Bible Verses and Early Church Commentary | Historical Christian Faith

¹ Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. ² Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation. ³ For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same: ⁴ For he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil. ⁵ Wherefore ye must needs be subject, not only for wrath, but also for conscience sake. ⁶ For for this cause pay ye tribute also: for they are God's ministers, attending continually upon this very thing. ⁷ Render therefore to all their dues: tribute to whom tribute is due; 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 there be 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 is the fulfilling of the law. ¹¹ And that, knowing the time, that now it is high time to awake out of sleep: for now is 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 fulfil the lusts thereof.

[AD 407] John Chrysostom on Romans 9:22-23:24

What he means is somewhat as follows. Pharaoh was a vessel of wrath, that is, a man who by his own hard-heartedness had kindled the wrath of God. For after enjoying much long-suffering, he became no better, but remained unimproved. Wherefore he calls him not only "a vessel of wrath," but also one "fitted for destruction." That is, fully fitted indeed, but by his own proper self. For neither had God left out anything of the things likely to recover him, nor did he leave out anything of those that would ruin him, and put him beyond any forgiveness. Yet still, though God knew this, "He endured him with much long-suffering," being willing to bring him to repentance. For had He not willed this, then He would not have been thus long-suffering. But as he would not use the long-suffering in order to repentance, but fully fitted himself for wrath, He used him for the correction of others, through the punishment inflicted upon him making them better, and in this way setting forth His power. For that it is not God's wish that His power be so made known, but in another way, by His benefits, namely, and kindnesses, he had shown above in all possible ways. For if Paul does not wish to appear powerful in this way ("not that we should appear approved," he says, "but that you should do that which is honest,") [2 Corinthians 13:7], much less does God. But after that he had shown long-suffering, that He might lead to repentance, but he did not repent, He suffered him a long time, that He might display at once His goodness and His power, even if that man were not minded to gain anything from this great long-suffering. As then by punishing this man, who continued incorrigible, He showed His power, so by having pitied those who had done many sins but repented, He manifested His love toward man. But it does not say, love towards man, but glory, to show that this is especially God's glory, and for this He was above all things earnest. But in saying, "which He had afore prepared unto glory," he does not mean that all is God's doing. Since if this were so, there were nothing to hinder all men from being saved. But he is setting forth again His foreknowledge, and doing away with the difference between the Jews and the Gentiles. And on this topic again he grounds a defense of his statement, which is no small one. For it was not in the case of the Jews only that some men perished, and some were saved, but with the Gentiles also this was the case. Wherefore he does not say, all the Gentiles, but, "of the Gentiles," nor, all the Jews, but, "of the Jews." As then Pharaoh became a vessel of wrath by his own lawlessness, so did these become vessels of mercy by their own readiness to obey. For though the more part is of God, still they also have contributed themselves some little. Whence he does not say either, vessels of well-doing, or vessels of boldness (παρρησίας), but "vessels of mercy," to show that the whole is of God. For the phrase, "it is not of him that wills, nor of him that runs," even if it comes in the course of the objection, still, were it said by Paul, would create no difficulty. Because when he says, "it is not of him that wills, nor of him that runs," he does not deprive us of free-will, but shows that all is not one's own, for that it requires grace from above. For it is binding on us to will, and also to run: but to confide not in our own labors, but in the love of God toward man. And this he has expressed elsewhere. "Yet not I, but the grace which was with me." [1 Corinthians 15:10] And he well says, "Which He had afore prepared unto glory." For since they reproached them with this, that they were saved by grace, and thought to make them ashamed, he far more than sets aside this insinuation. For if the thing brought glory even to God, much more to them through whom God was glorified. But observe his forbearance, and unspeakable wisdom. For when he had it in his power to adduce, as an instance of those punished, not Pharaoh, but such of the Jews as had sinned, and so make his discourse much clearer, and show that where there were the same fathers, and the same sins, some perished, and some had mercy shown them, and persuade them not to be doubtful-minded, even if some of the Gentiles were saved, while the Jews were perishing; that he might not make his discourse irksome, the showing forth of the punishment he draws from the foreigner, so that he may not be forced to call them "vessels of wrath." But those that obtained mercy he draws from the people of the Jews. And besides, he also has spoken in a sufficient way in God's behalf, because though He knew very well that the nation was fitting itself as a vessel of destruction, still He contributed all on His part, His patience, His long-suffering, and that not merely long-suffering, but "much long-suffering;" yet still he was not minded to state it barely against the Jews. Whence then are some vessels of wrath, and some of mercy? Of their own free choice. God, however, being very good, shows the same kindness to both. For it was not those in a state of salvation only to whom He showed mercy, but also Pharaoh, as far as His part went. For of the same long-suffering, both they and he had the advantage. And if he was not saved, it was quite owing to his own will: since, as for what concerns God, he had as much done for him as they who were saved. Having then given to the question that answer which was furnished by facts, in order to give his discourse the advantage of other testimony in its favor, he introduces the prophets also making the same declarations aforetime. For Hosea, he says, of old put this in writing, as follows:

Source: Homily 16 on Romans

[AD 200] Martyrdom Of Polycarp on Romans 13:1

"But Polycarp said, "To thee I have thought it right to offer an account

[AD 202] Irenaeus on Romans 13:1

For this cause pay ye tribute also; for they are God's ministers, attending continually upon this very thing.".
Paul the apostle also says upon this same subject: "Be ye subject to all the higher powers; for there is no power but of God: now those which are have been ordained of God."

Source: Against Heresies Book IV

[AD 220] Tertullian on Romans 13:1

Therefore, as to what relates to the honours due to kings or emperors, we have a prescript sufficient, that it behoves us to be in all obedience, according to the apostle's precept, "subject to magistrates, and princes, and powers; " but within the limits of discipline, so long as we keep ourselves separate from idolatry.

Source: On Idolatry

[AD 220] Tertullian on Romans 13:1

No doubt the apostle admonishes the Romans to be subject to all power, because there is no power but of God, and because (the ruler) does not carry the sword without reason, and is the servant of God, nay also, says he, a revenger to execute wrath upon him that doeth evil.

Source: Scorpiace

[AD 253] Origen of Alexandria on Romans 13:1

What does Paul mean when he says that “there is no authority except from God?” Is an authority which persecutes the children of God, which attacks the faith and which undermines our religion, from God? We shall answer this briefly. Nobody will deny that our senses—sight, sound and thought—are given to us by God. But although we get them from God, what we do with them is up to us.… God will judge us righteously for having abused what he gave us to use for good. Likewise, God’s judgment against the authorities will be just, if they have used the powers they have received according to their own ungodliness and not according to the laws of God.

Source: COMMENTARY ON THE EPISTLE TO THE ROMANS

[AD 379] Basil of Caesarea on Romans 13:1

The ruler is saved not through much power but through divine grace.

Source: EXEGETIC HOMILIES 15.9

[AD 380] Apostolic Constitutions on Romans 13:1-7

Be subject to all royal power and dominion in things which are pleasing to God, as to the ministers of God, and the punishers of the ungodly. Render all the fear that is due to them, all offerings, all customs, all honour, gifts, and taxes. For this is God's command, that you owe nothing to any one but the pledge of love, which God has commanded by Christ.

Source: Apostolic Constitutions (Book IV), Section 2, XIII

[AD 382] Apollinaris of Laodicea on Romans 13:1

“Judas the Galilean revolted in the days of the census,” says Gamaliel in the Acts of the Apostles, and “drew away some of the people after him,” refusing to obey the order of the Romans and register their goods, for which reason Quirinius had been sent to Syria.… But as Judas’s decision was the cause of domestic murders and of a rebellion against the authorities which did much harm to the people, it seems to me that here the apostle is condemning any attempt to imitate him based on the illusion that it is a godly thing to disobey rulers. He has a good deal to say about this, condemning it as a mistaken way of thinking.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 384] Ambrosiaster on Romans 13:1

As Paul has already ordered that the law of heavenly righteousness be followed, he now commends earthly law as well, so as not to appear to be slighting it. For if the earthly law is not kept, the heavenly law will not be kept either. The earthly law is a kind of tutor, who helps little children along so that they can tackle a stronger degree of righteousness. For mercy cannot be imputed to anyone who does not seek righteousness.Therefore, in order to back up the authority and fear of the natural law, Paul bears witness to the fact that God is the author of both and that the ministers of the earthly law have God’s permission to act, so that no one should despise it as a merely human construction. In effect, Paul sees the divine law as being delegated to human authorities.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 390] Diodorus of Tarsus on Romans 13:1

The book of Proverbs teaches us that kings do not come to rule apart from the dispensation and will of God: “Through me kings reign and princes decree justice.”

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 407] John Chrysostom on Romans 13:1

"Let every soul be subject unto the higher powers."

Of this subject he makes much account in other epistles also, setting subjects under their rulers as household servants are under their masters. And this he does to show that it was not for the subversion of the commonwealth that Christ introduced His laws, but for the better ordering of it, and to teach men not to be taking up unnecessary and unprofitable wars. For the plots that are formed against us for the truth's sake are sufficient and we have no need to be adding temptations superfluous and unprofitable. And observe too how well-timed his entering upon this subject is. For when he had demanded that great spirit of heroism, and made men fit to deal either with friends or foes, and rendered them serviceable alike to the prosperous and those in adversity and need, and in fact to all, and had planted a conversation worthy of angels, and had discharged anger, and taken down recklessness, and had in every way made their mind even, he then introduces his exhortation upon these matters also. For if it be right to requite those that injure us with the opposite, much more is it our duty to obey those that are benefactors to us. But this he states toward the end of his exhortation, and hitherto does not enter on these reasonings which I mention, but those only that enjoin one to do this as a matter of debt. And to show that these regulations are for all, even for priests, and monks, and not for men of secular occupations only, he has made this plan at the outset, by saying as follows: "let every soul be subject unto the higher powers," if you be an Apostle even, or an Evangelist, or a Prophet, or anything whatsoever, inasmuch as this subjection is not subversive of religion. And he does not say merely "obey," but "be subject." And the first claim such an enactment has upon us, and the reasoning that suits the faithful, is, that all this is of God's appointment.

"For there is no power," he says, "but of God." What say you? It may be said; is every ruler then elected by God? This I do not say, he answers. Nor am I now speaking about individual rulers, but about the thing in itself. For that there should be rulers, and some rule and others be ruled, and that all things should not just be carried on in one confusion, the people swaying like waves in this direction and that; this, I say, is the work of God's wisdom. Hence he does not say, "for there is no ruler but of God;" but it is the thing he speaks of, and says, "there is no power but of God. And the powers that be, are ordained of God." Thus when a certain wise man says, "It is by the Lord that a man is matched with a woman" [Proverbs 19:14, Septuagint], he means this, God made marriage, and not that it is He that joins together every man that comes to be with a woman. For we see many that come to be with one another for evil, even by the law of marriage, and this we should not ascribe to God. But as He said Himself, "He which made them at the beginning, made them male and female, and said, For this cause shall a man leave father and mother, and shall cleave to his wife, and they two shall be one flesh." [Matthew 19:4-5; Genesis 2:24] And this is what that wise man meant to explain. For since equality of honor does many times lead to fightings, He has made many governments and forms of subjection; as that, for instance, of man and wife, that of son and father, that of old men and young, that of bond and free, that of ruler and ruled, that of master and disciple. And why are you surprised in the case of mankind, when even in the body He has done the same thing? For even here He has not made all parts of equal honor, but He has made one less and another greater, and some of the limbs has He made to rule and some to be ruled. And among the unreasoning creatures one may notice this same principle, as among bees, among cranes, among herds of wild cattle. And even the sea itself is not without this goodly subordination; for there too many of the clans are ranged under one among the fishes, and are led thus as an army, and make long expeditions from home. For anarchy, be where it may, is an evil, and a cause of confusion. After having said then whence governments come, he proceeds, "Whosoever therefore resists the power, resists the ordinance of God." See what he has led the subject on to, and how fearful he makes it, and how he shows this to be a matter of debt. For lest the believers should say, You are making us very cheap and despicable, when you put us, who are to enjoy the Kingdom of Heaven, under subjection to rulers, he shows that it is not to rulers, but to God again that he makes them subject in doing this. For it is to Him, that he who subjects himself to authorities is obedient. Yet he does not say this — for instance that it is God to Whom a man who listens to authorities is obedient— but he uses the opposite case to awe them, and gives it a more precise form by saying, that he who listens not thereto is fighting with God, Who framed these laws. And this he is in all cases at pains to show, that it is not by way of favor that we obey them, but by way of debt. For in this way he was more likely to draw the governors who were unbelievers to religion, and the believers to obedience. For there was quite a common report in those days (Tert. Ap. 1, 31, 32), which maligned the Apostles, as guilty of a sedition and revolutionary scheme, and as aiming in all they did and said at the subversion of the received institutions. When then you show our common Master giving this in charge to all His, you will at once stop the mouths of those that malign us as revolutionists, and with great boldness will speak for the doctrines of truth. Be not then ashamed, he says, at such subjection. For God has laid down this law, and is a strong Avenger of them if they be despised. For it is no common punishment that He will exact of you, if you disobey, but the very greatest; and nothing will exempt you, that you can say to the contrary, but both of men you shall undergo the most severe vengeance, and there shall be no one to defend you, and you will also provoke God the more. And all this he intimates when he says,

"And they that resist shall receive to themselves damnation." Then to show the gain of the thing after the fear, he uses reasons too to persuade them as follows:

Source: Homily 23 on Romans

[AD 407] John Chrysostom on Romans 13:1

Paul has a good deal to say on this matter in his other epistles also, placing subjects under their rulers in the same way that household servants are under their masters. He does this to show that Christ did not introduce his laws for the purpose of undermining the state but rather so that it should be better governed.He does not speak about individual rulers but about the principle of authority itself. For that there should be rulers and ruled and that things should not just lapse into anarchy, with the people swaying like waves from one extreme to the other, is the work of God’s wisdom.

Source: HOMILIES ON ROMANS 23

[AD 418] Pelagius on Romans 13:1

This is an argument against those who thought that they were obliged to use their Christian freedom in such a way that they gave honor or paid taxes to nobody. Paul wants to humble such people in any way he can, so that they will not suffer reproach on account of their pride instead of on account of God.It seems that Paul is speaking of secular authorities, not all of whom will be just, even if they received their authority from God.… The ruler is set up by God to judge with righteousness, so that sinners might have reason to be afraid should they sin.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 430] Augustine of Hippo on Romans 13:1

Most rightly, Paul warns against anyone who is puffed up with pride by the fact that he has been called by his Lord into freedom and become a Christian, and therefore thinks that he does not have to keep the status given to him in the course of this life or submit to the higher powers to whom the government of temporal things has been confided for a time. For because we are made of soul and body and as long as we are in this life we make use of temporal things as a means of living this life, it is fitting that, as far as this life is concerned, we be subject to the authorities, i.e., to the people who with some recognition administer human affairs. But as far as the spiritual side is concerned, in which we believe in God and are called into his kingdom, it is not right for us to be subject to any man who seeks to overturn in us the very thing which God has been pleased to grant us so that we might obtain eternal life.So if anyone thinks that because he is a Christian he does not have to pay taxes or tribute nor show the proper respect to the authorities who take care of these things, he is in very great error. Likewise, if anyone thinks that he ought to submit to the point where he accepts that someone who is his superior in temporal affairs should have authority even over his faith, he falls into an even greater error. But the balance which the Lord himself prescribed is to be maintained: “Render unto Caesar the things which are Caesar’s but unto God the things which are God’s.” For although we are called into that kingdom where there will be no power of this world, nevertheless, while we are on the way there and until we have reached that state where every principality and power will be destroyed, let us put up with our condition for the sake of human affairs, doing nothing falsely and in this very thing obeying God, who commands us to do it, rather than men.

Source: AUGUSTINE ON ROMANS 72

[AD 458] Theodoret of Cyrus on Romans 13:1

Even priests, bishops and monks must obey the commands of secular rulers. Of course, they must do so insofar as obedience is consistent with godliness. If the rulers demand something which is ungodly, then on no account are they allowed to do it.The holy apostle teaches us that both authorities and obedience depend entirely on God’s providence, but he does not say that God has specifically appointed one person or another to exercise that authority. For it is not the wickedness of individual rulers which comes from God but the establishment of the ruling power itself.… Since God wants sinners to be punished, he is prepared to tolerate even bad rulers.

Source: INTERPRETATION OF THE LETTER TO THE ROMANS

[AD 1274] Thomas Aquinas on Romans 13:1

1016. After showing how man should behave toward God by using the gifts of His grace [n. 953], the Apostle now shows how man could comport himself toward his neighbor. 503 First, in regard to superiors; secondly, toward all [v. 8; n. 1044]. In regard to the first he does two things: first, he urges men to the subjection owed to superiors; secondly, to show the sign of subjection [v. 6; n. 1037]. In regard to the first he does three things: first, he proposes his teaching; secondly, he assigns a reason [v. 1b; n. 1020]; thirdly, he draws the conclusion [v. 5; n. 1036]. 1017. In regard to the first it should be noted that in the early Church some believers said that they should not be subject to earthly powers on account of the freedom they received from Christ, since it says in Jn (8:36): If the Son makes you free, you will be free indeed." But the freedom granted by Christ is a freedom of the spirit, by which we are set free of sin and death, as was said above (8:2): "The law of the Spirit of life in Christ Jesus has set me free from the law of sin and death." The flesh, however, remains subject to slavery, as was stated above (7:14). Therefore, the time when a man freed by Christ will not be liable to any subjection, either spiritual or carnal, will be "when Christ delivers the kingdom to God the Father after destroying every rule and every authority and power" (I Cor 15:24). In the meantime, as long as we live in the flesh, we are subject to temporal rulers; hence it says in Eph (6:5): "Servants, obey your masters in the flesh." And that is what the Apostle says here: Let every soul be subject to the higher powers. 504 What he calls higher powers are men established in power, to whom we owe subjection according to the order of justice: "Be subject for the Lord’s sake to every human institution, whether it be to the emperor as supreme or to governors as sent by him" (I Pt 2:13). 1018. And he says indefinitely higher powers so that we may subject ourselves to them by reason of the sublimity of their office, even if they are wicked: "Be submissive to your masters, not only to the kind and gentle, cut also to the overbearing" (I Pt 2:18). 1019. The words every soul are to be taken as a synecdoche for "every man," as we find in Gen 17(:14), "That soul shall be destroyed from among his people." And he uses this figure of speech because we owe subjection to the authorities from the soul, i.e., from a pure will: "Not serving to the eye, as though pleasing men, but from the soul with a good will." 1020. Then when he says, For there is no authority, he presents the reason for this admonition: first, because subjection is honorable; secondly, because it is necessary [v. 2b; n. 1026]. In regard to the first he does two things: first, he presents two principles; secondly, he concludes from them [v. 2; n. 1025]. 1021. First, therefore, he speaks about the source of power, saying: There is no power except from God. For whatever is said in common of God and creatures, comes to creatures from God, as in the case of wisdom: "All wisdom comes from God" (Sir 1:1). But power is 505 said of God and of men: "God does not abandon the powers, since He is powerful" (Jb 35:5). Hence, it follows that all human power is from God: "The most high rules the kingdom of men, and gives it to whom he will" (Dan 4:17); "You would have no power over me, unless it had been given you from above" (Jn 19:11). 1022. But a passage in Hosea seems to be against this: "They made kings, but not through me. They set up princes, but without my knowledge" (Hos 8:4). The answer is that royal power or the power associated with any other dignity can be considered from three aspects. First, in regard to the power itself, which is from God "through whom Kings reign," as it says in Pr (8:15). Secondly, in regard to the way in which power is obtained: from this aspect, power is from God sometimes, namely, when a person obtains it rightfully, as it says in Heb (5:4): "One does not take the honor upon himself, but he is called by God, as Aaron was." But sometimes it is not from God but from a man’s perverse desire, which obtains power through ambition or some other unlawful manner: "Have we not by our own strength taken horns for ourselves?" (Am 6:13). Thirdly, it can be considered in regard to its use, and then it is from God sometimes, as when a person observes the precepts of divine justice in using the power granted him: "By me kings rule" (Pr 8:15). But sometimes it is not from God, as when a person uses power given to him to act against divine justice: "The kings of the earth set themselves, and the rulers take counsel together, against the Lord and his anointed" (Ps 2:2). 1023. The question arises whether the power to sin is from God. 506 The answer is that the power by which one sins is from God. For it is the same power that is employed in sinning and in doing right: but that it is directed to good is from God; that it is directed to sin is due to a defect of the creature, inasmuch as it springs from nothingness. 1024. Secondly, he states that those that exist have been instituted by God, the reason being that God made all things through His wisdom, for it says in Ps 104 (v. 24): "In wisdom hast thou made all." But it is the function of wisdom to dispose of things in order: "She reaches mightily from one end of the earth to the other, and she orders all things well" (Wis 8:1). Therefore, divine effects must be orderly: "Do you know the ordinances of the heavens" (Jb 38:33). But God has established a twofold order in His effects: one, whereby all things are ordained to Him: "The Lord has made everything for himself" (Pr 16:4); the other is that whereby divine effects are ordained one to another, as Dt (4:19) says of the sun and the moon and the stars, that He made them to serve all nations. 1025. Then when he says, therefore, he who, he draws the conclusion. For if the power of rulers is from God and nothing is from God without order, it follows that the order whereby the lower are subjected to the higher powers is form God. Therefore, he who acts against the order and resists the authority, resists what God has appointed: "They have not rejected you, but they have rejected me" (1 Sam 8:7); "He who rejects you rejects me" (Lk 10:16). But to resist the divine order is contrary to the good of virtue. Hence, whoever resists power in anything that pertains to the order of this power acts against virtue. 507 1026. Then when he says, those who resist, he shows that this subjection is not only virtuous but necessary. First he states his proposition; secondly, he proves it [v. 3; n. 1029]. 1027. He says, therefore: It has been sated that he who resists the authorities resists what God has appointed, and this should be avoided as contrary to virtue. Yet there are many who have no love for virtue and who do not detest things contrary to virtue. Such persons must be compelled to avoid evil by punishments. In regard to this he says: Those who resist the divine ordinance will incur condemnation for acting against the order of authority. This can be understood in one way as referring to eternal damnation, which is incurred by those who refuse to be subject to authority in matters in which they should be subject. As an example of this, Dathan and Abiron, who resisted Moses and Aaron, were swallowed up by the earth, as it says in Num (16:20). In another way it can be understood as referring to the punishments imposed by the authorities themselves: "The dread wrath of a king is like the growling of a lion; he who provokes him to anger forfeits his life" (Pr 20:2). 1028. But against this is the fact that the apostles and martyrs seem to have resisted rulers and authorities and did not receive damnation from God as a result but rather a reward. The answer is that the Apostle is now speaking of one who resists a lower power as established by God. But the divine order requires that a lower power not be obeyed in opposition to a higher one, as a duke is not obeyed against a king. And every human 508 power is set under the divine power, so that no human power should be obeyed against God, as it says in Ac (5:29): "We must obey God rather than men." 1029. Then, when he says, For rulers, he assigns the reason for what he had said. First, he presents the reason; secondly, from this reason he draws a useful teaching [v. 3b; n. 1031]; thirdly, he shows the necessity of this teaching [v. 4b; n. 1035]. 1030. First, therefore, he says: It has been stated that those who resist authority will incur condemnation, for rulers, who are here called powers, are not a terror, i.e., a cause of terror, to good conduct, i.e., because of good conduct, but to bad, i.e., because of bad conduct. It seems that this should be understood with reference to the reason for establishing rulers. For the reason why rulers are established is in order that those who are not inclined by any love of virtue to avoid evil and do good, may do so by fear of punishment: "A king who sits on the throne of judgment winnows all evil with his eyes" (Pr 20:8). And according to this interpretation it says that rulers are not a terror to good conduct but to bad as regards what rulers do in virtue of their office, as Is 32(:8) says, "But the prince will devise such things as are worthy of a prince." This can also refer to evil rulers, who are not a terror to good conduct, but to bad. For even though they sometimes unjustly persecute those who do good, the latter have no reason to fear; because if they endure it patiently, it turns out for their good: "Even if you do suffer for righteousness’ sake, you will be blessed. Have no fear of them, nor be troubled" (I Pt 3:14). 509 From what is said here the reason can be assigned why those who resist authority incur condemnation, whether it be the punishment inflicted by rulers on those who rebel, or the damnation by which men are punished by God. For if rulers are a terror to bad conduct, it follows that those who resist their authority are acting wickedly and thus are the cause of their temporal and eternal punishment. 1031. Then when he says, Would you have no fear, he draws a useful teaching from what he had said, namely, how to avoid the terror of rulers. First, he suggests by his question that this is desirable, saying: Would you have no fear of him who is in authority? As if to say: this should appeal to a person: "As the roar of a lion, so is the terror of a king" (Pr 20:2). 1032. Secondly, he shows how to avoid this fear, saying: Do what is good. For it says in Pr (16:13): "Righteous lips are the delight of a king," and in Ps 101 (v. 6): "He who walks in the way that is blameless shall minister to me." 1033. Thirdly, he shows the effect of this, saying: If you do what is good, you will not only avoid evil but you will receive his approval. This is obvious when one considers the reason why authority is established. For it is established not only to keep us from evil conduct through fear of punishment but also to induce us to good conduct through rewards, as it says in I Pt (2:14): "Be subject to governors as sent by the emperor to punish those who do wrong and to praise those who do right." This is also true of evil rulers, whose unjust persecution ends in praise for those who endure it patiently: "We call those happy who were steadfast" (Jas 5:11). 1034. Fourthly, he assigns the reason, saying: For he is God’s minister for your good. This is clear in regard to the proper order of rulers. For they are under the 510 authority of God, the supreme ruler, as His ministers: "Because as ministers of his kingdom, you did not rule rightly" (Wis 6:4). But the ruler and the ministers work for the same end: "Like the magistrate of the people, so are his officials" (Sir 10:2). Therefore, just as God works for the good of those who do good, so also do rulers, if they perform their office properly. Furthermore, even wicked rulers are God’s ministers for inflicting punishments according to God’s plan; although this is not their intention: "Ah, Assyria, the rod of my anger, the staff of my fury" (Is 10:5) "But he does not so intend" (v. 7). And also because such wicked rulers sometimes afflict good men, God permitting who profit thereby; for "we know that in everything God works for the good with those who love him" (Rom 8:28). 1035. Then when he says, But if you do wrong, he shows the necessity of this teaching. For it has been stated that if you do right, you will not fear authority; but if you do wrong, be afraid, because you have reason to fear: "Destruction to evildoers" (Pr 10:29); "Wickedness is a cowardly thing, condemned by its own testimony" (Wis 17:11). Secondly, he assigns the reason, saying: for he does not bear the sword in vain. He uses language in keeping with the practice of rulers who carried the instruments of punishment as signs of their power; for example, a bundle of rods for whipping, and axes or swords for killing: "Be afraid of the sword, for wrath brings the punishment of the sword" (Jb 19:29). Thirdly, he explains the reason, saying: He carries the sword, because he is God’s minister to execute his wrath, i.e., God’s wrath, i.e., His just judgment, on the 511 wrongdoers: "Those who do evil are an abomination to kings, for the throne is established by righteousness" (Pr 16:12). From this it is clear that it is not only lawful but meritorious for rulers to execute vengeance on the wicked, when it is done out of zeal for justice. 1036. Then when he says, therefore, one must be subject, he draws the main conclusion, saying: Therefore, i.e., for the reasons given, one must be subject to rulers of necessity, namely, because this is necessary for salvation, or be subject voluntarily to the necessity whereby the ruler’s power inclines you to do right of necessity; not only to avoid God’s wrath, which pertains to the first reason, because he who resists authority resists what God has appointed: "Remind them to be submissive to rulers and authorities" (*** 3:1). 1037. Then when he says, for the same reason, he urges men to show the sign of their subjection to authority: first, he mentions the sign of subjection; secondly, he urges them to render the sign of subjection [v. 7; n. 1042]. 1038. In regard to the first he does two things: first, he mentions the signs of subjection, saying: For the same reason you also pay taxes, i.e., because you are subject, you should pay taxes as a sign of that subjection. Therefore, in a complaining way it says in Lam (1:1); "She that was a princess among the cities has become a vassal." 1039. Secondly, he assigns the reason, saying; for the authorities are the minister of God, attending, on behalf of God and the people, to this very thing, i.e., to receiving tribute. 512 As if to say: Everyone should make a living from his ministry, for it says in I Cor ((:7): "Who tends a flock without getting some of the milk?" And therefore, since our rulers minister to God in governing, they should receive taxes from the people as wages for their ministry and should not look upon it as a reward. For the special reward of a ruler is praise and honor, as the Philosopher says in book five of the Ethics. When this does not satisfy him, he becomes a tyrant. But this should not be understood as referring only to human praise or honor, because such a reward would be futile, but to divine praise and honor, which is bestowed on those who rule well: "O monarchs over the people, honor wisdom, that you may reign forever" (Wis 6:21). Furthermore, they receive these taxes as sustenance, and rulers labor for the peace of all. Hence it says in 2 Tim (2:1): "I urge that supplications be made for kings and all who are in high positions, that we may lead a quiet and peaceful life"; "Pray for the life of Nebuchadnezzar, king of Babylon, that we may live under his shadow" (Bar 1:11). Clerics are free of this debt because of a privilege granted by rulers, which is in fact equitable by nature. Even among the Gentiles those who were devoted to divine things were free from taxation. For we read in Gen 47(:20-22) that Joseph subjected to Pharaoh the entire land of Egypt "except the land of the priests, which had been given them by the king, and to whom also a certain allowance of food was given out of the public stores." And further down it says in the whole land of Egypt, the fifth part of the harvests was paid except for in the land of the priests, which was free from this condition. But this is also equitable, because just as kings have care of the public good in temporal affairs, so God’s ministers in spiritual matters. And so by ministering to God in 513 spiritual matters, they are making a return to the king for his labor in procuring a peaceful life for them. 1041. But it should be noted that although he says that taxes are owed to rulers as a wage for their labors, rulers can sin in two ways by accepting taxes. First, if they do not procure the people’s welfare but are intent only on seizing their goods. Hence it says in Ez (34:si3): "You eat the fat, you clothe yourselves with the wool, you slaughter the fatlings, but you do not feed the sheep." Secondly, if they violently take more than the law permits and more than the people can bear. Hence it says in Mic (3:1): "Hear, you heads of Jacob and rulers of the house of Israel! Is it not you who tear the skin from my people, and their flesh from their bones?" 1042. Then when he says, Pay all, he admonishes them to render the above-mentioned sign of subjection. First, in general, saying: Inasmuch as taxes are owed to rulers, as to God’s ministers, pay all of them their dues. From this it is clear that justice requires subjects to render rulers their due: "To the king was brought one who owed him ten thousand talents" (Mt 18:24); "Render, therefore, to Caesar the things that are Caesar’s and to God the things that are God’s" (Mt 22:21). Secondly, he specifies debts that are paid publicly, saying: taxes to whom taxes are due, for these are paid to the ruler that he might govern the country in peace and quiet: "He saw that a resting place was good, and that the land was pleasant" (Gen 49:15). Revenue to whom revenue is due. This is paid to the ruler in certain places as 514 tolls, for the repair of roads and for safe travel. Or they are the expenses incurred, when the ruler travels through his country. Secondly, he sets out those things which should be rendered interiorly. Here it should be noted that a ruler is owed fear and honor: fear, because he is lord and uses his power to prevent evil men from doing evil: "If I am the Lord, where is my fear?" (Mal 1:6). Hence he says: fear to whom fear is due: "My son, fear the Lord and the king" (Pr 24:21). But inasmuch as the ruler is like a father providing benefits, he deserves praise and honor: "If I am a father, where is my honor?" (Mal 1:6). Therefore, he adds: honor to whom honor is due: "Honor the king (I Pt 2:17). The opposite view is expressed in Lev (19:5): "You shall not defer to the powerful." But this should be interpreted as forbidding a person to deviate from justice to benefit the powerful. Hence it continues: "but in justice shall you judge your neighbor."

[AD 250] Fabian of Rome on Romans 13:2

For his other actings, however, he is rather to be borne with by his flock and those put under him, than accused or made the subject of public detraction; because when any offence is committed in these matters by those put under them, His ordinance is withstood who set them before him, as the apostle says, "Whosoever resisteth the power, resisteth the ordinance of God."

[AD 253] Origen of Alexandria on Romans 13:2

This injunction does not apply in the case of authorities who persecute the faith. It only applies to those who are going about their proper business.

Source: COMMENTARY ON THE EPISTLE TO THE ROMANS

[AD 379] Basil of Caesarea on Romans 13:2

True and perfect obedience of subjects to their superior is shown not only by their refraining from every untoward action in accordance with his advice but also by their not doing even what is approved without his consent.

Source: AN ASCETICAL DISCOURSE

[AD 384] Ambrosiaster on Romans 13:2

Paul writes this against those who believe that because of their own power they cannot be apprehended and so therefore they can play fast and loose with the law. He shows them that this is the law of God and that those who by some subterfuge escape it for a time will not escape God’s judgment.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 390] Diodorus of Tarsus on Romans 13:2

Those who disobey the king have committed a crime and will face judgment.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 407] John Chrysostom on Romans 13:2

In saying this, Paul was more likely to draw civil governors who were unbelievers to accept the Christian faith and to persuade believers to obey them. For it was commonly rumored in those days that the apostles were guilty of plotting sedition and revolution, aiming in all that they did and said at the subversion of the received institutions. However, when we see that Christ’s command is that we should obey the authorities, all rumors of this kind will be shown to be false.

Source: HOMILIES ON ROMANS 23

[AD 418] Pelagius on Romans 13:2

As it was said to Rahab: “Whoever goes outside will be responsible for himself.”

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 215] Clement of Alexandria on Romans 13:3

For if rulers are not a terror to a good work, how shall God, who is by nature good, be a terror to him who sins not? "If thou doest evil, be afraid"

Source: Clement of Alexandria The Instructor Book I

[AD 258] Cyprian on Romans 13:3

That the servant of God ought to be innocent, lest he fall into secular punishment. In the Epistle of Paul to the Romans: "Wilt thou not be afraid of the power? Do that which is good, and thou shall have praise of it."

Source: Treatise XII Three Books of Testimonies Against the Jews

[AD 379] Basil of Caesarea on Romans 13:3

It is right to submit to higher authority whenever a command of God is not violated thereby.

Source: THE MORALS 79.1

[AD 384] Ambrosiaster on Romans 13:3

Rulers here are kings who are created in order to correct behavior and prevent bad things from happening. They have the image of God, because everyone else is under one head.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on Romans 13:3

For when he has given a deep wound, and stricken them down, he again uses gentler treatment, like a wise physician, who applies soothing medicines, and he comforts them, and says, why be afraid? Why shudder? For does he punish a person that is doing well? Or is he terrible to a person who lives in the practice of virtue? Wherefore also he proceeds, "Will you then not be afraid of the power? Do that which is good, and you shall have praise of the same." You see how he has made him friends (ᾥ κείωσεν]) with the ruler, by showing that he even praises him from his throne. You see how he has made wrath unmeaning.

Source: Homily 23 on Romans

[AD 418] Pelagius on Romans 13:3

The wicked should be afraid of the authorities, but the good have no reason to fear, for they come into glory if they are killed unjustly. Paul says: “Take my advice and you will never be afraid.” Condemnation of the wicked is in itself commendation of the good.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 430] Augustine of Hippo on Romans 13:3

This can upset some people, when they think that Christians have often suffered persecution by these authorities. They say: “Were these Christians not doing good, since not only did the authorities not praise them, they punished and killed them!” The apostle’s words must be carefully considered. He does not say: “Do what is good and the authorities will praise you,” but: “Do what is good and you will have praise from him.” Whether someone in authority approves what you do or persecutes you, “you will have praise from him,” either when you win it by your obedience to God or when you earn your crown by persecution.

Source: AUGUSTINE ON ROMANS 73

[AD 202] Irenaeus on Romans 13:4

And again, in reference to them he says, "For he beareth not the sword in vain; for he is the minister of God, the avenger for wrath to him who does evil."

Source: Against Heresies Book V

[AD 220] Tertullian on Romans 13:4

Who would not prefer the justice of the world, which, as the apostle himself testifies, "beareth not the sword in vain," and which is an institute of religion when it severely avenges in defence of human life? When we contemplate, too, the penalties awarded to other crimes-gibbets, and holocausts, and sacks, and harpoons, and precipices-who would not think it better to receive his sentence in the courts of Pythagoras and Empedocles? For even the wretches whom they will send into the bodies of asses and mules to be punished by drudgery and slavery, how will they congratulate themselves on the mild labour of the mill and the water-wheel, when they recollect the mines, and the convict-gangs, and the public works, and even the prisons and black-holes, terrible in their idle, do-nothing routine? Then, again, in the case of those who, after a course of integrity, have surrendered their life to the Judge, I likewise look for rewards, but I rather discover punishments.

Source: A Treatise on the Soul

[AD 253] Origen of Alexandria on Romans 13:4

In what sense is a judge in this world the servant of God?… It seems to me that this question is answered by that passage in the Acts of the Apostles where the decision was taken to impose only certain ritual obligations on Gentile believers. They were told to abstain from eating what had been sacrificed to idols, from blood and from fornication, but nothing was said about murder, adultery, theft, homosexuality or other crimes which are punished by both divine and human laws. Now if what was explicitly forbidden to the Gentiles was all they had to do, then it would seem as if these other things were all right. But look at how the Holy Spirit has organized everything. Because these other crimes are already punished by secular laws, it seemed superfluous to add a divine prohibition as well. All that he decreed concerned matters which seemed right from the divine point of view but which were not covered by human laws. It is in this way that a human judge acts as a servant of God. For God wants these crimes to be punished by human judges and not by representatives of the church.

Source: COMMENTARY ON THE EPISTLE TO THE ROMANS

[AD 384] Ambrosiaster on Romans 13:4

Since God has ordained that there will be a future judgment and he does not want anyone to perish, he has ordained rulers in this world who, by causing people to be afraid of them, act as tutors to mankind, teaching them what to do in order to avoid future punishment.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on Romans 13:4

So far is he from terrifying you, he says, that he even praises you: so far from being a hindrance to you, that he even works with you. When then you have his praise and his succor, how is it that you are not in subjection to him? For he makes virtue easier for you in other ways also, by chastising the wicked, by benefiting and honoring the good, and by working together with the will of God. Whence too he has even given him the name of "Minister." And consider: I give you counsel to be sober-minded, and he, by the laws, speaks the same language. I exhort you not to be rapacious and grasping. And he sits in judgment in such cases, and so is a worker together with us, and an assistant to us, and has been commissioned by God for this end. Hence there are both reasons for reverencing him, both because he was commissioned by God, and because it was for such an object. "But if you do that which is evil, be afraid." It is not then the ruler that makes the fear, but our own wickedness.

"For he bears not the sword in vain." You see how he has furnished him with arms, and set him on guard like a soldier, for a terror to those that commit sin. "For he is the minister of God to execute wrath, a revenger upon him that does evil." Now lest you should start off at hearing again of punishment, and vengeance, and a sword, he says again that it is God's law he is carrying out. For what if he does not know it himself? Yet it is God that has so shaped things (οὕτως ἐτύπωσεν]). If then, whether in punishing, or in honoring, he be a Minister, in avenging virtue's cause, in driving vice away, as God wills, why be captious against him, when he is the cause of so many good doings, and paves the way for yours too? Since there are many who first practised virtue through the fear of God. For there are a duller sort, whom things to come have not such a hold upon as things present. He then who by fear and rewards gives the soul of the majority a preparatory turn towards its becoming more suited for the word of doctrine, is with good reason called "the Minister of God."

Source: Homily 23 on Romans

[AD 407] John Chrysostom on Romans 13:4

The civil power makes virtue easier for the Christian by chastising the wicked, by benefiting and honoring the good and by working together with the will of God. For this reason he is even given the name of “God’s servant.” … Even when he administers punishment, it is God’s will that he is carrying out.

Source: HOMILIES ON ROMANS 23

[AD 418] Pelagius on Romans 13:4

The authorities are concerned for your safety. They also have the responsibility to see to it that if you sin you do not profit thereby, because God does not love the wicked and hates all who “work iniquity.”

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 430] Augustine of Hippo on Romans 13:4

When Paul says: “He is God’s servant for your good,” though it be for his own evil, this should be understood in the same way as the above.

Source: AUGUSTINE ON ROMANS 73

[AD 253] Origen of Alexandria on Romans 13:5

Paul tells the church not to do anything against the princes and powers of this world so that it may live in peace and quiet. For if the church rebels … then it will be punished, not because of its faith but because of its crimes, and instead of dying for a worthy cause people will die for an unworthy one.

Source: COMMENTARY ON THE EPISTLE TO THE ROMANS

[AD 384] Ambrosiaster on Romans 13:5

One must be subject … because of the coming judgment, for whoever escapes now will be punished then, his own conscience accusing him.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on Romans 13:5

What is the meaning of, "not only for wrath?" It means not only because thou dost resist God by not being subject, nor only because you are procuring great evils for yourself, both from God and the rulers, but also because he is a benefactor to you in things of the greatest importance, as he procures peace to you, and the blessings of civil institutions. For there are countless blessings to states through these authorities; and if you were to remove them, all things would go to ruin, and neither city nor country, nor private nor public buildings, nor anything else would stand, but all the world will be turned upside down, while the more powerful devour the weaker. And so even if some wrath were not to follow man's disobedience, even on this ground you ought to be subject, that you may not seem devoid of conscience and feeling towards the benefactor.

Source: Homily 23 on Romans

[AD 407] John Chrysostom on Romans 13:5

What is the meaning of “not only to avoid God’s wrath”? It means not only because you resist God by not being subject, nor only because you are bringing great evils on yourself both from God and from the ruler, but also because the ruler is a benefactor to you in things of the utmost importance, because he brings you peace and the blessings of civil institutions. States receive countless blessings through these authorities, and if they were taken away, everything would go to pieces.

Source: HOMILIES ON ROMANS 23

[AD 418] Pelagius on Romans 13:5

You must be subject, not only because the authorities can become angry even without cause but also so that you may not be condemned for the consciousness of some sin.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 430] Augustine of Hippo on Romans 13:5

This is helpful for understanding that because of this life we must be subject and not offer resistance if anyone wants to take something from us, if it is in his power to do so, because authority has been given to him over temporal things, which will pass away. We are not to be subject in those good things which remain forever but only in the needs of this age.But when he says “one must be subject,” lest anyone submit to the authorities halfheartedly and not from pure love, Paul adds: “not only to avoid … wrath but also for the sake of conscience.” That is to say, you should not submit simply to avoid the authority’s anger, which can be done by pretense, but so that you might be assured in your conscience that you are doing this out of love for him. For you submit at your Lord’s command.

Source: AUGUSTINE ON ROMANS 74

[AD 458] Theodoret of Cyrus on Romans 13:5

“For the sake of conscience” means “in order to do what is right.”

Source: INTERPRETATION OF THE LETTER TO THE ROMANS

[AD 202] Irenaeus on Romans 13:6

Now, that he spake these words, not in regard to angelical powers, nor of invisible rulers-as some venture to expound the passage-but of those of actual human authorities,

Source: Against Heresies Book V

[AD 220] Tertullian on Romans 13:6

Then he goes on also to show how he wishes you to be subject to the powers, bidding you pay "tribute to whom tribute is due, custom to whom custom," that is, the things which are Caesar's to Caesar, and the things which are God's to God; but man is the property of God alone.

Source: Scorpiace

[AD 407] John Chrysostom on Romans 13:6

Without going one by one into the benefits done to states by the rulers, as that of good order and peace, the other services, as regarding the soldiery, and those over the public business, he shows the whole of this by a single case. For that you are benefited by him, he means, you bear witness yourself, by paying him a salary. Observe the wisdom and judgment of the blessed Paul. For that which seemed to be burdensome and annoying — the system of imposts — this he turns into a proof of their care for men. What is the reason, he means, that we pay tribute to a king? It is not as providing for us? And yet we should not have paid it unless we had known in the first instance that we were gainers from this superintendence. Yet it was for this that from of old all men came to an agreement that governors should be maintained by us, because to the neglect of their own affairs, they take charge of the public, and on this they spend their whole leisure, whereby our goods also are kept safe. After saying then what the external goods are, he again averts to the former line of argument (for in this way he was more likely to attract the believer to him), and he shows again that this is God's decree, and on it he makes his advice rest finally, in these words, "they are God's ministers." Then to show the pains they take, and their hard life, he proceeds,

"Waiting continually upon this very thing."

For this is their life, this their business, that you may enjoy peace. Wherefore in another Epistle, he bids them not only be subject, but also "pray" in their behalf. And as showing there too that the advantage was common to all, he adds, "that we may lead a quiet and peaceable life in all things." [1 Timothy 2:1-2] For it is in no small degree that they contribute to the settled state of the present life, by keeping guard, beating off enemies, hindering those who are for sedition in the cities, putting an end to differences among any. For do not tell me of some one who makes an ill use of the thing, but look to the good order that is in the institution itself, and you will see the great wisdom of Him who enacted this law from the first.

Source: Homily 23 on Romans

[AD 407] John Chrysostom on Romans 13:6

Paul is saying here that we bear witness to the benefits which the ruler gives us by paying him a salary. The taxation system may seem to be burdensome and annoying, but Paul turns it into proof that rulers care for their people. Why, after all, do we pay taxes to the emperor? Is it not because he provides for us? We would not have paid it in the first place if we did not know that we are the ones who benefit from this government. It was for this reason that the men of old agreed that rulers should be maintained by the people, because they neglect their own affairs in order to devote themselves entirely to the public welfare, spending all their energy in order to protect us.

Source: HOMILIES ON ROMANS 23

[AD 418] Pelagius on Romans 13:6

Taxes can also mean taxes for the priests, which were set up for them by God. Or this may mean that you pay taxes to rulers because, in possessing the world, you subjected yourselves to them willingly. Paul calls them “God’s servants,” so that people might render to them what they owe, lest it seem that Christ taught his followers pride.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 185] Theophilus of Antioch on Romans 13:7

And it [the divine word] teaches us to render all things to all, "honour to whom honour, fear to whom fear, tribute to whom tribute; to owe no man anything, but to love all."

Source: Theophilus to Autolycus, Book III, Chapter XIV

[AD 220] Tertullian on Romans 13:7

So far as concerns the honors due to king or emperor, we have a clear ruling to be subject in all obedience, according to the apostle’s command, to magistrates and princes and those in authority, but within the limits of Christian discipline, i.e., so long as we keep ourselves free of idolatry.

Source: ON IDOLATRY 15

[AD 253] Origen of Alexandria on Romans 13:7

The authorities demand taxes on our property and revenue from our business transactions. What can I say? Jesus Christ himself was obliged to pay taxes, not because he owed anything but so as not to cause scandal. If he who owed nothing to Caesar and who had every right to refuse to pay taxes nevertheless agreed to pay them, who are we to refuse to do so?

Source: COMMENTARY ON THE EPISTLE TO THE ROMANS

[AD 258] Cyprian on Romans 13:7

That humility and quietness are to be maintained in all things. In Isaiah: "Thus saith the Lord God, The heaven is my throne, and the earth is the stool of my feet. What seat will ye build for me, or what is the place for my rest? For all those things hath my hand made, and all those things are mine. And upon whom else will I look, except upon the lowly and quiet man, and him that trembleth at my words? " On this same thing in the Gospel according to Matthew: "Blessed are the meek, for they shall inherit the earth." Of this same thing, too, according to Luke: "He that shall be least among you all, the same shall be great." Also in the same lace: "Whosoever exalteth himself shall be made low, and whosoever abaseth himself shall be exalted." Of this same thing to the Romans: "Be not high-minded, but fear; for if God spared not the natural branches, (take heed) lest He also spare not thee." Of this same thing in the thirty-third Psalm: And He shall save the lowly in spirit." Also to the Romans: "Render to all what is due: tribute to whom tribute is due, custom to whom custom, fear to whom fear, honour to whom honour; owe no man anything, except to love another." Also in the Gospel according to Matthew: "They love the first place of reclining at feasts, and the chief seat in the synagogues, and salutations in the market, and to be called of men Rabbi. But call not ye Rabbi, for One is your Master." Also in the Gospel according to John: "The servant is not greater than his lord, nor the apostle greater than He that sent himself. If ye know these things, blessed shall ye be if ye shall do them." Also in the eighty-first Psalm: "Do justice to the poor and lowly."

Source: Treatise XII Three Books of Testimonies Against the Jews

[AD 384] Ambrosiaster on Romans 13:7

Giving honor to the powers that be in this world may have the effect that, if they see the humility of Christ’s servants, they may praise rather than curse the gospel’s teaching.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on Romans 13:7-8

He still keeps upon the same line, bidding them pay them not money only, but honor and fear. And how is it when he said above, "Will you not be afraid of the power? Do that which is good;" that he here says "render fear?" He does it meaning exceeding honor, and not the fear which comes from a bad conscience, which he alluded to before. And it is not "give," that he says, but "render" (or "give back," ἀ πόδοτε]), and then adds to it, the "dues." For it is not a favor that you confer by so doing, since the thing is matter of due. And if you do it not, you will be punished as obstinate. Do not suppose that you are lowering yourself, and detracting from the dignity of your own philosophy, if you rise up at the presence of a ruler, or if you uncover your head. For if he laid these laws down at that time, when the rulers were Gentiles, much more ought this to be done with them now they are believers. But if you mean to say, that you are entrusted with greater privileges, be informed that this is not your time. For you are a stranger and a sojourner. A time will be when you shall appear brighter than all. Now your "life is hid with Christ in God. When Christ shall appear, then shall you also appear with Him in glory" [Colossians 3:3-4] Seek not then in this life of accidents your change, but even if you have to be with fear in a ruler's presence, do not think that this is unworthy your noble birth. For so God wills, that the ruler who has his place marked by Him, should have his own power. And when he who is conscious of no evil in himself, stands with fear in the judge's presence, much more will he who does evil things be affrighted, and thou in this way will be the more respected. For it is not from honoring that the lowering of self comes but from dishonoring him. And the ruler will treat you with greater respect, and he will glorify your Master owing to this, even if he be an unbeliever. "Owe owest, but he would have it look the other way.}--> no man anything, but to love one another." Again he has recourse to the mother of good deeds, and the instructress of the things spoken of, who is also productive of every virtue, and says that this is a debt also, not however such as the tribute or the custom, but a continuous one. For he does not wish it ever to be paid off, or rather he would have it always rendered, yet never fully so, but to be always owing. For this is the character of the debt, that one keeps giving and owing always. Having said then how he ought to love, he also shows the gain of it, saying,

"For he that loves another has fulfilled the Law."

And do not, pray, consider even this a favor; for this too is a debt. For you owe love to your brother, through your spiritual relationship. And not for this only, but also because "we are members one of another." And if love leave us, the whole body is rent in pieces. Love therefore your brother. For if from his friendship you gain so much as to fulfil the whole Law, you owe him love as being benefited by him.

Source: Homily 23 on Romans

[AD 407] John Chrysostom on Romans 13:7

Paul urges the people to give their rulers not only money but honor and fear as well. Fear in this context means very great honor, not the kind of fear which comes from a bad conscience.

Source: HOMILIES ON ROMANS 23

[AD 418] Pelagius on Romans 13:7

Even alms can be called a due. Revenue is ours to give to those who are passing by or to those who are seated by the roadside while we pass by.… Fear as well as honor must be given to those who are your superiors but only honor to your peers.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 428] Theodore of Mopsuestia on Romans 13:7

“Taxes” refers to property taxes; “revenue” refers to sales taxes.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 471] Gennadius of Constantinople on Romans 13:7

“Taxes” and “revenue” are the same thing.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 202] Irenaeus on Romans 13:8

And, "Those who are in the flesh cannot please God: "

[AD 215] Clement of Alexandria on Romans 13:8

"But the cavillers did not know even this, as the apostle says, "that he who loveth his brother worketh not evil; "for this, "Thou shalt not kill, thou shalt not commit adultery, thou shalt not steal; and if there be any other commandment, it is comprehended in the word, Thou shall love thy neighbour as thyself.".
"who hates evil, having love unfeigned; for he that loveth another fulfilleth the law."

Source: Clement of Alexandria Stromata Book IV

[AD 220] Tertullian on Romans 13:8

For how much more easily does he who delineates a statue overlay a sideboard! How much sooner does he who carves a Mars out of a lime-tree, fasten together a chest! No art but is either mother or kinswoman of some neighbour art: nothing is independent of its neighbour.

Source: On Idolatry

[AD 253] Origen of Alexandria on Romans 13:8

In many cases debt is equivalent to sin. Paul therefore wants us to owe nothing on account of sin and to steer clear of debts of this kind, retaining only the debt which springs from love, which we ought to be repaying every day.

Source: COMMENTARY ON THE EPISTLE TO THE ROMANS

[AD 380] Apostolic Constitutions on Romans 13:8

For this is God's command, that l you owe nothing to any one but the pledge of love, which God has commanded by Christ.

Source: CONSTITUTIONS OF THE HOLY APOSTLES

[AD 384] Ambrosiaster on Romans 13:8

Paul wants us to have peace with everyone and love the brethren. Then we shall not owe anybody anything.He who loves his neighbor has fulfilled the law of Moses. The commandment of the new law is that we should love our enemies also.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on Romans 13:8

Love is a debt which you owe to your brother because of your spiritual relationship to him.… If love departs from us, the whole body is torn in pieces. Therefore love your brother, for if you can fulfill the law by befriending him, then the benefit you receive puts you in his debt.

Source: HOMILIES ON ROMANS 23

[AD 418] Pelagius on Romans 13:8

Do not fail to repay debts. Only the debt of love should remain, because it can never be paid in full. According to the parable of the Lord, who bids us show mercy to everyone without distinction, we must think of every person as our neighbor. Paul mentioned love first because he was writing to the faithful and dealing with behavior proper to righteousness.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 430] Augustine of Hippo on Romans 13:8

Paul shows that the fulfillment of the law is found in love, i.e., in charity. Thus also the Lord says that the whole law and prophets depend on these two precepts, the love of God and neighbor. So he who came to fulfill the law gave love through the Holy Spirit, so that charity might accomplish what fear could not.

Source: AUGUSTINE ON ROMANS 75

[AD 430] Augustine of Hippo on Romans 13:8

The only way of cleaving to that pattern is by love. If we love another whom we believe to be righteous, we cannot but love the pattern itself, which shows us what the righteous soul is, in order that we too may become righteous. Indeed, if we did not love the image of God in him, we would have no love for the person, since our love for him is based on the pattern. Yet so long as we ourselves are not righteous, our love of the pattern is not enough to make us righteous.

Source: THE TRINITY 8.9

[AD 1274] Thomas Aquinas on Romans 13:8

1044. Having shown how believers should observe justice toward superiors [n. 1016], the Apostle now shows how they should behave toward everyone generally. In regard to this he does two things: first, he states his intention; secondly, he gives a reason [v. 8b; n. 1048]. 1045. First, therefore, he says: It has been stated that you must pay your debts to all, not in part but entirely. And that is what he says: Owe no one anything. As if to say: you should pay all you owe to everyone so completely, one anything. As if to say: you should pay all you owe to everyone so completely, that nothing still owing remains. And this for two reasons: first, because sin is committed in delaying to pay, as long as a person unjustly holds back what belongs to another. Hence it says in Lev (19:13): "The wages of a hired servant shall not remain with you all night until the morning." And the same is true of other debts. Secondly, because as long as a person owes, he is in a certain sense a slave and is obligated to the one to who he owes: "The borrower is the slave of the lender" (Pr 22:7). 1046. But there are some debts from which a man can never absolve himself. This happens in two ways: in one way on account of the excellence of the benefit for which equal payment cannot be made, as the Philosopher says of honor owed to God or parents, as it says in Ps 116 (v. 12): "What shall I render to the Lord for all his bounty to me?" In another way on account of the debt’s cause, which always remains; or even because what is paid is never terminated but always increases as one pays. 516 1047. For these reasons the debt of fraternal love is paid in such a way that it is always owing. First, because we owe love to our neighbor on account of God, Whom we can never recompense sufficiently. For it says in I Jn (4:2): "This commandment we have from him, that he who loves God should love his brother also." Secondly, because the cause of love always remains, namely, being alike in nature and in grace: "Every animal loves its like, and every person his neighbor" (Sir 13:15). Thirdly, the cause love does not diminish but grows by loving: "It is my prayer that your love may abound more and more" (Phil 1:9). Therefore, he says: except to love one another, because the debt of love is paid once in such a way that it always remains under the debt of a precept: "This is my commandment, that you love one another" (Jn 15:12). 1048. Then when he says, He who loves his neighbor, he assigns the reason for the statement that we are never released from the debt of love, namely, because the whole fulfillment of the Law consists in love. Hence he does three things in regard to this: first, he states his proposition; secondly, he clarifies it [v. 9; n. 1050]; thirdly, he draws the conclusion intended [v. 10b; n. 1059]. 1049. First, therefore, he says: The reason why we cannot expect to free ourselves from the debut of love, as we do from other debts is that he who loves his neighbor has fulfilled the law, i.e., the whole fulfillment of the Law depends on love of neighbor. 517 But this does not seem to be true. For it says in I Tim (1:5): "The end of the precept is love." For a thing is made perfect when it attains its end; therefore, the whole perfection of the Law consists in love. But love as two acts, namely, the love of God and the love of neighbor; hence the Lord says in Mt (22:40) that the whole law and the prophets depend on the two precepts of love: one of which is concerned with the love of God and the other with the love of neighbor. Therefore, it does not seem that one who loves his neighbor fulfills the whole Law. The answer is that love of neighbor pertains to love and fulfills the Law, when it is a love by which the neighbor is loved for God. So the love of God is included in the love of neighbor, just as the cause is included in its effect. For it says in I Jn (4:21): "this commandment we have from him, that he who loves God should love his brother also." Conversely, love of neighbor is included in love of God, as the effect in its cause; hence it says in the same place: "If anyone says, ‘I love God,’ and hates his brother, he is a liar." That is why in Sacred Scripture sometimes mention is made only of the love of God, as though it is enough for salvation, as in Dt (10:12): "And now, Israel, what does the Lord you God require of you, but to fear the Lord your God, to walk in all his ways, and to love him"; and sometimes mention is made of love of neighbor: "This is my commandment, that you love one another as I have loved you" (Jn 15:12). 1050. Then when he says, the commandments, he proves his proposition: first, by induction; secondly, by use of a middle term in a syllogism [v. 10; n. 1058]. 518 1051. In regard to the first he proceeds inductively by enumerating certain precepts which fulfill the love of neighbor. And because the three precepts of the first tablet are more directly ordained to the love of God, he does not mention them; although they, too, are fulfilled in the love of neighbor, insofar as the love of God is included in the love of neighbor. But he enumerates the commands of the second tablet, omitting only the affirmative precept about honor to parents. By this it is understood that we should pay to all whatever we owe. 1052. He lists the negative precepts, which forbid a person to do evil to his neighbor. And this for two reasons. First, because the negative precepts are more universal both as to time and as to persons. As to time, because the negative precepts oblige always and at every moment. For there is no time when one may steal or commit adultery. Affirmative precepts, on the other hand, oblige always but not at every moment, but at certain times and places: for a man is not obliged to honor his parents every minute of the day, but at certain times and places. Negative precepts are more universal as to persons, because no man may be harmed. Secondly, because they are more obviously observed by love of neighbor than are the affirmative. For a person who loves another, rather refrains from harming him than gives him benefits, which he is sometimes unable to give. 1053. But a person does injury to his neighbor in three ways: by action, by word and by desire. 519 He does injury by action in three ways: first, against the neighbor’s person, and this is forbidden when he says: You shall not kill. This also forbids any injury against the neighbor’s person: "No murderer has eternal life abiding in him" I Jn (3:15). Secondly, against a person’s wife; and this is forbidden when he says: You hall not commit adultery. This also forbids fornication and any unlawful use of the genital organs: "God will judge fornicators and adulterers" (Heb 13:4). Thirdly, against one’s external goods, and this is forbidden when he says: You shall not steal. This also forbids any unjust taking of what belongs to another, either by force or by deceit: "Everyone who steals will be judged" (Zech 5:3). 1054. Injury committed by word against one’s neighbor is forbidden when he says: You shall not bear false witness. This is forbidden not only in court cases but also outside, whether in the form of detraction or of insults: "The false witness will not go unpunished, and one who speaks lies will not escape (Pr 19:5). Injury committed only by desire against one’s neighbor is forbidden when he says: You shall not covet your neighbor’s good; and this also forbids coveting another’s wife: "For I would not have known covetousness" to be a sin, "if the law had not said, ‘You shall not covet.’" (Rom 7:7). 1055. Having listed a number of precepts, he combines all others in one general precept, saying: and any other commandment, affirmative or negative, referring to God or to neighbor, is summed up, i.e., fulfilled, in this sentence: You shall love your neighbor as yourself. 1056. When he says, your neighbor, the reference is to all men and also the good angels, as Augustine says. For a neighbor is anyone who shows mercy to another, as it 520 says in Lk (10:36): "Which of these three, do you think, proved neighbor to the men who fell among robbers? He said: ‘The one who showed mercy on him.’" And because a neighbor is neighbor to a neighbor, the consequence is that even a person shown mercy by another is said to be his neighbor. But the good angels show mercy to us; and we should show mercy to all men and receive it from them, when necessary. Hence it is clear that the good angels and all men are our neighbors, because the happiness toward which we are tending is already theirs, or they are tending toward it with us. From this reason it is clear that devils are not our neighbors and that we are not commanded to love them, because they are entirely excluded from the love of God and are not included in the list of neighbors but of enemies. 1057. The phrase, as yourself, does not refer to equality of love, as though a person were bound to love his neighbor as much as himself. For this would be against the ordering of charity, by which a person is obliged to take more care of his own salvation than that of others: "He put love in order in me" (S of S 2:4). It refers, rather to a similarity of love, namely, that we should love our neighbor similarly as ourselves. And this in three ways: first, as to the end of love, namely, that we love ourselves and our neighbor for the sake of God. Secondly, as to the form of love, namely, just as a person loves himself as willing good for himself, so he should love his neighbor by willing good things for him. But one who loves his neighbor in order to acquire some utility or love from him does not will good for his neighbor but wants to obtain a good for himself from his neighbor. This is the way a man is said to love irrational creatures, such as wine or a horse, namely, to use them. Thirdly, as to the effect of love, namely, that he 521 relieve the need of his neighbor, as he relieves his own; and that he do nothing unlawful out of love for his neighbor any more than he does out of love for himself. 1058. Then when he says, Love does not wrong to a neighbor, he clarifies his proposistion with the following syllogism: One who loves his neighbor does no evil to him. But the aim of every precept of the Law is abstention from evil. Therefore, one who loves his neighbor fulfills the Law. That love of neighbor does no evil is gathered from I Cor (13:4): "Love does not work injury." No matter how evil is taken here, whether for evil acts or omissions, it could refer not only to negative precepts but also to affirmative. But inasmuch as love of neighbor includes love of God, it is understood that love of neighbor excludes evil both against one’s neighbor and against God. Thus, even the precepts of the first tablet are included. 1059. Finally, he draws the conclusion mainly intended, saying: Therefore, love is the fulfilling of the law, i.e., the Law is fulfilled and made perfect by love; (Si 14:16), "Above all these put on love, which binds everything together in perfect harmony" (Col 3:14).

[AD 220] Tertullian on Romans 13:9

For in this law given to Adam we recognise in embryo all the precepts which afterwards sprouted forth when given through Moses; that is, Thou shalt love the Lord thy God from thy whole heart and out of thy whole soul; Thou shalt love thy neighbour as thyself; Thou shalt not kill; Thou shall not commit adultery; Thou shalt not steal; False witness thou shall not utter; Honour thy father and mother; and, That which is another's, shall thou not covet.

Source: An Answer to the Jews

[AD 220] Tertullian on Romans 13:9

Very properly, then, did he sum up the entire teaching of the Creator in this precept of His: "Thou shalt love thy neighbour as thyself." Now, if this is the recapitulation of the law from the very law itself, I am at a loss to know who is the God of the law.

Source: Against Marcion Book V

[AD 220] Tertullian on Romans 13:9

Are we to paint ourselves out that our neighbours may perish? Where, then, is (the command), "Thou shall love thy neighbour as thyself? " "Care not merely about your own (things), but (about your) neighbour's? " No enunciation of the Holy Spirit ought to be (confined) to the subject immediately in hand merely, and not applied and carried out with a view to every occasion to which its application is useful.

Source: On the Apparel of Women Book II

[AD 253] Origen of Alexandria on Romans 13:9

If you love somebody, you will not kill him. Nor will you commit adultery, steal from him or bear false witness against him. It is the same with all the other commands of the law: love ensures that they are kept.

Source: COMMENTARY ON THE EPISTLE TO THE ROMANS

[AD 384] Ambrosiaster on Romans 13:9

Moses wrote all this in order to reform the natural law.… Although there may be other laws which Paul has not mentioned, love is the fulfillment of them all. For if the human race had loved from the beginning, there would never have been any wickedness on earth. For the result of unrighteousness is discord.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on Romans 13:9

He does not say merely it is fulfilled, but "it is briefly comprehended," that is, the whole work of the commandments is concisely and in a few words completed. For the beginning and the end of virtue is love. This it has for its root, this for its groundwork, this for its summit. If then it be both beginning and fulfilment, what is there equal to it? But he does not seek love merely, but intense love. For he does not say merely "love your neighbor," but, "as yourself." Hence also Christ said that "the Law and the Prophets hang upon" it. And in making two kinds of love, see how He has raised this! For after saying that the first commandment is, "You shall love the Lord your God," He added a second; and He did not stay, but added, "like it; You shall love your neighbor as yourself." What can be equal to this love to man, or this gentleness? That when we were at infinite distance from Him, He brings the love to us into comparison with that toward Himself, and says that "is like this." Hence then, to put the measures of either as nearly the same, of the one He says, "with all your heart, and with all your soul," but of this towards one's neighbor, He says, "as yourself." But Paul said, that when this did not exist even the other was of no great profit to us. As then we, when we are fond of any one, say, if you love him, then you love me; so He also to show this says, "is like it;" and to Peter, "If you love Me, feed My sheep." [John 21:16]

Source: Homily 23 on Romans

[AD 407] John Chrysostom on Romans 13:9

The beginning and the end of virtue is love.… But Paul is not looking merely for love; he wants it to be an intense love. For he does not say merely: “Love your neighbor,” but adds: “as yourself.” Christ himself said that the law and the prophets hang upon this.

Source: HOMILIES ON ROMANS 23

[AD 407] John Chrysostom on Romans 13:9

Note that love has two excellent qualities: it abstains from evil and does good deeds.

Source: HOMILIES ON ROMANS 23

[AD 418] Pelagius on Romans 13:9

The whole of righteousness is summed up in the love of one’s neighbor. Unrighteousness is born when we love ourselves more than others. For one who loves his neighbor as himself not only does him no wrong but also does him good. He knows how much he wishes both aspects to be done with regard to himself.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 428] Theodore of Mopsuestia on Romans 13:9

Every law either forbids evil or tells us to do good. Legislators pass the first kind of law in order that we should not harm one another and the second kind in order that we should help one another as far as possible. But they are all summed up in the one command that we should love our neighbor.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 430] Augustine of Hippo on Romans 13:9

This law is not written on tables of stone but is shed abroad in our hearts through the Holy Spirit who is given to us.

Source: THE SPIRIT AND THE LETTER 29.51

[AD 430] Augustine of Hippo on Romans 13:9

No one loves his neighbor unless he loves God, and by loving him as himself, to the limit of his ability, he pours out his love on him so that he too may love God. But if he does not love God, he loves neither himself nor his neighbor.

Source: LETTER 20

[AD 458] Theodoret of Cyrus on Romans 13:9

If a man is well disposed by love for another person, he will not kill the one he loves, nor will he rape his wife, nor will he steal goods or do anything which might harm them.

Source: INTERPRETATION OF THE LETTER TO THE ROMANS

[AD 202] Irenaeus on Romans 13:10

But if He had descended from another Father, He never would have made use of the first and greatest commandment of the law; but He would undoubtedly have endeavoured by all means to bring down a greater one than this from the perfect Father, so as not to make use of that which had been given by the God of the law. And Paul in like manner declares, "Love is the fulfilling of the law: "

Source: Against Heresies Book IV

[AD 215] Clement of Alexandria on Romans 13:10

Whose "love worketh no ill to his neighhour".
neither injuring nor revenging ever, but, in a word, doing good to all according to the image of God. "Love is "then, "the fulfilling of the law; "

Source: Clement of Alexandria Stromata Book IV

[AD 250] Fabian of Rome on Romans 13:10

And "Love worketh no ill to his neighbour."

[AD 384] Ambrosiaster on Romans 13:10

Paul is using the words of the law to arrive at the meaning of the gospel. Therefore when he records the fulfilling of the law he ties it to the gospel, demonstrating that both have a single author. Yet in the time of Christ it was necessary to add something, viz., that we should love our enemies as well as our neighbors.… What does it mean to love an enemy, except to choose not to hate him any longer and to seek to do him no harm?… For the Lord himself on the cross prayed for his enemies in order to demonstrate what the fullness of righteousness, which he had taught, actually was.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on Romans 13:10

Observe how it has both virtues, abstinence from evils (for it "works no ill," he says), and the working of good deeds. "For it is," he says, "the fulfilling (or filling up) of the Law;" not bringing before us instruction only on moral duties in a concise form, but making the accomplishment of them easy also. For that we should become acquainted with things profitable to us was not all that he was careful for (which is the Law's care), but also with a view to the doing of them it brought us great assistance; accomplishing not some part of the commandments, but the whole sum of virtue in us. Let us then love one another, since in this way we shall also love God, Who loves us. For in the case of men, if you love a man's beloved, he that loves him is contentious at it. But here He deems you worthy to share His love, and hates you when you share not. For man's love is laden with envy and grudging; but God's is free from all passion, whence also He seeks for those to share His love. For He says, love thou with Me, and then yourself also will I love the more. You see the words of a vehement lover! If you love My beloved, then will I also reckon Myself to be greatly beloved of you. For He vehemently desires our salvation, and this He showed from of old. Now hear what He says when He was forming the man, "Let Us make man in Our Image:" and again, "Let Us make an help meet for him. It is not good for him to be alone." [Genesis 1:26] And when he had transgressed, He rebuked him, observe how gently; and He does not say, Wretch! Thou very wretch! After receiving so great benefits, have you after all trusted to the devil? And left your Benefactor, to take up with the evil spirit? But what says He? "Who told you that you are naked, unless you have eaten of the Tree, from which alone I commanded you not to eat?" [Genesis 3:11] As if a father were to say to a child, who was ordered not to touch a sword, and then disobeyed and got hurt, "How did you get hurt? By not listening to me." You see they are the words of a friend rather than a master, of a friend despised, and not even then forsaking. Let us then imitate Him, and when we rebuke, let us preserve this moderation. For even the woman He also rebukes again with the same gentleness. Or rather what He said was not so much rebuke as admonition and correction, and security against the future. This is why He says nothing to the serpent. For he was the designer of the mischiefs, and had it not in his power to put off the accusation on any one else, wherefore He punished him severely: and even here He did not come to a pause, but made the earth also to share in the curse. But if He cast them out of paradise, and condemned them to labor, even for this we ought to adore and reverence Him the most. For since self-indulgence issues in listlessness, He trenches upon the pleasure by building a fort of pain against listlessness, that we may return to the love of Him. And what of Cain's case? Does he not meet with the same gentleness? For being by him also insulted, He does not reproach (same word as insult) in return, but entreats, (or comforts) him, and says, "Why is your countenance fallen?" [Genesis 4:6] And yet what he had done allowed of no excuse whatever. And this the younger brother shows. But still even then He does not rebuke him: but what says He? "Have you sinned: keep peace;" "do so no more." "To you shall his turning be, and you shall rule over him" [Genesis 4:7, Septuagint], meaning his brother. "For if you are afraid, lest for this sacrifice," He means, "I should deprive you of the preëminence of the first-born, be of good cheer, for the entire command over him do I put into your hands. Only be thou better, and love him that has done you no wrong; for I have an interest in you both. And what makes Me most glad is, that you be not at variance one with another." For as a devoted mother, so does God do and plan everything to keep one from being torn from another; but that you may get a clearer view, by an example, of my meaning, call to your mind, pray, Rebecca in her trouble, and running about everywhere, when the elder son was at enmity with the younger. For if she loved Jacob, still she did not feel averse to Esau. And therefore she said, Lest by any means "I be deprived of both of you, my children, in one day." [Genesis 27:45] Therefore also God upon that occasion said, "You have sinned: be at peace: unto you shall his turning be" [Genesis 4:7], so repressing the murder beforehand, and aiming at the peace of them both. But when he had murdered him, He did not even then bring His care for him to a close, but again answers the fratricide in gentle terms, saying, "Where is your brother Abel?" that even now, if he would, he might make a full confession. But he struggled in defense of his former misdeeds, with a greater and sadder shamelessness. But even then God does not leave him, but again speaks the language of an iujured and despised lover, and says, "The voice of your brother's blood cries unto Me." [Genesis 4:10] And again He rebukes the earth with the murderer, turning His wrath off to it, and saying, "Cursed be the earth, which opened her mouth to receive your brother's blood" (ib. ii.); and doing like those who lament (ἀ νακαλοὕντας), as David also did when Saul was fallen. For he made an address to the mountains which received him as he died, in the words, "You mountains of Gilboa, let there fall on you neither rain nor dew, because there were the shields of the mighty cast away." [2 Samuel 1:21] And thus God also, as though singing some solitary dirge (μονῳδίαν), says, "The voice of your brother's blood cries unto Me; and now are you cursed from the earth, which has opened her mouth to receive your brother's blood from your hand." And this He said to humble his fiery passion, and to persuade him to love him at least now he had gone. Have you extinguished his life? He would say; why do you not now extinguish the hatred also? But what does He do? He loves both the one and the other, since He made them both. What then? does (4 manuscripts will) He let the murderer go unpunished? Nay, he would but have grown worse. Will He punish him then? Nay, He has more tenderness than a father. See then how He at once punishes and also displays, even in this, His love. Or rather, He does not so much as punish, but only corrects. For He does not kill him, but only fetters him with trembling, that he may divest himself of the crime, that so at least he may come back to a natural tenderness for the other, and that so at last he may make a truce with him now he has gone; for He were fain he should not go away to the other world in enmity with him that was deceased. This is the way wherein they that love, when in doing acts of kindness they meet with no love in return, are led on to be vehement and to threaten, not with their will indeed, but led by their love to do this: that at least in this way they may win over those that scorn them. Yet affection of this sort is one of compulsion, and still this even solaces them, through the vehemency of their love. And so punishment itself comes from affection, since unless pained at being hated, they would not choose to punish either. Now observe, how this is what Paul says to the Corinthians. For "who is he" (says he) "that makes me glad, but the same which is made sorry by me?" [2 Corinthians 2:2] And so when he is going to the full extent of punishment, then he shows his love. Thus the Egyptian woman too, from her vehement love, as vehemently punished Joseph: and she indeed did so for mischief, the love being unchaste; but God for good, since the love was worthy of Him who loved. This is why He does not refuse even to condescend to grosser words, and to speak the names of human passions, and to call Himself jealous. For "I am a jealous God" [Exodus 20:5], He says, that you may learn the intenseness of the love. Let us then love Him as He would have us: for He sets great store thereby. And if we turn away, He keeps inviting us, and if we will not be converted, He chastens us through His affection, not through a wish to exact punishment of us. And see what He says in Ezekiel to the city that was beloved, yet had despised Him. "I will bring your lovers against you, and will deliver you into their hands, and they shall stone you, and shall slay you, and My jealousy shall be taken away from you, and I will rest, and I will not trouble Myself any more." [From Ezekiel 16:37-42] What more than this could a vehement lover have said, when despised by his beloved, and after all again ardently loving her? For God does everything that He may be loved by us, and owing to this He spared not even His Son. But we are unbending, and savage. Yet let us become gentle at last, and love God as we ought to love Him, that we may with pleasure enjoy virtue. For if any that has a beloved wife does not perceive any of the vexations that come day by day, He that loves with this divine and pure love, only consider what great pleasure he will have to enjoy! For this is, indeed it is, the kingdom of Heaven; this is fruition of good things, and pleasure, and cheerfulness, and joy, and blessedness. Or rather, say as many things as I may, I shall still be unable to give you any such representation of it as should be, but the trial of it alone can give a knowledge of this goodly thing. Wherefore also the Prophet says, "Delight yourself in the Lord" [Psalm 37:4], and, "Taste and see that the Lord is gracious." [Psalm 34:8] Let us then be persuaded, and indulge ourselves in His love. For in this way we shall both see His Kingdom even from out of this life, and shall be living the life of Angels, and while we abide on earth, we shall be in as goodly a condition as they that dwell in heaven; and after our departing hence, shall stand the brightest of beings by the judgment-seat of Christ, and shall enjoy that glory unutterable, which may we all attain unto, by the grace and love toward man of our Lord Jesus Christ. For to Him is the glory forever, Amen.

Source: Homily 23 on Romans

[AD 418] Pelagius on Romans 13:10

Even not to do good is wrong. For if one sees that one’s neighbor is in danger of starvation, does one not kill him if, while one has an abundance, one does not give him food, though one has not used up one’s own provisions? For anyone who is able to help someone close to death in whatever situation of need kills that person if he does not come to his aid.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 430] Augustine of Hippo on Romans 13:10

The rule of love is that one should wish his friend to have all the good things he wants to have himself and should not wish the evils to befall his friend which he wishes to avoid himself. He shows this benevolence to all men. No evil must be done to any. Love of one’s neighbor works no evil. Let us then love even our enemies as we are commanded, if we wish to be truly unconquered.

Source: OF TRUE RELIGION 87

[AD 542] Caesarius of Arles on Romans 13:10

Therefore, whatever you do, do it for the love of Christ, and let the intention or end of all your actions look to him. Do nothing for the sake of human praise but everything for the love of God and the desire for eternal life. Then you will see the end of all perfection, and when you have reached it you will want nothing more.

Source: SERMON 137.1

[AD 215] Clement of Alexandria on Romans 13:11

"For blessed are those that have seen the Lord".
The night is far spent, the day is at hand. Let us therefore cast off the works of darkness, and put on the armour of light."

Source: Clement of Alexandria Stromata Book IV

[AD 384] Ambrosiaster on Romans 13:11

Paul says that the time has come when we must hasten to obtain our reward. This is what it means to wake up from sleep—to do good as if it were day, i.e., openly.… It is clear that if we live well after baptism and strive for love we are not far from the reward of the promised resurrection. For the good life of a Christian is the sign of future salvation. For when a person is baptized he is forgiven but not rewarded. Later, as he walks in newness of life, he is near to eternal life.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 390] Diodorus of Tarsus on Romans 13:11

When we realized what the advantages of good works are, the message of salvation became easier to understand than it was when we first believed. For when we believed in Christ we did not immediately acquire an exact understanding of what we should be doing, nor was it clear to us what we should stop doing and what we should continue doing.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 407] John Chrysostom on Romans 13:11

"And that, knowing the time, that now it is high time to awake out of sleep."

Since he had given them what commands were fitting, he again thrusts them on to the performance of good works, in consideration of what was pressing upon them. For the time of judgment, he means, is at the doors. So too he wrote to the Corinthians also, "The remaining time is short." [1 Corinthians 7:29] And to the Hebrews again, "For yet a little while, and He that shall come will come, and will not tarry." [Hebrews 10:37] But in those cases it was to cheer those in trouble, and to solace the toils of their closely successive temptations, that he said those things: but in the passage before us he does it to rouse those that are asleep, this language being useful to us for both the purposes: and what is that which he says, "Now it is high time to awake out of sleep?" It is, that near is the Resurrection, near the awful Judgment, and the day that burns as a furnace, near. Henceforward then we must be free from our listlessness; "for now is our salvation nearer than when we believed." You see how he puts the Resurrection now close by them. For as the time advances, he means, the season of our present life is wasting away, and that of the life to come waxes nearer. If then thou be prepared, and hast done all whatsoever He has commanded, the day is salvation to you (3 manuscripts and Cat. σωτηρία σοι); but if the contrary, not so. For the present however, it is not upon alarming grounds that he exhorts them, but upon kindly ones, thus also to untie them from their fellow-feeling for the things of this present world. Then since it was not unlikely, that in the beginning of their early endeavors they would be most earnest, in that their desire was then at its full vigor, but that as the time went on, the whole of their earnestness would wither down to nothing; he says that they ought however to be doing the reverse, not to get relaxed as time went on, but to be the more full of vigor. For the nearer the King may be at hand, the more ought they to get themselves in readiness; the nearer the prize is, the more wide awake ought they to be for the contest, since even the racers do this, when they are upon the end of the course, and towards the receiving of the prize, then they rouse themselves up the more. This is why he said, "Now is our salvation nearer than when we believed."

Source: Homily 24 on Romans

[AD 407] John Chrysostom on Romans 13:11

The time is short.… The day of resurrection and of the terrible judgment is fast approaching.… If you have done everything that was asked of you and are prepared for it, then you have nothing to fear, but if you have not, then look out! Paul is not trying to frighten his hearers but to encourage them, so as to detach them from their love of the things of this world. It was not unlikely that at the beginning of their endeavors they would be more dedicated and slacken off as time went on. But Paul wants them to do the opposite—not to slacken as time goes on but to become even more dedicated. For the nearer the King is, the more they ought to be ready to receive him.

Source: HOMILIES ON ROMANS 23

[AD 418] Pelagius on Romans 13:11

It is the hour for you to strive for that which is more perfect and complete, for you should not always be children and infants.… Let us together rise from the sleep of idleness and ignorance, for now the knowledge of Christ shines forth. With the increase of knowledge our salvation is nearer than it was when we first believed.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 428] Theodore of Mopsuestia on Romans 13:11

“Our salvation” means the general resurrection on the last day, for it is then that we shall enjoy true salvation.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 430] Augustine of Hippo on Romans 13:11

This relates to Corinthians [:]: “Behold, now is the acceptable time, now is the day of salvation.” Paul means by this the time of the gospel and the opportunity to save all those who believe in God.

[AD 430] Augustine of Hippo on Romans 13:11

This relates to 2 Corinthians [6:2]: “Behold, now is the acceptable time, now is the day of salvation.” Paul means by this the time of the gospel and the opportunity to save all those who believe in God.

Source: AUGUSTINE ON ROMANS 76

[AD 471] Gennadius of Constantinople on Romans 13:11

Every day the end comes closer, and we are already on the threshold of the resurrection.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 1274] Thomas Aquinas on Romans 13:11

1060. After showing how man should behave in a pious manner toward God by using His gifts properly and paying his neighbor the debts owed him, the Apostle now shows how he should act with probity in regard to himself. With respect to this he does two things: first, he proposes the suitability of the time; secondly, he exhorts them to virtuous works [v. 12b; n. 1070]. In regard to the first he does three things: first, he mentions the suitability of the time; secondly, he assigns the reason [v. 11b; n. 1063]; thirdly, he employs a figure of speech [v. 12; n. 1066]. 1061. First, therefore he says: We have stated what you should do. And you should do it not only for the reasons already given, but also because you know what hour it is, i.e., you ought to consider the nature of the present here, because as it says in Ec (8:6): "Every matter has its time and way"; "Even the stork in the heavens knows her times; and the turtledove, swallow and crane keep the time of their coming; but my people know not the ordinance of the Lord" (Jer 8:70). 523 1062. He shows what the time is suitable for, when he says: it is full time now for you to wake from sleep. This is not a reference to the sleep of nature, sometimes called death, as in I Th (4:13): "We would not have you ignorant concerning those who are asleep" and sometimes the repose of the animal powers, as in Jn (11:12): "If he is asleep, he will recover." Nor is it a reference to the sleep of grace, sometimes called the repose of eternal glory, as in Ps 4 (v. 9): "In peace I will lie down and sleep" and sometimes the rest of contemplation even in this life: "I slept, but my heart was awake" (Song 5:3). But it is a reference to the sleep of guilt, as in Eph (5:14): "Awake, O sleeper, and arise from the dead," or to the sleep of negligence, as in Pr (6:9): "How long will you lie there, O sluggard?" Therefore, it is full time now to wake from the sleep of guilt by doing penance: "Awake after you have rested" (Ps 127:2) and from the sleep of negligence by taking care to act properly: "Arise, O princes, oil the shield!" (Is 21:5); "Let not the hour for rising sadden you." (Sir 32:15). 1063. Then when he says, For salvation, he assigns the reason for what he had said, saying: For salvation is nearer to us now than when we first believed. The Apostle is referring to the salvation of eternal life about which it is said: "My salvation will be for ever" (Is 51:8). Man is ordained to this salvation, fist of all, by faith: "He that believes and is baptized will be saved" (Mk 16:16). But man gets closer and closer to it by good works and increased love: "Draw near to God and he will draw near to you" (Jas 4:8). This, therefore, is what the Apostle says: It is full time now for you to rise from sleep, for now, when we have made progress by good works and increased love, our 524 salvation, namely of eternal life, is nearer than when we first believed, i.e., than when we originally received the faith. 1064. This nearness can be understood in two ways. First, in regard to time, by which holy men, as they make progress in good works, draw closer to the end of this life, after which they receive their reward. The other is the nearness of preparation, because by increased love and good works performed, a man is prepared for that salvation: "Those who were ready went in with him to the marriage feast" (Mt 25:10). 1065. But inasmuch as the Church reads these words during Advent, they seemed to refer to the salvation which Christ worked during His first coming. Accordingly, we can understand the Apostle speaking in place of all believers since the beginning of the world. For as the time of Christ’s incarnation drew near, and the predictions of the prophets grew in number, it could be said: "Our salvation," namely, Christ "is nearer now than when we believed," i.e., when men in the very beginning stated to believe in the future coming of Christ: "Soon my salvation will come and my deliverance be revealed" (Is 56:11). They can also be taken to refer to the time of mercy, when one begins willing to depart from past sins. For at that time he is closer to his salvation than previously, when he had a dead faith: "Resist the devil and he will flee from you. Draw near to God and he will draw near to you" (Jas 4:7). 1066. Then when he says, the night is far gone, he uses a figure of speech to clarify his proposition. The import is that the entire time of the present life is compared to night on account of the darkness of ignorance with which the present life is 525 encumbered. "We are swallowed up in darkness" (Jb 33:4). Isaiah says of this night: "My soul yearns for thee in the night" (26:9). But the state of future happiness is compared to day on account of God’s splendor with which the saints are enlightened: "the sun shall be no more your light by day, nor for brightness shall the moon give light to you by night, but he Lord will be your everlasting light" (Is 60:19). This day is referred to in Ps 118 (v. 24): "This is the day which the Lord has made; let us rejoice and be glad in it." 1067. It can also be understood that the state of guilt is being compared to night on account of the darkness of guilt. About this darkness Ps 82 (v. 5) says: "They have neither knowledge nor understanding; they walk about in darkness." About this night Wis (17:21) says: "Over those men alone heavy night was spread, an image of the darkness that was destined to receive them." But day is called the state of grace on account of the light of spiritual understanding which the righteous have, but the wicked lack: "Light dawns for the righteous" (Ps 97:11); "The light of righteousness did not shine on us" (Wis 5:6). 1068. Or it can be understood that the time before Christ’s incarnation is being compared to night, because it was not yet clear but wrapped in darkness: "We have the prophetic word made more sure. You will do well to pay attention to this as to a lamp shining in a dark place" (2 Pt 1:19). About this night it says in Is (21:11): "Watchman, what of the night?" Hence, just as shadows appear at night, so during that time the practices of the Law were in vogue, but "these were only a shadow of what is to come" (Col 2:17). 526 But the time after Christ’s incarnation is compared to day on account of the power of the spiritual sun in the world: "But for you who fear my name, the sun of righteousness shall shine" (Mal 4:2). Hence the Lord says: "I must work the works of him who sent me, while it is day" (Jn 9:4); then he adds: "As long as I am in the world, I am the light of the world." 1069. The saying, the night is far gone, can be taken for any of the three nights mentioned. For a large part of the life span of those to whom he was writing was already far gone; the night of guilt had passed, as had the period of the Law before Christ. But it seems that the saying, the day is at hand, must be understood as referring to the day of future glory, which was at hand for the believers in Christ to whom he was writing, although it had not yet arrived for them. In keeping with the foregoing explanation, the time of Christ’s grace, although it had already arrived as regards the passage of time, is nonetheless described as drawing near through faith and devotion; just as it also says in Phil (4:5): "The Lord is near," and in Ps 145 (v. 18): "The Lord is near to all who call upon him." It can also apply to those who begin to repent of their sins; for such persons the day of grace is at hand. 1070. Then when he says, Let us then cast off, he concludes the exhortation to an honorable life. First he gives the exhortation; secondly, he clarifies it [v. 13b; n. 1074]. In regard to an honorable life he touches on three things. 527 1071. First, the removal of vices, as he concludes: If the night is gone, let us cast off the works of darkness, because, as it says in Ec (8:6): "Every matter has its time and way." Hence, when the night is gone, the deeds of the night should cease. Here the works of sin are called works of darkness: first, because in themselves they lack the light of reason with which man’s works should be illumined: "The wise man has eyes in his head, but the fool walks in darkness" (Ec 2:14); secondly, they are performed in the dark: "The eye of the adulterer waits for the twilight" (Jb 24:15); thirdly, because by them a person is brought to darkness: "Cast them into the darkness outside" (Mt 22:13). 1072. Secondly, he summons them to put on the virtues. As if to say: Since the day is at hand, be dressed as suits the day and put on the armor of light, i.e., the virtues, which are called armor because they protect us: "Put on the whole armor of God, that you may be able to stand against the wiles of the devil" (Eph 6:11). They are called the armor of light, because they are decorated and perfected by the light of reason; hence it says in Pr (4:18): "The path of the righteous is like the light of dawn"’; and because they are tested by light: "He who does what is true comes to the light" (Jn 3:2); and because others are enlightened by virtuous acts: "So let your light shine before men" (Mt 5:16). 1073. Thirdly, he urges them to use the virtues and make progress when he says: Let us conduct ourselves becomingly as in the day. For these two things seem suited to the day: first, becoming conduct, for in the day everyone tries to present himself becomingly before others. But not so in the night. Hence, it says in I Th (5:7): "For those who sleep sleep at night, and those who get drunk get drunk at night. But since we 528 belong to the day, let us be sober"’ hence it says in I Cor (14:40): "Let all things be done decently and in order." Secondly, man walks in the day not at night; hence it says in Jn (11:10): "If anyone walks in the night, he stumbles." Therefore, because it is day, we should walk, i.e., advance from good to better: "Walk while you have the light" (Jn 12:35). 1074. Then when he says, not in reveling, he explains what he had said. First, he explains how the works of darkness are to be cast off. These are sinful works, some of which he mentions. First, he mentions those which pertain to the corruption of the concupiscible appetite, whose corruption is intemperance in regard to pleasures of touch and to food. First, therefore, he excludes intemperate use of food when he says: not in reveling: "Be not among wine bibbers or among gluttonous eaters of meat" (Pr 23:20). This, of course, can be a mortal sin from the fact hat according to the Law one is condemned to death for this sin. For it is said of a stubborn son: "This our son is stubborn and rebellious: he is a glutton and drunkard. Then they shall stone him to death with stones" (Dt 21:22). One is said to pass the time in reveling, not if he eats with the magnificence that accords with his state, as King Ahasuerus commanded a splendid banquet to be prepared in honor of Esther, when she was made queen (Est 2:18), but when he does this beyond the limits of his state, and especially if his main interest centers on this, as those about whom it is said: "Such persons do not serve our Lord Jesus Christ, but their own belly" (Rom 16:18); "Their god is their belly" (Phil 3:19). 529 1075. Secondly, he excludes intemperance in drink, when he adds: and drunkenness, which refers to excessive drinking, which places a man outside the bounds of reason: "Wine created to make men glad, not drunk" (Sir 31:27). It should be noted that drunkenness is a mortal sin ex suo genere, namely when a person gets drunk on purpose, because he seems to prefer the pleasure of wine to the full use of reason. Hence it says in Is (5:22): "Woe to those who are heroes at drinking wine, and valiant men in mixing strong drink." But if one gets drunk unintentionally, for example, because he was not aware of the strength of the wine or because he did not suspect he would get drunk on such wine, it is not a mortal sin, because he did not get drunk on purpose but accidentally. However, this cannot happen with persons who get drunk frequently. Hence, Augustine says that drunkenness is a mortal sin, if it is a frequent occurrence. 1076. Thirdly, he excludes intemperance in regard to bodily rest when he says: not in debauchery [literally: not in beds], i.e., not in excessive sleep, which he fittingly forbids after reveling and drunkenness, because it follows from them. Furthermore, there can be mortal sin in this, when for the sake of bodily rest and sleep, a person neglects what he ought to do and is inclined to commit evil deeds: "Woe to those who devise wickedness and work evil upon their beds!" (Mic 2:1). The Apostle’s words can also refer to the trappings of lust. Hence the harlot is quoted as saying: "I have perfumed by bed with myrrh, aloes, and cinnamon" (Pr 7:17). 1077. Therefore, fourthly, he fittingly excludes intemperance in regard to sex when he says: and licentiousness, i.e., venereal actions which are called shameful, because they do not avoid what is especially shameful and worthy of confusion: both 530 36 See Aristotle’s Ethics, book 2, chapter 8. because all pleasures of touch, gluttony and lust are common to us and brutes, so that one who pursues them inordinately becomes bestial; and because it is especially in venereal acts that man’s reason is totally absorbed by pleasure to such an extent that he cannot understand, as the Philosopher says in the Ethics.36 Hence it says in Hos(4:11): "Harlotry and drunkenness and wine take away the understanding"; "They did not repent over their licentiousness and fornication and uncleanness" (Rev 9:21). 1078. Then he excludes those sins which pertain to the corruption of the irascible appetite when he says: not in contentions. Contention, as Ambrose says, is an attack on the truth, performed with confident shouting. It is also possible that these words forbid all quarreling, not only in words but also in deeds, which very frequently begin with words: "It is an honor for a man to keep aloof from strife" (Pr 20:3). Contention generally arises from envy; therefore he adds: and jealousy. Hence it says in Jas (3:16): "Where jealousy and selfish ambitions exist, there will be disorder and every vile practice. 1079. Secondly, he explains how we should put on the armor of light, saying: But put on the Lord Jesus Christ in Whom all the virtues were present most abundantly according to Is (4:1): "Seven women shall take hold of one man." We put on Jesus Christ, first, by receiving the sacrament: "All you who have been baptized in Christ have put on Christ" (Gal 3:27). Secondly, by imitation. For a person who imitates Christ is said to put on Christ, because, just as a man is covered by a garment and is seen under its color, so in one who imitates Christ the works of Christ appear. Therefore, we put on the armor of light, when we put on Christ. 531 1080. Thirdly, he explains what it is to walk becomingly as in the day when he says: make no provision for the flesh to gratify its desires. For the beauty of becoming conduct lies in the fact that man does not prefer the flesh to the spirit but the spirit to the flesh: "We are not debtors to the flesh that we should live according to the flesh" (Rom 8:12).

[AD 215] Clement of Alexandria on Romans 13:12

For the apostle decrees that, "putting off the works of darkness, we should put on the armour of light, walking honestly as in the day, not spending our time in rioting and drunkenness, in chambering and wantonness.".
Non enim "carnis curam gerere ad concupiscent as "didicimus; "honeste autem tanquam in die "Christo, et Dominica lucida vitae institutione, "ambulantes, non in comessationibus et ebrietatibus, non in cubilibus et impudicitiis, non in lit bus et contention bus."

Source: Clement of Alexandria The Instructor Book II

[AD 215] Clement of Alexandria on Romans 13:12

By “day” and “light” he designates figuratively the Son, and by “the armor of light” he means the promises.

Source: STROMATA 4.22

[AD 220] Tertullian on Romans 13:12

Nay, but this whole world is the one house of all; in which world it is more the heathen, who is found in darkness, whom the grace of God enlightens, than the Christian, who is already in God's light. Finally, it is one "straying" which is ascribed to the ewe and the drachma: (and this is an evidence in my favour); for if the parables had been composed with a view to a Christian sinner, after the loss of his faith, a second loss and restoration of them would have been noted.

Source: On Modesty

[AD 253] Origen of Alexandria on Romans 13:12

This may be understood in both a universal and in a particular sense. In the first instance, the light is dawning everywhere, and the reign of darkness over the world is rapidly coming to an end.… In the second instance, if we have Christ in our hearts he gives us light. Therefore if the reason of knowledge drives away our ignorance and if we turn away from unworthy deeds and do what is right, we are in the light and are walking honestly as if in the day.

Source: COMMENTARY ON THE EPISTLE TO THE ROMANS

[AD 258] Cyprian on Romans 13:12

And therefore, beloved brethren, the Lord, taking thought for this risk, that none should fall into the snare of death through jealousy of his brother, when His disciples asked Him which among them should be the greatest, said, "Who soever shall be least among you all, the same shall be great." He cut off all envy by His reply. He plucked out and tore away every cause anti matter of gnawing envy. A disciple of Christ must not be jealous, must not be envious. With us there can be no contest for exaltation; from humility we grow to the highest attainments; we have learnt in what way we may be pleasing. And finally, the Apostle Paul, instructing and warning, that we who, illuminated by the light of Christ, have escaped from the darkness of the conversation of night, should walk in the deeds and works of light, writes and says, "The night has passed over, and the day is approaching: let us therefore cast away the works of darkness, and let us put upon us the armour of light. Let us walk honestly, as in the day; not in rioting and drunkenness, not in lusts and wantonness, not in strifes and jealousy." If the darkness has departed from your breast, if the night is scattered therefrom, if the gloom is chased away, if the brightness of day has illuminated your senses, if you have begun to be a man of light, do those things which are Christ's, because Christ is the Light and the Day.

Source: Treatise X On Jealousy and Envy

[AD 384] Ambrosiaster on Romans 13:12

“Night” means the old man, who is renewed through baptism. Paul says that he has passed away like the night and that the day is near, i.e., the sun of righteousness, by whose light the truth appears to us so that we may know what to do. For before we were in the dark, being ignorant of Christ. But when we learned of him the light rose on us and we passed from the false to the true.The “darkness” refers to carnal sins, which are done by worldly enticements.… But to “put on the armor of light” is to do good deeds.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 390] Diodorus of Tarsus on Romans 13:12

The “day” is the time of this life which remains to us, in which we can do good works. The “night” is the future, in which it will no longer be possible to work. Then we shall lie in the darkness, having lost the chance to do good works.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 407] John Chrysostom on Romans 13:12

If then this is upon ending, and the latter is drawing near, let us henceforth do what belongs to the latter, not to the former. For this is what is done in the things of this life. And when we see the night pressing on towards the morning, and hear the swallow twittering, we each of us awake our neighbor, although it be night still. But so soon as it is actually departing, we hasten one another, and say It is day now! And we all set about the works of the day, dressing, and leaving our dreams, and shaking our sleep thoroughly off, that the day may find us ready, and we may not have to begin getting up, and stretching ourselves, when the sunlight is up. What then we do in that case, that let us do here also. Let us put off imaginings, let us get clear of the dreams of this life present, let us lay aside its deep slumber, and be clad in virtue for garments. For it is to point out all this that he says,

"Let us therefore cast off the works of darkness, and let us put on the armor of light."

Yes, for the day is calling us to battle-array, and to the fight. Yet fear not at hearing of array and arms. For in the case of the visible suit of armor, to put it on is a heavy and abhorred task. But here it is desirable, and worth being prayed for. For it is of Light the arms are! Hence they will set you forth brighter than the sunbeam, and giving out a great glistening, and they place you in security: for they are arms, and glittering do they make you: for arms of light are they! What then, is there no necessity for you to fight? Yea, needful is it to fight, yet not to be distressed and toil. For it is not in fact war, but a solemn dance and feast-day, such is the nature of the arms, such the power of the Commander. And as the bridegroom goes forth with joyous looks from his chamber, so does he too who is defended with these arms. For he is at once soldier and bridegroom. But when he says, "the day is at hand," he does not even allow it to be but near, but puts it even now beside us. For he says,

"Let us walk becomingly," (A.V. honestly, in this sense) "as in the day." For day it already is. And what most people insist upon very much in their exhortations, that he also uses to draw them on, the sense of the becoming. For they had a great regard to the esteem of the multitude. And he does not say, walk ye, but let us walk, so making the exhortation free from anything grating, and the reproof gentle.

"Not in rioting and drunkenness." Not that he would forbid drinking, but the doing it immoderately; not the enjoying of wine, but doing it to excess (μετά παροινίας]). As also the next thing he states likewise with the same measure, in the words,

"Not in chambering and wantonness;" for here also he does not prohibit the intercourse of the sexes, but committing fornication. "Not in strife and envying." It is the deadly kind of passions then that he is for extinguishing, lust, namely, and anger. Wherefore it is not themselves only, but even the sources of them that he removes. For there is nothing that so kindles lust, and inflames wrath, as drunkenness, and sitting long at the wine. Wherefore after first saying, "not in rioting and drunkenness," then he proceeded with, "not in chambering and wantonness, not in strife and envying." And even here he does not pause, but after stripping us of these evil garments, hear how he proceeds to ornament us, when he says,

Source: Homily 24 on Romans

[AD 407] John Chrysostom on Romans 13:12

The day is calling us to get ready for the battle. Do not be afraid at the thought of bearing arms. It is a heavy and distasteful duty when we have to bear a visible suit of armor, but in this case it is desirable and worth it. For the arms we are called to bear are those of the light!

Source: HOMILIES ON ROMANS 24

[AD 418] Pelagius on Romans 13:12

Paul likens knowledge to the day and ignorance to the night, in accordance with what Hosea says: “I have likened your mother to the night; my people have become as those who have no knowledge.” Let us therefore cast off the works of ignorance and put on the armor of light, that is, works of light.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 428] Theodore of Mopsuestia on Romans 13:12

By “day” Paul means the time since the coming of Christ, for his appearing has made it much easier to tell the difference between good and evil. “Night” refers to the time before his coming.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 430] Augustine of Hippo on Romans 13:12

Paul said this, yet look at how many years have passed since then! Yet what he said was not untrue. How much more probable it is that the coming of the Lord is near now, when there has been such an increase of time toward the end!

Source: LETTER 77

[AD 458] Theodoret of Cyrus on Romans 13:12

“Night” refers to the time of ignorance, whereas “day” refers to the time after the Lord’s coming.

Source: INTERPRETATION OF THE LETTER TO THE ROMANS

[AD 215] Clement of Alexandria on Romans 13:13

We shall, however, treat of prayer in due course by and by. But we ought to have works that cry aloud, as becoming "those who walk in the day."

Source: Clement of Alexandria Stromata Book IV

[AD 220] Tertullian on Romans 13:13

Whether, moreover, the apostle had any acquaintance with xerophagies-(the apostle) who had repeatedly practised greater rigours, "hunger, and thirst, and fists many," who had forbidden "drunkennesses and revellings" -we have a sufficient evidence even from the case of his disciple Timotheus; whom when he admonishes, "for the sake of his stomach and constant weaknesses," to use "a little wine," from which he was abstaining not from rule, but from devotion-else the custom would rather have been beneficial to his stomach-by this very fact he has advised abstinence from wine as "worthy of God," which, on a ground of necessity, he has dissuaded.

Source: On Fasting

[AD 220] Tertullian on Romans 13:13

Which alliance the apostle withal was aware of; and hence, after premising, "Not in drunkenness and revels," he adjoined, "nor in couches and lusts."

Source: On Fasting

[AD 253] Origen of Alexandria on Romans 13:13

These are the works of darkness, which are also called the “works of the flesh,” in which people bind their flesh to luxury and uncleanness rather than to holiness or the Lord. “Reveling” refers to dishonorable and extravagant banqueting, which inevitably is prone to sexual immorality.… “Quarreling and jealousy” are really acts of the mind, but like everything else here, they are called acts of the flesh.

Source: COMMENTARY ON THE EPISTLE TO THE ROMANS

[AD 384] Ambrosiaster on Romans 13:13

It is true that people do not sin in public, so let us behave as if we were constantly in the public eye. For there is nothing more public than the truth.…Crimes are hatched in large supplies of wine, and many kinds of lust are stirred up. Therefore banquets of this kind are to be avoided.… Debauchery is another result of this sort of thing. Paul was right to warn them against quarreling and jealousy, because both of these things lead to enmity.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on Romans 13:13

Paul does not forbid alcohol; he is opposed only to its excessive use. Nor does he prohibit sexual intercourse; rather, he is against fornication. What he wants to do is to get rid of the deadly passions of lust and anger. Therefore he does not merely attack them but goes to their source as well. For nothing kindles lust or wrath so much as excessive drinking.

Source: HOMILIES ON ROMANS 24

[AD 418] Pelagius on Romans 13:13

Just as the light of day keeps everyone from doing what he would freely do at night, so too, knowledge keeps us from ignoring the commands of the law. A revel is a luxurious banquet, but we have a spiritual feast. Moreover, that drunkenness is ruinous and an occasion for debauchery is further proved by the fact that Paul has added “licentiousness.” That quarrelling and jealousy are also objects of reproach is demonstrated both here and by many other examples.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 420] Jerome on Romans 13:13

Let us live our lives in the same way now as we are going to live in the day, that is, in the future world.

Source: HOMILIES ON THE PSALMS 46

[AD 215] Clement of Alexandria on Romans 13:14

For the divine apostle most beautifully counsels us "to put on Jesus Christ, and make no provision for the lusts of the flesh."

Source: Clement of Alexandria The Instructor Book III

[AD 215] Clement of Alexandria on Romans 13:14

Let the wife always make use of a plain dress, dignified, softer than that allowed her husband but not one that offends grossly against modesty nor one made with a view only to softness. Let the clothes be in keeping with the person’s age, with the individual himself, the place, his character and occupation. The apostle well advises us: “Put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires.”

Source: CHRIST THE EDUCATOR 3.11.56

[AD 220] Tertullian on Romans 13:14

On the ground of continence the priests likewise of the famous Egyptian bull will judge the "infirmity" of Christians. Blush, O flesh, who hast "put on" Christ! Suffice it thee once for all to marry, whereto "from the beginning" thou wast created, whereto by "the end" thou art being recalled! Return at least to the former Adam, if to the last thou canst not! Once for all did he taste of the tree; once for all felt concupiscence; once for all veiled his shame; once for all blushed in the presence of God; once for all concealed his guilty hue; once for all was exiled from the paradise of holiness; once for all thenceforward married.

Source: On Monogamy

[AD 253] Origen of Alexandria on Romans 13:14

We have often said that Christ is wisdom, righteousness, holiness, truth and all the other virtues. Therefore anyone who has acquired these has put on Christ. For if all these are Christ, then the person who has them must of necessity have Christ as well. Whoever has them will not bother about the flesh. The apostle speaks here with some care, because he knows that we must take some thought for the needs of the flesh. It is the excesses and lusts of the flesh, not its basic needs, which must be avoided.

Source: COMMENTARY ON THE EPISTLE TO THE ROMANS

[AD 253] Origen of Alexandria on Romans 13:14

The Lord Jesus Christ himself … is said to be the clothing of the saints.

Source: ON FIRST PRINCIPLES 2.3.2

[AD 384] Ambrosiaster on Romans 13:14

Paul wants everything the law forbids not to be desired, or if it is desired, to be overcome.… To put on Christ means to cut oneself off from every sin and wickedness, so that at the wedding banquet one will not be found without a new garment and be shamefully thrown out into the darkness.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 390] Diodorus of Tarsus on Romans 13:14

This means that we should imitate Christ in what we do and show him to others in the way we behave.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 400] Pseudo-Clement on Romans 13:14

Those, therefore, who imitate Christ, imitate Him earnestly. For those who have "put on Christ" [Romans 13:14] in truth, express His likeness in their thoughts, and in their whole life, and in all their behaviour: in word, and in deeds, and in patience, and in fortitude, and in knowledge, and in chastity, and in long-suffering, and in a pure heart, and in faith, and in hope, and in full and perfect love towards God. No virgin, therefore, unless they be in everything as Christ, and as those "who are Christs," [Galatians 5:24] can be saved.

Source: Two Epistles on Virginity

[AD 400] Ignatius of Antioch on Romans 13:14

May I have joy of you in the Lord! Be ye sober. Lay aside, every one of you, all malice and beast-like fury, evil-speaking, calumny, filthy speaking, ribaldry, whispering, arrogance, drunkenness, lust, avarice, vainglory, envy, and everything akin to these. "But put ye on the Lord Jesus Christ, and make no provision for the flesh, to fulfil the lusts thereof." Ye presbyters, be subject to the bishop; ye deacons, to the presbyters; and ye, the people, to the presbyters and the deacons. Let my soul be for theirs who preserve this good order; and may the Lord be with them continually!

Source: Epistle of Pseudo-Ignatius to the Tarsians

[AD 407] John Chrysostom on Romans 13:14

He no longer speaks of works, but he rouses them to greater things. For when he was speaking of vice, he mentioned the works of it: but when of virtue, he speaks not of works, but of arms, to show that virtue puts him that is possessed of it into complete safety, and complete brightness. And even here he does not pause, but leading his discourse on to what was greater, a thing far more awestriking; he gives us the Lord Himself for a garment, the King Himself: for he that is clad with Him, has absolutely all virtue. But in saying, "Put on," he bids us be girt about with Him upon every side. As in another place he says, "But if Christ be in you." [Romans 8:10] And again, "That Christ may dwell in the inner man." [Ephesians 3:16-17, al. punct.] For He would have our soul to be a dwelling for Himself, and Himself to be laid round about us as a garment, that He may be unto us all things both from within and from without. For He is our fullness; for He is "the fullness of Him that fills all in all" [Ephesians 1:23]: and the Way, and the Husband, and the Bridegroom;— for "I have espoused you as a chaste virgin to one husband," [2 Corinthians 11:2]: and a root, and drink, and meat, and life — for he says, "I live, yet not I, but Christ lives in me;" [Galatians 2:20] and Apostle, and High-Priest, and Teacher, and Father, and Brother, and Joint-heir, and sharer of the tomb and Cross;— for it says, "We were buried together with Him," and "planted together in the likeness of His Death" [Romans 6:4-5]: and a Suppliant;— "For we are ambassadors in Christ's stead" [2 Corinthians 5:20]: and an "Advocate to the Father;" — for "He also makes," it says, "intercession for us:" [Romans 8:34] and house and inhabitant — for He says, "He that abides in Me and I in Him" [John 15:5]: and a Friend; for, "You are My friends" [John 15:14]: and a Foundation, and Cornerstone. And we are His members and His heritage, and building, and branches, and fellow-workers. For what is there that He is not minded to be to us, when He makes us cleave and fit on to Him in every way? And this is a sign of one loving exceedingly. Be persuaded then, and rousing you from sleep, put Him on, and when you have done so, give your flesh up to His bridle. For this is what he intimates in saying,

"And make not provision for the flesh, to fulfil the lusts thereof." For as he does not forbid drinking, but drinking to excess, not marrying, but doing wantonness; so too he does not forbid making provision for the flesh either, but doing so with a view "to fulfil the lusts thereof," as, for instance, by going beyond necessaries. For that he does bid make provision for it, hear from what he says to Timothy, "Use a little wine for your stom- ach's sake, and your frequent infirmities." [1 Timothy 5:23] So here too he is for taking care of it, but for health, and not wantonness. For this would cease to be making provision for it, when you were lighting up the flame, when you were making the furnace powerful. But that you may form a clearer notion what "making provision" for it "to fulfil the lusts thereof" is, and may shun such a provision, just call to mind the drunken, the gluttonous, those that pride themselves in dress, those that are effeminate, them that live a soft and relaxed life, and you will see what is meant. For they do everything not that they may be healthy, but that they may be wanton and kindle desire. But do thou, who hast put on Christ, prune away all those things, and seek for one thing only, to have your flesh in health. And to this degree do make provision for it, and not any further, but spend all your industry on the care of spiritual things. For then you will be able to rouse yourself out of this sleep, without being weighed down with these manifold desires. For the present life is a sleep, and the things in it are no way different from dreams. And as they that are asleep often speak and see things other than healthful, so do we also, or rather we see much worse even. For he that does anything disgraceful or says the like in a dream, when he is rid of his sleep, is rid of his disgrace, also, and is not to be punished. But in this case it is not so, but the shame, and also the punishment, are immortal. Again, they that grow rich in a dream, when it is day are convicted of having been rich to no purpose. But in this case even before the day the conviction often comes upon them, and before they depart to the other life, those dreams have flown away.

Let us then shake off this evil sleep, for if the day find us sleeping, a deathless death will succeed, and before that day we shall be open to the attacks of all the enemies that are of this world, both men and devils: and if they be minded to undo us, there is nobody to hinder them. For if there were many watching, then the danger would not be so great; since however, one perhaps there is, or two, who have lighted a candle, and would be as it were watching in the depth of night, while men were sleeping; therefore now we have need of much sleeplessness, much guardedness, to prevent our falling into the most irremediable evils. Does it not now seem to be broad daylight? Do we not think that all men are awake and sober? Yet still (and perhaps you will smile at what I say, still say it I will) we seem all of us like men sleeping and snoring in the depth of night. And if indeed an incorporeal being could be seen, I would show you how most men are snoring, and the devil breaking through walls, and butchering us as we lie, and stealing away the goods within, doing everything fearlessly, as if in profound darkness. Or rather, even if it be impossible to see this with our eyes, let us sketch it out in words, and consider how many have been weighed down by evil desires, how many held down by the sore evil of wantonness, and have quenched the light of the Spirit. Hence it comes that they see one thing instead of another, hear one thing instead of another, and take no notice of any of the things here told them. Or if I am mistaken in saying so, and you are awake, tell me what has been doing here this day, if you have not been hearing this as a dream. I am indeed aware that some can tell me (and I do not mean this of all); but do thou who comest under what has been said, who hast come here to no purpose, tell me what Prophet, what Apostle has been discoursing to us today? And on what subjects? And you would not have it in your power to tell me. For you have been talking a great deal here, just as in a dream, without hearing the realities. And this I would have said to the women too, as there is a great deal of sleeping among them. And would it were sleep! For he that is asleep says nothing either good or bad. But he that is awake as you are puts forth many a word even for mischief on his own head, telling his interest, casting up his creditor accounts, calling to memory some barefaced bargaining, planting the thorns thick in his own soul, and not letting the seed make even ever so little advance. But rouse yourself, and pull these thorns up by the roots, and shake the drunkenness off: for this is the cause of the sleep. But by drunkenness I mean, not that from wine only, but from worldly thoughts, and with them that from wine also. (See p. 443.) And this advice I am giving not to the rich only, but the poor too, and chiefly those that club together for social parties. For this is not really indulgence or relaxation, but punishment and vengeance. For indulgence lies not in speaking filthy things, but in talking solemnly, in being filled, not being ready to burst. But if you think this is pleasure, show me the pleasure by the evening! You can not! And hitherto I say nothing of the mischiefs it leads to, but at present have only been speaking to you of the pleasure that withers away so quickly. For the party is no sooner broken up, than all that went for mirth is flown away. But when I come to mention the spewing, and the headaches, and the numberless disorders, and the soul's captivity, what have you to say to all this? Have we any business, because we are poor, to behave ourselves unseemly too? And in saying this I do not forbid your meeting together, or taking your suppers at a common table, but to prevent your behaving unseemly, and as wishing indulgence to be really indulgence, and not a punishment, nor a vengeance, or drunkenness and revelling. Let the Gentiles (ἑ λληνες]) see that Christians know best how to indulge, and to indulge in an orderly way. For it says, "Rejoice in the Lord with trembling." [Psalm 2:11] But how then can one rejoice? Why, by saying hymns, making prayers, introducing psalms in the place of those low songs. Thus will Christ also be at our table, and will fill the whole feast with blessing, when you pray, when you sing spiritual songs, when you invite the poor to partake of what is set before you, when you set much orderliness and temperance over the feast. So you will make the party a Church, by hymning, in the room of ill-timed shouts and cheers, the Master of all things. And tell me not, that another custom has come to prevail, but correct what is thus amiss. "For whether you eat," it says, "or whether ye drink, or whatsoever ye do, do all to the glory of God." [1 Corinthians 10:31] For from banquets of that sort you have evil desires, and impurities, and wives come to be in disrepute, and harlots in honor among you. Hence come the upsetting of families and evils unnumbered, and all things are turned upside down, and you have left the pure fountain, and run to the conduit of mire. For that an harlot's body is mire, I do not enquire of any one else but of your own self that wallowest in the mire, if you dost not feel ashamed of yourself, if you dost not think yourself unclean after the sin is over. Wherefore I beseech you flee fornication, and the mother of it, drunkenness. Why sow where reaping is impossible, or rather even if you dost reap, the fruit brings you great shame? For even if a child be born, it at once disgraces yourself, and has itself had injustice done it in being born through you illegitimate and base. And if you leave it never so much money, both the son of an harlot, and that of a servant-maid, is disreputable at home, disreputable in the city, disreputable in a court of law: disreputable too will you be also, both in your lifetime, and when dead. For if you have departed even, the memorials of your unseemliness abide. Why then bring disgrace upon all these? Why sow where the ground makes it its care to destroy the fruit? Where there are many efforts at abortion? Where there is murder before the birth? For even the harlot thou dost not let continue a mere harlot, but makest her a murderess also. You see how drunkenness leads to whoredom, whoredom to adultery, adultery to murder; or rather to a something even worse than murder. For I have no name to give it, since it does not take off the thing born, but prevent its being born. Why then do you abuse the gift of God, and fight with His laws, and follow after what is a curse as if a blessing, and make the chamber of procreation a chamber for murder, and arm the woman that was given for childbearing unto slaughter? For with a view to drawing more money by being agreeable and an object of longing to her lovers, even this she is not backward to do, so heaping upon your head a great pile of fire. For even if the daring deed be hers, yet the causing of it is yours. Hence too come idolatries, since many, with a view to become acceptable, devise incantations, and libations, and love-potions, and countless other plans. Yet still after such great unseemliness, after slaughters, after idolatries, the thing seems to many to belong to things indifferent, aye, and to many that have wives too. Whence the mingle (φορυτὸς) of mischief is the greater. For sorceries are applied not to the womb that is prostituted, but to the injured wife, and there are plottings without number, and invocations of devils, and necromancies, and daily wars, and truceless fightings, and home-cherished jealousies. Wherefore also Paul, after saying, "not in chamberings and wantonness," proceeds, "not in strife and envying," as knowing the wars that result therefrom; the upsetting of families, the wrongs done to legitimate children, the other ills unnumbered. That we may then escape from all these, let us put on Christ, and be with Him continually. For this is what putting Him on is; never being without Him, having Him evermore visible in us, through our sanctification, through our moderation. So we say of friends, such an one is wrapped up (ἐ νεδύσατο) in such another, meaning their great love, and keeping together incessantly. For he that is wrapped up in anything, seems to be that which he is wrapped in. Let then Christ be seen in every part of us. And how is He to be seen? If you do His deeds. And what did He do? "The Son of Man," He says, "has not where to lay His head." [Luke 9:58] This do thou also aim after. He needed the use of food, and He fared upon barley loaves. He had occasion to travel, and there were no horses or beast of burden anywhere, but He walked so far as even to be weary. He had need of sleep, and He lay "asleep upon the pillow in the fore (πρύμνῃ, here πρώρας) part of the ship." [Mark 4:38] There was occasion for sitting down to meat, and He bade them lie down upon the grass. And His garments were cheap; and often He stayed alone, with no train after Him. And what He did on the Cross, and what amidst the insults, and all, in a word, that He did, do thou learn by heart (καταμαθὼν) and imitate. And so will you have put on Christ, if you "make no provision for the flesh to fulfil the lusts thereof." For the thing has no real pleasure, since these lusts gender again others more keen, and you will never find satisfaction, but will only make you one great torment. For as one who is in a continual thirst, even if he have ten thousand fountains hard by him, gets no good from this, as he is not able to extinguish the disorder, so is he that lives continually in lusts. But if you keep to what is necessary, you will never come to have this fear, but all those things will go away, as well drunkenness as wantonness. Eat then only so much as to break your hunger, have only so much upon you as to be sheltered, and do not curiously deck your flesh with clothing, lest you ruin it. For you will make it more delicate, and will do injury to its healthfulness, by unnerving it with so much softness. That you may have it then a meet vehicle for the soul, that the helmsman may be securely seated over the rudder, and the soldier handle his arms with ease, you must make all parts to be fitly framed together. For it is not the having much, but requiring little, that keeps us from being injured. For the one man is afraid even if he is not wronged: this other, even if he be wronged, is in better case than those that have not been wronged, and even for this very thing is in the better spirits. Let the object of our search be then, not how we can keep any one from using us spitefully, but how even if he wish to do it, he may be without the power. And this there is no other source whence to obtain, save by keeping to necessaries, and not coveting anything more. For in this way we shall be able to enjoy ourselves here, and shall attain to the good things to come, by the grace and love toward man, etc.

Source: Homily 24 on Romans

[AD 407] John Chrysostom on Romans 13:14

Here Paul no longer speaks of works, but rather he rouses his hearers to greater things. When he was speaking of vice he talked about its works, but now that he is speaking about virtue, he does not speak about works but about armor.… Even more strikingly, he talks about the Lord Jesus Christ as the garment we are to put on, for whoever is clothed with him has all virtue.When Paul says “make no provision for the flesh,” he is not speaking of necessities but of excess. That is why he adds the qualifying phrase: “to gratify its desires.”

Source: HOMILIES ON ROMANS 24

[AD 418] Pelagius on Romans 13:14

Christ alone should be seen in us, not the old self, for “one who says he abides in Christ should walk as he walked.”

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 428] Theodore of Mopsuestia on Romans 13:14

Paul wants to say that by the regeneration of baptism we have been conformed to Christ and become members of the one body of the church, of which he is the head, and so we must put him on in the understanding of what we are expecting, in that we hope to share in his resurrection.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 430] Augustine of Hippo on Romans 13:14

Provision for the flesh is not to be condemned if it has to do with the needs of bodily health. But if it is a question of unnecessary delights or luxuries, a person who enjoys the delights of the flesh is rightly chastised. For in that case he makes provision for the desires of the flesh, and “he who sows in the flesh will reap corruption in the flesh.”

Source: AUGUSTINE ON ROMANS 77