Chapter XIII.
(Vers. 1.)
(Verse 1.) Be subject to all higher powers; for there is no authority except from God. Since He has commanded that the law of heavenly justice must be followed, so as not to seem to disregard it in the present, He commends it: because unless this is observed, that cannot be kept; for this is like a tutor, which instructs little ones, so that they may be able to follow the way of greater justice. For no one can be credited with mercy unless they have justice. So in order to confirm the right and fear of natural law, He testifies to God as its author; and that those who administer it have God's ordination. Therefore, He added:
But those things which are ordered by God are not to be considered as contemptible human opinions; for they see divine law entrusted to human authorities. Therefore, the one who refrains from those things which he prohibits is subject to this power.
(Vers. 2.)
(Verse 2.) Therefore, whoever resists authority resists what God has appointed. Those who resist will incur judgment. This is applicable to those who rely on their own strength or who believe they cannot be caught and therefore consider themselves above the law. It is clear that they are rejecting God's law and will not escape his judgment, though they may temporarily elude it through some pact. However, those who resist bring condemnation upon themselves. It is evident that each person will be justified or condemned by their own actions. For indeed those who hear the Law, sin, and are without excuse.
(Vers. 3.)
(Verse 3.) For those who are in positions of power are not for the sake of good works, but for evil. These rulers are called kings, who are created to correct life and prevent adversity, having the image of God, so that others may be under one. But do you not want to fear authority? Do what is good, and you will have praise from it. Praise from authority arises when someone is found innocent.
(Vers. 4.)
(Verse 4) For the minister of God is for your good. It is evident, therefore, that rulers are appointed so that evil may not be done. But if you do evil, be afraid; for he does not bear the sword for nothing. This is why he threatens, so that if there is contempt, he may take vengeance. For the minister of God is a avenger, bringing wrath on those who do evil. Since God has established a future judgment and does not want anyone to perish, he has ordained rulers in this world; with the fear of punishment, they serve as teachers to everyone, instructing them in what to keep in order to avoid the punishment of the coming judgment.
(Vers. 5.)
(Verse 5) Therefore be subject, not only because of wrath, but also because of conscience. It is right to say that subjects must be obedient not only because of wrath, that is, immediate punishment; for wrath begets vengeance. But also because of future judgment; because if they escape punishment here, there awaits them punishment there, where their own conscience, accusing them, will punish them.
(Vers. 6.)
(Verse 6.) For this reason, you pay taxes; for the ministers of God are serving in this way. Therefore, taxes are said to be paid, or what are called fiscal duties, in order to demonstrate submission, by which they know that they are not free, but acting under authority, which comes from God. For they are subject to their ruler, who acts in place of God, just as they are subject to God, as the prophet Daniel says: For the kingdom, he says, belongs to God, and He will give it to whomever He wishes (Daniel 4:14). Therefore, even the Lord says: Render to Caesar the things that are Caesar's (Matthew 22:21). Therefore, they must be subjected to him as to God, the proof of this subjection being that they pay him tribute.
(Vers. 7.)
(Verse 7.) Therefore, render to all their due. He wants all debts to be paid back; for even the powerful are debtors to the lesser, to respond to their merits. To whom tribute is due, tribute; to whom custom, custom. First, he orders that those things which are owed to the royal authority be paid back; for there is either greater cause or necessity in these matters. To whom fear is due, fear. Fear must be shown to authority, for fear prevents sin: then either to a parent or an earthly master; so that thanks are given to a Christian son or servant. To whom honor, honor. This honor can also be around those who seem exalted in the world; that seeing the humility of the servants of Christ, they praise rather than criticize the evangelical discipline.
(Vers. 8, 9.)
(Vers. 8, 9.) You should owe nothing to anyone, except to love one another. He wants us to have peace, if possible, with everyone, and love with brothers, and this, however, with honor preserved. Therefore, he says you are debtors; because to a man who is worthy of honor, whether present or future, it is worthy and necessary to bow. For one who receives honor is indebted to the one from whom he received honor: therefore he is called a debtor. For if you do not do this to your prince, you are arrogant; for someone is either worthy of honor by merit or by age.
For whoever loves their neighbor, fulfills the Law. The Law given by Moses is fulfilled by those who love their neighbor; for the command of the new law is to love even one's enemies. For you shall not commit adultery, you shall not murder, you shall not steal, you shall not covet (Matt. 5:43). Moses received this writing from God for the reform of natural law. And if there is any other commandment, it is fulfilled in this word: You shall love your neighbor as yourself; this is written in Leviticus (Lev. 19:5). Therefore, with the aforesaid commands remaining, to be filled in love signifies the Law, as it was said: even if there are other commands that he now has not mentioned; nevertheless, love satisfies for all commands. For if the human race had loved itself from the beginning, there would be no injustice on the earth; for the beginning of injustice is discord. Therefore, the love of injustice is injustice; because what is evil is evil by its own evil, and what is good is good by its own good.
(Vers. 10.)
(Verse 10.) Love does no evil to one's neighbor; for love is the fulfillment of the Law. It does no evil, for love is good, and that which is the perfection of the Law cannot sin. It aims to reach the evangelical meaning through the words of the Law. Therefore, it mentions what is the highest in the Law, so that it may be joined to the Gospel, showing that there is one meaning from the same author. But because it was necessary to add something in the time of Christ, he commanded not only to love one's neighbors, but also one's enemies. Where it is said: The fulness of the Law is love (Matth. V, 43) : that justice may consist in loving one's neighbor, but true and perfect justice consists also in loving one's enemies. To love one's enemy, then, is nothing else than to wish that he may cease to be an enemy, and to seek nothing adverse against him. This is to love him, to desire for him those things by which he may obtain the favor of God: this is celestial justice, this makes men like unto God the Father, who gives his annual gifts to those who worship Him. For even the Lord, when placed on the cross, prayed for his enemies (Luke 23:35), in order to demonstrate the fullness of the justice that he had taught.
(Vers. 11.)
(Verse 11) And knowing the time, that it is already the hour for us to awake from sleep. For now our salvation is nearer than when we first believed. The night is nearly over, and the day is near. So let us discard the deeds of darkness and put on the armor of light. Let us walk properly as in the daytime, not in carousing and drunkenness, not in sexual promiscuity and sensuality, not in strife and jealousy. But put on the Lord Jesus Christ, and make no provision for the flesh in regard to its lusts.
For our salvation is closer now than when we believed. It is clear that, after a good life and in the pursuit of charity, one is not far from the reward of the promised resurrection. For a good life is a sign of future salvation for Christians.
(Vers. 12.)
(Verse 12) The night has passed, and the day has drawn near. The old night signified the old man, who has been renewed through baptism. It says that this night has passed as if it were a night, but the day has drawn near, whose light the truth appeared to us, so that we may know what we ought to do. For before, being ignorant of Christ, we were in darkness: but when we learned, the light arose in us; for we passed from falsehood to truth.
Let us therefore cast off the works of darkness, and put on the armor of light. The works of darkness are the life of the flesh, which is carried out with worldly allurements. This is worthy of darkness, as the Lord says: Cast him out; and with his hands and feet bound, cast him into outer darkness (Matthew 22:13). But putting on the armor of light is a good deed; for just as evil deeds are attributed to darkness, because they are done secretly by those who do evil, so too those who do good, do so openly; for they have no fear, but rejoice. Therefore, good deeds are the weapons of light, attacking the darkness which are the vices of the flesh.
(Vers. 13.)
(Verse 13.) As we walk honestly in the day. It is true; let us act as is done publicly, for nothing is so public as truth.
Not in revelry and drunkenness. Revelries are luxurious banquets, which are celebrated either by the gathering of everyone or are customarily served in turn by tentmates; so that no one is ashamed there to say or do anything dishonorable; because each person presumes that the banquet is their own. For they are accustomed to being restrained by modesty at another's table; but here it is agreed upon for this purpose, that shameful things may be done there with an abundance of wine, and different desires of lust may be aroused. Therefore, such banquets must be avoided.
Not in bedrooms and indecencies. After a luxurious feast and drunkenness, this is added, that is, shameful intercourse; for this is the result of such debauchery.
Not in contention and rivalry. He rightly warns against being restrained by these, because every contention and zeal begets enmity, which he calls darkness; because they cannot reach the reward of light.
But put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires. It prohibits the care of the flesh, that is, pleasure; so that everything that is prohibited by the Law may not be desired, or certainly desired may be overcome. For they themselves are the works of the flesh; in order that, being stripped of these, they may put on the Lord Jesus Christ, that is, being renewed through Christ, they may be separated from these evils. For he puts on Christ, who has separated himself from every error and wickedness; lest he be found in the feast of the wedding without a new garment, and disgracefully handed over to the darkness (Matthew 22:11): if not, they are not clothed with Jesus Christ the Lord, upon whose new garment they put on old rags; for having put off the old man, it is necessary to abide in the newness of life.