of the governed, have the reins of government in even things inconsistent with the fundamental laws their hands, are the lawful sovereigns of that coun- of the state, do not resist the ordinance of God, altry, and have all the rights and prerogatives belong-though these things should be commanded by a ing to the sovereignty vested in their persons." The sum appears to be, the office of civil government is instituted by him, and the persons who exercise it || are invested therewith by the appointment or permission of his providence.

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lawful magistrate, because in commanding them he exceeds his power. And opposition to a ruler who endeavours utterly to subvert the constitution, or to enslave a free people, is warranted not only by right reason, but by the gospel, which teaches that rulers are the servants of God for good to the people, and are supported by God only in the just execution of their office."

Verse 2. Whosoever therefore resisteth the power —Or the authority, of which the magistrate is possessed; resisteth the ordinance of God-God's appointment for the preservation of order and of the Verses 3-5. For rulers-In general, notwithstandpublic peace. And they that resist-Who withstanding some particular exceptions; are not a terror to so wise and beneficial an institution; shall receive to || good works-Were not ordained, and do not use to themselves damnation—Or condemnation and pun- punish those that do well, and conform to good laws; ishment, not only from the civil powers they injure, but to the evil-From which they deter people by but from the supreme sovereign, whose laws they punishing those who do them. Wilt thou-Wouldest break, and whose order they endeavour to reverse. thou then; not be afraid of the power-Of the high "As the precept in the foregoing verse, and the de- authority with which they are invested? Do that clarations in this, are general, they must be inter- which is good-Carefully perform the good actions preted according to the nature of the subjects to which they enjoin, and, according to the general which they are applied. Wherefore, since the course of administration, thou shalt have-Not only power of which the apostle speaks in both verses is protection, but praise and respect from it. There the form of government, and not the rulers of the is one fear that precedes evil actions, and deters from country, the subjection enjoined in the first verse is them: this should always remain. There is another not an unlimited passive obedience to rulers in things which follows evil actions: they who do well are sinful, but an obedience to the wholesome laws, en- free from this. For he is-According to the origiacted for the good of the community by common nal appointment, to be considered as elevated above consent, or by those who, according to the constitu- his fellow-men, not for his own indulgence, domintion of the state, have the power of enacting laws. || ion, and advantage, but that he might be to thee, and To these good laws the people are to give obedience, to all the rest of his subjects, as the minister of God without examining by what title the magistrates, for good-By maintaining all in their just posseswho execute these laws, hold their power; and even sions, and protecting them from all injury and viowithout considering whether the religion professed lence. But if thou do that which is evil-And so by the magistrates be true or false. For the same makest thyself the enemy of that society of which reason the opposition to, and resistance of the power, he is the guardian; be afraid-Thou hast reason to forbidden in verse 2, is an opposition to, and resist- be so. For he beareth not the sword in vainance of the established government, by disobeying Namely, the sword of justice, the instrument of the wholesome laws of the state; or by attempting capital punishment, which God hath put into his to overturn the government from a factious disposi- hands, and hath authorized him to use against maletion, or from ill-will to the persons in power, or from factors. A revenger to execute wrath-Not his own an ambitious desire to possess the government our-personal resentment, but the wrath of a righteous selves. These precepts, therefore, do not enjoin obedience to the magistrates in things sinful, but in things not sinful; and more especially in things inorally good, and which tend to the welfare of the state; besides, as in the following verses, the apostle hath shown, from the nature and end of their office, that the duty of rulers is to promote the happiness of the people, it is plain from the apostle himself, that they who refuse to do things sinful, or

Providence; upon him that doeth evil-In instances wherein it would be highly improper to leave that avenging power in the hands of private injured persons. Therefore a sense of duty to God, as well as prudence and human virtue, will teach you, that you must needs be subject, not only for fear of wrath— That is, punishment from man; but for conscience' sake-Out of obedience to God. It must be well observed, that "the apostle did not mean that they

were to be subject to the sinful laws of the countries soon as possible, balance accounts with all who have where they lived, otherwise he made it necessary any demands upon you, except it be with respect to for the Roman brethren to join in the worship of that debt, which, while you pay, you will nevertheidols, contrary to the superior obligation they were less still owe, namely, to love one another; an eterunder of obeying God rather than man. Besides, || nal debt, which can never be sufficiently discharged. by telling them they were to be subject on account || But yet, if this be rightly performed, it, in a sense, of conscience, he intimated that the subjection which || discharges all the rest. For he that loveth another he enjoined did not extend to things sinful."

Verse 6. For this cause pay ye tribute also-Not only in token of the duty and subjection you owe them, but because they are the ministers (officers) || of God-For the public good; attending continually on this very thing-Giving the whole of their time, || care, and labour to it. "The phrase, 2ɛirspyoi Oes, rendered ministers of God, signifies ministers appointed by God in behalf of the people. The thing to which the magistrates attend, or ought to attend continually, is the good of the people; which they should promote by restraining evil-doers, distributing justice, and repelling the attacks of foreign enemies. Now these things they cannot do, unless taxes are paid to them."

Verse 7. Render, therefore, to all-Magistrates, whether supreme or subordinate; their dues-What by law, or by the appointment of God, belongs to them, even though you may have opportunities of defrauding them of it, to your own immediate and temporal advantage. In this precept the apostle follows the Lord Jesus, who ordered the Jews to render to Cesar the things which were Cesar's, though Cesar was neither of the Jewish nation, nor of their religion. Tribute-Taxes on your persons or estates; custom-For goods exported or imported. "By using the general expression, to whom tribute || is due, the apostle leaves it to the laws and constitution of every state, and to the people in these states, to determine who are their lawful magistrates, and what the tributes and customs are which are due to their governors; but by no means allows individuals to determine these points, because that would open the door to rebellion."-Macknight. Fear-Obedience; honour-Reverence: all these are due to the higher powers.

Verses 8-10. Here, from our duty to magistrates, he passes on to general duties. Owe no man any thing-Endeavour to manage your affairs with that economy and prudent attention that you may, as

-As he ought; hath fulfilled the law—Of the second table. The word ɛɛpov, another, here used, is a more general word than λŋov, neighbour, in the next verse, and comprehends our very enemies; according to the sublime morality enjoined by Christ. For this, Thou shalt not commit adultery, &c.—All these precepts, prohibiting sins frequently committed, comprehend also the contrary duties, due to our fellow-creatures; and if there be any other more particular commandment-Respecting them, as there are many in the law; it is briefly comprehended— Avakepahaiera, it is summed up in this saying-In this one general and most excellent precept, Thou shalt love thy neighbour as thyself-Thou shalt learn to put thyself, as it were, in his place, and to act toward him as, in a supposed change of circumstances, thou wouldest reasonably desire him to act toward thee. Love worketh no ill to his neighbour ||-Nay, wherever that noble principle governs the heart, it will put men upon doing all they can for the good of others. Therefore love is the fulfilling of the law-For the same love which restrains a man from doing evil to any, will incite him, as he has ability and opportunity, to do good to all.

Verses 11, 12. And that—That is, do this to which I exhort you; fulfil the law of love in all the instances above mentioned; knowing the time-Greek, TOV Kaipov, the season, that it is the morning of the day of the gospel, a season of increasing light and grace, but hasting away: that now it is high time to awake out of sleep-Out of that sleep into which you had fallen during the darkness of heathenism, or before your illumination by divine truth and grace; that state of insensibility of, and unconcern about, things spiritual and eternal in general, and your own salvation in particular; to awake to a sense of the infinite importance of the truths and duties revealed to you in the gospel, and of the near approach of death and judgment, which will put a period to your state of trial, and fix you in a state of

lings were sometimes armed, and insulted those whom they happened to meet. The youth among the heathen, especially in cities, when they were enamoured, used, after they had got themselves drunk, to run about the streets by night, having crowns made of the branches and leaves of trees upon their heads, and torches in their hands, with musical instruments of various kinds, upon which some of them played soft airs, while others accompanied them with their voice, and danced in the most lascivious manner. These indecencies they acted commonly before the house in which their mistress lived, then knocked at the door, and some

final and eternal retribution. It is therefore high time that you should labour, to the utmost of your power, to improve every opportunity of receiving and doing good, and of prosecuting the great business of life, which is to secure the favour of God, a conformity to his image, and your own everlasting happiness. For now is our final salvation-Our || eternal glory; nearer than when we at first believed --It is continually advancing, flying forward upon the swiftest wings of time, and that which remains between the present hour and eternity is, comparatively speaking, but a moment. The night is far spent-The night of heathenish ignorance and error; || the day-of gospel light and grace; is at hand-times brake in. Hence, in the book of Wisdom, Greek, nyikev, hath approached, hath dawned: the they are called, chap. xiv. 23, eppaveis kwuss, mad day-spring from on high hath visited us, to give light || revellings." From all this it appears with what to us who sat in darkness and in the region of the propriety the apostle joins uɛbai, drunkenness, and shadow of death, and to guide our feet into the way the other vices here mentioned, together, and opof peace. The night, also, of the present life is far poses та oлhа т8 pror, the instruments, or weapons spent, during which we often confound truth and of light, to these nocturnal dresses and revellings. error, duty and sin, and the day of eternity is at See Macknight. Not in chambering-In fornicahand, is drawing near, even that day which will tion, adultery, and fleshly lusts. The original exshow every thing in its proper colours and forms. || pression, Koirais, is interpreted by Leigh, of lying Let us therefore cast off the works, only suitable to, long in bed. "I will not defend that sense of the or excusable in, a state of darkness-That is, let us word," says Dr. Doddridge; "but I will here record abandon all manner of wickedness which is wont to the observation which I have found of great use to be practised in the night, or in a state of ignorance, || myself, and to which, I may say, that the production error, and folly; and let us put on the armour of of this work, and most of my other writings, is owlight-For, being soldiers, it is our duty to arm and ing; namely, that the difference between rising at five prepare for fight, inasmuch as we are encompassed and at seven o'clock in the morning, for the space about with so many enemies. In other words, let us of forty years, supposing a man to go to bed at the be clothed with all Christian graces, which, like same hour of the night, is nearly equivalent to the burnished and beautiful armour, will be at once an addition of ten years to a man's life; of which, (supornament and a defence to us, and which will re- posing the two hours in question to be so spent,) flect the bright beams that are so gloriously rising eight hours every day should be employed in study upon us. and devotion." And wantonness—Aoeλyɛiaıç, lasciviousness, any kind of uncleanness, or lewd practices. In vices, alas! such as those here cen||sured by the apostle, many, even professing Christians, are wasting and polluting the hours which nature has destined to necessary repose. Not in strife and envying-In contention about riches, or honours, or opinions; or envying the prosperity of others.

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Verse 13. Let us walk honestly-Greek, evoxnuo- || rws, decently, or in a manner becoming those to whom the glorious light of the gospel has appeared: as in the day-Namely, of gospel light, already shining about us, which requires that we conduct ourselves with great wisdom, and exemplary holiness; not in rioting-Greek, kwpois, a word derived from Comos, the god of feasting and revelling; that is, feasting with lascivious songs, accompanied with Verse 14. But put ye on the Lord Jesus Christ— music. "These revellings among the heathen were A strong and beautiful expression for the most intiperformed in honour of Bacchus, the god of wine, mate union with him, and the being clothed with all who, on that account, was named Kouasns, Comastes, the graces which were in him; including the receivand were acted in the night-time, for the most parting, in faith and love, every part of his doctrine; without arms. However, the actors in these revel- obeying his precepts, imitating his example, and

Some of the Jewish converts at Rome, supposing that the meats forbidden by Moses were unclean in themselves, and still prohibited, and that the days which he ordered to be kept holy, ought still to be sanctified, looked on their Gentile brethren as profane persons, because they ate all kinds of meats without distinction, and regarded every day alike. On the other hand, the Gentiles despised the Jews, as ignorant bigots, for making any distinction of meats and days, and refused to admit them into church fellowship. To remedy these disorders, the apostle, in this chapter, (1,) Recommends mutual candour; especially between those Christians who did, and those who did not think themselves obliged in conscience to observe the ceremonies enjoined by Moses, 1-9. (2,) He endeavours to turn their zeal for or against these observances, into a concern to prepare for their final appearance before Christ's tribunal, 10-12. (3,) He further urges the mutual tenderness and candour he had recommended above, by representing the love of Christ to all Christians, the nature and design of his religion, and the danger of a contrary temper, 13–23.

NOTES ON CHAPTER XIV.

he may eat any kind of food indifferently, though Verse 1. Him that is weak in the faith-Whose forbidden by the ceremonial law, (blood excepted, conscience is scrupulous, or whose mind is doubtful, of which see on Acts xv. 20,) without sin. Another, unsatisfied in, or not well acquainted with the prin- || who is weak-A believing Jew, not thoroughly inciples of Christianity; particularly that concerning formed of his Christian liberty; eateth herbs—NameChristian liberty and freedom from the ceremonially, for fear lest he should offend by eating any meat law. "The apostle means the Jewish Christian,|| forbidden by the law, or which was not killed in a who, through weakness of understanding, or through legal manner. See Lev. xvii. 10-14; Dan. i. 8. Let prejudice, was ignorant of the doctrine of the gos- not him that eateth-That makes use of his liberty to pel concerning meats and days; or whose persuasion eat any thing that is wholesome indifferently; deof that doctrine was so weak, that it did not influ- | spise him-As over-scrupulous or superstitious; that ence his conduct. To such persons, though in error,|| eateth not-That forbears the use of such kind of the apostle showed great tenderness, when he repre- food as is forbidden by the law. And let not him sented them as only weak in faith." Receive ye- which eateth not-Who, from a scrupulous conWith all love and courtesy, into Christian fellow-science, abstains from many kinds of food; judge ship: but not to doubtful disputations-About ques-him that eateth-Censure him as profane, or as taking tionable points. "The force of the apostle's admirable undue liberties. For God hath received him-Acreasoning, in favour of candour and mutual condescension, cannot be enervated by saying, as some have done, that here was no separation between Jewish and Gentile Christians. For had the things judged indifferent by the latter, and apprehended sinful by the former, been imposed, a separation of communion must have ensued, and the schism, on the apostle's principles, would have been chargeable on the imposers."-Doddridge.

Verses 2-4. For one believeth that he may eat all things-A converted Gentile, who rightly understands his Christian liberty, is firmly persuaded that

knowledges both the one and the other for his servant, on account of their common faith in Christ, and in the truths and promises of his gospel. This is a powerful argument for our conversing in a friendly manner, and holding communion with those who differ from us in opinion, on some points of lesser importance in religion. Who art thouWhether weaker or stronger; that judgest another man's servant-One over whom thou hast no power. To his own master he standeth or falleth-He must abide by Christ's judgment only, to whom it belongs either to acquit or condemn him. Yea, he shall be

holden up—If he offends in no greater points than we live, we live unto the Lord-Spend our lives in these in debate among you, he shall be upheld in his service, and according to his will; and whether his Christian profession, and established to eternal we die, we die unto the Lord-Either by sacrificing salvation. For God is able to make him stand—our lives to his glory, if he demand it of us; or, if And certainly will do it, if he continue to act conscientiously and uprightly.