Հռոմէացիներ / Romans - 13 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-6: В гражданской жизни христианин должен проявлять свое благоговение пред Богом в повиновении установленным от Бога властям. Очень вероятно, что Апостолу было уже известно что-нибудь о неповиновении римских христиан властям. Это могло быть отзвуком того возбуждения, какое в то время иудеи предъявляли по отношению к римской власти; вместе с тем ожидание скорого наступления конца мира должно было делать христиан несколько холодными к исправлению тех обязанностей, какие они были обязаны нести, как граждане Рима. Наконец, культ императоров также побуждал христиан протестовать против распоряжений властей римских, которые не терпели, чтобы римские граждане отказывались от воскурения фимиама пред статуями императоров.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
There are three good lessons taught us in this chapter, where the apostle enlarges more upon his precepts than he had done in the foregoing chapter, finding them more needful to be fully pressed. I. A lesson of subjection to lawful authority, ver. 1-6. II. A lesson of justice and love to our brethren, ver. 7-10. III. A lesson of sobriety and godliness in ourselves, ver. 11 to the end.
Adam Clarke: Commentary on the Bible - 1831
Subjection to civil governors inculcated, from the consideration that civil government is according to the ordinance of God; and that those who resist the lawfully constituted authorities shall receive condemnation, Rom 13:1, Rom 13:2. And those who are obedient shall receive praise, Rom 13:3. The character of a lawful civil governor, Rom 13:4. The necessity of subjection, Rom 13:5. The propriety of paying lawful tribute, Rom 13:6, Rom 13:7. Christians should love one another, Rom 13:8-10. The necessity of immediate conversion to God proved from the shortness and uncertainty of time, Rom 13:11, Rom 13:12. How the Gentiles should walk so as to please God, and put on Christ Jesus in order to their salvation, Rom 13:13, Rom 13:14.
To see with what propriety the apostle introduces the important subjects which he handles in this chapter, it is necessary to make a few remarks on the circumstances in which the Church of God then was.
It is generally allowed that this epistle was written about the year of our Lord 58, four or five years after the edict of the Emperor Claudius, by which all the Jews were banished from Rome. And as in those early times the Christians were generally confounded with the Jews, it is likely that both were included in this decree.
For what reason this edict was issued does not satisfactorily appear. Suetonius tells us that it was because the Jews were making continual disturbances under their leader Christus. (See the note on Act 18:2.) That the Jews were in general an uneasy and seditious people is clear enough from every part of their own history. They had the most rooted aversion to the heathen government; and it was a maxim with them that the world was given to the Israelites; that they should have supreme rule every where, and that the Gentiles should be their vassals. With such political notions, grounded on their native restlessness, it is no wonder if in several instances they gave cause of suspicion to the Roman government, who would be glad of an opportunity to expel from the city persons whom they considered dangerous to its peace and security; nor is it unreasonable on this account to suppose, with Dr. Taylor, that the Christians, under a notion of being the peculiar people of God, and the subjects of his kingdom alone, might be in danger of being infected with those unruly and rebellious sentiments: therefore the apostle shows them that they were, notwithstanding their honors and privileges as Christians, bound by the strongest obligations of conscience to be subject to the civil government. The judicious commentator adds: "I cannot forbear observing the admirable skill and dexterity with which the apostle has handled the subject. His views in writing are always comprehensive on every point; and he takes into his thoughts and instructions all parties that might probably reap any benefit by them. As Christianity was then growing, and the powers of the world began to take notice of it, it was not unlikely that this letter might fall into the hands of the Roman magistrates. And whenever that happened it was right, not only that they should see that Christianity was no favourer of sedition, but likewise that they should have an opportunity of reading their own duty and obligations. But as they were too proud and insolent to permit themselves to be instructed in a plain, direct way, therefore the apostle with a masterly hand, delineates and strongly inculcates the magistrate's duty; while he is pleading his cause with the subject, and establishing his duty on the most sure and solid ground, he dexterously sides with the magistrate, and vindicates his power against any subject who might have imbibed seditious principles, or might be inclined to give the government any disturbance; and under this advantage he reads the magistrate a fine and close lecture upon the nature and ends of civil government. A way of conveyance so ingenious and unexceptionable that even Nero himself, had this epistle fallen into his hands, could not fail of seeing his duty clearly stated, without finding any thing servile or flattering on the one hand, or offensive or disgusting on the other.
"The attentive reader will be pleased to see with what dexterity, truth, and gravity the apostle, in a small compass, affirms and explains the foundation, nature, ends, and just limits of the magistrate's authority, while he is pleading his cause, and teaching the subject the duty and obedience he owes to the civil government." - Dr. Taylor's Notes, page 352.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Rom 13:1, Subjection, and many other duties, we owe to the magistrates; Rom 13:8, Love is the fulfilling of the law; Rom 13:11, Gluttony and drunkenness, and the works of darkness, are out of season in the time of the Gospel.
John Gill
INTRODUCTION TO ROMANS 13
The principal things contained in this chapter, enjoined the saints, are the duties of subjection to magistrates, love to one another, and to all men, and temperance and chastity in themselves: it begins with duties relating to the civil magistrates, requiring obedience of everyone unto them, Rom 13:1, and that for these reasons, because the civil magistracy, or government, is by divine appointment; wherefore to obey them in things of a civil nature, is to obey God; and to resist them is to resist God; and also because of the pernicious consequence of such resistance, damnation to themselves, Rom 13:2, for the magistrate not only causes terror by penal laws, but he inflicts punishment on delinquents, and is the executioner of God's wrath and vengeance on such, Rom 13:3, and likewise because of the profit and advantage to obedient subjects; such not only have the good will and esteem of their rulers, and are commended by them, but are defended and protected in their persons and properties, Rom 13:3, moreover, the apostle enforces the necessity of subjection to them, not only in order to avoid punishment, but to answer a good conscience; this duty being according to the light of nature, and the dictates of a natural conscience; which if awake, must be uneasy with a contrary behaviour, Rom 13:5, and for the same reason he urges the payment of tribute to them, as well as on account of the reasonableness of it, taken from magistrates spending their time, and using their talents, in an attendance on the service of the public, Rom 13:6, and which is further confirmed by the general rule of justice and equity, or of doing that which is just and right to everyone, of which particulars are given, Rom 13:7, and then after a general exhortation to pay all sorts of debts owing to superiors, inferiors, or equals, the apostle passes to the debt of love owing to one another, and to all mankind; which is exhorted to on this consideration, that the performance of it is a fulfilling the law, Rom 13:8, which is proved, by showing that the several precepts of the law, of which an enumeration is given, are reducible to, and are included in love to our neighbours as ourselves, Rom 13:9, and since it is the nature of love not to work ill, but to do good to the neighbour, the conclusion follows, that it must be as asserted, that love is the fulfilment of the law, and ought by all means to be attended to, as a principal duty of religion, Rom 13:10, next the apostle proceeds to exhort the saints to a watchful, chaste, sober, and temperate course of life; as being perfectly agreeable to the privileges they enjoyed, to the present condition they were in, and to that future state of happiness they were in expectation of: he exhorts to be watchful and sober, and not indulge sleep and slothfulness, in consideration of the time in which they were, and with which they were acquainted, it being not night, but day; at least the one was wearing off, and the other coming on; the time of life being short, and the day of salvation approaching nearer and nearer, Rom 13:11, wherefore such actions should be done, as are agreeable to the day, and not the night, to light, and not darkness; and particularly such works of darkness are dissuaded from, which are contrary to temperance and sobriety, as rioting, and drunkenness; and to chastity, as chambering: and wantonness; and to peace and concord, as strife and envying, which frequently follow upon the former: and the chapter is concluded with an exhortation to faith in Christ, and an imitation of him, expressed in a figurative way by a metaphor, taken from the putting on of garments; and with a dehortation from an immoderate provision for the flesh, so as to promote, excite, and cherish, the lusts of it, Rom 13:13.
13:113:1: Ամենայն անձն որ ընդ իշխանութեամբ է, ՚ի հնազանդութեա՛ն կացցէ. քանզի ո՛չ ուստեք է իշխանութիւն, եթէ ո՛չ յԱստուծոյ. եւ որ ենն, յԱստուծոյ կարգեալ են։
1 Ամէն մարդ, որ իշխանութեան տակ է, թող հպատակի նրան. քանզի չկայ իշխանութիւն, որ Աստծուց չլինի. եւ եղած իշխանութիւնները Աստծուց են կարգուած:
13 Ամէն մարդ իր վրայ եղած իշխանութիւններուն թող հնազանդի. վասն զի չկայ իշխանութիւն մը որ Աստուծմէ չըլլայ եւ անոնք* որ կան՝ Աստուծմէ կարգուած են։
Ամենայն անձն որ ընդ իշխանութեամբ իցէ` ի հնազանդութեան կացցէ. քանզի ոչ ուստեք է իշխանութիւն, եթէ ոչ յԱստուծոյ. եւ որ ենն` յԱստուծոյ կարգեալ են:

13:1: Ամենայն անձն որ ընդ իշխանութեամբ է, ՚ի հնազանդութեա՛ն կացցէ. քանզի ո՛չ ուստեք է իշխանութիւն, եթէ ո՛չ յԱստուծոյ. եւ որ ենն, յԱստուծոյ կարգեալ են։
1 Ամէն մարդ, որ իշխանութեան տակ է, թող հպատակի նրան. քանզի չկայ իշխանութիւն, որ Աստծուց չլինի. եւ եղած իշխանութիւնները Աստծուց են կարգուած:
13 Ամէն մարդ իր վրայ եղած իշխանութիւններուն թող հնազանդի. վասն զի չկայ իշխանութիւն մը որ Աստուծմէ չըլլայ եւ անոնք* որ կան՝ Աստուծմէ կարգուած են։
zohrab-1805▾ eastern-1994▾ western am▾
13:11: Всякая душа да будет покорна высшим властям, ибо нет власти не от Бога; существующие же власти от Бога установлены.
13:1  πᾶσα ψυχὴ ἐξουσίαις ὑπερεχούσαις ὑποτασσέσθω. οὐ γὰρ ἔστιν ἐξουσία εἰ μὴ ὑπὸ θεοῦ, αἱ δὲ οὗσαι ὑπὸ θεοῦ τεταγμέναι εἰσίν·
13:1. Πᾶσα (All) ψυχὴ (a-breathing) ἐξουσίαις (unto-beings-out-unto) ὑπερεχούσαις ( unto-holding-over ) ὑποτασσέσθω , ( it-should-arrange-under ) οὐ (not) γὰρ (therefore) ἔστιν (it-be) ἐξουσία (a-being-out-unto) εἰ (if) μὴ (lest) ὑπὸ (under) θεοῦ, (of-a-Deity) αἱ (the-ones) δὲ (moreover) οὖσαι ( being ) ὑπὸ (under) θεοῦ (of-a-Deity) τεταγμέναι ( having-had-come-to-be-arranged ) εἰσίν: (they-be)
13:1. omnis anima potestatibus sublimioribus subdita sit non est enim potestas nisi a Deo quae autem sunt a Deo ordinatae suntLet every soul be subject to higher powers. For there is no power but from God: and those that are ordained of God.
1. Let every soul be in subjection to the higher powers: for there is no power but of God; and the that be are ordained of God.
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:

1: Всякая душа да будет покорна высшим властям, ибо нет власти не от Бога; существующие же власти от Бога установлены.
13:1  πᾶσα ψυχὴ ἐξουσίαις ὑπερεχούσαις ὑποτασσέσθω. οὐ γὰρ ἔστιν ἐξουσία εἰ μὴ ὑπὸ θεοῦ, αἱ δὲ οὗσαι ὑπὸ θεοῦ τεταγμέναι εἰσίν·
13:1. omnis anima potestatibus sublimioribus subdita sit non est enim potestas nisi a Deo quae autem sunt a Deo ordinatae sunt
Let every soul be subject to higher powers. For there is no power but from God: and those that are ordained of God.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Всякая душа. Апостол говорит здесь о христианине, как о гражданине государства; если всякому гражданину необходимо оказывать повиновение властям, то христианин обязан к этому еще больше. - Нет власти не от Бога. Это - первое побуждение к повиновению. Власть вообще, по своей идее, есть творение или усмотрение Божественное. - Существующие же власти... Это - второе побуждение к повиновению. Формы власти (ср. ст. 3: - начальствующие и 4:6-7) также в каждом отдельном случае являются установлениями Божественными. В подробности этого вопроса Апостол здесь не входит (не видно, напр., как должен поступать христианин при смене властей после кровавой борьбы между ними). Он устанавливает только принцип гражданской жизни. - На основании этих слов Апостола христианские государи (со времени Людовига Благочестивого) стали обозначать себя, как правителей "Милостию Божией". - Мысль Апостола отчасти сходна с учением кн. Премудрости (6:1-4).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Obedience to Magistrates Enforced.A. D. 58.
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.

We are here taught how to conduct ourselves towards magistrates, and those that are in authority over us, called here the higher powers, intimating their authority (they are powers), and their dignity (they are higher powers), including not only the king as supreme, but all inferior magistrates under him: and yet it is expressed, not by the persons that are in that power, but the place of power itself, in which they are. However the persons themselves may be wicked, and of those vile persons whom the citizen of Zion contemneth (Ps. xv. 4), yet the just power which they have must be submitted to and obeyed. The apostle had taught us, in the foregoing chapter, not to avenge ourselves, nor to recompense evil for evil; but, lest it should seem as if this did cancel the ordinance of a civil magistracy among Christians, he takes occasion to assert the necessity of it, and of the due infliction of punishment upon evil doers, however it may look like recompensing evil for evil. Observe,

I. The duty enjoined: Let every soul be subject. Every soul--every person, one as well as another, not excluding the clergy, who call themselves spiritual persons, however the church of Rome may not only exempt such from subjection to the civil powers, but place them in authority above them, making the greatest princes subject to the pope, who thus exalteth himself above all that is called God.--Every soul. Not that our consciences are to be subjected to the will of any man. It is God's prerogative to make laws immediately to bind conscience, and we must render to God the things that are God's. But it intimates that our subjection must be free and voluntary, sincere and hearty. Curse not the king, no, not in thy thought, Eccl. x. 20. To compass and imagine are treason begun. The subjection of soul here required includes inward honour (1 Pet. ii. 17) and outward reverence and respect, both in speaking to them and in speaking of them--obedience to their commands in things lawful and honest, and in other things a patient subjection to the penalty without resistance--a conformity in every thing to the place and duty of subjects, bringing our minds to the relation and condition, and the inferiority and subordination of it. "They are higher powers; be content they should be so, and submit to them accordingly." Now there was good reason for the pressing of this duty of subjection to civil magistrates, 1. Because of the reproach which the Christian religion lay under in the world, as an enemy to public peace, order, and government, as a sect that turned the world upside down, and the embracers of it as enemies to Cæsar, and the more because the leaders were Galileans--an old slander. Jerusalem was represented as a rebellious city, hurtful to kings and provinces, Ezra iv. 15, 16. Our Lord Jesus was so reproached, though he told them his kingdom was not of this world: no marvel, then, if his followers have been loaded in all ages with the like calumnies, called factious, seditious, and turbulent, and looked upon as the troublers of the land, their enemies having found such representations needful for the justifying of their barbarous rage against them. The apostle therefore, for the obviating of this reproach and the clearing of Christianity from it, shows that obedience to civil magistrates is one of the laws of Christ, whose religion helps to make people good subjects; and it was very unjust to charge upon Christianity that faction and rebellion to which its principles and rules are so directly contrary. 2. Because of the temptation which the Christians lay under to be otherwise affected to civil magistrates, some of them being originally Jews, and so leavened with a principle that it was unmeet for any of the seed of Abraham to be subject to one of another nation--their king must be of their brethren, Deut. xvii. 15. Besides, Paul had taught them that they were not under the law, they were made free by Christ. Lest this liberty should be turned into licentiousness, and misconstrued to countenance faction and rebellion, the apostle enjoins obedience to civil government, which was the more necessary to be pressed now because the magistrates were heathens and unbelievers, which yet did not destroy their civil power and authority. Besides, the civil powers were persecuting powers; the body of the law was against them.

II. The reasons to enforce this duty. Why must we be subject?

1. For wrath's sake. Because of the danger we run ourselves into by resistance. Magistrates bear the sword, and to oppose them is to hazard all that is dear to us in this world; for it is to no purpose to contend with him that bears the sword. The Christians were then in those persecuting times obnoxious to the sword of the magistrate for their religion, and they needed not make themselves more obnoxious by their rebellion. The least show of resistance or sedition in a Christian would soon be aggravated and improved, and would be very prejudicial to the whole society; and therefore they had more need than others to be exact in their subjection, that those who had so much occasion against them in the matter of their God might have no other occasion. To this head must that argument be referred (v. 2), Those that resist shall receive to themselves damnation: krima lepsontai, they shall be called to an account for it. God will reckon with them for it, because the resistance reflects upon him. The magistrates will reckon with them for it. They will come under the lash of the law, and will find the higher powers too high to be trampled upon, all civil governments being justly strict and severe against treason and rebellion; so it follows (v. 3), Rulers are a terror. This is a good argument, but it is low for a Christian.

2. We must be subject, not only for wrath, but for conscience' sake; not so much formidine pœnæ--from the fear of punishment, as virtutis amore--from the love of virtue. This makes common civil offices acceptable to God, when they are done for conscience' sake, with an eye to God, to his providence putting us into such relations, and to his precept making subjection the duty of those relations. Thus the same thing may be done from a very different principle. Now to oblige conscience to this subjection he argues, v. 1-4, 6,

(1.) From the institution of magistracy: There is no power but of God. God as the ruler and governor of the world hath appointed the ordinance of magistracy, so that all civil power is derived from him as from its original, and he hath by his providence put the administration into those hands, whatever they are that have it. By him kings reign, Prov. viii. 15. The usurpation of power and the abuse of power are not of God, for he is not the author of sin; but the power itself is. As our natural powers, though often abused and made instruments of sin, are from God's creating power, so civil powers are from God's governing power. The most unjust and oppressive princes in the world have no power but what is given them from above (John xix. 11), the divine providence being in a special manner conversant about those changes and revolutions of governments which have such an influence upon states and kingdoms, and such a multitude of particular persons and smaller communities. Or, it may be meant of government in general: it is an instance of God's wisdom, power, and goodness, in the management of mankind, that he has disposed them into such a state as distinguishes between governors and governed, and has not left them like the fishes of the sea, where the greater devour the less. He did herein consult the benefit of his creatures.--The powers that be: whatever the particular form and method of government are--whether by monarchy, aristocracy, or democracy--wherever the governing power is lodged, it is an ordinance of God, and it is to be received and submitted to accordingly; though immediately an ordinance of man (1 Pet. ii. 13), yet originally an ordinance of God.--Ordained of God--tetagmenai; a military word, signifying not only the ordination of magistrates, but the subordination of inferior magistrates to the supreme, as in an army; for among magistrates there is a diversity of gifts, and trusts, and services. Hence it follows (v. 2) that whosoever resisteth the power resisteth the ordinance of God. There are other things from God that are the greatest calamities; but magistracy is from God as an ordinance, that is, it is a great law, and it is a great blessing: so that the children of Belial, that will not endure the yoke of government, will be found breaking a law and despising a blessing. Magistrates are therefore called gods (Ps. lxxxii. 6), because they bear the image of God's authority. And those who spurn at their power reflect upon God himself. This is not at all applicable to the particular rights of kings and kingdoms, and the branches of their constitution; nor can any certain rule be fetched from this for the modelling of the original contracts between the governors and governed; but it is intended for direction to private persons in their private capacity, to behave themselves quietly and peaceably in the sphere in which God has set them, with a due regard to the civil powers which God in his providence has set over them, 1 Tim. ii. 1, 2. Magistrates are here again and again called God's ministers. He is the minister of God, v. 4, 6. Magistrates are in a more peculiar manner God's servants; the dignity they have calls for duty. Though they are lords to us, they are servants to God, have work to do for him, and an account to render to him. In the administration of public justice, the determining of quarrels, the protecting of the innocent, the righting of the wronged, the punishing of offenders, and the preserving of national peace and order, that every man may not do what is right in his own eyes--in these things it is that magistrates act as God's ministers. As the killing of an inferior magistrate, while he is actually doing his duty, is accounted treason against the prince, so the resisting of any magistrates in the discharge of these duties of their place is the resisting of an ordinance of God.

(2.) From the intention of magistracy: Rulers are not a terror to good works, but to the evil, &c. Magistracy was designed to be,

[1.] A terror to evil works and evil workers. They bear the sword; not only the sword of war, but the sword of justice. They are heirs of restraint, to put offenders to shame; Laish wanted such, Judg. xviii. 7. Such is the power of sin and corruption that many will not be restrained from the greatest enormities, and such as are most pernicious to human society, by any regard to the law of God and nature or the wrath to come; but only by the fear of temporal punishments, which the wilfulness and perverseness of degenerate mankind have made necessary. Hence it appears that laws with penalties for the lawless and disobedient (1 Tim. i. 9) must be constituted in Christian nations, and are agreeable with, and not contradictory to, the gospel. When men are become such beasts, such ravenous beasts, one to another, they must be dealt with accordingly, taken and destroyed in terrorem--to deter others. The horse and the mule must thus be held in with bit and bridle. In this work the magistrate is the minister of God, v. 4. He acts as God's agent, to whom vengeance belongs; and therefore must take heed of infusing into his judgments any private personal resentments of his own.--To execute wrath upon him that doeth evil. In this the judicial processes of the most vigilant faithful magistrates, though some faint resemblance and prelude of the judgments of the great day, yet come far short of the judgment of God: they reach only to the evil act, can execute wrath only on him that doeth evil: but God's judgment extends to the evil thought, and is a discerner of the intents of the heart.--He beareth not the sword in vain. It is not for nothing that God hath put such a power into the magistrate's hand; but it is intended for the restraining and suppressing of disorders. And therefore, "If thou do that which is evil, which falls under the cognizance and censure of the civil magistrate, be afraid; for civil powers have quick eyes and long arms." It is a good thing when the punishment of malefactors is managed as an ordinance of God, instituted and appointed by him. First, As a holy God, that hates sin, against which, as it appears and puts up its head, a public testimony is thus borne. Secondly, As King of nations, and the God of peace and order, which are hereby preserved. Thirdly, As the protector of the good, whose persons, families, estates, and names, are by this means hedged about. Fourthly, As one that desires not the eternal ruin of sinners, but by the punishment of some would terrify others, and so prevent the like wickedness, that others may hear and fear, and do no more presumptuously. Nay, it is intended for a kindness to those that are punished, that by the destruction of the flesh the spirit may be saved in the day of the Lord Jesus.

[2.] A praise to those that do well. Those that keep in the way of their duty shall have the commendation and protection of the civil powers, to their credit and comfort. "Do that which is good (v. 3), and thou needest not be afraid of the power, which, though terrible, reaches none but those that by their own sin make themselves obnoxious to it; the fire burns only that which is combustible: nay, thou shalt have praise of it." This is the intention of magistracy, and therefore we must, for conscience' sake, be subject to it, as a constitution designed for the public good, to which all private interests must give way. But pity it is that ever this gracious intention should be perverted, and that those who bear the sword, while they countenance and connive at sin, should be a terror to those who do well. But so it is, when the vilest men are exalted (Ps. xii. 1, 8); and yet even then the blessing and benefit of a common protection, and a face of government and order, are such that it is our duty in that case rather to submit to persecution for well-doing, and to take it patiently, than by any irregular and disorderly practices to attempt a redress. Never did sovereign prince pervert the ends of government as Nero did, and yet to him Paul appealed, and under him had the protection of the law and the inferior magistrates more than once. Better a bad government than none at all.

(3.) From our interest in it: "He is the minister of God to thee for good. Thou hast the benefit and advantage of the government, and therefore must do what thou canst to preserve it, and nothing to disturb it." Protection draws allegiance. If we have protection from the government, we owe subjection to it; by upholding the government, we keep up our own hedge. This subjection is likewise consented to by the tribute we pay (v. 6): "For this cause pay you tribute, as a testimony of your submission, and an acknowledgment that in conscience you think it to be due. You do by paying taxes contribute your share to the support of the power; if therefore you be not subject, you do but pull down with one hand what you support with the other; and is that conscience?" "By your paying tribute you not only own the magistrate's authority, but the blessing of that authority to yourselves, a sense of which you thereby testify, giving him that as a recompence for the great pains he takes in the government; for honour is a burden: and, if he do as he ought, he is attending continually upon this very thing, for it is enough to take up all a man's thoughts and time, in consideration of which fatigue, we pay tribute, and must be subject."--Pay you tribute, phorous seleite. He does not say, "You give it as an alms," but, "You pay it as a just debt, or lend it to be repaid in all the blessings and advantages of public government, of which you reap the benefit." This is the lesson the apostle teaches, and it becomes all Christians to learn and practise it, that the godly in the land may be found (whatever others are) the quiet and the peaceable in the land.
Adam Clarke: Commentary on the Bible - 1831
13:1: Let every soul be subject unto the higher powers - This is a very strong saying, and most solemnly introduced; and we must consider the apostle as speaking, not from his own private judgment, or teaching a doctrine of present expediency, but declaring the mind of God on a subject of the utmost importance to the peace of the world; a doctrine which does not exclusively belong to any class of people, order of the community, or official situations, but to every soul; and, on the principles which the apostle lays down, to every soul in all possible varieties of situation, and on all occasions. And what is this solemn doctrine? It is this: Let every soul be subject to the higher powers. Let every man be obedient to the civil government under which the providence of God has cast his lot.
For there is no power but of God - As God is the origin of power, and the supreme Governor of the universe, he delegates authority to whomsoever he will; and though in many cases the governor himself may not be of God, yet civil government is of him; for without this there could be no society, no security, no private property; all would be confusion and anarchy, and the habitable world would soon be depopulated. In ancient times, God, in an especial manner, on many occasions appointed the individual who was to govern; and he accordingly governed by a Divine right, as in the case of Moses, Joshua, the Hebrew judges, and several of the Israelitish kings. In after times, and to the present day, he does that by a general superintending providence which he did before by especial designation. In all nations of the earth there is what may be called a constitution - a plan by which a particular country or state is governed; and this constitution is less or more calculated to promote the interests of the community. The civil governor, whether he be elective or hereditary, agrees to govern according to that constitution. Thus we may consider that there is a compact and consent between the governor and the governed, and in such a case, the potentate may be considered as coming to the supreme authority in the direct way of God's providence; and as civil government is of God, who is the fountain of law, order, and regularity, the civil governor, who administers the laws of a state according to its constitution, is the minister of God. But it has been asked: If the ruler be an immoral or profligate man, does he not prove himself thereby to be unworthy of his high office, and should he not be deposed? I answer, No: if he rule according to the constitution, nothing can justify rebellion against his authority. He may be irregular in his own private life; he may be an immoral man, and disgrace himself by an improper conduct: but if he rule according to the law; if he make no attempt to change the constitution, nor break the compact between him and the people; there is, therefore, no legal ground of opposition to his civil authority, and every act against him is not only rebellion in the worst sense of the word, but is unlawful and absolutely sinful.
Nothing can justify the opposition of the subjects to the ruler but overt attempts on his part to change the constitution, or to rule contrary to law. When the ruler acts thus he dissolves the compact between him and his people; his authority is no longer binding, because illegal; and it is illegal because he is acting contrary to the laws of that constitution, according to which, on being raised to the supreme power, he promised to govern. This conduct justifies opposition to his government; but I contend that no personal misconduct in the ruler, no immorality in his own life, while he governs according to law, can justify either rebellion against him or contempt of his authority. For his political conduct he is accountable to his people; for his moral conduct he is accountable to God, his conscience, and the ministers of religion. A king may be a good moral man, and yet a weak, and indeed a bad and dangerous prince. He may be a bad man, and stained with vice in his private life, and yet be a good prince. Saul was a good moral man, but a bad prince, because he endeavored to act contrary to the Israelitish constitution: he changed some essential parts of that constitution, as I have elsewhere shown; (see the note on Act 13:22); he was therefore lawfully deposed. James the Second was a good moral man, as far as I can learn, but he was a bad and dangerous prince; he endeavored to alter, and essentially change the British constitution, both in Church and state, therefore he was lawfully deposed. It would be easy, in running over the list of our own kings, to point out several who were deservedly reputed good kings, who in their private life were very immoral. Bad as they might be in private life, the constitution was in their hands ever considered a sacred deposit, and they faithfully preserved it, and transmitted it unimpaired to their successors; and took care while they held the reins of government to have it impartially and effectually administered.
It must be allowed, notwithstanding, that when a prince, howsoever heedful to the laws, is unrighteous in private life, his example is contagious; morality, banished from the throne, is discountenanced by the community; and happiness is diminished in proportion to the increase of vice. On the other hand, when a king governs according to the constitution of his realms and has his heart and life governed by the laws of his God, he is then a double blessing to his people; while he is ruling carefully according to the laws, his pious example is a great means of extending and confirming the reign of pure morality among his subjects. Vice is discredited from the throne, and the profligate dare not hope for a place of trust and confidence, (however in other respects he may be qualified for it), because he is a vicious man.
As I have already mentioned some potentates by name, as apt examples of the doctrines I have been laying down, my readers will naturally expect that, on so fair an opportunity, I should introduce another; one in whom the double blessing meets; one who, through an unusually protracted reign, during every year of which he most conscientiously watched over the sacred constitution committed to his care, not only did not impair this constitution, but took care that its wholesome laws should be properly administered, and who in every respect acted as the father of his people, and added to all this the most exemplary moral conduct perhaps ever exhibited by a prince, whether in ancient or modern times; not only tacitly discountenancing vice by his truly religious conduct, but by his frequent proclamations most solemnly forbidding Sabbath-breaking, profane swearing, and immorality in general. More might be justly said, but when I have mentioned all these things, (and I mention them with exultation; and with gratitude to God), I need scarcely add the venerable name of George the Third, king of Great Britain; as every reader will at once perceive that the description suits no potentate besides. I may just observe, that notwithstanding his long reign has been a reign of unparalleled troubles and commotions in the world, in which his empire has always been involved, yet, never did useful arts, ennobling sciences, and pure religion gain a more decided and general ascendancy: and much of this, under God, is owing to the manner in which this king has lived, and the encouragement he invariably gave to whatever had a tendency to promote the best interests of his people. Indeed it has been well observed, that, under the ruling providence of God, it was chiefly owing to the private and personal virtues of the sovereign that the house of Brunswick remained firmly seated on the throne amidst the storms arising from democratical agitations and revolutionary convulsions in Europe during the years 1792-1794. The stability of his throne amidst these dangers and distresses may prove a useful lesson to his successors, and show them the strength of a virtuous character, and that morality and religion form the best bulwark against those great evils to which all human governments are exposed. This small tribute of praise to the character and conduct of the British king, and gratitude to God for such a governor, will not be suspected of sinister motive; as the object of it is, by an inscrutable providence, placed in a situation to which neither envy, flattery, nor even just praise can approach, and where the majesty of the man is placed in the most awful yet respectable ruins. I have only one abatement to make: had this potentate been as adverse from War as he was from public and private vices, he would have been the most immaculate sovereign that ever held a scepter or wore a crown.
But to resume the subject, and conclude the argument: I wish particularly to show the utter unlawfulness of rebellion against a ruler, who, though he may be incorrect in his moral conduct, yet rules according to the laws; and the additional blessing of having a prince, who, while his political conduct is regulated by the principles of the constitution, has his heart and life regulated by the dictates of eternal truth, as contained in that revelation which came from God.
Albert Barnes: Notes on the Bible - 1834
13:1: Let every soul - Every person. In the seven first verses of this chapter, the apostle discusses the subject of the duty which Christians owe to civil government; a subject which is extremely important, and at the same time exceedingly difficult. There is no doubt that he had express reference to the special situation of the Christians at Rome; but the subject was of so much importance that he gives it a "general" bearing, and states the great principles on which all Christians are to act. The circumstances which made this discussion proper and important were the following:
(1) The Christian religion was designed to extend throughout the world. Yet it contemplated the rearing of a kingdom amid other kingdoms, an empire amid other empires. Christians professed supreme allegiance to the Lord Jesus Christ; he was their Lawgiver, their Sovereign, their Judge. It became, therefore, a question of great importance and difficulty, "what kind" of allegiance they were to render to earthly magistrates.
(2) the kingdoms of the world were then "pagan" kingdoms. The laws were made by pagans, and were adapted to the pRev_alence of paganism. Those kingdoms had been generally founded in conquest, and blood, and oppression. Many of the monarchs were blood-stained warriors; were unprincipled men; and were polluted in their private, and oppressive in their public character. Whether Christians were to acknowledge the laws of such kingdoms and of such men, was a serious question, and one which could not but occur very early. It would occur also very soon, in circumstances that would be very affecting and trying. Soon the hands of these magistrates were to be raised against Christians in the fiery scenes of persecution; and the duty and extent of submission to them became a matter of very serious inquiry.
(3) many of the early Christians were composed of Jewish converts. Yet the Jews had long been under Roman oppression, and had borne the foreign yoke with great uneasiness. The whole pagan magistracy they regarded as founded in a system of idolatry; as opposed to God and his kingdom; and as abomination in his sight. With these feelings they had become Christians; and it was natural that their former sentiments should exert an influence on them after their conversion. How far they should submit, if at all, to heathen magistrates, was a question of deep interest; and there was danger that the "Jewish" converts might prove to be disorderly and rebellious citizens of the empire.
(4) nor was the case much different with the "Gentile" converts. They would naturally look with abhorrence on the system of idolatry which they had just forsaken. They would regard all as opposed to God. They would denounce the "religion" of the pagans as abomination; and as that religion was interwoven with the civil institutions, there was danger also that they might denounce the government altogether, and be regarded as opposed to the laws of the land,
(5) there "were" cases where it was right to "resist" the laws. This the Christian religion clearly taught; and in cases like these, it was indispensable for Christians to take a stand. When the laws interfered with the rights of conscience; when they commanded the worship of idols, or any moral wrong, then it was their duty to refuse submission. Yet in what cases this was to be done, where the line was to be drawn, was a question of deep importance, and one which was not easily settled. It is quite probable, however, that the main danger was, that the early Christians would err in "refusing" submission, even when it was proper, rather than in undue conformity to idolatrous rites and ceremonies.
(6) in the "changes" which were to occur in human governments, it would be an inquiry of deep interest, what part Christians should take, and what submission they should yield to the various laws which might spring up among the nations. The "principles" on which Christians should act are settled in this chapter.
Be subject - Submit. The word denotes that kind of submission which soldiers render to their officers. It implies "subordination;" a willingness to occupy our proper place, to yield to the authority of those over us. The word used here does not designate the "extent" of the submission, but merely enjoins it in general. The general principle will be seen to be, that we are to obey in all things which are not contrary to the Law of God.
The higher powers - The magistracy; the supreme government. It undoubtedly here refers to the Roman magistracy, and has relation not so much to the rulers as to the supreme "authority" which was established as the constitution of government; compare Mat 10:1; Mat 28:18.
For - The apostle gives a "reason" why Christians should be subject; and that reason is, that magistrates have received their appointment from God. As Christians, therefore, are to be subject to God, so they are to honor "God" by honoring the arrangement which he has instituted for the government of mankind. Doubtless, he here intends also to repress the vain curiosity and agitation with which men are prone to inquire into the "titles" of their rulers; to guard them from the agitation and conflicts of party, and of contentions to establish a favorite on the throne. It might be that those in power had not a proper title to their office; that they had secured it, not according to justice, but by oppression; but into that question Christians were not to enter. The government was established, and they were not to seek to overturn it.
No power - No office; no magistracy; no civil rule.
But of God - By God's permission, or appointment; by the arrangements of his providence, by which those in office had obtained their power. God often claims and asserts that "He" sets up one, and puts down another; Psa 75:7; Dan 2:21; Dan 4:17, Dan 4:25, Dan 4:34-35.
The powers that be - That is, all the civil magistracies that exist; those who have the "rule" over nations, by whatever means they may have obtained it. This is equally true at all times, that the powers that exist, exist by the permission and providence of God.
Are ordained of God - This word "ordained" denotes the "ordering" or "arrangement" which subsists in a "military" company, or army. God sets them "in order," assigns them their location, changes and directs them as he pleases. This does not mean that he "originates" or causes the evil dispositions of rulers, but that he "directs" and "controls" their appointment. By this, we are not to infer:
(1) That he approves their conduct; nor,
(2) That what they do is always right; nor,
(3) That it is our duty "always" to submit to them.
Their requirements "may be" opposed to the Law of God, and then we are to obey God rather than man; Act 4:19; Act 5:29. But it is meant that the power is intrusted to them by God; and that he has the authority to remove them when he pleases. If they abuse their power, however, they do it at their peril; and "when" so abused, the obligation to obey them ceases. That this is the case, is apparent further from the nature of the "question" which would be likely to arise among the early Christians. It "could not be" and "never was" a question, whether they should obey a magistrate when he commanded a thing that was plainly contrary to the Law of God. But the question was, whether they should obey a pagan magistrate at "all." This question the apostle answers in the affirmative, because "God" had made government necessary, and because it was arranged and ordered by his providence. Probably also the apostle had another object in view. At the time in which he wrote this Epistle, the Roman Empire was agitated with civil dissensions. One emperor followed another in rapid succession. The throne was often seized, not by right, but by crime. Different claimants would rise, and their claims would excite controversy. The object of the apostle was to pRev_ent Christians from entering into those disputes, and from taking an active part in a political controversy. Besides, the throne had been "usurped" by the reigning emperors, and there was a pRev_alent disposition to rebel against a tyrannical government. Claudius had been put to death by poison; Caligula in a violent manner; Nero was a tyrant; and amidst these agitations, and crimes, and Rev_olutions, the apostle wished to guard Christians from taking an active part in political affairs.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:1: every: Deu 17:12; Eph 5:21; Tit 3:1; Pe1 2:13-17; Pe2 2:10, Pe2 2:11; Jde 1:8
there: Sa1 2:8; Ch1 28:4, Ch1 28:5; Psa 62:11; Pro 8:15, Pro 8:16; Jer 27:5-8; Dan 2:21, Dan 4:32; Dan 5:18-23; Mat 6:13; Joh 19:11; Rev 1:5, Rev 17:14, Rev 19:16
ordained: or, order
Geneva 1599
13:1 Let (1) every (a) soul be subject unto the higher (2) powers. (3) For there is no power but of God: the powers that be are (b) ordained of God.
(1) Now he distinctly shows what subjects owe to their magistrates, that is, obedience: from which he shows that no man is free: and the obedience we owe is such that it is not only due to the highest magistrate himself, but also even to the lowest, who has any office under him.
(a) Indeed, though an apostle, though an evangelist, though a prophet; Chrysostom. Therefore the tyranny of the pope over all kingdoms must be thrown down to the ground. (2) A reason taken from the nature of the thing itself: for to what purpose are they placed in higher degree, but in order that the inferiors should be subject to them? (3) Another argument of great force: because God is author of this order: so that those who are rebels ought to know that they make war with God himself: and because of this they purchase for themselves great misery and calamity.
(b) Be distributed: for some are greater, some smaller.
John Gill
13:1 Let every soul be subject unto the higher powers,.... The apostle having finished his exhortations to this church, in relation to the several duties incumbent upon both officers and private Christians, as members of a church, and with reference to each other, and their moral conduct in the world; proceeds to advise, direct, and exhort them to such duties as were relative to them as members of a civil society; the former chapter contains his Christian Ethics, and this his Christian Politics. There was the greater reason to insist upon the latter, as well as on the former, since the primitive saints greatly lay under the imputation of being seditious persons and enemies to the commonwealth; which might arise from a very great number of them being Jews, who scrupled subjection to the Heathen magistrates, because they were the seed of Abraham, and by a law were not to set one as king over them, that was a stranger, and not their own brother, and very unwillingly bore the Roman yoke, and paid tribute to Caesar: hence the Christians in common were suspected to be of the same principles; and of all the Jews none were more averse to the payment of taxes to the Roman magistrates than the Galilaeans; see Acts 5:37. And this being the name by which Christ and his followers were commonly called, might serve to strengthen the above suspicion of them, and charge against them. Moreover, some Christians might be tempted to think that they should not be subject to Heathen magistrates; since they were generally wicked men, and violent persecutors of them; and that it was one branch of their Christian liberty to be freed from subjection to them: and certain it is, that there were a set of loose and licentious persons, who bore the name of Christians, that despised dominion, and spoke evil of dignities; wherefore the apostle judged it advisable especially to exhort the church of Rome, and the members who dwelt there, where was the seat of power and civil government, so to behave towards their superiors, that they might set a good example to the Christians in the several parts of the empire, and wipe off the aspersion that was cast upon them, as if they were enemies to magistracy and civil power. By "the higher powers", he means not angels, sometimes called principalities and powers; for unto these God hath not put in subjection his people under the Gospel dispensation; nor ecclesiastical officers, or those who are in church power and authority; for they do not bear the temporal sword, nor have any power to inflict corporeal punishment: but civil magistrates are intended, see Tit 3:1; and these not only supreme magistrates, as emperors and kings, but all inferior and subordinate ones, acting in commission under them, as appears from 1Pet 2:13, which are called "powers", because they are invested with power and authority over others, and have a right to exercise it in a proper way, and in proper cases; and the "higher" or super eminent ones, because they are set in high places, and have superior dignity and authority to others. The persons that are to be subject to them are "every soul"; not that the souls of men, distinct from their bodies, are under subjection to civil magistrates; for of all things they have the least to do with them, their power and jurisdiction not reaching to the souls, the hearts, and consciences of men, especially in matters of religion, but chiefly to their bodies, and outward civil concerns of life: but the meaning is, that every man that has a soul, every rational creature, ought to be subject to civil government. This is but his reasonable service, and which he should from his heart, and with all his soul, cheerfully perform. In short, the sense is, that every man should be subject: this is an Hebraism, a common way of speaking among the Jews, who sometimes denominate men from one part, and sometimes from another; sometimes from the body or flesh, thus "all flesh is grass", Is 40:6, that is, all men are frail; and sometimes front the soul, "all souls are mine", Ezek 18:4, all belong to me; as here, "every soul", that is, every man, all the individuals of mankind, of whatsoever sex, age, state, or condition, ecclesiastics not excepted: the pope, and his clergy, are not exempted from civil jurisdiction; nor any of the true ministers of the Gospel; the priests under the law were under the civil government; and so was Christ himself, and his apostles, who paid tribute to Caesar; yea, even Peter particularly, whose successor the pope of Rome pretends to be. "Subjection" to the civil magistrates designs and includes all duties relative to them; such as showing them respect, honour, and reverence suitable to their stations; speaking well of them, and their administration; using them with candour, not bearing hard upon them for little matters, and allowing for ignorance of the secret springs of many of their actions and conduct, which if known might greatly justify them; wishing well to them, and praying constantly, earnestly, and heartily for them; observing their laws and injunctions; obeying their lawful commands, which do not contradict the laws of God, nature, and right reason; and paying them their just dues and lawful tribute, to support them in their office and dignity:
for there is no power but of God; God is the fountain of all power and authority; the streams of power among creatures flow from him; the power that man has over all the creatures, the fowls of the air, the beasts of the field, and the fishes of the sea, is originally of God, and by a grant from him; the lesser powers, and the exercises of them, in the various relations men stand in to one another, are of God, as the power the husband has over the wife, parents over their children, and masters over their servants; and so the higher power that princes have over their subjects: for it is the God of heaven that sets up kings, as well as pulls them down; he is the King of kings, from whom they derive their power and authority, from whom they have the right of government, and all the qualifications for it; it is by him that kings reign, and princes decree justice.
The powers that be are ordained of God. The order of magistracy is of God; it is of his ordination and appointment, and of his ordering, disposing, and fixing in its proper bounds and limits. The several forms of government are of human will and pleasure; but government itself is an order of God. There may be men in power who assume it of themselves, and are of themselves, and not of God; and others that abuse the power that is lodged in them; who, though they are by divine permission, yet not of God's approbation and good will. And it is observable, that the apostle speaks of powers, and not persons, at least, not of persons, but under the name of powers, to show that he means not this, or the other particular prince or magistrate, but the thing itself, the office and dignity of magistracy itself; for there may be some persons, who may of themselves usurp this office, or exercise it in a very illegal way, who are not of God, nor to be subject to by men. The apostle here both uses the language, and speaks the sentiments of his countrymen the Jews, who are wont to call magistrates, "powers"; hence those sayings were used among them; says Shemaiah (t),
"twvrl edwtt la, "be not too familiar with the power".''
that is, with a magistrate, which oftentimes is dangerous. Again,
"says (u) Rabban Gamaliel, , "take heed of the power" (i.e. of magistrates), for they do not suffer a man to come near them, but in necessity, and then they appear as friends for their own advantage, but will not stand by a man in the time of distress.''
Moreover, after this manner they explain (w) Prov 5:8,
""remove thy way far from her", this is heresy; "and come not nigh the door of her house", , "this is the power". The gloss on it is, magistrates, because they set their eyes upon rich men to kill them, and take away their substance.''
And a little after it is observed,
""the horse leech hath two daughters, crying, give, give", Prov 30:15, it is asked, what is the meaning of give, give? Says Mar Ukba, there are two daughters which cry out of hell, and say in this world, give, give, and they are heresy, "and the civil power".''
The gloss on this place is,
"Heresy cries, bring a sacrifice to the idol; "Civil Power" cries, bring money, and gifts, and revenues, and tribute to the king.''
Nevertheless, they look upon civil government to be of divine appointment. They say (x), that
"no man is made a governor below, except they proclaim him above;''
i.e. unless he is ordained of God: yea, they allow (y) the Roman empire to be of God, than which no government was more disagreeable to them.
"When R. Jose ben Kisma was sick, R. Chanina ben Tradion went to visit him; he said unto him, Chanina, my brother, my brother, knowest thou not that this nation, (the Romans) , "have received their empire" from God? for it hath laid waste his house, and hath burnt his temple, and has slain his saints, and destroyed his good men, and yet it endures.''
Nay, they frequently affirm (z), that the meanest office of power among men was of divine appointment. This is the apostle's first argument for subjection to the civil magistrate.
(t) Pirke Abot, c. 1. sect. 10. (u) Ib. c. 2. sect. 3. (w) T. Bab. Avoda Zara, fol. 17. 1. (x) In Buxtorf. Florileg. Heb. p. 178. (y) T. Bab. Avoda Zara, fol. 18. 1. (z) T. Bab. Beracot, fol. 51. 1. Bava Bathra, fol. 91. 2. Jarchi in 1 Chron. xxix. 11.
John Wesley
13:1 St. Paul, writing to the Romans, whose city was the seat of the empire, speaks largely of obedience to magistrates: and this was also, in effect, a public apology for the Christian religion. Let every soul be subject to the supreme powers - An admonition peculiarly needful for the Jews. Power, in the singular number, is the supreme authority; powers are they who are invested with it. That is more readily acknowledged to be from God than these. The apostle affirms it of both. They are all from God, who constituted all in general, and permits each in particular by his providence. The powers that be are appointed by God - It might be rendered, are subordinate to, or, orderly disposed under, God; implying, that they are God's deputies or vicegerents and consequently, their authority being, in effect, his, demands our conscientious obedience.
Robert Jamieson, A. R. Fausset and David Brown
13:1 SAME SUBJECT CONTINUED--POLITICAL AND SOCIAL RELATIONS--MOTIVES. (Rom 13:1-14)
Let every soul--every man of you
be subject unto the higher powers--or, "submit himself to the authorities that are above him."
For there is no power--"no authority"
but of God: the powers that be are ordained of God--"have been ordained of God."
13:213:2: Այսուհետեւ որ հակառակ կայ իշխանութեանն, Աստուծոյ հրամանին հակառակ կայ. եւ որք հակառակն կան, անձա՛նց դատաստանս ընդունին[3549]. [3549] Ոմանք. Եւ որ հակառակ կան... դատաստան ընդու՛՛։
2 Հետեւաբար, ով հակառակում է իշխանութեանը, Աստծու հրամանին է հակառակում. եւ նրանք, որ հակառակում են, իրենց դատաստանն են ընդունում.
2 Ուրեմն ով որ իշխանութեան դէմ կը կենայ, Աստուծոյ հրամանին դէմ կը կենայ եւ անոնք որ դէմ կը կենան, անձերնուն դատապարտութիւն կ’ընդունին։
Այսուհետեւ որ հակառակ կայ իշխանութեանն` Աստուծոյ հրամանին հակառակ կայ, եւ որք հակառակն կան` անձանց դատաստանս ընդունին:

13:2: Այսուհետեւ որ հակառակ կայ իշխանութեանն, Աստուծոյ հրամանին հակառակ կայ. եւ որք հակառակն կան, անձա՛նց դատաստանս ընդունին[3549].
[3549] Ոմանք. Եւ որ հակառակ կան... դատաստան ընդու՛՛։
2 Հետեւաբար, ով հակառակում է իշխանութեանը, Աստծու հրամանին է հակառակում. եւ նրանք, որ հակառակում են, իրենց դատաստանն են ընդունում.
2 Ուրեմն ով որ իշխանութեան դէմ կը կենայ, Աստուծոյ հրամանին դէմ կը կենայ եւ անոնք որ դէմ կը կենան, անձերնուն դատապարտութիւն կ’ընդունին։
zohrab-1805▾ eastern-1994▾ western am▾
13:22: Посему противящийся власти противится Божию установлению. А противящиеся сами навлекут на себя осуждение.
13:2  ὥστε ὁ ἀντιτασσόμενος τῇ ἐξουσίᾳ τῇ τοῦ θεοῦ διαταγῇ ἀνθέστηκεν, οἱ δὲ ἀνθεστηκότες ἑαυτοῖς κρίμα λήμψονται.
13:2. ὥστε (as-also) ὁ (the-one) ἀντιτασσόμενος ( ever-a-one-arranging ) τῇ (unto-the-one) ἐξουσίᾳ (unto-a-being-out) τῇ (unto-the-one) τοῦ (of-the-one) θεοῦ (of-a-Deity,"διαταγῇ (unto-an-arranging-through) ἀνθέστηκεν, (it-had-come-to-ever-a-one-stand) οἱ (the-ones) δὲ (moreover) ἀνθεστηκότες ( having-had-come-to-ever-a-one-stand ,"ἑαυτοῖς (unto-selves) κρίμα (to-a-separating-to) λήμψονται . ( they-shall-take )
13:2. itaque qui resistit potestati Dei ordinationi resistit qui autem resistunt ipsi sibi damnationem adquiruntTherefore, he that resisteth the power resisteth the ordinance of God. And they that resist purchase to themselves damnation.
2. Therefore he that resisteth the power, withstandeth the ordinance of God: and they that withstand shall receive to themselves judgment.
Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation:

2: Посему противящийся власти противится Божию установлению. А противящиеся сами навлекут на себя осуждение.
13:2  ὥστε ὁ ἀντιτασσόμενος τῇ ἐξουσίᾳ τῇ τοῦ θεοῦ διαταγῇ ἀνθέστηκεν, οἱ δὲ ἀνθεστηκότες ἑαυτοῖς κρίμα λήμψονται.
13:2. itaque qui resistit potestati Dei ordinationi resistit qui autem resistunt ipsi sibi damnationem adquirunt
Therefore, he that resisteth the power resisteth the ordinance of God. And they that resist purchase to themselves damnation.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Непослушные власти христиане справедливо подвергаются суду и осуждению. Это осуждение, по мысли Апостола, изрекает против ослушников Сам Господь, а приводят в исполнение - правители (ст. 3). Речь идет, таким образом, не о вечном наказании, а о временном.
Adam Clarke: Commentary on the Bible - 1831
13:2: Whosoever resisteth the power - Ὁ αντιτασσομενος, He who sets himself in order against this order of God; τῃ του Θεου διαταγῃ, and they who resist, οἱ ανθεστηκοτες, they who obstinately, and for no right reason, oppose the ruler, and strive to unsettle the constitution, and to bring about illegal changes,
Shall receive to themselves damnation - Κριμα, condemnation; shall be condemned both by the spirit and letter of that constitution, which, under pretense of defending or improving, they are indirectly labouring to subvert.
Albert Barnes: Notes on the Bible - 1834
13:2: Whosoever therefore resisteth ... - That is, they who rise up against "government itself;" who seek anarchy and confusion; and who oppose the regular execution of the laws. It is implied, however, that those laws shall not be such as to violate the rights of conscience, or oppose the laws of God.
Resisteth the ordinance of God - What God has ordained, or appointed. This means clearly that we are to regard "government" as instituted by God, and as agreeable to his will. "When" established, we are not to be agitated about the "titles" of the rulers; not to enter into angry contentions, or to refuse to submit to them, because we are apprehensive of a defect in their "title," or because they may have obtained it by oppression. If the government is established, and if its decisions are not a manifest violation of the laws of God, we are to submit to them.
Shall receive to themselves damnation - The word "damnation" we apply now exclusively to the punishment of hell; to future torments. But this is not necessarily the meaning of the word which is used here κρίμα krima. It often simply denotes "punishment;" Rom 3:8; Co1 11:29; Gal 5:10. In this place the word implies "guilt" or "criminality" in resisting the ordinance of God, and affirms that the man that does it shall be punished. Whether the apostle means that he shall be punished by "God," or by the "magistrate," is not quite clear. Probably the "latter," however, is intended; compare Rom 13:4. It is also true that such resistance shall be attended with the displeasure of God, and be punished by him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:2: power: Jer 23:8-17, Jer 44:14-17; Tit 3:1
ordinance: Isa 58:2; Pe1 2:13
receive: Rom 13:5; Mat 23:14; Mar 12:40; Luk 20:47; Jam 3:1
John Gill
13:2 Whosoever therefore resisteth the power,.... The office of magistracy, and such as are lawfully placed in it, and rightly exercise it; who denies that there is, or ought to be any such order among men, despises it, and opposes it, and withdraws himself from it, and will not be subject to it in any form:
resisteth the ordinance of God, the will and appointment of God, whose pleasure it is that there should be such an office, and that men should be subject to it. This is not to be understood, as if magistrates were above the laws, and had a lawless power to do as they will without opposition; for they are under the law, and liable to the penalty of it, in case of disobedience, as others; and when they make their own will a law, or exercise a lawless tyrannical power, in defiance of the laws of God, and of the land, to the endangering of the lives, liberties, and properties of subjects, they may be resisted, as Saul was by the people of Israel, when he would have took away the life of Jonathan for the breach of an arbitrary law of his own, and that too without the knowledge of it, 1Kings 14:45; but the apostle is speaking of resisting magistrates in the right discharge of their office, and in the exercise of legal power and authority:
and they that resist them, in this sense,
shall receive to themselves damnation; that is, punishment; either temporal, and that either by the hand of the magistrate himself, who has it in his power to punish mutiny, sedition, and insurrection, and any opposition to him in the just discharge of his duty; or at the hand of God, in righteous judgment, for their disobedience to an ordinance of his; as in the case of Korah, Dathan, and Abiram, who opposed themselves both to the civil and sacred government of the people of Israel, Num 26:9; and were swallowed up alive in the earth, Num 26:10, or eternal punishment, unless the grace of God prevents; for "the blackness of darkness is reserved for ever", Jude 1:13, for such persons, who, among other of their characters, are said to "despise dominion, and speak evil of dignities", Jude 1:8. This is another argument persuading to subjection to magistrates.
John Wesley
13:2 Whosoever resisteth the power - In any other manner than the laws of the community direct. Shall receive condemnation - Not only from the magistrate, but from God also.
Robert Jamieson, A. R. Fausset and David Brown
13:2 Whosoever therefore resisteth the power--"So that he that setteth himself against the authority."
resisteth the ordinance of God; and they that resist shall receive to themselves damnation--or, "condemnation," according to the old sense of that word; that is, not from the magistrate, but from God, whose authority in the magistrate's is resisted.
13:313:3: զի իշխանքն ո՛չ են յերկեւղ բարեաց գործոց, այլ չարեա՛ց։ Կամիս չերկնչե՞լ յիշխանութենէ անտի, զբարիս գործեա՛, եւ ընկալցիս գովութի՛ւն ՚ի նմանէ[3550]. [3550] Ոմանք. Այլ չարաց։ Ոմանք. Զգովութիւն ՚ի նմանէն։
3 քանի որ իշխանաւորները վախ չեն ազդում բարի գործերի համար, այլ՝ չար գործերի: Ուզո՞ւմ ես չվախենալ իշխանութիւնից. բարի՛ն գործիր եւ նրանից գովասանք կը ստանաս,
3 Վասն զի իշխանները բարիք գործողները չեն վախցներ, հապա՝ չարը։ Կ’ուզե՞ս չվախնալ իշխանութենէն, բարիք գործէ ու անկէ գովութիւն պիտի ընդունիս.
Զի իշխանքն ոչ են յերկեւղ բարեաց գործոց, այլ` չարաց. կամի՞ս չերկնչել յիշխանութենէ անտի. զբարիս գործեա, եւ ընկալցիս գովութիւն ի նմանէ:

13:3: զի իշխանքն ո՛չ են յերկեւղ բարեաց գործոց, այլ չարեա՛ց։ Կամիս չերկնչե՞լ յիշխանութենէ անտի, զբարիս գործեա՛, եւ ընկալցիս գովութի՛ւն ՚ի նմանէ[3550].
[3550] Ոմանք. Այլ չարաց։ Ոմանք. Զգովութիւն ՚ի նմանէն։
3 քանի որ իշխանաւորները վախ չեն ազդում բարի գործերի համար, այլ՝ չար գործերի: Ուզո՞ւմ ես չվախենալ իշխանութիւնից. բարի՛ն գործիր եւ նրանից գովասանք կը ստանաս,
3 Վասն զի իշխանները բարիք գործողները չեն վախցներ, հապա՝ չարը։ Կ’ուզե՞ս չվախնալ իշխանութենէն, բարիք գործէ ու անկէ գովութիւն պիտի ընդունիս.
zohrab-1805▾ eastern-1994▾ western am▾
13:33: Ибо начальствующие страшны не для добрых дел, но для злых. Хочешь ли не бояться власти? Делай добро, и получишь похвалу от нее,
13:3  οἱ γὰρ ἄρχοντες οὐκ εἰσὶν φόβος τῶ ἀγαθῶ ἔργῳ ἀλλὰ τῶ κακῶ. θέλεις δὲ μὴ φοβεῖσθαι τὴν ἐξουσίαν; τὸ ἀγαθὸν ποίει, καὶ ἕξεις ἔπαινον ἐξ αὐτῆς·
13:3. οἱ (The-ones) γὰρ (therefore) ἄρχοντες (firstings) οὐκ (not) εἰσὶν (they-be) φόβος (a-fearee) τῷ (unto-the-one) ἀγαθῷ (unto-good) ἔργῳ (unto-a-work,"ἀλλὰ (other) τῷ (unto-the-one) κακῷ. (unto-disrupted) θέλεις (Thou-deteremine) δὲ (moreover) μὴ (lest) φοβεῖσθαι ( to-fearee-unto ) τὴν (to-the-one) ἐξουσίαν; (to-a-being-out-unto?"τὸ (To-the-one) ἀγαθὸν (to-good) ποίει, (thou-should-do-unto,"καὶ (and) ἕξεις (thou-shall-hold) ἔπαινον (to-a-laudation-upon) ἐξ (out) αὐτῆς: (of-it)
13:3. nam principes non sunt timori boni operis sed mali vis autem non timere potestatem bonum fac et habebis laudem ex illaFor princes are not a terror to the good work, but to the evil. Wilt thou then not be afraid of the power? Do that which is good: and thou shalt have praise from the same.
3. For rulers are not a terror to the good work, but to the evil. And wouldest thou have no fear of the power? do that which is good, and thou shalt have praise from the same:
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:

3: Ибо начальствующие страшны не для добрых дел, но для злых. Хочешь ли не бояться власти? Делай добро, и получишь похвалу от нее,
13:3  οἱ γὰρ ἄρχοντες οὐκ εἰσὶν φόβος τῶ ἀγαθῶ ἔργῳ ἀλλὰ τῶ κακῶ. θέλεις δὲ μὴ φοβεῖσθαι τὴν ἐξουσίαν; τὸ ἀγαθὸν ποίει, καὶ ἕξεις ἔπαινον ἐξ αὐτῆς·
13:3. nam principes non sunt timori boni operis sed mali vis autem non timere potestatem bonum fac et habebis laudem ex illa
For princes are not a terror to the good work, but to the evil. Wilt thou then not be afraid of the power? Do that which is good: and thou shalt have praise from the same.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-4: Здесь Апостол обосновывает только что высказанную им мысль о том, что ослушник власти вредит себе самому. Он вызывает против себя кару, вместо того, чтобы получить ободрение от власти. - Для добрых дел. Добрые дела, а также и злые у Ап. Павла здесь представляются как бы живыми лицами. Заметить нужно, что когда Апостол писал послание в Рим, там еще Нерон не свирепствовал против христиан, - это были первые три-четыре года по вступлении его на престол - лучшие дни его царствования. Да при том Апостол здесь опять говорит о власти с точки идеала. - Не напрасно носит меч, т. е. не даром перед судиею в Риме и в Греции носили меч. Апостол допускает возможность, считает естественным, если судия или правитель и воспользуется мечом для совершения казни над преступником. Особенно это право меча - Jus gladii - употребления его в потребных случаях предоставлено было правителям римских провинций (Upiani Digest. 2:1-3).
Adam Clarke: Commentary on the Bible - 1831
13:3: For rulers are not a terror to good works - Here the apostle shows the civil magistrate what he should be: he is clothed with great power, but that power is entrusted to him, not for the terror and oppression of the upright man, but to overawe and punish the wicked. It is, in a word, for the benefit of the community, and not for the aggrandizement of himself, that God has entrusted the supreme civil power to any man. If he should use this to wrong, rob, spoil, oppress, and persecute his subjects, he is not only a bad man, but also a bad prince. He infringes on the essential principles of law and equity. Should he persecute his obedient, loyal subjects, on any religious account, this is contrary to all law and right; and his doing so renders him unworthy of their confidence, and they must consider him not as a blessing but a plague. Yet, even in this case, though in our country it would be a breach of the constitution, which allows every man to worship God according to his conscience, the truly pious will not feel that even this would justify rebellion against the prince; they are to suffer patiently, and commend themselves and their cause to him that judgeth righteously. It is an awful thing to rebel, and the cases are extremely rare that can justify rebellion against the constituted authorities. See the doctrine on Rom 13:1.
Wilt thou then not be afraid of the power? - If thou wouldst not live in fear of the civil magistrate, live according to the laws; and thou mayest expect that he will rule according to the laws, and consequently instead of incurring blame thou wilt have praise. This is said on the supposition that the ruler is himself a good man: such the laws suppose him to be; and the apostle, on the general question of obedience and protection, assumes the point that the magistrate is such.
Albert Barnes: Notes on the Bible - 1834
13:3: For rulers - The apostle here speaks of rulers "in general." It may not be "universally" true that they are not a terror to good works, for many of them have "persecuted" the good; but it is generally true that they who are virtuous have nothing to fear from the laws. It is "universally" true that the design of their appointment by God was, not to injure and oppress the good, but to detect and punish the evil. Magistrates, "as such," are not a terror to good works.
Are not a terror ... - Are not appointed to "punish the good." Their appointment is not to inspire terror in those who are virtuous and peaceable citizens; compare Ti1 1:9.
But to the evil - Appointed to detect and punish evildoers; and therefore an object of terror to them. The design of the apostle here is evidently to reconcile Christians to submission to the government, from its "utility." It is appointed to protect the good against the evil; to restrain oppression, injustice, and fraud; to bring offenders to justice, and thus promote the peace and harmony of the community. As it is designed to promote order and happiness, it should be submitted to; and so long as "this" object is pursued, and obtained, government should receive the countenance and support of Christians. But if it departs from this principle, and becomes the protector of the evil and the oppressor of the good, the case is Rev_ersed, and the obligation to its support must cease.
Wilt thou not ... - If you do evil by resisting the laws, and in any other manner, will you not fear the power of the government? Fear is "one" of the means by which men are restrained from crime in a community. On many minds it operates with much more power than any other motive. And it is one which a magistrate must make use of to restrain men from evil.
Do that which is good - Be a virtuous and peaceable citizen; abstain from crime, and yield obedience to all the just laws of the land,
And thou shalt have praise of the same - Compare Pe1 2:14-15. You shall be unmolested and uninjured, and shall receive the commendation of being peaceable and upright citizens. The prospect of that protection, and even of that reputation, is not an unworthy motive to yield obedience to the laws. Every Christian should desire the reputation of being a man seeking the welfare of his country, and the just execution of the laws.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:3: rulers: Rom 13:4; Deu 25:1; Pro 14:35, Pro 20:2; Ecc 10:4-6; Jer 22:15-18
Wilt: Pe1 2:13, Pe1 2:14, Pe1 3:13, Pe1 3:14
Geneva 1599
13:3 (4) For rulers are not a terror to good works, but to the evil. (5) Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same:
(4) The third argument, taken from the reason for which they were made, which is that they are to be most profitable: because God by this means preserves the good and bridles the wicked: by which words the magistrates themselves are put in mind of that duty which they owe to their subjects. (5) An excellent way to bear this yoke, not only without grief, but also with great profit.
John Gill
13:3 For rulers are not a terror to good works,.... That is, to them that do good works in a civil sense; who behave well in the neighbourhoods, towns, cities, and countries where they dwell. The apostle seems to anticipate an objection made against governors, as if there was something very terrible and formidable in them; and which might be taken up from the last clause of the preceding verse; and which he removes by observing, that governors neither do, nor ought to inject terror into men that behave well, obey the laws, and keep a good decorum among their fellow subjects, not doing any injury to any man's person, property, and estate. The Jews (a) have a saying,
"that a governor that injects more fear into the people, than is for the honour of God, shall be punished, and shall not see his son a disciple of a wise man.''
But to the evil; to wicked men, who make no conscience of doing hurt to their fellow creatures, by abusing their persons, defrauding them of their substance, and by various illicit methods doing damage to them; to such, rulers are, and ought to be terrors; such are to be menaced, and threatened with inflicting upon them the penalty of the laws they break; and which ought to be inflicted on them by way of punishment to them, and for the terror of others. R. Chanina, the Sagan of the priests (b), used to say,
"pray for the peace of the kingdom, for if there was no "fear", (i.e. a magistrate to inject fear,) one man would devour another alive.''
Wilt thou not then be afraid of the power? of the civil magistrate, in power and authority, to oppose him, to refuse subjection to him, to break the laws, which, according to his office, he is to put in execution.
Do that which is good: in a civil sense, between man and man, by complying with the laws of the land, which are not contrary to the laws of God; for of doing good in a spiritual and religious sense he is no judge:
and thou shalt have praise of the same; shall be commended as a good neighbour, a good citizen, and a good commonwealth's man; an honest, quiet, peaceable man, that does not disturb the peace of civil society, but strengthens and increases it.
(a) T. Bab. Roshhashana, fol. 17. 1. Maimon. Hilch. Sanhedrin, c. 25. sect. 1. (b) Pirke Abot, c. 3. sect. 2.
John Wesley
13:3 For rulers are - In the general, notwithstanding some particular exceptions. A terror to evil works - Only. Wouldest thou then not be afraid - There is one fear which precedes evil actions, and deters from them: this should always remain. There is another fear which follows evil actions: they who do well are free from this.
Robert Jamieson, A. R. Fausset and David Brown
13:3 For rulers are not a terror to good works--"to the good work," as the true reading appears to be
but to the evil.
13:413:4: զի Աստուծոյ պաշտօնեայ է քեզ ՚ի բարիս. ապա եթէ չարագո՛րծ իցես, երկի՛ր. զի ո՛չ եթէ վայրապար ածեալ է սուսեր ընդ մէջ. Աստուծոյ սպասաւո՛ր է՝ վրէժխնդիր ՚ի բարկութիւն ա՛յնմ՝ որ զչարն գործիցէ[3551]։ [3551] Այլք. Ապա եթէ չար գործիցես, երկի՛ր։ Ոսկան. Զի Աստուծոյ սպասաւոր է։
4 որովհետեւ նա Աստծու պաշտօնեայ է քեզ՝ բարի գործերի համար. իսկ եթէ չար գործես, վախեցի՛ր. քանի որ սուրը մէջքին ի զուր չէ կապուած. Աստծու սպասաւոր է նա, վրէժխնդիր՝ բարկութեան համար, նրա դէմ, որ չարն է գործում.
4 Վասն զի անիկա Աստուծոյ սպասաւորն է քեզի բարիի համար. բայց եթէ չարիք գործես՝ վախցի՛ր. վասն զի դատարկ տեղ մէջքը թուր չէ կապեր, քանզի Աստուծոյ սպասաւորն է եւ վրէժխնդիր՝ բարկութիւն հասցնելու անոր վրայ որ չարիք կը գործէ։
զի Աստուծոյ պաշտօնեայ է քեզ ի բարիս. ապա եթէ չար գործիցես, երկիր. զի ոչ եթէ վայրապար ածեալ է սուսեր ընդ մէջ. Աստուծոյ սպասաւոր է վրէժխնդիր ի բարկութիւն այնմ` որ զչարն գործիցէ:

13:4: զի Աստուծոյ պաշտօնեայ է քեզ ՚ի բարիս. ապա եթէ չարագո՛րծ իցես, երկի՛ր. զի ո՛չ եթէ վայրապար ածեալ է սուսեր ընդ մէջ. Աստուծոյ սպասաւո՛ր է՝ վրէժխնդիր ՚ի բարկութիւն ա՛յնմ՝ որ զչարն գործիցէ[3551]։
[3551] Այլք. Ապա եթէ չար գործիցես, երկի՛ր։ Ոսկան. Զի Աստուծոյ սպասաւոր է։
4 որովհետեւ նա Աստծու պաշտօնեայ է քեզ՝ բարի գործերի համար. իսկ եթէ չար գործես, վախեցի՛ր. քանի որ սուրը մէջքին ի զուր չէ կապուած. Աստծու սպասաւոր է նա, վրէժխնդիր՝ բարկութեան համար, նրա դէմ, որ չարն է գործում.
4 Վասն զի անիկա Աստուծոյ սպասաւորն է քեզի բարիի համար. բայց եթէ չարիք գործես՝ վախցի՛ր. վասն զի դատարկ տեղ մէջքը թուր չէ կապեր, քանզի Աստուծոյ սպասաւորն է եւ վրէժխնդիր՝ բարկութիւն հասցնելու անոր վրայ որ չարիք կը գործէ։
zohrab-1805▾ eastern-1994▾ western am▾
13:44: ибо [начальник] есть Божий слуга, тебе на добро. Если же делаешь зло, бойся, ибо он не напрасно носит меч: он Божий слуга, отмститель в наказание делающему злое.
13:4  θεοῦ γὰρ διάκονός ἐστιν σοὶ εἰς τὸ ἀγαθόν. ἐὰν δὲ τὸ κακὸν ποιῇς, φοβοῦ· οὐ γὰρ εἰκῇ τὴν μάχαιραν φορεῖ· θεοῦ γὰρ διάκονός ἐστιν, ἔκδικος εἰς ὀργὴν τῶ τὸ κακὸν πράσσοντι.
13:4. θεοῦ (of-a-Deity) γὰρ (therefore) διάκονός (a-raiser-through) ἐστιν (it-be) σοὶ (unto-THEE) εἰς (into) τὸ (to-the-one) ἀγαθόν. (to-good) ἐὰν (If-ever) δὲ (moreover) τὸ (to-the-one) κακὸν (to-disrupted) ποιῇς, (thou-might-do-unto) φοβοῦ : ( thou-should-fearee-unto ) οὐ (not) γὰρ (therefore) εἰκῇ (unto-resembled) τὴν (to-the-one) μάχαιραν (to-a-knife) φορεῖ: (it-beareeth-unto) θεοῦ (of-a-Deity) γὰρ (therefore) διάκονός (a-raiser-through) ἐστιν, (it-be) ἔκδικος (coursed-out) εἰς (into) ὀργὴν (to-a-stressing) τῷ (unto-the-one) τὸ (to-the-one) κακὸν (to-disruptive) πράσσοντι. (unto-practicing)
13:4. Dei enim minister est tibi in bonum si autem male feceris time non enim sine causa gladium portat Dei enim minister est vindex in iram ei qui malum agitFor he is God's minister to thee, for good. But if thou do that which is evil, fear: for he beareth not the sword in vain. For he is God's minister: an avenger to execute wrath upon him that doth evil.
4. for he is a 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 a minister of God, an avenger for wrath to him that doeth evil.
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:

4: ибо [начальник] есть Божий слуга, тебе на добро. Если же делаешь зло, бойся, ибо он не напрасно носит меч: он Божий слуга, отмститель в наказание делающему злое.
13:4  θεοῦ γὰρ διάκονός ἐστιν σοὶ εἰς τὸ ἀγαθόν. ἐὰν δὲ τὸ κακὸν ποιῇς, φοβοῦ· οὐ γὰρ εἰκῇ τὴν μάχαιραν φορεῖ· θεοῦ γὰρ διάκονός ἐστιν, ἔκδικος εἰς ὀργὴν τῶ τὸ κακὸν πράσσοντι.
13:4. Dei enim minister est tibi in bonum si autem male feceris time non enim sine causa gladium portat Dei enim minister est vindex in iram ei qui malum agit
For he is God's minister to thee, for good. But if thou do that which is evil, fear: for he beareth not the sword in vain. For he is God's minister: an avenger to execute wrath upon him that doth evil.
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Adam Clarke: Commentary on the Bible - 1831
13:4: For he is the minister of God to thee for good - Here the apostle puts the character of the ruler in the strongest possible light. He is the minister of God - the office is by Divine appointment: the man who is worthy of the office will act in conformity to the will of God: and as the eyes of the Lord are over the righteous, and his ears open to their cry, consequently the ruler will be the minister of God to them for good.
He beareth not the sword in vain - His power is delegated to him for the defense and encouragement of the good, and the punishment of the wicked; and he has authority to punish capitally, when the law so requires: this the term sword leads us to infer.
For he is the minister of God, a revenger - Θεοῦ διακονος εστιν εκδικος, For he is God's vindictive minister, to execute wrath; εις οργην, to inflict punishment upon the transgressors of the law; and this according to the statutes of that law; for God's civil ministers are never allowed to pronounce or inflict punishment according to their own minds or feeling, but according to the express declarations of the law.
Albert Barnes: Notes on the Bible - 1834
13:4: The minister of God - The "servant" of God he is appointed by God to do his will, and to execute his purposes. "To thee." For your benefit.
For good - That is, to protect you in your rights; to vindicate your name, person, or property; and to guard your liberty, and secure to you the results of your industry. The magistrate is not appointed directly to "reward" people, but they "practically" furnish a reward by protecting and defending them, and securing to them the interests of justice.
If thou do that ... - That is, if any citizen should do evil.
Be afraid - Fear the just vengeance of the laws.
For he beareth not the sword in vain - The "sword" is an instrument of punishment, as well as an emblem of war. Princes were accustomed to wear a sword as an emblem of their authority; and the "sword" was often used for the purpose of "beheading," or otherwise punishing the guilty. The meaning of the apostle is, that he does not wear this badge of authority as an unmeaningful show, but that it will be used to execute the laws. As this is the design of the power intrusted to him, and as he will "exercise" his authority, people should be influenced "by fear" to keep the law, even if there were no better motive.
A Rev_enger ... - In Rom 12:19, vengeance is said to belong to God. Yet he "executes" his vengeance by means of subordinate agents. It belongs to him to take vengeance by direct judgments, by the plague, famine, sickness, or earthquakes; by the appointment of magistrates; or by letting loose the passions of people to prey upon each other. When a magistrate inflicts punishment on the guilty, it is to be regarded as the act of God taking vengeance "by him;" and on this principle only is it right for a judge to condemn a man to death. It is not because one man has by nature any right over the life of another, or because "society" has any right collectively which it has not as individuals; but because "God" gave life, and because he has chosen to take it away when crime is committed by the appointment of magistrates, and not by coming forth himself visibly to execute the laws. Where "human" laws fail, however, he often takes vengeance into his own hands, and by the plague, or some signal judgments, sweeps the guilty into eternity.
To execute wrath - For an explanation of the word "wrath," see the notes at Rom 1:18. It denotes here "punishment," or the just execution of the laws. It may be remarked that this verse is an "incidental" proof of the propriety of "capital punishment." The sword was undoubtedly an instrument for this purpose, and the apostle mentions its use without any remark of "disapprobation." He enjoins subjection to those who "wear the sword," that is, to those who execute the laws "by that;" and evidently intends to speak of the magistrate "with the sword," or in inflicting capital punishment, as having received the appointment of God. The tendency of society now is "not" to too sanguinary laws. It is rather to forget that God has doomed the murderer to death; and though humanity should be consulted in the execution of the laws, yet there is no humanity in suffering the murderer to live to infest society, and endanger many lives, in the place of his own, which was forfeited to justice. Far better that one murderer should die, than that he should be suffered to live, to imbrue his hands perhaps in the blood of many who are innocent. But the authority of God has settled this question Gen 9:5-6, and it is neither right nor safe for a community to disregard his solemn decisions; see "Blackstone's Commentaries," vol. iv. p. 8, (9.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:4: he is: Rom 13:6; Kg1 10:9; Ch2 19:6; Psa 82:2-4; Pro 24:23, Pro 24:24, Pro 31:8, Pro 31:9; Ecc 8:2-5; Isa 1:17; Jer 5:28; Eze 22:27; Mic 3:1-4, Mic 3:9
be: Pro 16:14, Pro 20:2, Pro 20:8, Pro 20:26
Rev_enger: Rom 12:19; Num 35:19-27; Jos 20:5, Jos 20:9; Eze 25:14
Geneva 1599
13:4 For he is the minister of God to thee for good. (6) 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 (c) revenger to [execute] wrath upon him that doeth evil.
(6) God has armed the magistrate even with an avenging sword.
(c) By whom God avenges the wicked.
John Gill
13:4 For he is the minister of God to thee for good,.... He is a minister of God's appointing and commissioning, that acts under him, and for him, is a kind of a vicegerent of his, and in some, sense represents him; and which is another reason why men ought to be subject to him; and especially since he is appointed for their "good", natural, moral, civil, and spiritual, as Pareus observes: for natural good, for the protection of men's natural lives, which otherwise would be in continual danger from wicked men; for moral good, for the restraining of vice, and encouragement of virtue; profaneness abounds exceedingly, as the case is, but what would it do if there were no laws to forbid it, or civil magistrates to put them in execution? for civil good, for the preservation of men's properties, estates, rights, and liberties, which would be continually invaded, and made a prey of by others; and for spiritual and religious good, as many princes and magistrates have been; a sensible experience of which we have under the present government of these kingdoms, allowing us a liberty to worship God according to our consciences, none making us afraid, and is a reason why we should yield a cheerful subjection to it:
but if thou do that which is evil, be afraid: of the punishment of such evil threatened by law, and to be inflicted by the civil magistrate;
for he beareth not the sword in vain. The "sword" is an emblem of the power of life and death, the civil magistrate is invested with, and includes all sorts of punishment he has a right to inflict; and this power is not lodged in him in vain; he may and ought to make use of it at proper times, and upon proper persons:
for he is the minister of God; as is said before, he has his mission, commission, power and authority from him; and is
a revenge to execute wrath upon him that doeth evil; he is a defender of the laws, a vindicator of divine justice, an avenger of the wrongs of men; and his business is to inflict proper punishment, which is meant by wrath, upon delinquents.
John Wesley
13:4 The sword - The instrument of capital punishment, which God authorizes him to inflict.
Robert Jamieson, A. R. Fausset and David Brown
13:4 he beareth not the sword in vain--that is, the symbol of the magistrate's authority to punish.
13:513:5: Վասն որոյ հա՛րկ է հնազանդ լինել, ո՛չ միայն վասն բարկութեանն, այլ եւ վասն խղճի՛ մտացն[3552]։ [3552] Ոմանք. Այլ վասն մտացն խղճի։
5 դրա համար պէտք է հնազանդուել ոչ միայն բարկութեան համար, այլ նաեւ խղճմտանքի պատճառով.
5 Ասոր համար պէտք է հնազանդ ըլլալ, ոչ միայն բարկութեանը համար, հապա խղճմտանքի համար ալ։
Վասն որոյ հարկ է հնազանդ լինել` ոչ միայն վասն բարկութեանն, այլ եւ վասն խղճի մտացն:

13:5: Վասն որոյ հա՛րկ է հնազանդ լինել, ո՛չ միայն վասն բարկութեանն, այլ եւ վասն խղճի՛ մտացն[3552]։
[3552] Ոմանք. Այլ վասն մտացն խղճի։
5 դրա համար պէտք է հնազանդուել ոչ միայն բարկութեան համար, այլ նաեւ խղճմտանքի պատճառով.
5 Ասոր համար պէտք է հնազանդ ըլլալ, ոչ միայն բարկութեանը համար, հապա խղճմտանքի համար ալ։
zohrab-1805▾ eastern-1994▾ western am▾
13:55: И потому надобно повиноваться не только из [страха] наказания, но и по совести.
13:5  διὸ ἀνάγκη ὑποτάσσεσθαι, οὐ μόνον διὰ τὴν ὀργὴν ἀλλὰ καὶ διὰ τὴν συνείδησιν.
13:5. διὸ (Through-which) ἀνάγκη (an-arming-up) ὑποτάσσεσθαι , ( to-arrange-under ,"οὐ (not) μόνον (to-alone) διὰ (through) τὴν (to-the-one) ὀργὴν (to-a-stressing,"ἀλλὰ (other) καὶ (and) διὰ (through) τὴν (to-the-one) συνείδησιν, (to-a-seeing-together,"
13:5. ideo necessitate subditi estote non solum propter iram sed et propter conscientiamWherefore be subject of necessity: not only for wrath, but also for conscience' sake.
5. Wherefore must needs be in subjection, not only because of the wrath, but also for conscience sake.
Wherefore [ye] must needs be subject, not only for wrath, but also for conscience sake:

5: И потому надобно повиноваться не только из [страха] наказания, но и по совести.
13:5  διὸ ἀνάγκη ὑποτάσσεσθαι, οὐ μόνον διὰ τὴν ὀργὴν ἀλλὰ καὶ διὰ τὴν συνείδησιν.
13:5. ideo necessitate subditi estote non solum propter iram sed et propter conscientiam
Wherefore be subject of necessity: not only for wrath, but also for conscience' sake.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Ввиду нравственного характера служения властителей, им необходимо повиноваться также не только из страха наказания, но и по нравственным побуждениям - по совести - или, как выражается Ап. Петр, ради Господа (1Пет. 2:13). Отсюда ясно, что если христианская совесть, имея в виду ясно выраженную волю Христову, противится исполнению требований власти, идущих против этой совести, то христианин обязан более повиноваться голосу совести, чем требованию власти. Т. е. Апостол устанавливает здесь известное право суждения о действиях власти. Он и сам показывал пример такого отношения к действиям властей (см., напр., Деян 16:36-37; 22:25). Но опять здесь нужно повторить, что право неисполнения повелений власти предоставляется Апостолом только и исключительно в делах религии, когда власть государственная начинает деспотическими мерами искоренять истинную веру. Тут, действительно, христианин обязан стоять за веру, не уступая ни на шаг, но его протест не может и в этом случае охватывать собою все отношения жизни. Гражданские свои обязанности христианин должен исполнять при всяких обстоятельствах и оставаться всегда верным слугою правительства в гражданском отношении, хотя бы это правительство и принимало строгие меры к искоренению христианской веры. Так поступали христиане Римской империи во время самых тяжелых, воздвигавшихся против них римскими императорами, гонений.
Adam Clarke: Commentary on the Bible - 1831
13:5: Ye must needs be subject - Αναγκη, There is a necessity that ye should be subject, not only for wrath, δια την οργην, on account of the punishment which will be inflicted on evil doers, but also for conscience' sake; not only to avoid punishment, but also to preserve a clear conscience. For, as civil government is established in the order of God for the support, defense, and happiness of society, they who transgress its laws, not only expose themselves to the penalties assigned by the statutes, but also to guilt in their own consciences, because they sin against God. Here are two powerful motives to prevent the infraction of the laws and to enforce obedience.
1. The dread of punishment; this weighs with the ungodly.
2. The keeping of a good conscience, which weighs powerfully with every person who fears God. These two motives should be frequently urged both among professors and profane.
Albert Barnes: Notes on the Bible - 1834
13:5: Wherefore - διό dio. The "reasons" why we should be subject, which the apostle had given, were two,
(1) That government was appointed by God.
(2) that violation of the laws would necessarily expose to punishment.
Ye must needs be - It is "necessary" ἀναγκή anagkē to be. This is a word stronger than what implies mere "fitness" or propriety. It means that it is a matter of high obligation and of "necessity" to be subject to the civil ruler.
Not only for wrath - Not only on account of the "fear of punishment;" or the fact that wrath will be executed on evil doers.
For conscience' sake - As a matter of conscience, or of "duty to God," because "he" has appointed it, and made it necessary and proper. A good citizen yields obedience because it is the will of God; and a Christian makes it a part of his religion to maintain and obey the just laws of the land; see Mat 22:21; compare Ecc 8:2, "I counsel them to keep the king's commandments, and "that in regard of the oath of God."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:5: ye: Sa1 24:5, Sa1 24:6; Ecc 8:2; Tit 3:1, Tit 3:2; Pe1 2:13-15
conscience: Act 24:16; Heb 13:18; Pe1 2:19, Pe1 3:16
Geneva 1599
13:5 (7) Wherefore [ye] must needs be subject, not only for wrath, but (d) also for conscience sake.
(7) The conclusion: we must obey the magistrate, not only for fear of punishment, but much more because (although the magistrate has no power over the conscience of man, yet seeing he is God's minister) he cannot be resisted by any good conscience.
(d) So far as we lawfully may: for if unlawful things are commanded to us, we must answer as Peter teaches us, "It is better to obey God than men."
John Gill
13:5 Wherefore ye must needs be subject,.... To the higher powers, to the civil magistrates; there is a necessity of it, because magistracy is God's ordinance, it is for the good of men; and such that oppose it will severely smart for it: but subjection to it from Christians should be,
not only for wrath; through fear of punishment, and for the sake of escaping it; either the wrath of men or of God, in this or the other world:
but also for conscience sake: to keep conscience clear, to exercise a good one void of offence towards God and men; for natural reason, conscience itself, dictates that there ought to be such order among men, that civil government should take place, and ought to be submitted to.
John Wesley
13:5 Not only for fear of wrath - That is, punishment from man. But for conscience' sake - Out of obedience to God.
Robert Jamieson, A. R. Fausset and David Brown
13:5 Wherefore ye must needs be subject, not only for wrath--for fear of the magistrate's vengeance.
but also for conscience' sake--from reverence for God's authority. It is of Magistracy in general, considered as a divine ordinance, that this is spoken: and the statement applies equally to all forms of government, from an unchecked despotism--such as flourished when this was written, under the Emperor Nero--to a pure democracy. The inalienable right of all subjects to endeavor to alter or improve the form of government under which they live is left untouched here. But since Christians were constantly charged with turning the world upside down, and since there certainly were elements enough in Christianity of moral and social revolution to give plausibility to the charge, and tempt noble spirits, crushed under misgovernment, to take redress into their own hands, it was of special importance that the pacific, submissive, loyal spirit of those Christians who resided at the great seat of political power, should furnish a visible refutation of this charge.
13:613:6: Վասն այնորիկ եւ հա՛րկս հարկանէք, զի Աստուծոյ սպասաւորք են ՚ի նո՛յն կանխեալք։
6 ահա թէ ինչու հարկեր էք վճարում. որովհետեւ նրանք Աստծու սպասաւորներ են՝ այդ բանին կանխապէս նշանակուած:
6 Այս պատճառաւ է որ տուրք ալ կու տաք. վասն զի Աստուծոյ սպասաւորներն են այն նոյն բանին հոգ տանելու։
Վասն այնորիկ եւ հարկս հարկանէք, զի Աստուծոյ սպասաւորք են` ի նոյն կանխեալք:

13:6: Վասն այնորիկ եւ հա՛րկս հարկանէք, զի Աստուծոյ սպասաւորք են ՚ի նո՛յն կանխեալք։
6 ահա թէ ինչու հարկեր էք վճարում. որովհետեւ նրանք Աստծու սպասաւորներ են՝ այդ բանին կանխապէս նշանակուած:
6 Այս պատճառաւ է որ տուրք ալ կու տաք. վասն զի Աստուծոյ սպասաւորներն են այն նոյն բանին հոգ տանելու։
zohrab-1805▾ eastern-1994▾ western am▾
13:66: Для сего вы и подати платите, ибо они Божии служители, сим самым постоянно занятые.
13:6  διὰ τοῦτο γὰρ καὶ φόρους τελεῖτε, λειτουργοὶ γὰρ θεοῦ εἰσιν εἰς αὐτὸ τοῦτο προσκαρτεροῦντες.
13:6. διὰ (through) τοῦτο (to-the-one-this) γὰρ (therefore) καὶ (and) φόρους (to-bearees) τελεῖτε, (ye-finish-unto,"λειτουργοὶ (public-workers) γὰρ (therefore) θεοῦ (of-a-Deity) εἰσὶν (they-be) εἰς (into) αὐτὸ (to-it) τοῦτο (to-the-one-this) προσκαρτεροῦντες . ( during-toward-unto )
13:6. ideo enim et tributa praestatis ministri enim Dei sunt in hoc ipsum servientesFor therefore also you pay tribute. For they are the ministers of God, serving unto this purpose.
6. For for this cause ye pay tribute also; for they are ministers of God’s service, attending continually upon this very thing.
For for this cause pay ye tribute also: for they are God' s ministers, attending continually upon this very thing:

6: Для сего вы и подати платите, ибо они Божии служители, сим самым постоянно занятые.
13:6  διὰ τοῦτο γὰρ καὶ φόρους τελεῖτε, λειτουργοὶ γὰρ θεοῦ εἰσιν εἰς αὐτὸ τοῦτο προσκαρτεροῦντες.
13:6. ideo enim et tributa praestatis ministri enim Dei sunt in hoc ipsum servientes
For therefore also you pay tribute. For they are the ministers of God, serving unto this purpose.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Для сего, т. е. ввиду того, что начальники имели великое значение в жизни государства. - Подати платите. Значит, самый платеж установленных правительством податей свидетельствует о том, что христиане считают себя нравственно обязанными повиноваться властям вообще, во всем, и помимо уплаты податей. - Ибо они Божии служители. Апостол повторяет мысль 4-го стиха (Божий слуга), чтобы еще более побудить христиан к повиновению властям. Служителями (leitourgoi) назывались у греков граждане, чем-нибудь, главным образом своим состоянием, служащие государству или народу (от laoV = народ и ergon = дело). Апостол хочет сказать этим наименованием, что правители должны служить благу народа, заботиться об его благополучии и что для этого они поставлены Богом (ср. Лк 22:25-27), а христиане должны платить им подати, как бы в возмещение понесенных ими на благо государства расходов. - Сим самым, т. е. сбором податей, которые идут на общественные нужды. Это было действительно главным занятием разных начальников провинций (некоторые толкователи относят это выражение к служению начальников, но впереди этого термина служение не встречается).
Adam Clarke: Commentary on the Bible - 1831
13:6: For this cause pay ye tribute also - Because civil government is an order of God, and the ministers of state must be at considerable expense in providing for the safety and defense of the community, it is necessary that those in whose behalf these expenses are incurred should defray that expense; and hence nothing can be more reasonable than an impartial and moderate taxation, by which the expenses of the state may be defrayed, and the various officers, whether civil or military, who are employed for the service of the public, be adequately remunerated. All this is just and right, but there is no insinuation in the apostle's words in behalf of an extravagant and oppressive taxation, for the support of unprincipled and unnecessary wars; or the pensioning of corrupt or useless men. The taxes are to be paid for the support of those who are God's ministers - the necessary civil officers, from the king downwards, who are attending Continually on this very thing. And let the reader observe, that by God's ministers are not meant here the ministers of religion, but the civil officers in all departments of the state.
Albert Barnes: Notes on the Bible - 1834
13:6: For this cause - Because they are appointed by God; for the sake of conscience, and in order to secure the execution of the laws. As they are appointed by God, the tribute which is needful for their support becomes an act of homage to God, an act performed in obedience to his will, and acceptable to him.
Tribute also - Not only be subject Rom 13:5, but pay what may be necessary to support the government. "Tribute" properly denotes the "tax," or annual compensation, which was paid by one province or nation to a superior, as the price of protection, or as an acknowledgment of subjection. The Romans made all conquered provinces pay this "tribute;" and it would become a question whether it was "right" to acknowledge this claim, and submit to it. Especially would this question be agitated by the Jews and by Jewish Christians. But on the principle which the apostle had laid down Rom 13:1-2, it was right to do it, and was demanded by the very purposes of government. In a larger sense, the word "tribute" means any tax paid on land or personal estate for the support of the government.
For they are God's ministers - His servants; or they are appointed by him. As the government is "his" appointment, we should contribute to its support as a matter of conscience, because we thus do honor to the arrangement of God. It may be observed here, also, that the fact that civil rulers are the ministers of God, invests their character with great sacredness, and should impress upon "them" the duty of seeking to do his will, as well as on others the duty of submitting to them.
Attending continually - As they attend to this, and devote their time and talents to it, it is proper that they should receive a suitable support. It becomes then a duty for the people to contribute cheerfully to the necessary expenses of the government. If those taxes should be unjust and oppressive, yet, like other evils, they are to be submitted to, until a remedy can be found in a proper way.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:6: pay: Ezr 4:13, Ezr 4:20, Ezr 6:8; Neh 5:4; Mat 17:24-27, Mat 22:17-21; Mar 12:14-17; Luk 20:21-26, Luk 23:2
attending: Rom 12:8; Exo 18:13-27; Deu 1:9-17; Sa1 7:16, Sa1 7:17; Sa2 8:5; Ch1 18:14; Job 29:7-17
Geneva 1599
13:6 (8) For this cause pay ye tribute also: for they are God's ministers, attending continually upon this very thing.
(8) He sums up the main thing, in which consists the obedience of subjects.
John Gill
13:6 For, for this cause pay you tribute also,.... To show that we are subject to the higher powers, and as a proof and evidence of our subjection to them, we do and ought to pay tribute to them, to support them in their office and dignity; and this is done not for fear of trouble, of distress on goods and estate, or imprisonment of person, but for conscience sake: payment of taxes is not a mere matter of prudence, and done to avoid dangerous consequence, but is and ought to be a case of conscience; whatever is anyone's due, and of right belongs to him, conscience dictates it ought to be paid him; as therefore it tells a man, that whatever is God's should be rendered to him, so whatever is Caesar's, should be given him; and indeed to do otherwise, to refuse to pay tribute, or by any fraudulent means to deprive the civil magistrate of his due, is not only to do an injury to him, but to the whole body politic, which has a greater concern therein than he himself; and such a person forfeits all right and claim to his protection:
for they are God's ministers. This is another reason why tribute should be paid them, not only to testify subjection to them, and keep conscience clear, but because they are called unto, and put into this high office by God; for promotion to such honour and high places comes not from east, west, north, or south; but is by the providence of God, who puts down, and sets up at pleasure; they are his vicegerents, they act under him, are in his stead, and represent his majesty; and therefore, in some sort, what is done to them is done to him:
attending continually upon this very thing; not of laying, collecting, and receiving tribute, but of service and ministry under God, for the welfare of their subjects; for rightly to administer the office of magistracy requires great pains, care, diligence, and assiduity; and as great wisdom and thoughtfulness in making laws for the good of the body, so a diligent constant concern to put them in execution, to secure the lives of subjects from cut throats and murderers, and their properties and estates from thieves and robbers; and they are not only obliged diligently to attend to such service at home, but to keep a good lookout abroad, and penetrate into, and watch the designs of foreign enemies, to defend from their invasions, and fight for their country; that the inhabitants thereof may live peaceable and quiet lives, enjoying their respective rights and privileges; and since therefore civil government is a business of so much care, and since our rulers are so solicitous, and constantly concerned for our good, and which cannot be done without great expense, as well as diligence, we ought cheerfully to pay tribute to them.
John Wesley
13:6 For this cause - Because they are the ministers (officers) of God for the public good. This very thing - The public good.
Robert Jamieson, A. R. Fausset and David Brown
13:6 For, for this cause pay ye--rather, "ye pay"
tribute also--that is, "This is the reason why ye pay the contributions requisite for maintaining the civil government."
for they are God's ministers, attending continually upon this very thing--"to this very thing."
13:713:7: Արդ՝ հատուցէ՛ք ամենեցուն զպարտս. որում զհարկ՝ զհա՛րկն, որում զմաքս՝ զմա՛քսն, որում զերկեւղ՝ զերկե՛ւղն, որում զպատիւ՝ զպատի՛ւն[3553]։ [3553] Բազումք. Արդ հատուցէք իւրաքանչիւր զպարտս։
7 Արդ, հատուցեցէ՛ք իւրաքանչիւրին իրենց պարտքերը. որին հարկ՝ հարկը, որին մաքս՝ մաքսը, որին երկիւղ՝ երկիւղը, որին պատիւ՝ պատիւը:
7 Ուստի հատուցանեցէ՛ք պէտք եղածը անոնց։ Որո՛ւ որ տուրք տրուելու է՝ տուրքը, որո՛ւ որ մաքս՝ մաքսը, որո՛ւ որ վախ՝ վախնալը, որո՛ւ որ պատիւ՝ պատիւը։
Արդ հատուցէք իւրաքանչիւր զպարտս. որում զհարկ` զհարկն, որում զմաքս` զմաքսն, որում զերկեւղ` զերկեւղն, որում զպատիւ` զպատիւն:

13:7: Արդ՝ հատուցէ՛ք ամենեցուն զպարտս. որում զհարկ՝ զհա՛րկն, որում զմաքս՝ զմա՛քսն, որում զերկեւղ՝ զերկե՛ւղն, որում զպատիւ՝ զպատի՛ւն[3553]։
[3553] Բազումք. Արդ հատուցէք իւրաքանչիւր զպարտս։
7 Արդ, հատուցեցէ՛ք իւրաքանչիւրին իրենց պարտքերը. որին հարկ՝ հարկը, որին մաքս՝ մաքսը, որին երկիւղ՝ երկիւղը, որին պատիւ՝ պատիւը:
7 Ուստի հատուցանեցէ՛ք պէտք եղածը անոնց։ Որո՛ւ որ տուրք տրուելու է՝ տուրքը, որո՛ւ որ մաքս՝ մաքսը, որո՛ւ որ վախ՝ վախնալը, որո՛ւ որ պատիւ՝ պատիւը։
zohrab-1805▾ eastern-1994▾ western am▾
13:77: Итак отдавайте всякому должное: кому подать, подать; кому оброк, оброк; кому страх, страх; кому честь, честь.
13:7  ἀπόδοτε πᾶσιν τὰς ὀφειλάς, τῶ τὸν φόρον τὸν φόρον, τῶ τὸ τέλος τὸ τέλος, τῶ τὸν φόβον τὸν φόβον, τῶ τὴν τιμὴν τὴν τιμήν.
13:7. ἀπόδοτε (Ye-should-have-given-off) πᾶσι ( unto-all ) τὰς (to-the-ones) ὀφειλάς, (to-debts,"τῷ (unto-the-one) τὸν (to-the-one) φόρον (to-a-bearee) τὸν (to-the-one) φόρον, (to-a-bearee,"τῷ (unto-the-one) τὸ (to-the-one) τέλος (to-a-finish) τὸ (to-the-one) τέλος, (to-a-finish,"τῷ (unto-the-one) τὸν (to-the-one) φόβον (to-a-fearee) τὸν (to-the-one) φόβον, (to-a-fearee,"τῷ (unto-the-one) τὴν (to-the-one) τιμὴν (to-valuation) τὴν (to-the-one) τιμήν. (to-a-valuation)
13:7. reddite omnibus debita cui tributum tributum cui vectigal vectigal cui timorem timorem cui honorem honoremRender therefore to all men their dues. Tribute, to whom tribute is due: custom, to whom custom: fear, to whom fear: honour, to whom honour.
7. Render to all their dues: tribute to whom tribute ; custom to whom custom; fear to whom fear; honour to whom honour.
Render therefore to all their dues: tribute to whom tribute [is due]; custom to whom custom; fear to whom fear; honour to whom honour:

7: Итак отдавайте всякому должное: кому подать, подать; кому оброк, оброк; кому страх, страх; кому честь, честь.
13:7  ἀπόδοτε πᾶσιν τὰς ὀφειλάς, τῶ τὸν φόρον τὸν φόρον, τῶ τὸ τέλος τὸ τέλος, τῶ τὸν φόβον τὸν φόβον, τῶ τὴν τιμὴν τὴν τιμήν.
13:7. reddite omnibus debita cui tributum tributum cui vectigal vectigal cui timorem timorem cui honorem honorem
Render therefore to all men their dues. Tribute, to whom tribute is due: custom, to whom custom: fear, to whom fear: honour, to whom honour.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Апостол говорит о правовых отношениях, особенно о тех, которые установлены законом (ср. Мф 22:21). - Подать (foroV) - это прямые налоги (поземельные, подушные); оброк (teloV) - непрямые или торговые пошлины. - Страх - не только перед чиновниками, но и перед господами, если дело идет о рабах. Честь - это уважение ко всякому гражданину.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Justice and Charity.A. D. 58.
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.

We are here taught a lesson of justice and charity.

I. Of justice (v. 7): Render therefore to all their dues, especially to magistrates, for this refers to what goes before; and likewise to all with whom we have to do. To be just is to give to all their due, to give every body his own. What we have we have as stewards; others have an interest in it, and must have their dues. "Render to God his due in the first place, to yourselves, to you families, your relations, to the commonwealth, to the church, to the poor, to those that you have dealings with in buying, selling, exchanging, &c. Render to all their dues; and that readily and cheerfully, not tarrying till you are by law compelled to it." He specifies, 1. Due taxes: Tribute to whom tribute is due, custom to whom custom. Most of the countries where the gospel was first preached were subject at this time to the Roman yoke, and were made provinces of the empire. He wrote this to the Romans, who, as they were rich, so they were drained by taxes and impositions, to the just and honest payment of which they are here pressed by the apostle. Some distinguish between tribute and custom, understanding by the former constant standing taxes, and by the latter those which were occasionally required, both which are to be faithfully and conscientiously paid as they become legally due. Our Lord was born when his mother went to be taxed; and he enjoined the payment of tribute to Cæsar. Many, who in other things seem to be just, yet make no conscience of this, but pass it off with a false ill-favoured maxim, that it is no sin to cheat the king, directly contrary to Paul's rule, Tribute to whom tribute is due. 2. Due respect: Fear to whom fear, honour to whom honour. This sums up the duty which we owe not only to magistrates, but to all superiors, parents, masters, all that are over us in the Lord, according to the fifth commandment: Honour thy father and mother. Compare Lev. xix. 3, You shall fear every man his mother and his father; not with a fear of amazement, but a loving, reverent, respectful, obediential fear. Where there is not this respect in the heart to our superiors, no other duty will be paid aright. 3. Due payment of debts (v. 8): "Owe no man any thing; that is, do not continue in any one's debt, while you are able to pay it, further than by, at least, the tacit consent of the person to whom you are indebted. Give every one his own. Do not spend that upon yourselves, which you owe to others." The wicked borroweth, and payeth not again, Ps. xxxvii. 21. Many that are very sensible of the trouble think little of the sin of being in debt.

II. Of charity: Owe no man any thing; opheilete--you do owe no man any thing; so some read it: "Whatever you owe to any relation, or to any with whom you have to do, it is eminently summer up and included in this debt of love. But to love one another, this is a debt that must be always in the paying, and yet always owing." Love is a debt. The law of God and the interest of mankind make it so. It is not a thing which we are left at liberty about, but it is enjoined us, as the principle and summary of all duty owing one to another; for love is the fulfilling of the law; not perfectly, but it is a good step towards it. It is inclusive of all the duties of the second table, which he specifies, v. 9, and these suppose the love of God. See 1 John iv. 20. If the love be sincere, it is accepted as the fulfilling of the law. Surely we serve a good master, that has summed up all our duty in one word, and that a short word and a sweet word--love, the beauty and harmony of the universe. Loving and being loved is all the pleasure, joy, and happiness, of an intelligent being. God is love (1 John iv. 16), and love is his image upon the soul: where it is, the soul is well moulded, and the heart fitted for every good work. Now, to prove that love is the fulfilling of the law, he gives us, 1. An induction of particular precepts, v. 9. He specifies the last five of the ten commandments, which he observes to be all summed up in this royal law, Thou shalt love thy neighbour as thyself--with an as of quality, not of equality--"with the same sincerity that thou lovest thyself, though not in the same measure and degree." He that loves his neighbour as himself will be desirous of the welfare of his neighbour's body, goods, and good name, as of his own. On this is built that golden rule of doing as we would be done by. Were there no restraints of human laws in these things, no punishments incurred (which the malignity of human nature hath made necessary), the law of love would of itself be effectual to prevent all such wrongs and injuries, and to keep peace and good order among us. In the enumeration of these commandments, the apostle puts the seventh before the sixth, and mentions this first, Thou shalt not commit adultery; for though this commonly goes under the name of love (pity it is that so good a word should be so abused) yet it is really as great a violation of it as killing and stealing is, which shows that true brotherly love is love to the souls of our brethren in the first place. He that tempts others to sin, and defiles their minds and consciences, though he may pretend the most passionate love (Prov. vii. 15, 18), does really hate them, just as the devil does, who wars against the soul. 2. A general rule concerning the nature of brotherly love: Love worketh no ill (v. 10)-- he that walks in love, that is actuated and governed by a principle of love, worketh no ill; he neither practises nor contrives any ill to his neighbour, to any one that he has any thing to do with: ouk ergazetai. The projecting of evil is in effect the performing of it. Hence devising iniquity is called working evil upon the bed, Mic. ii. 1. Love intends and designs no ill to any body, is utterly against the doing of that which may turn to the prejudice, offence, or grief of any. It worketh no ill; that is, it prohibits the working of any ill: more is implied than is expressed; it not only worketh no ill, but it worketh all the good that may be, deviseth liberal things. For it is a sin not only to devise evil against thy neighbour, but to withhold good from those to whom it is due; both are forbidden together, Prov. iii. 27-29. This proves that love is the fulfilling of the law, answers all the end of it; for what else is that but to restrain us from evil-doing, and to constrain us to well-doing? Love is a living active principle of obedience to the whole law. The whole law is written in the heart, if the law of love be there.
Adam Clarke: Commentary on the Bible - 1831
13:7: Render therefore to all their dues - This is an extensive command. Be rigidly just; withhold neither from the king nor his ministers, nor his officers of justice and revenue, nor from even the lowest of the community, what the laws of God and your country require you to pay.
Tribute to whom tribute - Φορον· This word probably means such taxes as were levied on persons and estates.
Custom to whom custom - Τελος· This word probably means such duties as were laid upon goods, merchandise, etc., on imports and exports; what we commonly call custom. Kypke on this place has quoted some good authorities for the above distinction and signification. Both the words occur in the following quotation from Strabo: Αναγκη γαρ μειουσθαι τα τελη, φορων επιβαλλομενων· It is necessary to lessen the Customs, if Taxes be imposed. Strabo, lib. ii., page 307. See several other examples in Kypke.
Fear to whom fear - It is likely that the word φοβον, which we translate fear, signifies that reverence which produces obedience. Treat all official characters with respect, and be obedient to your superiors.
Honour to whom honor - The word τιμην may here mean that outward respect which the principle reverence, from which it springs, will generally produce. Never behave rudely to any person; but behave respectfully to men in office: if you cannot even respect the man - for an important office may be filled by an unworthy person - respect the office, and the man on account of his office. If a man habituate himself to disrespect official characters, he will soon find himself disposed to pay little respect or obedience to the laws themselves.
Albert Barnes: Notes on the Bible - 1834
13:7: Render therefore ... - This injunction is often repeated in the Bible; see the notes at Mat 22:21; see also Mat 17:25-27; Pe1 2:13-17; Pro 24:21. It is one of the most lovely and obvious of the duties of religion. Christianity is not designed to break in upon the proper order of society, but rather to establish and confirm that order. It does not rudely assail existing institutions: but it comes to put them on a proper footing, to diffuse a mild and pure influence over all, and to secure "such" an influence in all the relations of life as shall tend best to promote the happiness of man and the welfare of the community.
Is due - To whom it properly belongs by the law of the land, and according to the ordinance of God. It is represented here as a matter of "debt," as something which is "due" to the ruler; a fair "compensation" to him for the service which he renders us by devoting his time and talents to advance "our" interests, and the welfare of the community. As taxes are a "debt," a matter of strict and just obligation, they should be paid as conscientiously and as cheerfully as any other just debts, however contracted.
Custom - τέλος telos. The word rendered "tribute" means, as has been remarked, the tax which is paid by a tributary prince or dependent people; also the tax imposed on land or real estate. The word here translated "custom" means properly the Rev_enue which is collected on "merchandise," either imported or exported.
Fear - See Rom 13:4. We should stand in awe of those who wear the sword, and who are appointed to execute the laws of the land. Since the execution of their office is suited to excite "fear," we should render to them that Rev_erence which is appropriate to the execution of their function. It means a solicitous anxiety lest we do anything to offend them.
Honour - The difference between this and "fear" is, that this rather denotes "Rev_erence, veneration, respect" for their names, offices, rank, etc. The former is the "fear" which arises from the dread of punishment. Religion gives to people all their just titles, recognizes their rank and function, and seeks to promote due subordination in a community. It was no part of the work of our Saviour, or of his apostles, to quarrel with the mere "titles" of people, or to withhold from them the customary tribute of respect and homage; compare Act 24:3; Act 26:25; Luk 1:3; Pe1 2:17. In this verse there is summed up the duty which is owed to magistrates. It consists in rendering to them proper honor contributing cheerfully and conscientiously to the necessary expenses of the government; and in yielding obedience to the laws. These are made a part of the duty which we owe to God, and should be considered as enjoined by our religion.
On the subject discussed in these seven verses, the following "principles" seem to be settled by the authority of the Bible, and are now understood,
(1) That government is essential; and its necessity is recognised by God, and it is arranged by his providence. God has never been the patron of anarchy and disorder.
(2) Civil rulers are dependent on God. He has the entire control over them, and can set them up or put them down when he pleases.
(3) the authority of God is superior to that of civil rulers. They have no right to make enactments which interfere with "his" authority.
(4) it is not the business of civil rulers to regulate or control religion. That is a distinct department, with which they have no concern, except to protect it.
(5) the rights of all people are to be preserved. People are to be allowed to worship God according to the dictates of their own conscience, and to be protected in those rights, provided they do not violate the peace and order of the community.
(6) Civil rulers have no right to persecute Christians, or to attempt to secure conformity to their views by force. The conscience cannot be compelled; and in the affairs of religion man must be free.
In view of this subject we may remark,
(1) That the doctrines respecting the rights of civil rulers, and the line which is to be drawn between their powers and the rights of conscience, have been slow to be understood. The struggle has been long; and a thousand persecutions have shown the anxiety of the magistrate to rule the conscience, and to control religion. In pagan countries it has been conceded that the civil ruler had a right to control the "religion" of the people: church and state there have been one. The same thing was attempted under Christianity. The magistrate still claimed this right, and attempted to enforce it. Christianity resisted the claim, and asserted the independent and original rights of conscience. A conflict ensued, of course, and the magistrate resorted to persecutions, to "subdue" by force the claims of the new religion and the rights of conscience. Hence, the ten fiery and bloody persecutions of the primitive church. The blood of the early Christians flowed like water; thousands and tens of thousands went to the stake, until Christianity triumphed, and the right of religion to a free exercise was acknowledged throughout the empire.
(2) it is matter of devout thanksgiving that the subject is now settled, and the principle is now understood. In our own land (America) there exists the happy and bright illustration of the true principle on this great subject. The rights of conscience are regarded, and the laws peacefully obeyed. The civil ruler understands his province; and Christians yield a cheerful and cordial obedience to the laws. The church and state move on in their own spheres, united only in the purpose to make men happy and good; and divided only as they relate to different departments, and contemplate, the one, the rights of civil society, the other, the interests of eternity. Here, every man worships God according to his own views of duty; and at the same time, here is rendered the most cordial and peaceful obedience to the laws of the land. Thanks should be rendered without ceasing to the God of our fathers for the wondrous train of events by which this contest has been conducted to its issue; and for the clear and full understanding which we now have of the different departments pertaining to the church and the state.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:7: therefore: Luk 20:25
fear to: Lev 19:3; Sa1 12:18; Pro 24:21; Eph 5:33, Eph 6:5; Pe1 2:18
honour to: Exo 20:12; Lev 19:32; Eph 6:2, Eph 6:3; Ti1 5:13, Ti1 5:17, Ti1 6:1; Pe1 2:17, Pe1 3:7
Geneva 1599
13:7 Render therefore to all their dues: tribute to whom tribute [is due]; custom to whom custom; fear to whom (e) fear; honour to whom (f) honour.
(e) Obedience, and that from the heart.
(f) Reverence, which (as we have reason) we must give to the magistrate.
John Gill
13:7 Render therefore to all their dues,.... To all princes, magistrates, and officers, that are placed over us, from the supreme governor to the lowest officer under him, should we render as a due debt, and not as a mere gift, whatever belongs to them, or is proper for them for the due discharge of their office, to encourage in it, and support the dignity of it, whether external or internal:
tribute to whom tribute is due, custom to whom custom. These two words include all sorts of levies, taxes, subsidies, &c. and the former may particularly design what is laid on men's persons and estates, as poll money, land tax, &c. and the latter, what arises from the exportation and importation of goods, to and from foreign parts:
fear to whom fear; not of punishment; for a good subject has no reason to fear the civil magistrate in this sense, only the man that does evil, the malefactor; as for the good neighbour, citizen, and subject, he loves the magistrate the more, the more diligent he is in putting the laws in execution against wicked men; but this is to be understood of a fear of offending, and especially of a reverence bore in the mind, and expressed by outward actions, and such as has going with it a cheerful obedience to all lawful commands:
honour to whom honour; there is an honour due to all men, according to their respective rank and station, and the relation they stand in to each other; so servants are to honour their masters, children their parents, wives their husbands, and subjects their princes; all inferior magistrates are to be honoured in their place, and more especially the king as supreme, in thought, word, and gesture; see 1Pet 2:17.
John Wesley
13:7 To all - Magistrates. Tribute - Taxes on your persons or estates. Custom - For goods exported or imported. Fear - Obedience. Honour - Reverence. All these are due to the supreme power.
Robert Jamieson, A. R. Fausset and David Brown
13:7 Render therefore to all their dues--From magistrates the apostle now comes to other officials, and from them to men related to us by whatever tie.
tribute--land tax.
custom--mercantile tax.
fear--reverence for superiors.
honour--the respect due to persons of distinction.
13:813:8: Եւ մի՛ ումեք պարտապան գտանիցիք, բա՛ց զմիմեանս սիրելոյ. զի որ սիրէ զընկերն, զօրէնսն կատարէ[3554]. [3554] Ոմանք. Եւ մի՛ պարտապան գտանիցէք, բայց զմիմե՛՛։
8 Եւ ոչ ոքի պարտապան մի՛ մնացէք, բացի միմեանց սիրելուց, քանի որ, ով սիրում է ընկերոջը, կատարում է օրէնքը:
8 Բնա՛ւ մէկուն պարտական մի՛ գտնուիք, միայն մէկզմէկ սիրելու. վասն զի ո՛վ որ ընկերը կը սիրէ՝ օրէնքը կը կատարէ.
Եւ մի՛ ումեք պարտապան գտանիցիք, բաց զմիմեանս սիրելոյ. զի որ սիրէ զընկերն` զօրէնսն կատարէ:

13:8: Եւ մի՛ ումեք պարտապան գտանիցիք, բա՛ց զմիմեանս սիրելոյ. զի որ սիրէ զընկերն, զօրէնսն կատարէ[3554].
[3554] Ոմանք. Եւ մի՛ պարտապան գտանիցէք, բայց զմիմե՛՛։
8 Եւ ոչ ոքի պարտապան մի՛ մնացէք, բացի միմեանց սիրելուց, քանի որ, ով սիրում է ընկերոջը, կատարում է օրէնքը:
8 Բնա՛ւ մէկուն պարտական մի՛ գտնուիք, միայն մէկզմէկ սիրելու. վասն զի ո՛վ որ ընկերը կը սիրէ՝ օրէնքը կը կատարէ.
zohrab-1805▾ eastern-1994▾ western am▾
13:88: Не оставайтесь должными никому ничем, кроме взаимной любви; ибо любящий другого исполнил закон.
13:8  μηδενὶ μηδὲν ὀφείλετε, εἰ μὴ τὸ ἀλλήλους ἀγαπᾶν· ὁ γὰρ ἀγαπῶν τὸν ἕτερον νόμον πεπλήρωκεν.
13:8. Μηδενὶ (Unto-lest-moreover-one) μηδὲν (to-lest-moreover-one) ὀφείλετε, (ye-should-debt,"εἰ (if) μὴ (lest) τὸ (to-the-one) ἀλλήλους ( to-one-to-other ) ἀγαπᾷν: (to-excess-off-unto) ὁ (the-one) γὰρ (therefore) ἀγαπῶν (excessing-off-unto) τὸν (to-the-one) ἕτερον (to-different,"νόμον (to-a-parcelee) πεπλήρωκεν. (it-had-come-to-en-fill)
13:8. nemini quicquam debeatis nisi ut invicem diligatis qui enim diligit proximum legem implevitOwe no man any thing, but to love one another. For he that loveth his neighbour hath fulfilled the law.
8. Owe no man anything, save to love one another: for he that loveth his neighbour hath fulfilled the law.
Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law:

8: Не оставайтесь должными никому ничем, кроме взаимной любви; ибо любящий другого исполнил закон.
13:8  μηδενὶ μηδὲν ὀφείλετε, εἰ μὴ τὸ ἀλλήλους ἀγαπᾶν· ὁ γὰρ ἀγαπῶν τὸν ἕτερον νόμον πεπλήρωκεν.
13:8. nemini quicquam debeatis nisi ut invicem diligatis qui enim diligit proximum legem implevit
Owe no man any thing, but to love one another. For he that loveth his neighbour hath fulfilled the law.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9: Любовь, или заповедь о любви настолько неисчерпаема, что человек всегда останется пред нею в долгу, как бы ни старался ее исполнить. - Закон. 3десь разумеется, по контексту речи, закон гражданский. В самом деле, любовь к ближнему не могла бы быть обозначена у Апостола, как исполнение закона Божия в его цельном виде. Нельзя даже сказать, что Павел видел исполнение второй таблицы Моисеева закона в обязанности не делать ближнему ничего дурного. Между тем цель и содержание гражданского закона как нельзя лучше определяются таким требованием чисто отрицательного характера (не делать другому гражданину ничего, что было бы нарушением его прав). - Могут возразить, что в 9-м ст. отдельные параграфы закона взяты из Десятословия. Но такие же пункты имеются и в гражданском законе. Даже пожелание, в смысле злонамеренности, покушение на завладение чужою собственностью, определяется в гражданском законе, как преступление. Если же Апостол характеризует содержание гражданского закона словами Десятословия, но он делает это с тою целью, чтобы показать, что государство, правительство с его законами делает дело Божие, и поэтому повиновение законам есть долг религиозный.
Adam Clarke: Commentary on the Bible - 1831
13:8: Owe no man any thing, but to love one another - In the preceding verses the apostle has been showing the duty, reverence, and obedience, which all Christians, from the highest to the lowest, owe to the civil magistrate; whether he be emperor, king, proconsul, or other state officer; here he shows them their duty to each other: but this is widely different from that which they owe to the civil government: to the first they owe subjection, reverence, obedience, and tribute; to the latter they owe nothing but mutual love, and those offices which necessarily spring from it. Therefore, the apostle says, Owe no man; as if he had said: Ye owe to your fellow brethren nothing but mutual love, and this is what the law of God requires, and in this the law is fulfilled. Ye are not bound in obedience to them as to the civil magistrate; for to him ye must needs be subject, not merely for fear of punishment, but for conscience sake: but to these ye are bound by love; and by that love especially which utterly prevents you from doing any thing by which a brother may sustain any kind of injury.
Albert Barnes: Notes on the Bible - 1834
13:8: Owe no man anything - Be not "in debt" to anyone. In the pRev_ious verse the apostle had been discoursing of the duty which we owe to magistrates. He had particularly enjoined on Christians to pay to "them" their just dues. From this command to discharge fully this obligation, the transition was natural to the subject of debts "in general," and to an injunction not to be indebted to "any one." This law is enjoined in this place:
(1) Because it is a part of our duty as good citizens; and,
(2) Because it is a part of that law which teaches us to love our neighbor, and to "do no injury to him," Rom 13:10.
The interpretation of this command is to be taken with this limitation, that we are not to be indebted to him so as to "injure" him, or to work "ill" to him.
This rule, together with the other rules of Christianity, would propose a remedy for all the evils of bad debts in the following manner.
(1) it would teach people to be "industrious," and this would commonly pRev_ent the "necessity" of contracting debts.
(2) it would make them "frugal, economical," and "humble" in their views and manner of life.
(3) it would teach them to bring up their families in habits of industry. The Bible often enjoins that; see the note at Rom 12:11; compare Phi 4:8; Pro 24:30-34; Th1 4:11; Th2 3:10; Eph 4:25.
(4) Religion would produce sober, chastened views of the end of life, of the great design of living; and would take off the affections from the splendor, gaiety, and extravagances which lead often to the contraction of debts; Th1 5:6, Th1 5:8; Pe1 1:13; Pe1 4:7; Tit 2:12; Pe1 3:3, Pe1 3:5; Ti1 2:9.
(5) Religion would put a period to the "vices" and unlawful desires which now prompt people to contract debts.
(6) it would make them "honest" in paying them. It would make them conscientious, prompt, friends of truth, and disposed to keep their promises.
But to love one another - Love is a debt which "can" never be discharged. We should feel that we "owe" this to all people, and though by acts of kindness we may be constantly discharging it, yet we should feel that it can "never" be fully met while there is opportunity to do good.
For he that loveth ... - In what way this is done is stated in Rom 13:10. The law in relation to our neighbor is there said to be simply that we do no "ill" to him. Love to him would prompt to no injury. It would seek to do him good, and would thus fulfil all the purposes of justice and truth which we owe to him. In order to illustrate this, the apostle, in the next verse, runs over the laws of the Ten Commandments in relation to our neighbor, and shows that all those laws proceed on the principle that we are to "love" him, and that love would prompt to them all.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:8: Owe: Rom 13:7; Deu 24:14, Deu 24:15; Pro 3:27, Pro 3:28; Mat 7:12, Mat 22:39, Mat 22:40
for: Rom 13:10; Gal 5:14; Col 3:14; Ti1 1:5; Jam 2:8
Geneva 1599
13:8 (9) Owe no man any thing, but to love one another: (10) for he that loveth another hath fulfilled the (g) law.
(9) He shows how very few judgments need to be executed, that is, if we so order our life as no man may justly require anything from us, besides only that which we owe one to another, by the perpetual law of charity.
(10) He commends charity as a concise statement of the whole law.
(g) Has not only done one commandment, but performed generally that which the law commands.
John Gill
13:8 Owe no man anything,.... From the payment of dues to magistrates the apostle proceeds to a general exhortation to discharge all sorts of debts; as not to owe the civil magistrate any thing, but render to him his dues, so to owe nothing to any other man, but make good all obligations whatever, as of a civil, so of a natural kind. There are debts arising from the natural and civil relations subsisting among men, which should be discharged; as of the husband to the wife, the wife to the husband; parents to their children, children to their parents; masters to their servants, servants to their masters; one brother, friend, and neighbour, to another. Moreover, pecuniary debts may be here intended, such as are come into by borrowing, buying, commerce, and contracts; which though they cannot be avoided in carrying on worldly business, yet men ought to make conscience of paying them as soon as they are able: many an honest man may be in debt, and by one providence or another be disabled from payment, which is a grief of mind to him; but for men industriously to run into debt, and take no care to pay, but live upon the property and substance of others, is scandalous to them as men, and greatly unbecoming professors of religion, and brings great reproach upon the Gospel of Christ.
But to love one another. This is the only debt never to be wholly discharged; for though it should be always paying, yet ought always to be looked upon as owing. Saints ought to love one another as such; to this they are obliged by the new commandment of Christ, by the love of God, and Christ unto them, by the relations they stand in to one another, as the children of God, brethren, and members of the same body; and which is necessary to keep them and the churches of Christ together, it being the bond of perfectness by which they are knit to one another; and for their comfort and honour, as well as to show the truth and reality of their profession. This debt should be always paying; saints should be continually serving one another in love, praying for each other, bearing one another's burdens, forbearing each other, and doing all good offices in things temporal and spiritual that lie in their power, and yet always owing; the obligation to it always remains. Christ's commandment is a new one, always new, and will never be antiquated; his and his Father's love always continue, and the relations believers stand in to each other are ever the same; and therefore love will be always paying, and always owing in heaven to all eternity. But what the apostle seems chiefly to respect, is love to one another as men, love to one another, to the neighbour, as the following verses show. Love is a debt we owe to every man, as a man, being all made of one blood, and in the image of God; so that not only such as are of the same family, live in the same neighbourhood, and belong to the same nation, but even all the individuals of mankind, yea, our very enemies are to share in our love; and as we have an opportunity and ability, are to show it by doing them good.
For he that loveth another hath fulfilled the law; that is, not who loves some one particular person, but every other person besides himself, even his neighbour, in the largest sense of the word, including all mankind, and that as himself; such an one has fulfilled the law, the law of the decalogue; that part of it particularly which relates to the neighbour; the second table of the law, as the next verse shows: though since there is no true love of our neighbour without the love of God, nor no true love of God without the love of our neighbour; and since these two involve each other, and include the whole law, it may be understood of fulfilling every part of it, that is, of doing it; for fulfilling the law means doing it, or acting according to it; and so far as a man loves, so far he fulfils, that is, does it: but this is not, nor can it be done perfectly, which is evident, partly from the impotency of man, who is weak and without strength, yea, dead in sin, and unable to do any thing of himself; and partly from the extensiveness of the law, which reaches to the thoughts and desires of the heart, as well as to words and actions; as also from the imperfection of love, for neither love to God, nor love to one another, either as men or Christians, is perfect; and consequently the fulfilling of the law by it is not perfect: hence this passage yields nothing in favour of the doctrine of justification by works; since the best works are imperfect, even those that spring from love, for love itself is imperfect; and are not done as they are, in a man's own strength, and without the Spirit and grace of God. Christ only has fulfilled the law perfectly, both as to parts and degrees; and to him only should we look for a justifying righteousness.
John Wesley
13:8 From our duty to magistrates he passes on to general duties. To love one another - An eternal debt, which can never be sufficiently discharged; but yet if this be rightly performed, it discharges all the rest. For he that loveth another - As he ought. Hath fulfilled the whole law - Toward his neighbour.
Robert Jamieson, A. R. Fausset and David Brown
13:8 Owe no man anything, but to love one another--"Acquit yourselves of all obligations except love, which is a debt that must remain ever due" [HODGE].
for he that loveth another hath fulfilled the law--for the law itself is but love in manifold action, regarded as matter of duty.
13:913:9: զՄի՛ շնայցեսն, եւ Մի՛ սպանանիցես, եւ Մի՛ գողանայցես, եւ Մի՛ սուտ վկայիցես, եւ Մի՛ ցանկանայցես. եւ եթէ ա՛յլ ինչ պատուիրան է՝ յայն բան բովանդակին, եթէ. Սիրեսցե՛ս զընկեր քո իբրեւ զանձն քո[3555]։ [3555] Օրինակ մի. Զի Մի՛ շնայցեսն... յայն բովանդակի. եթէ։
9 Մի՛ շնացիրը, մի՛ սպանիրը, մի՛ գողացիրը, սուտ մի՛ վկայիրը[23], մի՛ ցանկացիրը եւ ուրիշ ինչ պատուիրան էլ որ կայ, այս խօսքի մէջ է բովանդակւում, թէ՝ սիրի՛ր քո ընկերոջը ինչպէս քո անձը.[23] Լաւագոյն յուն. բն. չունեն սուտ մի՛ վկայիրը բառերը:
9 Վասն զի այն Մի՛ շնարը, Մի՛ սպանները, Մի՛ գողնարը, Սուտ վկայութիւն մի՛ ըները, Մի՛ ցանկարը եւ ուրիշ ինչ պատուէր որ կայ՝ բոլորը այս խօսքին մէջ կը բովանդակուի. «Քու ընկերդ սիրես քու անձիդ պէս»։
զՄի՛ շնայցեսն, եւ Մի՛ սպանանիցես, եւ Մի՛ գողանայցես, եւ Մի՛ սուտ վկայիցես, եւ Մի՛ ցանկանայցես, եւ եթէ այլ ինչ պատուիրան է` յայն բան բովանդակի, եթէ Սիրեսցես զընկեր քո իբրեւ զանձն քո:

13:9: զՄի՛ շնայցեսն, եւ Մի՛ սպանանիցես, եւ Մի՛ գողանայցես, եւ Մի՛ սուտ վկայիցես, եւ Մի՛ ցանկանայցես. եւ եթէ ա՛յլ ինչ պատուիրան է՝ յայն բան բովանդակին, եթէ. Սիրեսցե՛ս զընկեր քո իբրեւ զանձն քո[3555]։
[3555] Օրինակ մի. Զի Մի՛ շնայցեսն... յայն բովանդակի. եթէ։
9 Մի՛ շնացիրը, մի՛ սպանիրը, մի՛ գողացիրը, սուտ մի՛ վկայիրը[23], մի՛ ցանկացիրը եւ ուրիշ ինչ պատուիրան էլ որ կայ, այս խօսքի մէջ է բովանդակւում, թէ՝ սիրի՛ր քո ընկերոջը ինչպէս քո անձը.
[23] Լաւագոյն յուն. բն. չունեն սուտ մի՛ վկայիրը բառերը:
9 Վասն զի այն Մի՛ շնարը, Մի՛ սպանները, Մի՛ գողնարը, Սուտ վկայութիւն մի՛ ըները, Մի՛ ցանկարը եւ ուրիշ ինչ պատուէր որ կայ՝ բոլորը այս խօսքին մէջ կը բովանդակուի. «Քու ընկերդ սիրես քու անձիդ պէս»։
zohrab-1805▾ eastern-1994▾ western am▾
13:99: Ибо заповеди: не прелюбодействуй, не убивай, не кради, не лжесвидетельствуй, не пожелай [чужого] и все другие заключаются в сем слове: люби ближнего твоего, как самого себя.
13:9  τὸ γὰρ οὐ μοιχεύσεις, οὐ φονεύσεις, οὐ κλέψεις, οὐκ ἐπιθυμήσεις, καὶ εἴ τις ἑτέρα ἐντολή, ἐν τῶ λόγῳ τούτῳ ἀνακεφαλαιοῦται, [ἐν τῶ] ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν.
13:9. τὸ (The-one) γάρ (therefore," Οὐ ( Not ) μοιχεύσεις , ( thou-shall-adulter-of ," Οὐ ( Not ) φονεύσεις , ( thou-shall-slay-of ," Οὐ ( Not ) κλέψεις , ( thou-shall-steal ," Οὐκ ( Not ) ἐπιθυμήσεις , ( thou-shall-passion-upon-unto ,"καὶ (and) εἴ (if) τις (a-one) ἑτέρα (different) ἐντολή, (a-finishing-in,"ἐν (in) τῷ (unto-the-one) λόγῳ (unto-a-forthee) τούτῳ (unto-the-one-this) ἀνακεφαλαιοῦται, (it-be-en-head-belonged-up,"[ἐν "[in) τῷ] (unto-the-one]," Ἀγαπήσεις ( Thou-shall-excess-off-unto ) τὸν ( to-the-one ) πλησίον ( to-nigh-belonged ) σου ( of-thee ) ὡς ( as ) σεαυτόν . ( to-thyself )
13:9. nam non adulterabis non occides non furaberis non concupisces et si quod est aliud mandatum in hoc verbo instauratur diliges proximum tuum tamquam te ipsumFor: 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 comprised in this word: Thou shalt love thy neighbour as thyself.
9. For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not covet, and if there be any other commandment, it is summed up in this word, namely, Thou shalt love thy neighbour as thyself.
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:

9: Ибо заповеди: не прелюбодействуй, не убивай, не кради, не лжесвидетельствуй, не пожелай [чужого] и все другие заключаются в сем слове: люби ближнего твоего, как самого себя.
13:9  τὸ γὰρ οὐ μοιχεύσεις, οὐ φονεύσεις, οὐ κλέψεις, οὐκ ἐπιθυμήσεις, καὶ εἴ τις ἑτέρα ἐντολή, ἐν τῶ λόγῳ τούτῳ ἀνακεφαλαιοῦται, [ἐν τῶ] ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν.
13:9. nam non adulterabis non occides non furaberis non concupisces et si quod est aliud mandatum in hoc verbo instauratur diliges proximum tuum tamquam te ipsum
For: 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 comprised in this word: Thou shalt love thy neighbour as thyself.
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Adam Clarke: Commentary on the Bible - 1831
13:9: For this, Thou shalt not commit adultery - He that loves another will not deprive him of his wife, of his life, of his property, of his good name; and will not even permit a desire to enter into his heart which would lead him to wish to possess any thing that is the property of another: for the law - the sacred Scripture, has said: Thou shalt love thy neighbor as thyself.
It is remarkable that ου ψευδομαρτυρησεις, thou shalt not bear false witness, is wanting here in ABDEFG, and several other MSS. Griesbach has left it out of the text. It is wanting also in the Syriac, and in several of the primitive fathers. The generality of the best critics think it a spurious reading.
Albert Barnes: Notes on the Bible - 1834
13:9: For this - "This" which follows is the sum of the laws. "This" is to regulate us in our conduct toward our neighbor. The word "this" here stands opposed to "that" in Rom 13:11. This law of love would prompt us to seek our neighbor's good; "that" fact, that our salvation is near, would prompt us to be active and faithful in the discharge of all the duties we owe to him.
Thou shalt not commit adultery - All the commands which follow are designed as an illustration of the duty of loving our neighbor; see these commands considered in the notes at Mat 19:18-19. The apostle has not enumerated "all" the commands of the second table. He has shown generally what they required. The command to honor our parents he has omitted. The reason might have been that it was not so immediately to his purpose when discoursing of love to a "neighbor" - a word which does not immediately suggest the idea of near relatives. The expression, "Thou shalt not bear false witness," is rejected by the best critics as of doubtful authority, but it does not materially affect the spirit of the passage. It is missing in many manuscripts and in the Syriac version.
If there be any other commandment - The law respecting parents; or if there be any duty which does not seem to be "specified" by these laws, it is implied in the command to love our neighbor as ourselves.
It is briefly comprehended - Greek, It may be reduced to "this head;" or it is summed up in this.
In this saying - This word, or command,
Thou shalt love ... - This is found in Lev 19:18. See it considered in the notes at Mat 19:19. If this command were fulfilled, it would pRev_ent all fraud, injustice, oppression, falsehood, adultery, murder, theft, and covetousness. It is the same as our Saviour's golden rule. And if every man would do to others as he would wish them to do to him, all the design of the Law would be at once fulfilled.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:9: For this: Exo 20:12-17; Deu 5:16-21; Mat 19:18, Mat 19:19; Mar 10:19; Luk 18:20
covet: Rom 7:7, Rom 7:8
love: Lev 19:18, Lev 19:34; Mat 22:39; Mar 12:31; Luk 10:27; Gal 5:13; Jam 2:8-10
Geneva 1599
13:9 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 (h) briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself.
(h) For the whole law commands nothing else but that we love God and our neighbour. But seeing that Paul speaks here of the duties we owe one to another, we must restrain this word "law" to the second table of the ten commandments.
John Gill
13:9 For this, thou shalt not commit adultery,.... The apostle here reckons up the several laws of the second table, with this view, that it might appear that so far as a man loves his neighbour, whether more near or distantly related, he fulfils the law, or acts according to it. He omits the first of these, the fifth commandment, either because he had urged this before, so far as it may be thought to regard magistrates; or because, according to the division of the Jews, who reckon five commands to each table, this belonged to the first: and he puts the seventh before the sixth, which is of no great moment; the order of things being frequently changed in the Scripture, and which is often done by Jewish writers, in alleging and citing passages of Scripture; and with whom this is a maxim, , "that there is no first nor last in the law" (c); that is, it is of no importance which stands first or last in it: it follows,
thou shall not kill, thou shalt not steal, thou shalt not bear false witness, thou shalt not covet; which are the sixth, eighth, ninth, and tenth commands of the decalogue, Ex 20:13,
and if there be any other commandment; of God, respecting the neighbour, either in the decalogue, as there was the fifth, Ex 20:12, or elsewhere, the apostle repeating this by memory:
Tit is briefly comprehended in this saying, namely, thou shall love thy neighbour as thyself; see Lev 19:18; this is the summary and epitome of them; so Christ reduces the laws of the first table to the head of love to God, and those of the second to the head of love to the neighbour, Mt 22:37, as the apostle does here, and in Gal 5:14, and the Apostle James, in Jas 2:8.
(c) T. Bab. Pesachim, fol. 6. 2.
John Wesley
13:9 If there be any other - More particular. Commandment - Toward our neighbour; as there are many in the law. It is summed up in this - So that if you was not thinking of it, yet if your heart was full of love, you would fulfil it.
Robert Jamieson, A. R. Fausset and David Brown
13:9 For this, &c.--better thus: "For the [commandments], Thou shalt not kill, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not covet, and whatever other commandment [there may be], it is summed up," &c. (The clause, "Thou shalt not bear false witness," is wanting in all the most ancient manuscripts). The apostle refers here only to the second table of the law, as love to our neighbor is what he is treating of.
13:1013:10: Սէր՝ ընկերի իւրում չար ո՛չ առնէ. լրո՛ւմն օրինացն սէ՛ր է։
10 սէրն իր ընկերոջը չար բան չի անի. սէրն է օրէնքի լրումը:
10 Սէրը ընկերին գէշութիւն չ’ըներ. ուրեմն օրէնքին լրումը սէրն է։
Սէր ընկերի իւրում չար ոչ առնէ, լրումն օրինացն սէր է:

13:10: Սէր՝ ընկերի իւրում չար ո՛չ առնէ. լրո՛ւմն օրինացն սէ՛ր է։
10 սէրն իր ընկերոջը չար բան չի անի. սէրն է օրէնքի լրումը:
10 Սէրը ընկերին գէշութիւն չ’ըներ. ուրեմն օրէնքին լրումը սէրն է։
zohrab-1805▾ eastern-1994▾ western am▾
13:1010: Любовь не делает ближнему зла; итак любовь есть исполнение закона.
13:10  ἡ ἀγάπη τῶ πλησίον κακὸν οὐκ ἐργάζεται· πλήρωμα οὗν νόμου ἡ ἀγάπη.
13:10. ἡ (The-one) ἀγάπη (an-excessing-off) τῷ (unto-the-one) πλησίον (to-nigh-belonged,"κακὸν (to-disrupted) οὐκ (not) ἐργάζεται : ( it-worketh-to ) πλήρωμα (an-en-filling-to) οὖν (accordingly) νόμου (of-a-parcelee) ἡ (the-one) ἀγάπη. (an-excessing-off)
13:10. dilectio proximo malum non operatur plenitudo ergo legis est dilectioThe love of our neighbour worketh no evil. Love therefore is the fulfilling of the law.
10. Love worketh no ill to his neighbour: love therefore is the fulfillment of the law.
Love worketh no ill to his neighbour: therefore love [is] the fulfilling of the law:

10: Любовь не делает ближнему зла; итак любовь есть исполнение закона.
13:10  ἡ ἀγάπη τῶ πλησίον κακὸν οὐκ ἐργάζεται· πλήρωμα οὗν νόμου ἡ ἀγάπη.
13:10. dilectio proximo malum non operatur plenitudo ergo legis est dilectio
The love of our neighbour worketh no evil. Love therefore is the fulfilling of the law.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Исполнение закона. Имея любовь к ближнему, христианин не может делать ближнему зла и таким образом исполняет все, чего хочет от него закон.
Adam Clarke: Commentary on the Bible - 1831
13:10: Love worketh no ill - As he that loves another will act towards that person as, on a reverse of circumstances, he would that his neighbor should act towards him; therefore, this love can never work ill towards another: and, on this head, i.e. the duty we owe to our neighbor, love is the fulfilling of the law.
Albert Barnes: Notes on the Bible - 1834
13:10: Love worketh no ill ... - Love would seek to do him good; of course it would pRev_ent all dishonesty and crime toward others. It would prompt to justice, truth, and benevolence. If this law were engraved on every man's heart, and practiced in his life, what a change would it immediately produce in society! If all people would at once "abandon" what is suited to "work ill" to others, what an influence would it have on the business and commercial affairs of people. How many plans of fraud and dishonesty would it at once arrest. How many schemes would it crush. It would silence the voice of the slanderer; it would stay the plans of the seducer and the adulterer; it would put an end to cheating, and fraud, and all schemes of dishonest gain. The gambler desires the property of his neighbor without any compensation; and thus works "ill" to him. The dealer in "lotteries" desires property for which he has never toiled, and which must be obtained at the expense and loss of others. And there are many "employments" all whose tendency is to work "ill" to a neighbor. This is pre-eminently true of the traffic in "ardent spirits." It cannot do him good, and the almost uniform result is to deprive him of his property, health, reputation, peace, and domestic comfort. He that sells his neighbor liquid fire, knowing what must be the result of it, is not pursuing a business which works no ill to him; and love to that neighbor would prompt him to abandon the traffic; see Hab 2:15, "Wo unto him that giveth his neighbor drink, that putteth thy bottle to him, and makest him drink also, that thou mayest look on their nakedness."
Therefore ... - "Because" love does no harm to another, it is "therefore" the fulfilling of the Law, implying that all that the Law requires is to "love" others.
Is the fulfilling - Is the "completion," or meets the requirements of the Law. The Law of God on this "head," or in regard to our duty to our neighbor, requires us to do justice toward him, to observe truth, etc. "All" this will be met by "love;" and if people truly "loved" others, all the demands of the Law would be satisfied.
Of the law - Of the Law of Moses, but particularly the Ten Commandments.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:10: worketh: Co1 13:4-7
love is: Rom 13:8; Mat 22:40
John Gill
13:10 Love worketh no ill to his neighbour,.... That is, the man that truly loves his neighbour, will contrive no ill against him, nor do any to him; he will not injure his person, nor defile his bed, nor deprive or defraud him of his substance; or do hurt to his character, bear false testimony against him, or covet with an evil covetousness anything that is his; but, on the contrary, will do him all the good he is capable of:
therefore love is the fulfilling of the law: so far as a man loves his neighbour, he acts agreeably to the law, and the particular precepts of it above mentioned: what the apostle says of love to the neighbour, the Jews frequently say of love to God;
"he that loveth God (they say (d)) , "hath fulfilled the decalogue", both above and below.''
And again (e),
"there is no service like the love of God, R. Abba saith it is , "the sum of the law"; for the ten words of the law , "are herein comprehended", or "fulfilled":''
and elsewhere (f) they observe,
"that , "the whole law is comprehended", or fulfilled "in love".''
(d) Zohar in Deut. fol. 111. 3. (e) Zohar in Deut. fol. 113. 1. (f) Moses Kotsensis Mitzvot Tora, praecept. affirm. 3. prope finem.
John Wesley
13:10 Therefore love is the fulfilling of the law - For the same love which restrains from all evil, incites us to all good.
Robert Jamieson, A. R. Fausset and David Brown
13:10 Love worketh no ill to his--or, "one's"
neighbour; therefore, &c.--As love, from its very nature, studies and delights to please its objects, its very existence is an effectual security against our wilfully injuring him. Next follow some general motives to the faithful discharge of all these duties.
13:1113:11: Եւ զայս գիտասջի՛ք վասն ժամանակիս. զի արդ՝ ժա՛մ իսկ է մեզ ՚ի քնո՛յ զարթնուլ. զի այժմ մե՛րձ է մեզ փրկութիւն՝ քան յորժամ հաւատացա՛քն[3556]. [3556] Ոսկան. Վասն ժամանակի. զի։ Ոմանք. Մեզ փրկութիւն. քանզի յորժամ հաւա՛՛։
11 Այս էլ իմացէ՛ք ներկայ ժամանակիս մասին, որովհետեւ հիմա ճիշտ ժամն է, որ մենք քնից զարթնենք. քանի որ փրկութիւնն այժմ մեզ աւելի մօտ է, քան երբոր մենք հաւատացինք:
11 Եւ այսպէս ըրէք, գիտնալով թէ ժամանակն է, որ քունէն արթննանք. վասն զի հիմա մօտ է մեզի փրկութիւնը՝ քան թէ այն ատեն որ հաւատացինք։
Եւ զայս գիտասջիք վասն ժամանակիս, զի արդ ժամ իսկ է մեզ ի քնոյ զարթնուլ. զի այժմ մերձ է մեզ փրկութիւն քան յորժամ հաւատացաքն:

13:11: Եւ զայս գիտասջի՛ք վասն ժամանակիս. զի արդ՝ ժա՛մ իսկ է մեզ ՚ի քնո՛յ զարթնուլ. զի այժմ մե՛րձ է մեզ փրկութիւն՝ քան յորժամ հաւատացա՛քն[3556].
[3556] Ոսկան. Վասն ժամանակի. զի։ Ոմանք. Մեզ փրկութիւն. քանզի յորժամ հաւա՛՛։
11 Այս էլ իմացէ՛ք ներկայ ժամանակիս մասին, որովհետեւ հիմա ճիշտ ժամն է, որ մենք քնից զարթնենք. քանի որ փրկութիւնն այժմ մեզ աւելի մօտ է, քան երբոր մենք հաւատացինք:
11 Եւ այսպէս ըրէք, գիտնալով թէ ժամանակն է, որ քունէն արթննանք. վասն զի հիմա մօտ է մեզի փրկութիւնը՝ քան թէ այն ատեն որ հաւատացինք։
zohrab-1805▾ eastern-1994▾ western am▾
13:1111: Так [поступайте], зная время, что наступил уже час пробудиться нам от сна. Ибо ныне ближе к нам спасение, нежели когда мы уверовали.
13:11  καὶ τοῦτο εἰδότες τὸν καιρόν, ὅτι ὥρα ἤδη ὑμᾶς ἐξ ὕπνου ἐγερθῆναι, νῦν γὰρ ἐγγύτερον ἡμῶν ἡ σωτηρία ἢ ὅτε ἐπιστεύσαμεν.
13:11. Καὶ (And) τοῦτο (to-the-one-this) εἰδότες ( having-had-come-to-see ) τὸν (to-the-one) καιρόν, (to-a-time,"ὅτι (to-which-a-one) ὥρα (an-hour) ἤδη (which-then) ὑμᾶς (to-ye) ἐξ (out) ὕπνου (of-a-sleep) ἐγερθῆναι, (to-have-been-roused,"νῦν (now) γὰρ (therefore) ἐγγύτερον (to-more-near) ἡμῶν (of-us) ἡ (the-one) σωτηρία (a-savioring-unto) ἢ (or) ὅτε (which-also) ἐπιστεύσαμεν. (we-trusted-of)
13:11. et hoc scientes tempus quia hora est iam nos de somno surgere nunc enim propior est nostra salus quam cum credidimusAnd that, knowing the season, that it is now the hour for us to rise from sleep. For now our salvation is nearer than when we believed.
11. And this, knowing the season, that now it is high time for you to awake out of sleep: for now is salvation nearer to us than when we believed.
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:

11: Так [поступайте], зная время, что наступил уже час пробудиться нам от сна. Ибо ныне ближе к нам спасение, нежели когда мы уверовали.
13:11  καὶ τοῦτο εἰδότες τὸν καιρόν, ὅτι ὥρα ἤδη ὑμᾶς ἐξ ὕπνου ἐγερθῆναι, νῦν γὰρ ἐγγύτερον ἡμῶν ἡ σωτηρία ἢ ὅτε ἐπιστεύσαμεν.
13:11. et hoc scientes tempus quia hora est iam nos de somno surgere nunc enim propior est nostra salus quam cum credidimus
And that, knowing the season, that it is now the hour for us to rise from sleep. For now our salvation is nearer than when we believed.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Зная время, т. е. потому что вы знаете знамение времени (ton kairon), понимаете сами, что это время дано вам для того, чтобы пробудиться от сна. Апостол хочет сказать: "мотивом в добродетельной жизни вам должно служить то соображение, что остающееся время жизни дано вам для приготовления ко второму пришествию Христову. К этому дню вы должны рассчитаться со всеми долгами". - Спасение, т. е. прославление, какого удостоятся праведники на суде Христовом (Мф 25:34). Ап. Павел, вместе со всеми христианами, полагал, что пришествие Господа близко (ср. Флп 4:5;1Пет. 4:7). - Нежели когда мы уверовали. Апостол принимает в расчет довольно долгое время, протекшее от обращения римлян ко Христу до момента, в какой он писал свое послание (лет двадцать пять). Для таких, можно сказать, давних христиан стыдно оставаться так долго в состоянии сонливости. В таком состоянии они могли находиться разве в самом начале своего обращения ко Христу, а теперь пора им стряхнуть сон, особенно ввиду близости второго пришествия Христова. "При дверях, - говорит Апостол, - стоит время суда" (Злат.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Christian Directory.A. D. 58.
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.

We are here taught a lesson of sobriety and godliness in ourselves. Our main care must be to look to ourselves. Four things we are here taught, as a Christian's directory for his day's work: when to awake, how to dress ourselves, how to walk, and what provision to make.

I. When to awake: Now it is high time to awake (v. 11), to awake out of the sleep of sin (for a sinful condition is a sleeping condition), out of the sleep of carnal security, sloth and negligence, out of the sleep of spiritual death, and out of the sleep of spiritual deadness; both the wise and foolish virgins slumbered and slept, Matt. xxv. 5. We have need to be often excited and stirred up to awake. The word of command to all Christ's disciples is, Watch. "Awake--be concerned about your souls and your eternal interest; take heed of sin, be ready to, and serious in, that which is good, and live in a constant expectation of the coming of our Lord. Considering," 1. "The time we are cast into: Knowing the time. Consider what time of day it is with us, and you will see it is high time to awake. It is gospel time, it is the accepted time, it is working time; it is a time when more is expected than was in the times of that ignorance which God winked at, when people sat in darkness. It is high time to awake; for the sun has been up a great while, and shines in our faces. Have we this light to sleep in? See 1 Thess. v. 5, 6. It is high time to awake; for others are awake and up about us. Know the time to be a busy time; we have a great deal of work to do, and our Master is calling us to it again and again. Know the time to be a perilous time. We are in the midst of enemies and snares. It is high time to awake, for the Philistines are upon us; our neighbour's house is on fire, and our own in danger. It is time to awake, for we have slept enough (1 Pet. iv. 3), high time indeed, for behold the bridegroom cometh." 2. "The salvation we are upon the brink of: Now is our salvation nearer than when we believed--than when we first believed, and so took upon us the profession of Christianity. The eternal happiness we chose for our portion is now nearer to us than it was when we became Christians. Let us mind our way and mend our pace, for we are now nearer our journey's end than we were when we had our first love. The nearer we are to our centre the quicker should our motion be. Is there but a step between us and heaven, and shall we be so very slow and dull in our Christian course, and move so heavily? The more the days are shortened, and the more grace is increased, the nearer is our salvation, and the more quick and vigorous we should be in our spiritual motions."

II. How to dress ourselves. This is the next care, when we are awake and up: "The night is far spent, the day is at hand; therefore it is time to dress ourselves. Clearer discoveries will be quickly made of gospel grace than have been yet made, as light gets ground. The night of Jewish rage and cruelty is just at an end; their persecuting power is near a period; the day of our deliverance from them is at hand, that day of redemption which Christ promised, Luke xxi. 28. And the day of our complete salvation, in the heavenly glory, is at hand. Observe then,"

1. "What we must put off; put off our night-clothes, which it is a shame to appear abroad in: Cast off the works of darkness." Sinful works are works of darkness; they come from the darkness of ignorance and mistake, they covet the darkness of privacy and concealment, and they end in the darkness of hell and destruction. "Let us therefore, who are of the day, cast them off; not only cease from the practice of them, but detest and abhor them, and have no more to do with them. Because eternity is just at the door, let us take heed lest we be found doing that which will then make against us," 2 Pet. iii. 11, 14.

2. "What we must put on." Our care must be wherewithal we shall be clothed, how shall we dress our souls? (1.) Put on the armour of light. Christians are soldiers in the midst of enemies, and their life a warfare, therefore their array must be armour, that they may stand upon their defence--the armour of God, to which we are directed, Eph. vi. 13, &c. A Christian may reckon himself undressed if he be unarmed. The graces of the Spirit are this armour, to secure the soul from Satan's temptations and the assaults of this present evil world. This is called the armour of light, some think alluding to the bright glittering armour which the Roman soldiers used to wear; or such armour as it becomes us to wear in the day-light. The graces of the Spirit are suitable splendid ornaments, are in the sight of God of great price. (2.) Put on the Lord Jesus Christ, v. 14. This stands in opposition to a great many base lusts, mentioned v. 13. Rioting and drunkenness must be cast off: one would think it should follows, but, "Put on sobriety, temperance, chastity," the opposite virtues: no, "Put on Christ, this includes all. Put on the righteousness of Christ for justification; be found in him (Phil. iii. 9) as a man is found in his clothes; put on the priestly garments of the elder brother, that in them you may obtain the blessing. Put on the spirit and grace of Christ for sanctification; put on the new man (Eph. iv. 24); get the habit of grace confirmed, the acts of it quickened." Jesus Christ is the best clothing for Christians to adorn themselves with, to arm themselves with; it is decent, distinguishing, dignifying, and defending. Without Christ, we are naked, deformed; all other things are filthy rages, fig-leaves, a sorry shelter. God has provided us coats of skins--large, strong, warm, and durable. By baptism we have in profession put on Christ, Gal. iii. 27. Let us do it in truth and sincerity. The Lord Jesus Christ. "Put him on as Lord to rule you, as Jesus to save you, and in both as Christ, anointed and appointed by the Father to this ruling saving work."

III. How to walk. When we are up and dressed, we are not to sit still in an affected closeness and privacy, as monks and hermits. What have we good clothes for, but to appear abroad in them?--Let us walk. Christianity teaches us how to walk so as to please God, whose eye is upon us: 1 Thess. iv. 1, Walk honestly as in the day. Compare Eph. v. 8, Walk as children of light. Our conversation must be as becomes the gospel. Walk honestly; euschemonos--decently and becomingly, so as to credit your profession, and to adorn the doctrine of God our Saviour, and recommend religion in its beauty to others. Christians should be in a special manner careful to conduct themselves well in those things wherein men have an eye upon them, and to study that which is lovely and of good report. Particularly, here are three pairs of sins we are cautioned against:-- 1. We must not walk in rioting and drunkenness; we must abstain from all excess in eating and drinking. We must not give the least countenance to revelling, nor indulge our sensual appetite in any private excesses. Christians must not overcharge their hearts with surfeiting and drunkenness, Luke xxi. 34. This is not walking as in the day; for those that are drunk are drunk in the night, 1 Thess. v. 7. 2. Not in chambering and wantonness; not in any of those lusts of the flesh, those works of darkness, which are forbidden in the seventh commandment. Downright adultery and fornication are the chambering forbidden. Lascivious thoughts and affections, lascivious looks, words, books, sons, gestures, dances, dalliances, which lead to, and are degrees of, that uncleanness, are the wantonness here forbidden--whatsoever transgresseth the pure and sacred law of chastity and modesty. 3. Not in strife and envying. These are also works of darkness; for, though the acts and instances of strife and envy are very common, yet none are willing to own the principles, or to acknowledge themselves envious and contentious. It may be the lot of the best saints to be envied and striven with; but to strive and to envy ill becomes the disciples and followers of the peaceable and humble Jesus. Where there are riot and drunkenness, there usually are chambering and wantonness, and strife and envy. Solomon puts them all together, Prov. xxiii. 29, &c. Those that tarry long at the wine (v. 30) have contentions and wounds without cause (v. 29) and their eyes behold strange women, v. 33.

IV. What provision to make (v. 14): "Make not provision for the flesh. Be not careful about the body." Our great care must be to provide for our souls; but must we take no care about our bodies? Must we not provide for them, when they need it? Yes, but two things are here forbidden:-- 1. Perplexing ourselves with an inordinate care, intimated in these words, pronoian me poieisthe. "Be not solicitous in forecasting for the body; do not stretch your wits, nor set your thoughts upon the tenter-hooks, in making this provision; be not careful and cumbered about it; do not take thought," Matt. vi. 31. It forbids an anxious encumbering care. 2. Indulging ourselves in an irregular desire. We are not forbidden barely to provide for the body (it is a lamp that must be supplied with oil), but we are forbidden to fulfil the lusts thereof. The necessities of the body must be considered, but the lusts of it must not be gratified. Natural desires must be answered, but wanton appetites must be checked and denied. To ask meat for our necessities is duty: we are taught to pray for daily bread; but to ask meat for our lusts is provoking, Ps. lxxviii. 18. Those who profess to walk in the spirit must not fulfil the lusts of the flesh, Gal. v. 16.
Adam Clarke: Commentary on the Bible - 1831
13:11: And that, knowing the time - Dr. Taylor has given a judicious paraphrase of this and the following verses: "And all the duties of a virtuous and holy life we should the more carefully and zealously perform, considering the nature and shortness of the present season of life; which will convince us that it is now high time to rouse and shake off sleep, and apply with vigilance and vigor to the duties of our Christian life; for that eternal salvation, which is the object of our Christian faith and hope, and the great motive of our religion, is every day nearer to us than when we first entered into the profession of Christianity." Some think the passage should be understood thus: We have now many advantages which we did not formerly possess. Salvation is nearer - the whole Christian system is more fully explained, and the knowledge of it more easy to be acquired than formerly; on which account a greater progress in religious knowledge and in practical piety is required of us: and we have for a long time been too remiss in these respects. Deliverance from the persecutions, etc., with which they were then afflicted, is supposed by others to be the meaning of the apostle.
Albert Barnes: Notes on the Bible - 1834
13:11: And that - The word "that," in this place, is connected in signification with the word ""this" in Rom 13:9. The meaning may be thus expressed: All the requirements of the Law toward our neighbor may be met by two things: one is Rom 13:9-10 by love; the other is Rom 13:11-14 by remembering that we are near to eternity; keeping a deep sense of "this" truth before the mind. "This" will prompt to a life of honesty, truth, and peace, and contentment, Rom 13:13. The doctrine in these verses Rom 13:11-14, therefore, is, "that a deep conviction of the nearness of eternity will prompt to an upright life in the contact of man with man.
Knowing the time - Taking a proper "estimate" of the time. Taking just views of the shortness and the value of time; of the design for which it was given, and of the fact that it is, in regard to us, rapidly coming to a close. And still further considering, that the time in which you live is the time of the gospel, a period of light and truth, when you are particularly called on to lead holy lives, and thus to do justly to all. The "pRev_ious" time had been a period of ignorance and darkness, when oppression, and falsehood, and sin abounded. This, the time of the "gospel," when God had "made known" to people his will that they should be pure.
High time - Greek, "the hour."
To awake ... - This is a beautiful figure. The dawn of day, the approaching light of the morning, is the time to arouse from slumber. In the darkness of night, people sleep. So says the apostle. The world has been sunk in the "night" of paganism and sin. At that time it was to be expected that they would sleep the sleep of spiritual death. But now the morning light of the gospel dawns. The Sun of righteousness has arisen. It is "time," therefore, for people to cast off the deeds of darkness, and rise to life, and purity, and action; compare Act 17:30-31. The same idea is beautifully presented in Th1 5:5-8. The meaning is," Hitherto we have walked in darkness and in sin. Now we walk in the light of the gospel. We know our duty. We are sure that the God of light is around us, and is a witness of all we do. We are going soon to meet him, and it becomes us to rouse, and to do those deeds, and those only, which will bear the bright shining of the light of truth, and the scrutiny of him who is "light, and in whom is no darkness at all;" Jo1 1:5.
Sleep - Inactivity; insensibility to the doctrines and duties of religion. People, by nature, are active only in deeds of wickedness. In regard to religion they are insensible, and the slumbers of night are on their eyelids. Sleep is "the kinsman of death," and it is the emblem of the insensibility and stupidity of sinners. The deeper the ignorance and sin, the greater is this insensibility to spiritual things, and to the duties which we owe to God and man.
For now is our salvation - The word "salvation" has been here variously interpreted. Some suppose that by it the apostle refers to the personal reign of Christ on the earth. (Tholuck, and the Germans generally.) Others suppose it refers to deliverance from "persecutions." Others, to increased "light" and knowledge of the gospel, so that they could more clearly discern their duty than when they became believers. (Rosenmuller.) It probably, however, has its usual meaning here, denoting that deliverance from sin and danger which awaits Christians in heaven; and is thus equivalent to the expression, "You are advancing nearer to heaven. You are hastening to the world of glory. Daily we are approaching the kingdom of light; and in prospect of that state, we ought to lay aside every sin, and live more and more in preparation for a world of light and glory."
Than when we believed - Than when we "began" to believe. Every day brings us nearer to a world of perfect light.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:11: knowing: Isa 21:11, Isa 21:12; Mat 16:3, Mat 24:42-44; Th1 5:1-3
it is: Jon 1:6; Mat 25:5-7, Mat 26:40, Mat 26:41; Mar 13:35-37; Co1 15:34; Eph 5:14; Th1 5:5-8
for now: Ecc 9:10; Luk 21:28; Co1 7:29-31; Pe1 4:7; Pe2 3:13-15; Rev 22:12, Rev 22:20
Geneva 1599
13:11 (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.
(11) An application taken from the circumstances of the time: which also itself puts us in mind of our duty, seeing that this remains, after which the darkness of ignorance and wicked affections by the knowledge of God's truth is driven out of us, that we order our life according to that certain and sure rule of all righteousness and honesty, being fully grounded upon the power of the Spirit of Christ.
John Gill
13:11 And that knowing the time,.... That it is day and not night, the Gospel day, the day of salvation; in which the grace of God shines forth, like the sun in its meridian glory; life and immortality are brought to light, righteousness and salvation are revealed; and so a time not for sloth and sleep, but business; in which the saints should active in the exercise of grace, and discharge, of duty; owing no man anything but the debt of love; and that the dawn of grace, and day of spiritual light had broke in upon their souls, and dispelled the darkness of sin, ignorance and unbelief; that the darkness was past, and the true light shined, and the sun of righteousness was risen on them: all which they full well knew and were conscious of, and therefore should observe,
that now it is high time for us to awake out of sleep; since sleep is for the night, and not the day; the Alexandrian copy reads, "for you". This is to be understood, not of the dead sleep of sin, in which unconverted persons are, to be awoke out of which is a work of divine power; but of the carnal security and drowsy frame of spirit which sometimes attend the churches and children of God, the wise as well as the foolish virgins; and lies in grace being dormant in, the soul; in a backwardness to duty, and a slothfulness in the performance of it; in resting in the outward duties of religion; in lukewarmness about the cause of Christ; in an unconcernedness about sins of omission and commission; and in a willingness to continue in such a sluggish frame: all which arise from a body of sin and death, and an over anxious care for the things of the world; from a weariness in spiritual exercises, and an abstinence from spiritual company and ordinances and from outward peace and liberty: such a frame of spirit, when, it prevails and becomes general is of bad consequence to the churches of Christ; the spirit of discerning, care and diligence in receiving members, are in a great measure lost, and so they are filled with hypocrites and heretics; Christ absents himself from them; leanness of soul is brought upon them; and they are in danger of being surprised with the midnight cry: the methods God takes to awaken his people out of such a sleep are various; sometimes in a more gentle way, by the discoveries his love, which causes the lips of those that are asleep to speak; sometimes by severe reproofs in the ministry of the word; and sometimes by sharp persecutions in providence; and at last it will be done by the midnight cry: the argument, showing the reasonableness of awaking out of sleep, and that it was high time to do so, follows,
for now is our salvation nearer than when we believed; by which is meant, not temporal salvation, or a deliverance from the persecution the saints endured in Judea, from their own countrymen, by the departure of them from Jerusalem, a little before its destruction, by the destruction of that city, and the peaceful times of Vespasian; but a spiritual and eternal salvation: not Christ the author of it, who was come to effect it; nor that itself, as obtained, which was now done, finished, and completed; nor the application of it to their souls, which also had been made; but the consummate enjoyment of it in heaven, the salvation of their souls at death, and both of soul and body at the resurrection; consisting in a freedom from every evil, and in a full possession of all that is good and glorious: this is brought nearer to the saints, to their sight and view, as their faith grows and increases; and they are nearer the enjoyment of that than when they first believed; and which is a strong reason why a sluggish, slothful frame should not be indulged; what, sleep, and heaven so near at hand! just at their Father's house, ready to enter into the joy of their Lord, into his everlasting kingdom and glory, and yet asleep!
John Wesley
13:11 And do this - Fulfil the law of love in all the instances above mentioned. Knowing the season - Full of grace, but hasting away. That it is high time to awake out of sleep - How beautifully is the metaphor carried on! This life, a night; the resurrection, the day; the gospel shining on the heart, the dawn of this day; we are to awake out of sleep; to rise up and throw away our night - clothes, fit only for darkness, and put on new; and, being soldiers, we are to arm, and prepare for fight, who are encompassed with so many enemies. The day dawns when we receive faith, and then sleep gives place. Then it is time to rise, to arm, to walk, to work, lest sleep steal upon us again. Final salvation, glory, is nearer to us now, than when we first believed - It is continually advancing, flying forward upon the swiftest wings of time. And that which remains between the present hour and eternity is comparatively but a moment.
Robert Jamieson, A. R. Fausset and David Brown
13:11 And that--rather, "And this [do]"
knowing the time, that now it is high time--literally, "the hour has already come."
to awake out of sleep--of stupid, fatal indifference to eternal things.
for now is our salvation--rather, "the salvation," or simply "salvation."
nearer than when we--first
believed--This is in the line of all our Lord's teaching, which represents the decisive day of Christ's second appearing as at hand, to keep believers ever in the attitude of wakeful expectancy, but without reference to the chronological nearness or distance of that event.
13:1213:12: գիշերն մերժեցաւ, եւ տի՛ւն մերձեցաւ. ՚ի բա՛ց արասցուք այսուհետեւ զգործսն խաւարի, եւ զգեցցո՛ւք զզէնն լուսոյ[3557]։ [3557] Ոմանք. Զգործն խաւարի... զզէն լուսոյ։
12 Գիշերն անցաւ, եւ ցերեկը մօտեցաւ. ուրեմն դէ՛ն գցենք խաւարի գործերը եւ հագնենք լոյսի զրահը.
12 Գիշերը շատ անցած է ու ցորեկը մօտեցած. ուստի մէկդի ընենք խաւարին գործերը ու մեր վրայ հագնինք լուսոյ զէնքերը։
գիշերն մերժեցաւ եւ տիւն մերձեցաւ. ի բաց արասցուք այսուհետեւ զգործսն խաւարի, եւ զգեցցուք զզէնն լուսոյ:

13:12: գիշերն մերժեցաւ, եւ տի՛ւն մերձեցաւ. ՚ի բա՛ց արասցուք այսուհետեւ զգործսն խաւարի, եւ զգեցցո՛ւք զզէնն լուսոյ[3557]։
[3557] Ոմանք. Զգործն խաւարի... զզէն լուսոյ։
12 Գիշերն անցաւ, եւ ցերեկը մօտեցաւ. ուրեմն դէ՛ն գցենք խաւարի գործերը եւ հագնենք լոյսի զրահը.
12 Գիշերը շատ անցած է ու ցորեկը մօտեցած. ուստի մէկդի ընենք խաւարին գործերը ու մեր վրայ հագնինք լուսոյ զէնքերը։
zohrab-1805▾ eastern-1994▾ western am▾
13:1212: Ночь прошла, а день приблизился: итак отвергнем дела тьмы и облечемся в оружия света.
13:12  ἡ νὺξ προέκοψεν, ἡ δὲ ἡμέρα ἤγγικεν. ἀποθώμεθα οὗν τὰ ἔργα τοῦ σκότους, ἐνδυσώμεθα [δὲ] τὰ ὅπλα τοῦ φωτός.
13:12. ἡ (The-one) νὺξ (a-night) προέκοψεν, (it-felled-before,"ἡ (the-one) δὲ (moreover) ἡμέρα (a-day) ἤγγικεν. (it-had-come-to-near-to) ἀποθώμεθα ( We-might-have-had-placed-off ) οὖν (accordingly) τὰ (to-the-ones) ἔργα (to-works) τοῦ (of-the-one) σκότους, (of-an-obscurity," ἐνδυσώμεθα ( we-might-have-vested-in ) [δὲ] "[moreover]"τὰ (to-the-ones) ὅπλα (to-implements) τοῦ (of-the-one) φωτός. (of-a-light)
13:12. nox praecessit dies autem adpropiavit abiciamus ergo opera tenebrarum et induamur arma lucisThe night is passed And the day is at hand. Let us, therefore cast off the works of darkness and put on the armour of light.
12. The night is far spent, and the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light.
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:

12: Ночь прошла, а день приблизился: итак отвергнем дела тьмы и облечемся в оружия света.
13:12  ἡ νὺξ προέκοψεν, ἡ δὲ ἡμέρα ἤγγικεν. ἀποθώμεθα οὗν τὰ ἔργα τοῦ σκότους, ἐνδυσώμεθα [δὲ] τὰ ὅπλα τοῦ φωτός.
13:12. nox praecessit dies autem adpropiavit abiciamus ergo opera tenebrarum et induamur arma lucis
The night is passed And the day is at hand. Let us, therefore cast off the works of darkness and put on the armour of light.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12б. Отвергнем, т. е. сбросим с себя, как ночное покрывало. - Дела тьмы, т. е. греховные привычки. - Оружия света. Вооружение надевалось частью как одежда (ср. Еф 6:11; 1: Сол 5:8). Христианин мыслится здесь как борец Христов против царства тьмы.
Adam Clarke: Commentary on the Bible - 1831
13:12: The night is far spent - If we understand this in reference to the heathen state of the Romans, it may be paraphrased thus: The night is far spent - heathenish darkness is nearly at an end. The day is at hand - the full manifestation of the Sun of righteousness, in the illumination of the whole Gentile world approaches rapidly. The manifestation of the Messiah is regularly termed by the ancient Jews יום yom, day, because previously to this all is night, Bereshith rabba sect. 91, fol. 89. Cast off the works of darkness - prepare to meet this rising light, and welcome its approach, by throwing aside superstition, impiety, and vice of every kind: and put on the armor of light - fully receive the heavenly teaching, by which your spirits will be as completely armed against the attacks of evil as your bodies could be by the best weapons and impenetrable armor. This sense seems most suitable to the following verses, where the vices of the Gentiles are particularly specified; and they are exhorted to abandon them, and to receive the Gospel of Christ. The common method of explanation is this: The night is far spent - our present imperfect life, full of afflictions, temptations, and trials, is almost run out; the day of eternal blessedness is at hand - is about to dawn on us in our glorious resurrection unto eternal life. 'Therefore, let us cast off - let us live as candidates for this eternal glory. But this sense cannot at all comport with what is said below, as the Gentiles are most evidently intended.
Albert Barnes: Notes on the Bible - 1834
13:12: The night - The word "night," in the New Testament, is used to denote "night" literally (Mat 2:14, etc.); the starry heavens Rev 8:12; and then it denotes a state of "ignorance" and "crime," and is synonymous with the word "darkness," as such deeds are committed commonly in the night; Th1 5:5. In this place it seems to denote our present imperfect and obscure condition in this world as contrasted with the pure light of heaven The "night," the time of comparative obscurity and sin in which we live even under the gospel, is far gone in relation to us, and the pure splendors of heaven are at hand,
Is far spent - Literally, "is cut off." It is becoming "short;" it is hastening to a close.
The day - The full splendors and glory of redemption in heaven. Heaven is often thus represented as a place of pure and splendid day; Rev 21:23, Rev 21:25; Rev 22:5. The times of the "gospel" are represented as times of "light" (Isa 60:1-2; Isa 60:19-20, etc.); but the reference here seems to be rather to the still brighter glory and splendor of heaven, as the place of pure, unclouded, and eternal day.
Is at hand - Is near; or is drawing near. This is true respecting all Christians. The day is near, or the time when they shall be admitted to heaven is not remote. This is the uniform representation of the New Testament; Heb 10:25; Pe1 4:7; Jam 5:8; Rev 22:10; Th1 5:2-6; Phi 4:5. That the apostle did not mean, however, that the end of the world was near, or that the day of judgment would come soon, is clear from his own explanations; see Th1 5:2-6; compare 2 Thes. 2.
Let us therefore - As we are about to enter on the glories of that eternal day, we should be pure and holy. The "expectation" of it will teach us to "seek" purity; and a pure life alone will fit us to enter there; Heb 12:14.
Cast off - Lay aside, or put away.
The works of darkness - Dark, wicked deeds, such as are specified in the next verse. They are called "works of darkness," because darkness in the Scriptures is an emblem of crime, as well as of ignorance, and because such deeds are commonly committed in the night; Th1 5:7, "They that be drunken, are drunken in the night;" compare Joh 3:20; Eph 5:11-13.
Let us put on - Let us clothe ourselves with.
The armour of light - The word "armor" ὅπλα hopla properly means "arms," or instruments of war, including the helmet, sword, shield, etc. Eph 6:11-17. It is used in the New Testament to denote the "aids" which the Christian has, or the "means of defense" in his warfare, where he is represented as a soldier contending with his foes, and includes truth, righteousness, faith, hope, etc. as the instruments by which he is to gain his victories. In Co2 6:7, it is called "the armor of righteousness on the right hand and on the left." It is called armor of light, because it is not to accomplish any deeds of darkness or of crime; it is appropriate to one who is pure, and who is seeking a pure and noble object. Christians are represented as the "children of light;" Th1 5:5; Note, Luk 16:8. By the armor of light, therefore, the apostle means those graces which stand opposed to the deeds of darkness Rom 13:13; those graces of faith, hope, humility, etc. which shall be appropriate to those who are the children of the day, and which shall be their defense in their struggles with their spiritual foes. see the description in full in Eph 4:11-17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:12: night: Sol 2:17; Jo1 2:8
cast: Isa 2:20, Isa 30:22; Eze 18:31, Eze 18:32; Eph 4:22; Col 3:8, Col 3:9; Jam 1:21; Pe1 2:1
works: Job 24:14-17; Joh 3:19-21; Eph 5:11; Th1 5:5-7; Jo1 1:5-7, Jo1 2:8, Jo1 2:9
put: Rom 13:14; Co2 6:7; Eph 6:11-18; Col 3:10-17; Th1 5:8
Geneva 1599
13:12 The night is far spent, the day is (i) at hand: let us therefore cast off the works (k) of darkness, and let us put on the armour of light.
(i) In other places we are said to be in the light, but yet so that it does not yet appear what we are, for as yet we see but as it were in the twilight.
(k) That kind of life which those lead that flee the light.
John Gill
13:12 The night is far spent,.... Not of Jewish darkness, which was gone, and was succeeded by the Gospel day; nor of former ignorance in Gentilism and unregeneracy, for that was past, and the true light shined; much less of security in the latter day, which was not yet come on; rather of persecution and distress for Christ's sake; but it is best of all to understand it of the present time of life; so it is called by the Jews (g), , "this world is like to the night": and which, in the best of saints, is attended with imperfection and darkness, errors and mistakes, in principle and practice, in doctrine and conversation; however, it is far spent, and in a little time will be over:
the day is at hand; not the Gospel day, for that was already come; nor the day of grace, and spiritual light and comfort to their souls, for that also had taken place; nor the latter day glory, which then was at a distance; rather the approaching day of deliverance from present persecutions; but it is much better to understand it of the everlasting day of glory, which to particular persons was then, and now is at hand; a little while, and the night of darkness, affliction, and disconsolation will be over, and the day of glory will succeed, when there will be no more night, no more darkness, no more doubts, fears, and unbelief; but one continued series of light, joy, and comfort, and an uninterrupted communion with Father, Son, and Spirit; and which is another reason why the saints should not indulge themselves in sleep, but be active, since the halcyon days are at hand, as well as a reason why they should attend to the following exhortations:
let us therefore cast off the works of darkness; as the apostle had made use of the metaphors of night and day, and of sleep, and awaking out of sleep, and rising in the morning to business, so he continues the same; and here alludes to persons throwing off their bed clothes, and covering of the night, and putting on proper raiment for the day. By "works of darkness" are meant evil works, which are opposite to the light; to God, who is light itself; to Christ, the light of the world; to the word of God, both law and Gospel, which is a light to our paths; to both the light of nature, and the light of grace: and which spring from the darkness of the mind, and are encouraged to by the god of this world, and by his angels, the rulers of the darkness of it; and which are generally done in the dark, and are such as will not bear the light; and, if grace prevent not, will end in outer darkness, in blackness of darkness, reserved by the justice of God, as the punishment of them. "Casting them off" expresses a dislike of them, a displicency with them, and an abstinence from them. Some copies read, "the armour of darkness", which agrees with what follows:
and let us put on the armour of light; the whole armour of God, the use of which lies in the exercise of grace, and discharge of duty; particularly good works are designed here, which though they are not the believer's clothing, his robe of justifying righteousness, they are both his ornament and his armour; by which he adorns the doctrine of Christ, and defends his own character and principles against the charges find calumnies of then: these being performed aright, spring from the light of grace in a regenerate man, and are such as will bear the light to be seen of men; and are the lights which are to shine before men, that they beholding them, may glorify God; so virtue was by Antisthenes (h), called , "armour which cannot be taken away": the allusion is thought to be to the bright and glittering armour of the Romans; the Alexandrian copy reads, "the words of light".
(g) Tzeror Hammor, fol. 24. 4. (h) Diogen. Laert. l. 6. in Vita Antisthen. & Hesychius de viris illustr. p. 17.
Robert Jamieson, A. R. Fausset and David Brown
13:12 The night--of evil
is far spent, the day--of consummated triumph over it
is at hand: let us therefore cast off--as a dress
the works of darkness--all works holding of the kingdom and period of darkness, with which, as followers of the risen Saviour, our connection has been dissolved.
and let us put on the armour of light--described at length in Eph 6:11-18.
13:1313:13: Իբրեւ ՚ի տունջեա՛ն զգաստացեալք շրջեսցո՛ւք. մի՛ անառակութեամբք՝ եւ արբեցութեամբք, եւ մի՛ խառն ընկողնօք՝ եւ պղծութեամբք, եւ մի՛ նախանձու՝ եւ հակառակութեամբք[3558]. [3558] Ոմանք. Խառն անկողնովք... եւ հակառակութեամբ։
13 շարժուենք առաքինութեամբ, ինչպէս ցերեկով, ո՛չ անառակութիւններով եւ հարբեցողութեամբ, ո՛չ պոռնկութեամբ եւ պղծութեամբ, ո՛չ նախանձով եւ կռուազանցութեամբ.
13 որպէս զի ցորեկ ատեն՝ պարկեշտութեամբ պտըտինք, ո՛չ թէ անառակութիւններով ու գինովութիւններով եւ ո՛չ թէ խառնակ անկողիններով ու պղծութիւններով եւ ո՛չ թէ հակառակութիւնով ու նախանձով.
Իբրեւ ի տուընջեան զգաստացեալք շրջեսցուք. մի՛ անառակութեամբք եւ արբեցութեամբք, եւ մի՛ խառն անկողնովք եւ պղծութեամբք, եւ մի՛ նախանձու եւ հակառակութեամբ:

13:13: Իբրեւ ՚ի տունջեա՛ն զգաստացեալք շրջեսցո՛ւք. մի՛ անառակութեամբք՝ եւ արբեցութեամբք, եւ մի՛ խառն ընկողնօք՝ եւ պղծութեամբք, եւ մի՛ նախանձու՝ եւ հակառակութեամբք[3558].
[3558] Ոմանք. Խառն անկողնովք... եւ հակառակութեամբ։
13 շարժուենք առաքինութեամբ, ինչպէս ցերեկով, ո՛չ անառակութիւններով եւ հարբեցողութեամբ, ո՛չ պոռնկութեամբ եւ պղծութեամբ, ո՛չ նախանձով եւ կռուազանցութեամբ.
13 որպէս զի ցորեկ ատեն՝ պարկեշտութեամբ պտըտինք, ո՛չ թէ անառակութիւններով ու գինովութիւններով եւ ո՛չ թէ խառնակ անկողիններով ու պղծութիւններով եւ ո՛չ թէ հակառակութիւնով ու նախանձով.
zohrab-1805▾ eastern-1994▾ western am▾
13:1313: Как днем, будем вести себя благочинно, не [предаваясь] ни пированиям и пьянству, ни сладострастию и распутству, ни ссорам и зависти;
13:13  ὡς ἐν ἡμέρᾳ εὐσχημόνως περιπατήσωμεν, μὴ κώμοις καὶ μέθαις, μὴ κοίταις καὶ ἀσελγείαις, μὴ ἔριδι καὶ ζήλῳ·
13:13. ὡς (As) ἐν (in) ἡμέρᾳ (unto-a-day) εὐσχημόνως (unto-goodly-holdened-of) περιπατήσωμεν, (we-might-have-treaded-about-unto,"μὴ (lest) κώμοις (unto-carousings) καὶ (and) μέθαις, (unto-intoxicatings,"μὴ (lest) κοίταις (unto-situatings) καὶ (and) ἀσελγείαις, (unto-un-restrainings-of,"μὴ (lest) ἔριδι (unto-a-wrangling) καὶ (and) ζήλῳ. (unto-a-craving)
13:13. sicut in die honeste ambulemus non in comesationibus et ebrietatibus non in cubilibus et inpudicitiis non in contentione et aemulationeLet us walk honestly, as in the day: not in rioting and drunkenness, not in chambering and impurities, not in contention and envy.
13. Let us walk honestly, as in the day; not in revelling and drunkenness, not in chambering and wantonness, not in strife and jealousy.
Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying:

13: Как днем, будем вести себя благочинно, не [предаваясь] ни пированиям и пьянству, ни сладострастию и распутству, ни ссорам и зависти;
13:13  ὡς ἐν ἡμέρᾳ εὐσχημόνως περιπατήσωμεν, μὴ κώμοις καὶ μέθαις, μὴ κοίταις καὶ ἀσελγείαις, μὴ ἔριδι καὶ ζήλῳ·
13:13. sicut in die honeste ambulemus non in comesationibus et ebrietatibus non in cubilibus et inpudicitiis non in contentione et aemulatione
Let us walk honestly, as in the day: not in rioting and drunkenness, not in chambering and impurities, not in contention and envy.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
13:13: Let us walk honestly, as in the day - Let us walk, ευσχημονες, decently, from εν, well, and σχημα, mien, habit, or dress. Let our deportment be decent, orderly, and grave; such as we shall not be ashamed of in the eyes of the whole world.
Not in rioting, and drunkenness - Μη κωμοις και μεθαις· Κωμος, rioting, according to Hesychius, signifies ασελγη ᾳσματα, πορνικα συμποσια, ῳδαι, unclean and dissolute songs, banquets, and such like. Μεθαις signifies drunken festivals, such as were celebrated in honor of their gods, when after they had sacrificed (μετα το θυειν, Suidas) they drank to excess, accompanied with abominable acts of every kind. See Suidas and Hesychius, under this word.
Not in chambering - This is no legitimate word, and conveys no sense till, from its connection in this place, we force a meaning upon it. The original word, κοιταις, signifies whoredoms and prostitution of every kind.
And wantonness - Ασελγειαις, All manner of uncleanness and sodomitical practices.
Not in strife and envying - Μη εριδι και ζηλῳ, Not in contentions and furious altercations, which must be the consequence of such practices as are mentioned above. Can any man suppose that this address is to the Christians at Rome? That they are charged with practices almost peculiar to the heathens? And practices of the most abandoned and dissolute sort? If those called Christians at Rome were guilty of such acts, there could be no difference except in profession, between them and the most abominable of the heathens. But it is impossible that such things should be spoken to the followers of Christ; for the very grace that brings repentance enables the penitent to cast aside and abominate all such vicious and abominable conduct.
The advices to the Christians may be found in the preceding chapter; those at the conclusion of this chapter belong solely to the heathens.
Albert Barnes: Notes on the Bible - 1834
13:13: Let us walk - To "walk" is an expression denoting "to live;" let us "live," or "conduct," etc.
Honestly - The word used here means rather in a "decent' or "becoming" manner; in a manner "appropriate" to those who are the children of light.
As in the day - As if all our actions were seen and known. People by day, or in open light, live decently; their foul and wicked deeds are done in the night. The apostle exhorts Christians to live as if all their conduct were seen, and they had nothing which they wished to conceal.
In rioting - Rev_elling; denoting the licentious conduct, the noisy and obstreperous mirth, the scenes of disorder and sensuality, which attend luxurious living.
Drunkenness - Rioting and drunkenness constitute the "first" class of sins from which he would keep them. It is scarcely necessary to add that these were common crimes among the pagan.
In chambering - "Lewd, immodest behavior." (Webster.) The Greek word includes illicit indulgences of all kinds, adultery, etc. The words chambering and wantonness constitute the "second" class of crimes from which the apostle exhorts Christians to abstain. That these were common crimes among the pagan, it is not necessary to say; see the Rom. 1 notes; also Eph 5:12 note. It is not possible, nor would it be proper, to describe the scenes of licentious indulgence of which all pagans are guilty. Since Christians were to be a special people, therefore the apostle enjoins on them purity and holiness of life.
Not in strife - Strife and envying are the "third" class of sins from which the apostle exhorts them. The word "strife" means "contention, disputes, litigations." The exhortation is that they should live in peace.
Envying - Greek, Zeal. It denotes any intense, vehement, "fervid" passion. It is not improperly rendered here by envying. These vices are properly introduced in connection with the others. They usually accompany each other. Quarrels and contentions come out of scenes of drunkenness and debauchery. But for such scenes, there would be little contention, and the world would be comparatively at peace.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:13: us: Luk 1:6; Gal 5:16, Gal 5:25; Eph 4:1, Eph 4:17, Eph 5:2, Eph 5:8, Eph 5:15; Phi 1:27, Phi 3:16-20, Phi 4:8, Phi 4:9; Col 1:10; Th1 2:12, Th1 4:12; Pe1 2:12; Jo1 2:6; Jo2 1:4
honestly: or, decently
as: Act 2:15; Th1 5:17; Pe2 2:13
rioting: Pro 23:20; Isa 22:12, Isa 22:13, Isa 28:7, Isa 28:8; Amo 6:4-6; Mat 24:48-51; Luk 16:19; Luk 17:27, Luk 17:28, Luk 21:34; Co1 6:10; Gal 5:21; Eph 5:18; Pe1 2:11, Pe1 4:3-5
chambering: Co1 6:9, Co1 6:10; Gal 5:19; Eph 5:3-5; Col 3:5; Th1 4:3-5; Pe2 2:14, Pe2 2:18-20; Jde 1:23
strife: Gal 5:15, Gal 5:21, Gal 5:26; Phi 2:3; Jam 3:14-16, Jam 4:5; Pe1 2:1, Pe1 2:2
John Gill
13:13 Let us walk honestly as in the day,.... Being under the day of the Gospel dispensation, and the day of grace having dawned, and the daystar of spiritual light and knowledge being risen in our hearts, and we being exposed to the view of all men in broad daylight, ought not to lie down and sleep, but to arise and be active, and walk decently with the armour of light on us, as becomes the Gospel of Christ; not naked and unclothed, which would expose us and the Gospel to shame and contempt:
not in rioting; the Syriac and Arabic versions read, "in singing", or "songs"; meaning lewd ones, sung at riotous feasts and banquets, made not for refreshment, but for pleasure and debauchery, what the Romans (i) call "comessations"; feasts after supper in the night season, and design all sorts of nocturnal revels: "Comus", the word here used, is with the Heathens the god of feasts, perhaps the same with "Chemosh", the god of the Moabites, 3Kings 11:33.
And drunkenness; which always attended such unseasonable and immoderate festivals:
not in chambering; in unlawful copulations, fornication, adultery, and all the defilements of the bed:
and wantonness; lasciviousness, unnatural lusts, as sodomy, &c.
not in strife and envying; contention and quarrels, which are usually the consequences of luxury and uncleanness.
(i) Seutonius in Vita Vitell. c. 13.
John Wesley
13:13 Banqueting - Luxurious, elegant feasts.
Robert Jamieson, A. R. Fausset and David Brown
13:13 Let us walk honestly--"becomingly," "seemingly"
as in the day--"Men choose the night for their revels, but our night is past, for we are all the children of the light and of the day (Th1 5:5): let us therefore only do what is fit to be exposed to the light of such a day."
not in rioting and drunkenness--varied forms of intemperance; denoting revels in general, usually ending in intoxication.
not in chambering and wantonness--varied forms of impurity; the one pointing to definite acts, the other more general.
not in strife and envying--varied forms of that venomous feeling between man and man which reverses the law of love.
13:1413:14: այլ զգեցարո՛ւք զՏէր Յիսուս Քրիստոս. եւ մարմնոյ խնամ մի՛ տանիք ՚ի ցանկութիւն[3559]։[3559] Ոմանք. ՚Ի ցանկութիւնս։
14 զգեստաւորուեցէ՛ք Տէր Յիսուս Քրիստոսով եւ մարմնին խնամք մի՛ տարէք ցանկութիւնները գոհացնելու համար:
14 Հապա ձեր վրայ հագէք Տէր Յիսուս Քրիստոսը ու խնամք մի՛ տանիք մարմնին՝ ցանկութիւններու համար։
այլ զգեցարուք զՏէր Յիսուս Քրիստոս, եւ մարմնոյ խնամ մի՛ տանիք ի ցանկութիւնս:

13:14: այլ զգեցարո՛ւք զՏէր Յիսուս Քրիստոս. եւ մարմնոյ խնամ մի՛ տանիք ՚ի ցանկութիւն[3559]։
[3559] Ոմանք. ՚Ի ցանկութիւնս։
14 զգեստաւորուեցէ՛ք Տէր Յիսուս Քրիստոսով եւ մարմնին խնամք մի՛ տարէք ցանկութիւնները գոհացնելու համար:
14 Հապա ձեր վրայ հագէք Տէր Յիսուս Քրիստոսը ու խնամք մի՛ տանիք մարմնին՝ ցանկութիւններու համար։
zohrab-1805▾ eastern-1994▾ western am▾
13:1414: но облекитесь в Господа нашего Иисуса Христа, и попечения о плоти не превращайте в похоти.
13:14  ἀλλὰ ἐνδύσασθε τὸν κύριον ἰησοῦν χριστόν, καὶ τῆς σαρκὸς πρόνοιαν μὴ ποιεῖσθε εἰς ἐπιθυμίας.
13:14. ἀλλὰ (Other) ἐνδύσασθε ( ye-should-have-vested-in ) τὸν (to-the-one) κύριον (to-Authority-belonged) Ἰησοῦν (to-an-Iesous) Χριστόν, (to-Anointed,"καὶ (and) τῆς (of-the-one) σαρκὸς (of-a-flesh) πρόνοιαν (to-a-considering-before-unto) μὴ (lest) ποιεῖσθε (ye-should-do-unto) εἰς (into) ἐπιθυμίας. (to-passionings-upon-unto)
13:14. sed induite Dominum Iesum Christum et carnis curam ne feceritis in desideriisBut put ye on the Lord Jesus Christ: and make not provision for the flesh in its concupiscences.
14. But put ye on the Lord Jesus Christ, and make not provision for the flesh, to the lusts .
But put ye on the Lord Jesus Christ, and make not provision for the flesh, to [fulfil] the lusts:

14: но облекитесь в Господа нашего Иисуса Христа, и попечения о плоти не превращайте в похоти.
13:14  ἀλλὰ ἐνδύσασθε τὸν κύριον ἰησοῦν χριστόν, καὶ τῆς σαρκὸς πρόνοιαν μὴ ποιεῖσθε εἰς ἐπιθυμίας.
13:14. sed induite Dominum Iesum Christum et carnis curam ne feceritis in desideriis
But put ye on the Lord Jesus Christ: and make not provision for the flesh in its concupiscences.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Облекитись в Господа нашего Иисуса Христа, т. е. соединитесь теснейшим образом со Христом, так, чтобы ваша жизнь была жизнь Христа (Гал 2:20). Хотя верующие облекаются во Христа уже в крещении (Гал 3:27), но этому облечению в крещении полагается, собственно говоря, только начало. Затем уже вся жизнь верующего представляет продолжение начатого дела. - Попечения о плоти не превращайте в похоти. Христианину нельзя жить вне плоти [Плоть здесь значит то же, что тело. Апостол употребляет слово плоть для того, чтобы показать слабость тела и, след., необходимость заботы о нем, а также и для того, чтобы показать, что тело имеет греховные (плотские) желания, с которыми нужно бороться (ср. Рим 8:13)]: она остается органом нашей деятельности (ср Еф 5:29; Кол 2:23; 1Тим. 5:23: и др.), пока мы живем на земле. След., о ней нужно заботиться, но пусть эти заботы не послужат пищею для усиления в нас похотей. Хотя плоть или чувственно-телесная сторона христианина перестала быть источником и седалищем греха, так как грех в ней принципиально уничтожен (Рим 8:3), но ведь он уничтожен только принципиально. Сила его может возродиться, - он ждет для этого только благоприятного момента.
Adam Clarke: Commentary on the Bible - 1831
13:14: Put ye on the Lord Jesus - This is in reference to what is said, Rom 13:13 : Let us put on decent garments - let us make a different profession, unite with other company, and maintain that profession by a suitable conduct. Putting on, or being clothed with Jesus Christ, signifies receiving and believing the Gospel; and consequently taking its maxims for the government of life, having the mind that was in Christ. The ancient Jews frequently use the phrase putting on the shechinah, or Divine majesty, to signify the soul's being clothed with immortality, and rendered fit for glory.
To be clothed with a person is a Greek phrase, signifying to assume the interests of another - to enter into his views, to imitate him, and be wholly on his side. St. Chrysostom particularly mentions this as a common phrase, ὁ δεινα τον δεινα ενεδυσατο, such a one hath put on such a one; i.e. he closely follows and imitates him. So Dionysius Hal., Antiq., lib. xi., page 689, speaking of Appius and the rest of the Decemviri, says: ουκετι μετριαζοντες, αλλα τον Ταρκυνιον εκεινον ενδυομενοι, They were no longer the servants of Tarquin, but they Clothed Themselves with Him - they imitated and aped him in every thing. Eusebius, in his life of Constantine, says the same of his sons, they put on their father - they seemed to enter into his spirit and views, and to imitate him in all things. The mode of speech itself is taken from the custom of stage players: they assumed the name and garments of the person whose character they were to act, and endeavored as closely as possible to imitate him in their spirit, words, and actions. See many pertinent examples in Kypke.
And make not provision for the flesh - By flesh we are here to understand, not only the body, but all the irregular appetites and passions which led to the abominations already recited. No provision should be made for the encouragement and gratification of such a principle as this.
To fulfill the lusts thereof - Εις επιθυμιας, in reference to its lusts; such as the κωμοι, κοιται, μεθαι, and ασελγειαι, rioting, drunkenness, prostitutions, and uncleanness, mentioned, Rom 13:13, to make provision for which the Gentiles lived and labored, and bought and sold, and schemed and planned; for it was the whole business of their life to gratify the sinful lusts of the flesh. Their philosophers taught them little else; and the whole circle of their deities, as well as the whole scheme of their religion, served only to excite and inflame such passions, and produce such practices.
I. In these four last verses there is a fine metaphor, and it is continued and well sustained in every expression.
1. The apostle considers the state of the Gentiles under the notion of night, a time of darkness and a time of evil practices.
2. That this night is nearly at an end, the night is far spent.
3. He considers the Gospel as now visiting the Gentiles, and the light of a glorious day about to shine forth on them.
4. He calls those to awake who were in a stupid, senseless state concerning all spiritual and moral good; and those who were employed in the vilest practices that could debase and degrade mankind.
5. He orders them to cast off the works of darkness, and put on the armor ὁπλα, the habiliments of light - of righteousness: to cease to do evil; to learn to do well. Here is an allusion to laying aside their night clothes, and putting on their day clothes.
6. He exhorts them to this that they may walk honestly, decently habited; and not spend their time, waste their substance, destroy their lives, and ruin their souls in such iniquitous practices as those which he immediately specifies.
7. That they might not mistake his meaning concerning the decent clothing which he exhorts them to walk in, he immediately explains himself by the use of a common form of speech, and says, still following his metaphor, Put on the Lord Jesus Christ - receive his doctrine, copy his example, and seek the things which belong to another life; for the Gentiles thought of little else than making provision for the flesh or body, to gratify its animal desires and propensities.
II. These last verses have been rendered famous in the Christian Church for more than 1400 years, as being the instrument of the conversion of St. Augustine. It is well known that this man was at first a Manichean, in which doctrine he continued till the 32nd year of his age. He had frequent conferences and controversies on the Christian religion with several friends who were Christians; and with his mother Monica, who was incessant in her prayers and tears for his conversion. She was greatly comforted by the assurance given her by St. Ambrose, bishop of Milan, where her son Augustine was then professor of rhetoric: that a child of so many prayers and fears could not perish. He frequently heard St. Ambrose preach, and was affected, not only by his eloquence, but by the important subjects which he discussed; but still could not abandon his Manicheanism. Walking one day in a garden with his friend Alypius, who it appears had been reading a copy of St. Paul's epistle to the Romans, and had left it on a bank near which they then were, (though some say that Augustine was then alone), he thought he heard a musical voice calling out distinctly, Tolle Et Lege! Tolle Et Lege! take up and read! take up and read! He looked down, saw the book, took it up, and hastily opening it, the first words that met his eye were these - Μη κωμοις και μεθαις, etc., Not in rioting and drunkenness, etc., but put ye on the Lord Jesus Christ. He felt the import and power of the words, and immediately resolved to become a follower of Christ: he in consequence instantly embraced Christianity; and afterwards boldly professed and wrote largely in its defense, and became one of the most eminent of all the Latin fathers. Such is the substance of the story handed down to us from antiquity concerning the conversion of St. Augustine. He was made bishop of Hippo in Africa, in the year 395, and died in that city, Aug. 28th, 430, at the very time that it was besieged by the Vandals.
III. After what I have said in the notes, I need add nothing on the great political question of subordination to the civil powers; and of the propriety and expediency of submitting to every ordinance of man for the Lords sake. I need only observe, that it is in things civil this obedience is enjoined; in things religious, God alone is to be obeyed. Should the civil power attempt to usurp the place of the Almighty, and forge a new creed, or prescribe rites and ceremonies not authorized by the word of God, no Christian is bound to obey. Yet even in this case, as I have already noted, no Christian is authorized to rebel against the civil power; he must bear the persecution, and, if needs be, seal the truth with his blood, and thus become a martyr of the Lord Jesus. This has been the invariable practice of the genuine Church of Christ. They committed their cause to him who judgeth righteously. See farther on this subject on Mat 22:20 (note), etc.
Albert Barnes: Notes on the Bible - 1834
13:14: But put ye on - Compare Gal 3:17. The word rendered "put ye on" is the same used in Rom 13:12, and is commonly employed in reference to "clothing" or "apparel." The phrase to "put on" a person, which seems a harsh expression in our language, was one not infrequently used by Greek writers, and means to imbibe his principles, to imitate his example, to copy his spirit, to become like him. Thus, in Dionysius Halicarnassus the expression occurs, "having put on or clothed themselves with Tarquin;" i. e., they imitated the example and morals of Tarquin. So Lucian says, "having put on Pythagoras;" having received him as a teacher and guide. So the Greek writers speak of putting on Plato, Socrates, etc. meaning to take them as instructors, to follow them as disciples. (See Schleusner.) Thus, to put on the Lord Jesus means to take him as a pattern and guide, to imitate his example, to obey his precepts, to become like him, etc. In "all" respects the Lord Jesus was unlike what had been specified in the pRev_ious verse. He was temperate, chaste, pure, peaceable, and meek; and to "put him on" was to imitate him in these respects; Heb 4:15; Heb 7:26; Pe1 2:22; Isa 53:9; Jo1 3:5.
And make not provision - The word "provision" here is what is used to denote "provident care," or preparation for future needs. It means that we should not make it an object to gratify our lusts, or study to do this by laying up anything beforehand with reference to this design.
For the flesh - The word "flesh" is used here evidently to denote the corrupt propensities of the body, or those which he had specified in Rom 13:13.
To fulfil the lusts thereof - With reference to its corrupt desires. The gratification of the flesh was the main object among the Romans. Living in luxury and licentiousness, they made it their great object of study to multiply and prolong the means of licentious indulgence. In respect to this, Christians were to be a separate people, and to show that they were influenced by a higher and purer desire than this grovelling propensity to minister to sensual gratification. It is right, it is a Christian duty, to labor to make provision for all the real needs of life. But the real wants are few; and with a heart disposed to be pure and temperate, the necessary wants of life are easily satisfied; and the mind may be devoted to higher and purer purposes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:14: put: Gal 3:27; Eph 4:24; Col 3:10-12
and: Rom 8:12, Rom 8:13; Gal 5:16, Gal 5:17, Gal 5:24; Col 3:5-8; Pe1 2:11; Jo1 2:15-17
Geneva 1599
13:14 But (l) put ye on the Lord Jesus Christ, and make not provision for the flesh, to [fulfil] the lusts [thereof].
(l) To put on Christ is to possess Christ, to have him in us, and us in him.
John Gill
13:14 But put ye on the Lord Jesus Christ,.... As a man puts on his clothes when he rises in the morning: the righteousness of Christ is compared to a garment, it is the best robe, it is fine linen, clean and white, and change of raiment; which being put on by the Father's gracious act of imputation, covers the sins and deformities of his people, defends them from divine justice, secures them from wrath to come, and renders them beautiful and acceptable in his sight: which righteousness being revealed from faith to faith, is received by faith, and made use of as a proper dress to appear in before God; and may be daily said to be put on by the believer, as often as he makes use of it, and pleads it with God as his justifying righteousness, which should be continually: moreover, to put on Christ, and which indeed seems to be the true sense of the phrase here, is not only to exercise faith on him as the Lord our righteousness, and to make a profession of his name, but to imitate him in the exercise of grace and discharge of duty; to walk as he walked, and as we have him for an example, in love, meekness, patience, humility, and holiness:
and make not provision for the flesh; the body: not but that due care is to be taken of it, both for food and clothing; and for its health, and the continuance and preservation of it by all lawful methods; but not so as
to fulfil the lusts thereof; to indulge and gratify them, by luxury and uncleanness: it is a saying of Hillell (k), "he that increases flesh, increases worms"; the sense his commentators (l) give of it is, that
"he that increases by eating and drinking, until he becomes fat and fleshy, increases for himself worms in the grave:''
the design of the sentence is, that voluptuous men, who care for nothing else but the flesh, should consider, that ere long they will be a repast for worms: we should not provide, or be caterers for the flesh; and, by pampering it, stir up and satisfy its corrupt inclinations and desires.
(k) Pirke Abot, c. 2. sect. 7. (l) Bartenora in Pirke Abot, c. 2. sect. 7. Vid. Fagium in ib.
John Wesley
13:14 But put ye on the Lord Jesus Christ - Herein is contained the whole of our salvation. It is a strong and beautiful expression for the most intimate union with him, and being clothed with all the graces which were in him. The apostle does not say, Put on purity and sobriety, peacefulness and benevolence; but he says all this and a thousand times more at once, in saying, Put on Christ. And make not provision - To raise foolish desires, or, when they are raised already, to satisfy them.
Robert Jamieson, A. R. Fausset and David Brown
13:14 But--to sum up all in one word.
put ye on the Lord Jesus Christ--in such wise that Christ only may be seen in you (see 2Cor 3:3; Gal 3:27; Eph 4:24).
and make no provision--"take no forethought."
for the flesh, to fulfil the lust thereof--"Direct none of your attention to the cravings of your corrupt nature, how you may provide for their gratification."
Note, (1) How gloriously adapted is Christianity for human society in all conditions! As it makes war directly against no specific forms of government, so it directly recommends none. While its holy and benign principles secure the ultimate abolition of all iniquitous government, the reverence which it teaches for magistracy, under whatever form, as a divine institution, secures the loyalty and peaceableness of its disciples, amid all the turbulence and distractions of civil society, and makes it the highest interest of all states to welcome it within their pale, as in this as well as every other sense--"the salt of the earth, the light of the world" (Rom 13:1-5). (2) Christianity is the grand specific for the purification and elevation of all the social relations; inspiring a readiness to discharge all obligations, and most of all, implanting in its disciples that love which secures all men against injury from them, inasmuch as it is the fulfilling of the law (Rom 13:6-10). (3) The rapid march of the kingdom of God, the advanced stage of it at which we have arrived, and the ever-nearing approach of the perfect day--nearer to every believer the longer he lives--should quicken all the children of light to redeem the time, and, seeing that they look for such things, to be diligent, that they may be found of Him in peace, without spot and blameless (2Pet 3:14). (4) In virtue of "the expulsive power of a new and more powerful affection," the great secret of persevering holiness in all manner of conversation will be found to be "Christ IN US, the hope of glory" (Col 1:27), and Christ ON US, as the character in which alone we shall be able to shine before men (2Cor 3:8) (Rom 13:14).