Chapter 13
Chapter 13 Above he set forth precepts about private morals and taught ethics. Now he adds precepts about the life in the state. It does not belong to the Gospel, but to the judgment of reason and the counsel of the magistracy. Passing laws about contracts, successions, court actions, punishments, war, and similar civil or forensic things belongs to reason, like matters of architecture, or the art of physicians. Nevertheless, it is necessary that there be a word of God about the use of these arts for two reasons: that the works of God may be acknowledged, and that we may know their use is permitted to the godly, because our works need to have a testimony from the Word of God.
Let the readers here note first to what extent the Gospel speaks about political matters in general. They should remember that the Gospel does not set up any kind of worldly government, but approves the forms of government of all peoples and the laws about civil matters which are in agreement with reason. Thus it approves of medicine and the art of building. Meanwhile, the Gospel teaches the godly properly about spiritual and eternal life in order that eternal life may be begun in their hearts. In public it wants our bodies to be engaged in this civil society and to make sure of the common bonds of this society with decisions about properties, contracts, laws, judgments, magistrates, and other things. These external matters do not hinder the knowledge of God from being present in hearts or fear, faith, calling on God, and other virtues. In fact, God put forth these external matters as opportunities in which faith, calling on God, fear of God, patience, and love might be exercised.
There is a certain wisdom worthy for a Christian to know. God cast the church into the midst of these occupations because he wants to become known among men in a common society. He wanted all offices of society to be exercises in confession, and at the same time exercises of our faith and love.
Minds must become accustomed to think reverently about all areas of civil society because minds are greatly hurt by fanatical opinions that governments, laws, courts, and contracts are things thought out by human ingenuity and are only instruments of human greed; that governments are instruments for exercising unjust power against those who are weaker; and that courts serve the desire for revenge or avarice. So the monks regard these things, and so they disapprove of them or certainly obscure their dignity.
On the contrary, we should think honorably of them. They are gifts and
Romans 13 DING ordinances of God, handed down for this purpose first, that this society may be preserved for the purpose of teaching. Second, that these offices of society themselves may be exercises of confession. Third, that in these works we may exercise fear of God, faith, prayer, love, etc. Therefore let us realize that it is wicked to despise or harm these divine things.
1-4. Let every soul be subject to the higher power To begin with, he teaches simply and clearly that everyone should obey his own government. The words **which are over you'' were not added without cause, but exclude foreign governments. It is not necessary for a citizen of Cologne to obey the government of Paris. But this is what Paul teaches: we should obey that government which is over us, or that everyone should obey his own government.
Then he adds the reason for this precept: "'for there is no power, except from God.*' He teaches what government is and whence it comes. He shows that it must be obeyed in a different way from the way someone endures unjust violence from a robber or thief, in such a way that we remember that also the form of government or the government itself is a good thing, divinely ordained, and declare that this obedience is required by God, to be rendered as by God's own ordinance. There was need in the church of this reminder in order that the godly might know what is to be thought about political matters, lest they condemn governments, courts, and other political offices, chiefly because many misuse these words. When a person who is not rightly instructed looks on these evils, he does not distinguish between governments and robberies.
Thus the Manichaeans totally condemned forms of government. Also the monks darkened the true doctrine about government when they imagined that abstaining from civil offices would constitute perfection. On the contrary, they should have taught whether there is such a thing as perfection. These works have been put forward by God in order that God might become known in society, and in order that we may have exercises of confession, patience, faith, and love. Therefore, to flee from these exercises would be weakness rather than'perfection, as it is customarily said: ''Government shows the man."' Finally, improper ideas have at all times been scattered in the church about civil matters. Therefore it is very profitable to maintain the true teaching about this business.
This proposition of Paul is first that government, that is, the order of rules or the form of the state, is a good thing, which God by his own work both instituted and preserves. Also the order of the movements of the heavenly bodies has both been instituted by God and is preserved by him. When Paul says that governments are from God, we should understand that they are not
Commentary on Romans only permitted by God, as sins are said to be permitted, but that they are rather works of God, instituted and preserved by him, and confirmed through his Word. Paul clearly calls government an ordinance of God, that is, a thing which is instituted by the counsel of God in order that it may be in harmony with his will, or that it may be approved by him. Sins are not ordained by God; rather, they are the violation of his ordinance.
These things are said briefly by Paul, but they are very important. First it is necessary that this teaching be found in the church, lest a work of God be ascribed to the devil, and so that the works of God and the works of the devil may be distinguished from each other. Second, we may know that these offices have been set before us to be exercises of confession, calling on God, and other virtues, to become acts of true worship of God. Third, obedience may be strengthened, lest we violate a divine ordinance, and may remember that God is the protector and preserver of his ordinance. Fourth, the government and all of us in civil life may have the comfort that God governs these dangers of civil life and preserves kingdoms, civil righteousness, and peace in the world, and punishes tyrannies and robberies.
This is a very great comfort to all godly persons in light of the great dangers to governments. The godly should consider the magnitude of these things, namely, that states are overthrown not only by human audacity, but much more by the fury of the devil, who is the enemy of discipline and of things honorable. Therefore Christ calls him a murderer [cf. John 8:44]. And in Daniel [10:13, 20-21] it 1s written that a good angel defended the Persian kingdom against an evil angel. The devil incites his members to destroy public harmony. Neither should only the authors of danger be considered. Remembering this comfort of the Scripture—that God wants to preserve governments—we should add prayer, as the Scripture teaches in many places.
I have briefly related these things in order that we may consider the benefits of this doctrine and carry this over into life for application. In public office, we exercise confession and prayer, which are the chief purpose of civil society.
Then let a comparison be made. No philosophy is able to speak so honorably about governments. For although reason is moved by certain signs to think that governments are from God, it is in doubt because of various scandals when it is not strengthened by the Word of God. It certainly does not see that God wants to govern our dangers in civil administration, that he wants to be invoked, and that the administration of these matters becomes an act of worship of God. Therefore, let students gather testimonies from other passages of Scripture which confirm the meaning which Paul here teaches.
Let them also observe how to refute things which are put forward as objections, about the prohibition of revenge and other things.
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Now that this proposition has been set up, that governments are good things which God both establishes and approves, Paul's conclusion follows:
One must obey the authorities because God does not want his ordinance to be violated. Then is added an argument from punishment, which should be understood not only of those punishments which the authorities impose, but in general about all punishments into which seditious and contumacious people fall because they are divinely dragged toward punishments, even though no danger threatens them from the authorities. As Solomon says, an ungodly person cannot escape war [Prov. 19:5].
Up to this point he has taught two rules, that authorities or government are good things and approved by God, and also that it must be obeyed, where he includes the teaching about punishment, which he repeats later. Meanwhile he inserts a description of the government—what it is—in this way: The government is a minister of God to us for good, a protector for defending right actions and for punishing transgressions with the sword, that is, with corporal punishments.
This definition is complete and better than the Aristotelian definition, which is as follows: The government is the guardian of the laws. For Paul adds the efficient cause—that it has been instituted by God. And with respect to the ultimate cause he adds the clear words: **To you for good,'' where he distinguishes the tyrant from the true ruler. For a magistrate should think that he had been divinely placed in this office so that he should plan what is useful for others, as Aristotle reminds Alexander that he should think that the kingdom had come to him in order that he might do good to the entire human race, not that he might be unscrupulous and scornful toward others. Daniel also says to the king: ''Free yourself from sin through justice, and do good to the poor'' [Dan. 4:7]. Also the saying of Xenophon is praised: *'A good ruler is not different from a good father."' Thus a magistrate should think that authority and wealth have come to him not so that he can misuse them to fulfill his desires, but so that he may be able to counsel for the common good, and that right actions may be protected, such as the true worship of God, discipline, the courts, and peace.
But in connection with this definition people ask how we know what are right actions. I answer: Paul here avoids a longer discussion and speaks generally in order to approve the laws of all peoples about civil matters, if only they are in agreement with the law of nature. For from it he wants right actions in civil matters to be judged. Therefore, he is here teaching the third rule: A Christian is not bound to the Mosaic form of government, but is permitted to use the laws of all nations which are in harmony with reason. A Christian owes obedience to his present government, as was said above [13:1] in the words: ''To the authority which is over him.'' He owes obedience to the
Commentary on Romans present laws which are in agreement with reason. Therefore it is permissible to hang thieves; it is permissible to divide inheritances according to our laws, because the Gospel does not establish a new, worldly form of government, but preaches about eternal and spiritual life. Meanwhile, it permits us to use various forms of governments, even at various times of days. Because obedience toward present laws is taught, it is taught also that we may make use of present laws. In Luke 3 [:14] service in the Roman Army is approved.
And in Acts 15 [:19-21] the apostles forbid that the Gentiles should be burdened with the Mosaic form of government. Paul also says: '*In Christ there is neither Jew nor Greek'' [Gal. 3:28].
5. Therefore you must obey, not only on account of wrath To the precept about obedience he adds a necessary explanation, in order that the church may know why it is necessary to obey and what a sin it is not to obey. The question is often argued whether or not obeying the government is a mortal sin. And the opinion is urged that since the government is not able to understand eternal punishment, the laws of the government do not seem to obligate under eternal punishment.
But in reasoning thus, those who follow this do not see that they deceive themselves. Eternal punishment is inflicted because of a violation of the divine commandment, which prescribes obedience. For God made us subject to the government and added the commandment that we should obey its laws. With respect to the punishment, he adds that he will punish those who do not obey.
Therefore, one must set down as a rule that not to obey the government or the one who bears the sword—about whom he is speaking here—is a mortal sin, because Paul says clearly: ''It is necessary to obey,'' and adds: **For the sake of conscience.'' Therefore he means that consciences are rendered guilty in those who despise the government. The things which make the conscience guilty are mortal sins, and drive out faith. He explains the necessity so that it may be understood of an obligation to the conscience and about eternal punishments. Who does not see what a rein is here cast on all persons for observing obedience to the powers that be?
Elsewhere it is said that believers are free from the Law. Here, however, they are subjected to the laws of the government, and subjected in such a way that Paul says they are condemned if they do not obey. One must know that spiritual freedom does not exclude this obligation, which remains on account of our bodily life. We are free from the Law as far as it concerns justification in the spirit, that is, we must think that we are forgiven and that we are accounted righteous not on account of the Law, but on account of Christ. Nevertheless, obedience is necessary in our bodily life. For our bodily
Romans 13 Ppa life has been made subject to ordinances which pertain to the body, such as laws of health and marriage, and also'the civil laws.
Then this obligation must be widened. If the conscience becomes guilty, the curse and wrath of God follows, which brings present and eternal punishments. For example, sometimes evildoers escape but are divinely brought to punishment. Likewise, scornful persons, even if they cannot be coerced at present, nevertheless later fall into other snares in order that they may pay the penalties, as happened to Clodius, Catiline, Mark Antony, and others, who had from time to time stirred up new tumults. God curses the counsels and undertakings of such persons, so that they rush into civil and eternal punishments. Paul includes all these things when he says: ''For conscience sake." i These things do not pertain only to subjects, but also to magistrates.
When these become tyrants, they destroy the ordinance of God no less than do seditious persons. Their consciences become guilty because they do not obey the ordinance of God, that is, the laws which they ought to obey. The threats set down here pertain also to them. As the Scripture says elsewhere:
"You are not exercising man's judgment, but the Lord's. Whatever you judge shall overwhelm you"' [cf. | Pet. 2:13-17]. For this statement must always be kept in mind—that government is an ordinance of God. Therefore whoever violates it sins, whether he be a subject or a superior, and God will impose punishments, for instance, if in church he despises the sacraments.
The severity of this commandment should move all not to think that violation of the political estate is a small matter. On the contrary, let us learn that in those who believe in Christ, the works of political and economical life are good works and acts of worship of God, not merely secular works, because society must be preserved in order that God may become known in it. This purpose is not a worldly matter, since all activities of the political life are aimed at this purpose: God wanted them to be exercises of confession, and on account of this purpose he imposed them on us. Therefore the prophets demand these works, and even more so than ceremonies, as in Isaiah | [:17]:
"Judge the: fatherlessi". ac."
But here the question is asked: If violation of civil laws is a mortal sin, what should be thought about the violation of ecclesiastical laws which are laid down by the bishops? I answer: First of all, one must not obey traditions which militate against a commandment of God, whether they originated with magistrates that bear the sword or with bishops, because one must obey God rather than men. Such are the traditions about celibacy, about the misuse of Masses, and about prayer to the saints. And although the eating of meats and certain other similar things are of themselves adiaphora, they are taught with an ungodly opinion and for strengthening ungodly acts of worship, so those
DD, Commentary on Romans who do not obey them are acting rightly, even as the brothers in the history of the Maccabees acted rightly when they refused to eat pork. When doctrine is at stake, actions must be examples of confession, as also Paul did not permit
Titus to be circumcised.
Second, if there are traditions about indifferent things made for a political purpose, such as the observation of a certain day or the reading of a certain history for the sake of learning, a violation of these traditions, except in the case of offense, is not a mortal sin, because Paul says [Col. 2:16]: "'Let no one judge you with respect to a festival day."'
But here there is set before us an example of why civil laws obligate more than ecclesiastical laws. I answer simply that the Scripture teaches this difference. It says clearly that consciences are defiled if one does not obey the magistrate who bears the sword [Rom. 13:5]. And again it says clearly that consciences are not defiled through violation of traditions which bishops lay down, as statements to the Galatians and the Colossians testify [cf. Gal.
4:9; Col. 2:8]. Let this reason be sufficient for the godly.
Someone may object: Is greater reverence owed to the civil power? No, the greatest reverence is owed to the ministers of the Gospel, and without doubt all who do not obey the Word which has been entrusted to the ecclesiastical power sin mortally. Second, also those who in a matter of offense violate the teachings of the pastors sin mortally, for instance, if someone, by his example in a church which is rightly set up, invites others to show contempt for the teaching and the ministers. But one who violates them without scornfulness and without an evil example does not sin mortally. Christ wants this freedom to be found and understood in the church.
Reasons may also be gathered from the difference of authorities. God committed to magistrates that they should lay down just laws; therefore, he wants us to be subject to those laws. But to pastors he gave his sure Word: he does not want us to be over and above lawgivers, or to add other laws.
Therefore, he requires that we should be subject to the Word that has been handed down, not to new laws which will be added over and above this. The difference of powers adds some light to this question. Nevertheless, it is safer to depend on the other reason, namely, that the apostolic teaching demands that we consider the violation of civil laws to be a mortal sin. On the other hand, a violation of church tradition, with the exception of the case of offense and scornfulness, is not a mortal sin.
Earlier he spoke in general about obedience; now he mentions certain duties in particular, and first tributes, under which term he includes all things which are owed to the authorities for the defense of discipline and peace, namely works, military service, wages. He again repeats the praise of the authorities, because he calls them servants of God. Therefore he testifies that
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the function of the government is a good work, because the devil is an enemy of God, not a servant, and sins are not a function by which service is rendered to God, but they offend God, and destroy the functions by which God is served. This argument becomes clearer when the circumstance set down above is added, namely that it is a service that is divinely ordained. For it is clear that sin is not something divinely ordained, but rather the destruction of the ordinance of God.
6. There is added here also an important word about the diligence which is required in magistrates. For Paul says [v. 6]: ''They attend diligently to this,'" that is, to the service of God, that is, to the propagation of true worship, and to the defense of discipline and peace, which are divine benefits. And diligent attendance is a great effort of the mind, which does not relax its care, vigilance, and labor, even as it is most true that government is a burden to which no human wisdom can be equal. Nevertheless diligence, which he here calls assiduitas, is required of magistrates, which, God helping, is successful.
7. Thereafter he adds a general precept about all civil offices: ''Render to all what you owe them." In this saying he embraces all duties that are necessary in society. He commands that we render the obedience we owe to superiors. He commands that we pay the money we owe to anyone in contracts.
He commands that we render the duties we owe to the family, citizens, parents, spouse, children, and servants. The Decalog shows what the duties are which are owed to each individual which he repeats here [v. 9] in order that we may have a sure teaching about which works are necessary. For it is necessary that the conscience have a sure word also about works, according to which they are regulated, lest acts of worship be imagined without a word of God.
About such works Christ says: ''In vain they worship me with the commandments of men'' [Mark 7:7].
8-10. Many twist this statement against the doctrine of faith because Paul here says that the Law is fulfilled by love. From this they argue: Fulfillment of the Law justifies, and love is the fulfilling of the Law; therefore love justifies. I answer very briefly to the minor premise: The minor premise is true with respect to perfect love, but not with respect to the kind of love which any human beings demonstrate. Paul says rightly and properly about the ideal, or about the essence, that love fulfills the Law, that is, that which the Law demands. But it does not follow from this that the Law is fulfilled by our love, because our love is unclean and far removed from perfection.
Since nobody could furnish perfect love or fulfillment, we have need of another righteousness, one which by faith apprehends the mercy promised on
Commentary on Romans account of Christ. This faith is fulfillment of the Law by way of imputation.
The believers are accounted righteous just as if they had fulfilled the Law.
Thereafter there is added also that-faith begins the fulfillment of the Law in us, and this beginning pleases because we are in Christ. lla. The hour is at hand for us to wake from sleep
He adds an exhortation taken from the circumstance of the time, namely, that now salvation is being bestowed; the Gospel has been revealed. Therefore let us not spurn so great a gift, but let us eagerly embrace it and obey. Thus it is also elsewhere frequently argued from the time in 2 Cor. |1' and Hebr.
3 [:7, 13, 15]. Such a time is whenever God gives the true light of the Gospel, which was widely dispersed among the Gentiles after Christ appeared, although before they had not known the promises and the Gospel.
By sleep he understands ignorance of the true doctrine. Watchfulness must mean the new knowledge of the Gospel and new actions. And that he commands us to wake up signifies that we are being called to great struggles, dangers, and watchfulness. But the world, by contrast, becomes all the sleepier when the Gospel is heard, and falls asleep anew. For carnal security brings forth negligence, through which various evils slip in little by little. He censures this negligence when he commands us to wake up. Therefore he commands afterward to put on the armor of light, for he indicates that there is need of a great struggle, lest we be lost [v. 12]. For the armor of light is knowledge of the Word of God, knowledge of God, and the other virtues with which those who use the Word of God fight against the devil. Conversely, the works of darkness are ignorance of God and the evils which this ignorance gives rise to, for there the devil rules.
11b-13. For salvation is now closer Salvation should be understood of Christ himself, and of the ministry of the Gospel, not about the effect. Christ has now been revealed, and remission of sins has been openly promulgated and given, and the ministry of the Gospel has been instituted. The patriarchs expected and believed that Christ would come. Therefore salvation is closer to us, because Christ has been revealed, and the remission of sins promulgated, and the ministry of the Gospel instituted. For the patriarchs knew that Christ would come, and they knew that forgiveness of sins was wrapped up in the promises, but they did not have the ministry instituted with the express command to remit sins. As for the effect, we must know that the patriarchs were saved by faith in the promised
Christ, even as the church is saved after Christ has been revealed. Neither is ' Our 1540 edition has 2 Cor. 6 [:2] which fits the context much better.
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there any other salvation of the patriarchs, or of the church after Christ has been revealed, but there is only this difference: they believed in a Christ who would come, we in one who has come.
14. But put on the Lord Jesus To put on Christ signifies not merely imitation, as if he said to put on the ornament of Christ and imitate his virtues. It means more, namely, to apprehend Christ by faith and to believe that because of him the Father is favorable toward us. Likewise, that he works in those who call on him. For Christ is not merely our example like the other saints. He is the cause and author of our salvation, the sacrificial victim and Savior. Therefore let putting on Christ be understood in both ways, that we apprehend him by faith as our
Savior and acknowledge that he is the umbrella by which we are protected against the wrath of God. Then follows the imitation of his example.