God, for he
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is not the author of sin; but the power itself is. As our natural
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powers, though often abused and made instruments of sin, are from God's
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creating power, so civil powers are from God's governing power. The
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most unjust and oppressive princes in the world have no power but what
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is given them from above
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+19:11">John xix. 11</A>),
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the divine providence being in a special manner conversant about those
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changes and revolutions of governments which have such an influence
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upon states and kingdoms, and such a multitude of particular persons
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and smaller communities. Or, it may be meant of government in general:
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it is an instance of God's wisdom, power, and goodness, in the
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management of mankind, that he has disposed them into such a state as
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distinguishes between governors and governed, and has not left them
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like the fishes of the sea, where the greater devour the less. He did
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herein consult the benefit of his creatures.--<I>The powers that be:</I>
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whatever the particular form and method of government are--whether by
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monarchy, aristocracy, or democracy--wherever the governing power is
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lodged, it is an ordinance of God, and it is to be received and
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submitted to accordingly; though immediately an ordinance of man
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+2:13">1 Pet. ii. 13</A>),
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yet originally an ordinance of God.--<I>Ordained of
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God</I>--<B><I>tetagmenai;</I></B> a military word, signifying not only
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the ordination of magistrates, but the subordination of inferior
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magistrates to the supreme, as in an army; for among magistrates there
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is a diversity of gifts, and trusts, and services. Hence it follows
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+13:2"><I>v.</I> 2</A>)
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that whosoever <I>resisteth the power resisteth the ordinance of
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God.</I> There are other things from God that are the greatest
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calamities; but magistracy is from God as an ordinance, that is, it is
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a great law, and it is a great blessing: so that the children of
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Belial, that will not endure the yoke of government, will be found
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breaking a law and despising a blessing. Magistrates are therefore
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called gods
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+82:6">Ps. lxxxii. 6</A>),
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because they bear the image of God's authority. And those who spurn at
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their power reflect upon God himself. This is not at all applicable to
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the particular rights of kings and kingdoms, and the branches of their
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constitution; nor can any certain rule be fetched from this for the
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modelling of the original contracts between the governors and governed;
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but it is intended for direction to private persons in their private
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capacity, to behave themselves quietly and peaceably in the sphere in
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which God has set them, with a due regard to the civil powers which God
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in his providence has set over them,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+2:1,2">1 Tim. ii. 1, 2</A>.
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Magistrates are here again and again called God's ministers. He is the
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<I>minister of God,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+13:4,6"><I>v.</I> 4, 6</A>.
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Magistrates are in a more peculiar manner God's servants; the dignity
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they have calls for duty. Though they are lords to us, they are
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servants to God, have work to do for him, and an account to render to
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him. In the administration of public justice, the determining of
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quarrels, the protecting of the innocent, the righting of the wronged,
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the punishing of offenders, and the preserving of national peace and
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order, that every man may not do what is right in his own eyes--in
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these things it is that magistrates act as God's ministers. As the
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killing of an inferior magistrate, while he is actually doing his duty,
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is accounted treason against the prince, so the resisting of any
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magistrates in the discharge of these duties of their place is the
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resisting of an ordinance of God.</P>
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<P>
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(2.) From the intention of magistracy: <I>Rulers are not a terror to
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good works, but to the evil,</I> &c. Magistracy was designed to be,</P>
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<P>
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[1.] A terror to evil works and evil workers. They bear the sword; not
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only the sword of war, but the sword of justice. They are <I>heirs of
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restraint,</I> to put offenders to shame; Laish wanted such,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jdg+18:7">Judg. xviii. 7</A>.
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Such is the power of sin and corruption that many will not be
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restrained from the greatest enormities, and such as are most
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pernicious to human society, by any regard to the law of God and nature
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or the wrath to come; but only by the fear of temporal punishments,
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which the wilfulness and perverseness of degenerate mankind have made
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necessary. Hence it appears that laws with penalties for the lawless
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and disobedient
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+1:9">1 Tim. i. 9</A>)
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must be constituted in Christian nations, and are agreeable with, and
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not contradictory to, the gospel. When men are become such beasts, such
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ravenous beasts, one to another, they must be dealt with accordingly,
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taken and destroyed <I>in terrorem--to deter others.</I> The horse and
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the mule must thus be held in with bit and bridle. In this work the
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magistrate is the <I>minister of God,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+13:4"><I>v.</I> 4</A>.
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He acts as God's agent, to whom vengeance belongs; and therefore must
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take heed of infusing into his judgments any private personal
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resentments of his own.--<I>To execute wrath upon him that doeth
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evil.</I> In this the judicial processes of the most vigilant faithful
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magistrates, though some faint resemblance and prelude of the judgments
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of the great day, yet come far short of the judgment of God: they reach
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only to the evil act, can execute wrath only on him that <I>doeth</I>
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evil: but God's judgment extends to the evil thought, and is a
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discerner of the intents of the heart.--<I>He beareth not the sword in
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vain.</I> It is not for nothing that God hath put such a power into the
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magistrate's hand; but it is intended for the restraining and
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suppressing of disorders. And therefore, "<I>If thou do that which is
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evil,</I> which falls under the cognizance and censure of the civil
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magistrate, <I>be afraid;</I> for civil powers have quick eyes and long
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arms." It is a good thing when the punishment of malefactors is managed
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as an ordinance of God, instituted and appointed by him. <I>First,</I>
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As a holy God, that hates sin, against which, as it appears and puts up
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its head, a public testimony is thus borne. <I>Secondly,</I> As King of
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nations, and the God of peace and order, which are hereby preserved.
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<I>Thirdly,</I> As the protector of the good, whose persons, families,
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estates, and names, are by this means hedged about. <I>Fourthly,</I> As
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one that desires not the eternal ruin of sinners, but by the punishment
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of some would terrify others, and so prevent the like wickedness, that
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others may hear and fear, and do no more presumptuously. Nay, it is
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intended for a kindness to those that are punished, that by the
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destruction of the flesh the spirit may be saved in the day of the Lord
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Jesus.</P>
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<P>
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[2.] A praise to those that do well. Those that keep in the way of
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their duty shall have the commendation and protection of the civil
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powers, to their credit and comfort. "Do that which is good
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+13:3"><I>v.</I> 3</A>),
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and thou needest not be <I>afraid of the power,</I> which, though
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terrible, reaches none but those that by their own sin make themselves
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obnoxious to it; the fire burns only that which is combustible: nay,
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thou shalt have praise of it." This is the intention of magistracy, and
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therefore we must, for conscience' sake, be subject to it, as a
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constitution designed for the public good, to which all private
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interests must give way. But pity it is that ever this gracious
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intention should be perverted, and that those who bear the sword, while
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they countenance and connive at sin, should be a terror to those who do
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well. But so it is, when the vilest men are exalted
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+12:1,8">Ps. xii. 1, 8</A>);
|
|
|
|
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>
|
|
|
|
(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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+13:6"><I>v.</I> 6</A>):
|
|
|
|
"<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>
|
|
|
|
<A NAME="Ro13_7"> </A>
|
|
<A NAME="Ro13_8"> </A>
|
|
<A NAME="Ro13_9"> </A>
|
|
<A NAME="Ro13_10"> </A>
|
|
|
|
<A NAME="Sec2"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>Justice and Charity.</I></FONT></TD>
|
|
<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 58.</TD></TR>
|
|
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>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.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
We are here taught a lesson of justice and charity.</P>
|
|
|
|
<P>
|
|
|
|
I. Of justice
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+13:7"><I>v.</I> 7</A>):
|
|
|
|
<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, &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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+19:3">Lev. xix. 3</A>,
|
|
|
|
<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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+13:8"><I>v.</I> 8</A>):
|
|
|
|
"<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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+37:21">Ps. xxxvii. 21</A>.
|
|
|
|
Many that are very sensible of the trouble think little of the sin of
|
|
being in debt.</P>
|
|
|
|
<P>
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+13:9"><I>v.</I> 9</A>,
|
|
|
|
and these suppose the love of God. See
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Jo+4:20">1 John iv. 20</A>.
|
|
|
|
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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Jo+4:16">1 John iv. 16</A>),
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+13:9"><I>v.</I> 9</A>.
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+7:15,18">Prov. vii. 15, 18</A>),
|
|
|
|
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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+13:10"><I>v.</I> 10</A>)--
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mic+2:1">Mic. ii. 1</A>.
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+3:27-29">Prov. iii. 27-29</A>.
|
|
|
|
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>
|
|
|
|
<A NAME="Ro13_11"> </A>
|
|
<A NAME="Ro13_12"> </A>
|
|
<A NAME="Ro13_13"> </A>
|
|
<A NAME="Ro13_14"> </A>
|
|
|
|
<A NAME="Sec3"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>The Christian Directory.</I></FONT></TD>
|
|
<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 58.</TD></TR>
|
|
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>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>
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
I. When to awake: <I>Now it is high time to awake</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+13:11"><I>v.</I> 11</A>),
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+25:5">Matt. xxv. 5</A>.
|
|
|
|
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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Th+5:5,6">1 Thess. v. 5, 6</A>.
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+4:3">1 Pet. iv. 3</A>),
|
|
|
|
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>
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+21:28">Luke xxi. 28</A>.
|
|
|
|
And the day of our complete salvation, in the heavenly glory, is at
|
|
hand. Observe then,"</P>
|
|
|
|
<P>
|
|
|
|
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,"
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Pe+3:11,14">2 Pet. iii. 11, 14</A>.</P>
|
|
|
|
<P>
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+6:13">Eph. vi. 13</A>,
|
|
|
|
&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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+13:14"><I>v.</I> 14</A>.
|
|
|
|
This stands in opposition to a great many base lusts, mentioned
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+13:13"><I>v.</I> 13</A>.
|
|
|
|
<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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Php+3:9">Phil. iii. 9</A>)
|
|
|
|
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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+4:24">Eph. iv. 24</A>);
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get the habit of grace confirmed, the acts of it quickened." Jesus
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Christ is the best clothing for Christians to adorn themselves with, to
|
|
arm themselves with; it is decent, distinguishing, dignifying, and
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|
defending. Without Christ, we are naked, deformed; all other things are
|
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filthy rages, fig-leaves, a sorry shelter. God has provided us coats of
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skins--large, strong, warm, and durable. By baptism we have in
|
|
profession put on Christ,
|
|
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+3:27">Gal. iii. 27</A>.
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Let us do it in truth and sincerity. <I>The Lord Jesus Christ.</I> "Put
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him on as Lord to rule you, as Jesus to save you, and in both as
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Christ, anointed and appointed by the Father to this ruling saving
|
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work."</P>
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<P>
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III. How to walk. When we are up and dressed, we are not to sit still
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in an affected closeness and privacy, as monks and hermits. What have
|
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we good clothes for, but to appear abroad in them?--<I>Let us walk.</I>
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|
Christianity teaches us how to walk so as to please God, whose eye is
|
|
upon us:
|
|
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|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Th+4:1">1 Thess. iv. 1</A>,
|
|
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|
<I>Walk honestly as in the day.</I> Compare
|
|
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+5:8">Eph. v. 8</A>,
|
|
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<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:--
|
|
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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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+21:34">Luke xxi. 34</A>.
|
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|
This is not walking as in the day; for those that are <I>drunk are
|
|
drunk in the night,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Th+5:7">1 Thess. v. 7</A>.
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+23:29">Prov. xxiii. 29</A>,
|
|
|
|
&c. Those that tarry long at the wine
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+23:30"><I>v.</I> 30</A>)
|
|
|
|
have contentions and wounds without cause
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+23:29"><I>v.</I> 29</A>)
|
|
|
|
and their eyes behold strange women,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+23:33"><I>v.</I> 33</A>.</P>
|
|
|
|
<P>
|
|
|
|
IV. What provision to make
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+13:14"><I>v.</I> 14</A>):
|
|
|
|
"<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>"
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+6:31">Matt. vi. 31</A>.
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+78:18">Ps. lxxviii. 18</A>.
|
|
|
|
Those who profess to walk in the spirit must not fulfil the lusts of
|
|
the flesh,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+5:16">Gal. v. 16</A>.</P>
|
|
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