Commentaires bibliques

Romans 13:5

Wherefore ye must needs be subject, not only for wrath, but also for conscience’ sake. That is, subjection to magistrates is not only a civil duty enforced by penal statutes, but also a religious duty, and part of our obedience to God. For wrath, i.e. from fear of punishment. For conscience’ sake, i.e. out of regard to God, from conscientious motives. In like manner, Paul enforces all relative and social duties on religious grounds. Children are to obey their parents, because it is right in the sight of God; and servants are to be obedient to their masters, as unto Christ, doing the will of God from the heart, Ephesians 6:1, Ephesians 6:5, Ephesians 6:6.

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Romans 13:6

For, for this cause, pay ye tribute also. This verse may be connected, by the words (διὰ τοῦτο) rendered for this cause, with the preceding, thus, ‘Wherefore (i.e., for conscience’ sake) ye should pay tribute also.’ But it is better to consider this clause as containing an inference from the foregoing exhibition of the nature and design of civil government: ‘Since civil government is constituted for the benefit of society, for the punishment of evil doers and for the praise of those that do well, ye should cheerfully pay the contributions requisite for its support.’

For they are the ministers of God, attending continually on this very thing. This clause introduces another reason for the payment of tribute. They, not the tax-gatherers, but οἱ ἄρχοντες, the rulers, to whom the tribute is due. Magistrates are not only appointed for the public good, but they are the ministers of God, and consequently it is his will that we should contribute whatever is necessary to enable them to discharge their duty. The word (λειτουργοί) rendered ministers, means public servants, men appointed for any public work, civil or religious. Among the Greek democratical states, especially at Athens, those persons were particularly so called, who were required to perform some public service at their own expense. It is used in Scripture in a general sense, for Servants or ministers, Romans 15:16; Hebrews 1:7; Hebrews 8:2. The words εἰς αὐτὸ τοῦτο, to this very thing, may refer to tax-gathering. The magistrates are divinely commissioned, or authorized to collect tribute. This is necessary to the support of government; and government being a divine institution, God, in ordaining the end, has thereby ordained the means. It is because magistrates, in the collection of taxes, act as the λειτουργοὶ θεοῦ, the executive officers of God, that we are bound to pay them. Others make the αὐτὸ τοῦτο refer to the λειτουργία, or service of God, which is implied in magistrates being called λειτουργοί. ‘They are the ministers of God attending constantly to their ministry.’ The former interpretation is the more consistent with the context.

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Romans 13:7

Render therefore to all their dues: tribute to whom tribute; custom to whom custom; fear to whom fear; honor to whom honor. ‘Such being the will of God, and such the benevolent design of civil government, render to magistrates (and to all others) what properly belongs to them, whether pecuniary contribution, reverence, or honor.’ The word all seems, from the context, to have special reference to all in authority, though it is not necessary to confine it to such persons exclusively. The word (φόρος) tribute is applied properly to land and capitation tax; and (τέλος) to the imposts levied on merchandise. The words (φόβος) fear, and (τιμή) honor, are generally considered in this connection as differing only in degree; the former expressing the reverence to superiors, the latter the respect to equals.

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Romans 13:8

Owe no man any thing, but to love one another, etc. That is, acquit yourselves of all obligations, except love, which is a debt that must remain ever due. This is the common, and considering the context, which abounds with commands, the most natural interpretation of this passage. Others, however, take the verb (ὀφείλετε) as in the indicative, instead of the imperative mood, and understand the passage thus: ‘Ye owe no man any thing but love, (which includes all other duties,) for he that loves another fulfills the law.’ This gives a good sense, when this verse is taken by itself; but viewed in connection with those which precede and follow, the common interpretation is much more natural. Besides, “the indicative would require οὐδενὶ οὐδέν, and not μηδενὶ μηδέν. The use of the subjective negative shows that a command is intended.” Meyer. The idea which a cursory reader might be disposed to attach to these words, in considering them as a direction not to contract pecuniary debts, is not properly expressed by them; although the prohibition, in its spirit, includes the incurring of such obligations, when we have not the certain prospect of discharging them. The command, however, is, ‘Acquit yourselves of all obligations, tribute, custom, fear, honor, or whatever else you may owe, but remember that the debt of love is still unpaid, and always must remain so; for love includes all duty, since he that loves another fulfills the law.’‹69› He that loveth another hath fulfilled (πεπλήρωκε) the law. It is already done. That is, all the law contemplated, in its specific commands relating to our social duties, is attained when we love our neighbor as ourselves.

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Romans 13:9

For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness,‹70› Thou shalt not covet; and if there be any other commandment it is briefly comprehended in this saying, namely, Thou shalt love thy neighbor as thyself. This verse is evidently a confirmation of the declaration at the close of the preceding one, that love includes all our social duties. This is further confirmed in the following verse.

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Romans 13:10

Love worketh no ill to his neighbor, therefore love is the fulfilling of the law. That is, as love delights in the happiness of its object, it effectually prevents us from injuring those we love, and, consequently, leads us to fulfill all the law requires, because the law requires nothing which is not conducive to the best interests of our fellow men. He, therefore, who loves his neighbor with the same sincerity that he loves himself, and consequently treats him as he would wish, under similar circumstances, to be treated by him, will fulfill all that the law enjoins; hence the whole law is comprehended in this one command, Thou shalt love thy neighbor as thyself.

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Romans 13:11

And that, knowing the time, that now it is high time to awake out of sleep; for now is our salvation nearer than then we believed. From this verse to the end of the chapter, Paul exhorts his readers to discharge the duties already enjoined, and urges on them to live a holy and exemplary life. The consideration by which this exhortation is enforced, is, that the night is far spent, and that the day is at hand, the time of deliverance is fast approaching. The words (καὶ τοῦτο) rendered and that, are by many considered as elliptical, and the word (ποιεῖτε) do is supplied; ‘And this do.’ The demonstrative pronoun, however, is frequently used to mark the importance of the connection between two circumstances for the case in hand, (Passow, Vol. 2., p. 319,)‹71› and is, therefore, often equivalent to the phrases, and indeed, the more, etc. So in this case, ‘We must discharge our various duties, and that knowing,’ etc., i.e., ‘the rather, because we know,’ etc.; compare Hebrews 11:12; 1 Corinthians 6:6; Ephesians 2:8. Knowing the time, i.e. considering the nature and character of the period in which we now live. The original word (καιρός) does not mean time in the general sense, but a portion of time considered as appropriate, as fixed, as short, etc. Paul immediately explains himself by adding, that now it is high time to awake out of sleep; it was the proper time to arouse themselves from their slumbers, and, shaking off all slothfulness, to address themselves earnestly to work. For now is our salvation nearer than when we believed. This is the reason why it is time to be up and active, salvation is at hand. There are three leading interpretations of this clause. The first is, that it means that the time of salvation, or special favor to the Gentiles, and of the destruction of the Jews, was fast approaching. So Hammond, Whitby, and many others. But for this there is no foundation in the simple meaning of the words, nor in the context. Paul evidently refers to something of more general and permanent interest than the overthrow of the Jewish nation, and the consequent freedom of the Gentile converts from their persecutions. The night that was far spent, was not the night of sorrow arising from Jewish bigotry; and the day that was at hand was something brighter and better than deliverance from its power. A second interpretation very generally received of late is, that the reference is to the second advent of Christ. It is assumed that the early Christians, and even the inspired apostles, were under the constant impression that Christ was to appear in person for the establishment of his kingdom, before that generation passed away. This assumption is founded on such passages as the following: Philippians 4:5, “The Lord is at hand;” 1 Thessalonians 4:17, “We that are alive and remain shall be caught up together with them to meet the Lord in the air;” 1 Corinthians 15:51, “We shall not all sleep, but we shall all be changed,” etc. With regard to this point, we may remark —

1. That neither the early Christians nor the apostles knew when the second advent of Christ was to take place. “But of that day and hour knoweth no man, no, nor the angels of heaven, but my Father only. But as the days of Noe were, so shall the coming of the Son of man be,” Matthew 24:36, Matthew 24:37. “They (the apostles) asked of him, saying, Lord, wilt thou at this time restore the kingdom to Israel? And he said unto them, It is not for you to know the times or the seasons which the Father hath put in his own power,” Acts 1:6, Acts 1:7. But of the times and seasons, brethren, ye have no need that I write unto you, for ye yourselves know perfectly that the day of the Lord so cometh as a thief in the night,” 1 Thessalonians 5:1, 1 Thessalonians 5:2.

2. Though they knew not when it was to be, they knew that it was not to happen immediately, nor until a great apostasy had occurred. “Now we beseech you, brethren, by (or concerning) the coming of the Lord Jesus, and our gathering together to him, that ye be not soon shaken in mind … as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed,” etc., 2 Thessalonians 2:1-3; and 2 Thessalonians 2:5, “Remember ye not, that when I was yet with you, I told you these things?” Besides this distinct assertion, that the second advent of Christ was not to occur before the revelation of the man of sin, there are several other predictions in the writings of Paul, which necessarily imply his knowledge of the fact, that the day of judgment was not immediately at hand, 1 Timothy 4:1-3; Romans 11:25. The numerous prophecies of the Old Testament relating to the future conversion of the Jews, and various other events, were known to the apostles and precluded the possibility of their believing that the world was to come to an end before those prophecies were fulfilled.

3. We are not to understand the expressions, day of the Lord, the appearing of Christ, the coming of the Son of man, in all cases in the same way. The day of the Lord is a very familiar expression in the Scriptures to designate any time of the special manifestation of the divine presence, either for judgment or mercy; see Ezekiel 13:5; Joel 1:15; Isaiah 2:12; Isaiah 13:6, Isaiah 13:9. So also God or Christ is said to come to any person or place, when he makes any remarkable exhibition of his power or grace. Hence the Son of man was to come for the destruction of Jerusalem, before the people of that generation all perished; and the summons of death is sometimes represented as the coming of Christ to judge the soul. What is the meaning of such expressions must be determined by the context, in each particular case.

4. It cannot, therefore, be inferred from such declarations as “the day of the Lord is at hand;” “the coming of the Lord draweth nigh;” “the judge is at the door,” etc., that those who made them supposed that the second advent and final judgment were to take place immediately. They expressly assert the contrary, as has just been shown.

5. The situation of the early Christians was, in this respect, similar to ours. They believed that Christ was to appear the second time without sin unto salvation; but when this advent was to take place, they did not know. They looked and longed for the appearing of the great God their Savior, as we do now; and the prospect of this event operated upon them as it should do upon us, as a constant motive to watchfulness and diligence, that we may be found of him in peace.

There is nothing, therefore, in the Scriptures, nor in this immediate context, which requires us to suppose that Paul intended to say that the time of the second advent was at hand, when he tells his readers that their salvation was nearer than when they believed.

The third and most common, as well as the most natural interpretation of this passage is, that Paul meant simply to remind them that the time of deliverance was near; that the difficulties and sins with which they had to contend, would soon be dispersed as the shades and mists of night before the rising day. The salvation, therefore, here intended, is the consummation of the work of Christ in their deliverance from this present evil world, and introduction into the purity and blessedness of heaven. Eternity is just at hand, is the solemn consideration that Paul urges on his readers as a motive for devotion and diligence.

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Romans 13:12

The night is far spent, the day is at hand: let us therefore cast of the works of darkness, and let us put on the armor of light. The general sentiment of this verse is very obvious. Night or darkness is the common emblem of sin and sorrow; day or light, that of knowledge, purity, and happiness. The meaning of the first clause therefore is, that the time of sin and sorrow is nearly over, that of holiness and happiness is at hand. The particular form and application of this general sentiment depends, however, on the interpretation given to the preceding verse. If that verse refers to the destruction of Jerusalem, then Paul means to say, that the night of persecution was nearly gone, and the day of peace and prosperity to the Gentile churches was at hand. But if Romans 13:11 refers to final salvation, then this verse means, that the sins and sorrows of this life will soon be over, and the day of eternal blessedness is about to dawn. The latter view is to be preferred.

Paul continues this beautiful figure through the verse. Therefore let us cast off the works of darkness, and let us put on the armor of light. That is, let us renounce those things which need to be concealed, and clothe ourselves with those which are suited to the light. The works of darkness are those works which men are accustomed to commit in the dark, or which suit the dark; and armor of light means those virtues and good deeds which men are not ashamed of, because they will bear to be seen. Paul probably used the word (ὅπλα) armor, instead of works, because these virtues constitute the offensive and defensive weapons with which we are here to contend against sin and evil; see Ephesians 6:11. The words ἀποτίθεσθαι and ἐνδύεσθαι suggest the idea of clothing. We are to cast off one set of garments and to put on another. The clothes which belong to the night are to be cast aside, and we are to array ourselves in those suited to the day.

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