Romans 13:3

6. Still further did He also make it manifest, that we ought, after our calling, to be also adorned with works of righteousness, so that the Spirit of God may rest upon us; for this is the wedding garment, of which also the apostle speaks, “Not for that we would be unclothed, but clothed upon, that mortality might be swallowed up by immortality.” But those who have indeed been called to God’s supper, yet have not received the Holy Spirit, because of their wicked conduct “shall be,” He declares, “cast into outer darkness.” He thus clearly shows that the very same King who gathered from all quarters the faithful to the marriage of His Son, and who grants them the incorruptible banquet, [also] orders that man to be cast into outer darkness who has not on a wedding garment, that is, one who despises it. …

For if rulers are not a terror to a good work, how shall God, who is by nature good, be a terror to him who sins not? “If thou doest evil, be afraid,” says the apostle. Wherefore the apostle himself also in every case uses stringent language to the Churches, after the Lord’s example; and conscious of his own boldness, and of the weakness of his hearers, he says to the Galatians: “Am I your enemy, because I tell you the truth?” Thus also people in health do not require a physician, do not require him as long as they are strong; but those who are ill need his skill. Thus also we who in our lives are ill of shameful lusts and reprehensible excesses, and other inflammatory effects of the passions, need the Saviour. And He administers not only mild, but also stringent medicines. The bitter roots of fear then arrest the eating sores of our sins. Wherefore also fear is salutary, if bitter. …

In the Epistle of Paul to the Romans: “Wilt thou not be afraid of the power? Do that which is good, and thou shalt have praise of it.”

7. The civil powers defend their conduct in persecuting schismatics by the rule which the apostle laid down: “Whoso resisteth the power, resisteth the ordinance of God; and they that resist shall receive to themselves judgment. 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: 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.” The whole question therefore is, whether schism be not an evil work, or whether you have not caused schism, so that your resistance of the powers that be is in a good cause and not in an evil work, whereby you would bring judgment on yourselves. …

20. Save yourself therefore, my brother, while you have this present life, from the wrath which is to come on the obstinate and the proud. The formidable power of the authorities of this world, when it assails the truth, gives glorious opportunity of probation to the strong, but puts dangerous temptation before the weak who are righteous; but when it assists the proclamation of the truth, it is the means of profitable admonition to the wise, and of unprofitable vexation to the foolish among those who have gone astray. “For there is no power but of God: whosoever therefore resisteth the power, resisteth the ordinance of God; for rulers are not a terror to good works, but to the evil. …

Ver. 3 . “For rulers are not a terror to good works, but to the evil.” For when he has given a deep wound, and stricken them down, he again uses gentler treatment, like a wise physician, who applies soothing medicines, and he comforts them, and says, why be afraid? why shudder? For does he punish a person that is doing well? Or is he terrible to a person who lives in the practice of virtue? Wherefore also he proceeds, “Wilt thou then not be afraid of the power? Do that which is good, and thou shall have praise of the same.” You see how he has made him friends ( ᾥκείωσεν ) with the ruler, by showing that he even praises him from his throne. You see how he has made wrath unmeaning.

Well: I know that a chill comes over you ( ναρκᾶτε ) on hearing these things; but what am I to do? For this is God’s own command, continually to sound these things in your ears, where He says, “Charge this people; (Fors. Exod. xix. 10, 20 . διαμαρτύραι , Sept. here διάστειλαι ,) and ordained as we have been unto the ministry of the word, we must give pain to our hearers, not willingly but on compulsion. Nay rather, if you will, we shall avoid giving you pain. For saith He, ( Rom. xiii. 3 , in substance.) “if thou do that which is good, fear not:” so that it is possible for you to hear me not only without ill-will, but even with pleasure.

And again, “Behold the birds of the heaven, that they sow not, neither do they reap, nor gather into barns; and your heavenly Father feedeth them.” ( Matt. vi. 26 .) No one can readily point us out any one who has perished by hunger and cold. Wherefore then dost thou tremble at poverty? Thou canst not say. For if thou hast necessaries enough, wherefore dost thou tremble at it? Because thou hast not a multitude of servants? This truly is to be quit of masters; this is continual happiness, this is freedom from care. Is it because your vessels, your couches, your furniture are not formed of silver? And what greater enjoyment than thine has he who possesses these things? None at all. The use is the same, whether they are of this or that material. …

The law, he seems to say, is good, and again, not good. What then? if one use it not lawfully, is it not good? Nay even so it is good. But what he means is this; if any one fulfills it in his actions; for that is to “use it lawfully” as here intended. But when they expound it in their words, and neglect it in their deeds, that is using it unlawfully. For such an one uses it, but not to his own profit. And another way may be named besides. What is it? that the law, if thou use it aright, sends thee to Christ. For since its aim is to justify man, and it fails to effect this, it remits us to Him who can do so. Another way again of using the law lawfully, is when we keep it, but as a thing superfluous. …

54. What of the laboriousness of his teaching? The manifold character of his ministry? His loving kindness? And on the other hand his strictness? And the combination and blending of the two; in such wise that his gentleness should not enervate, nor his severity exasperate? He gives laws for slaves and masters, rulers and ruled, husbands and wives, parents and children, marriage and celibacy, self-discipline and indulgence, wisdom and ignorance, circumcision and uncircumcision, Christ and the world, the flesh and the spirit. On behalf of some he gives thanks, others he upbraids. Some he names his joy and crown, others he charges with folly. Some who hold a straight course he accompanies, sharing in their zeal; others he checks, who are going wrong. …

But since, when the sickness of two vices attacks a man, one presses upon him more lightly, and the other perchance more heavily, it is undoubtedly right to haste to the succour of that through which there is the more rapid tendency to death. And, if the one cannot be restrained from causing the death which is imminent unless the other which is contrary to it increase, the preacher must be content by skilful management in his exhortation to suffer one to increase, to the end that he may keep the other back from causing the death which is imminent. When he does this, he does not aggravate the disease, but preserves the life of his sufferer to whom he administers the medicine, that he may find a fitting time for searching out means of recovery. …