Romans 13:7

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. …

And that we should be kindly disposed, not only towards those of our own stock, as some suppose, Isaiah the prophet said: “Say to those that hate you, and that cast you out, Ye are our brethren, that the name of the Lord may be glorified, and be apparent in their joy.” And the Gospel says: “Love your enemies, and pray for them that despitefully use you. For if ye love them who love you, what reward have ye? This do also the robbers and the publicans.” And those that do good it teaches not to boast, lest they become men-pleasers. …

In Isaiah: “Thus saith the Lord God, The heaven is my throne, and the earth is the stool of my feet. What seat will ye build for me, or what is the place for my rest? For all those things hath my hand made, and all those things are mine. And upon whom else will I look, except upon the lowly and quiet man, and him that trembleth at my words?” On this same thing in the Gospel according to Matthew: “Blessed are the meek, for they shall inherit the earth.” Of this same thing, too, according to Luke: “He that shall be least among you all, the same shall be great.” Also in the same place: “Whosoever exalteth himself shall be made low, and whosoever abaseth himself shall be exalted.” Of this same thing to the Romans: “Be not high-minded, but fear; for if God spared not the natural branches, (take heed) lest He also spare not thee.” Of this same thing in the thirty-third Psalm: “And He shall sav …

40. In the following words of the apostle we have the temperate style: “Rebuke not an elder, but entreat him as a father; and the younger men as brethren; the elder women as mothers, the younger as sisters.” And also in these: “I beseech you, therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is you reasonable service.” And almost the whole of this hortatory passage is in the temperate style of eloquence; and those parts of it are the most beautiful in which, as if paying what was due, things that belong to each other are gracefully brought together. …

37. “Howbeit, after the lapse of some generations, another type was presented, which bears very emphatically on the matter in hand. For that city was brought into captivity, and a large section of the people were carried off into Babylonia. Now, as Jerusalem signifies the city and fellowship of the saints, so Babylonia signifies the city and fellowship of the wicked, seeing that by interpretation it denotes confusion . On the sub ject of these two cities, which have been running their courses, mingling the one with the other, through all the changes of time from the beginning of the human race, and which shall so move on together until the end of the world, when they are destined to be separated at the last judgment, we have spoken already a little ago. …

159. We know what persecutions the body of Christ, that is, the holy Church, suffered from the kings of the earth. Let us therefore here also recognise the words of the Church: “Princes have persecuted me without a cause: and my heart hath stood in awe of Thee” ( ver. 161 ). For how had the Christians injured the kingdoms of the earth, although their King promised them the kingdom of heaven? How, I ask, had they injured the kingdoms of earth? Did their King forbid His soldiers to pay and to render due service to the kings of the earth? Saith He not to the Jews who were striving to calumniate Him, “Render unto Cæsar the things that are Cæsar’s, and unto God the things that are God’s”? Did He not even in His own Person pay tribute from the mouth of a fish? Did not His forerunner, when the soldiers of this kingdom were seeking what they ought to do for their everlasting salvation, instead o …

Then that they might not say, Thou art subjecting us to men, He added, “And unto God the things that are God’s.” For it is possible both to fulfill to men their claims and to give unto God the things that are due to God from us. Wherefore Paul also saith, “Render unto all their dues; tribute to whom tribute is due, custom to whom custom, fear to whom fear.”

Ver. 7, 8 . “Render therefore to all their dues; tribute to whom tribute, custom to whom custom, fear to whom fear, honor to whom honor. Owe (or ye owe) no man anything, but to love one another.”

He is still cleansing away the root of bitterness, still cutting off the very groundwork of anger. For what is he saying? “Look carefully how ye walk.” “They are sheep in the midst of wolves,” and he charges them to be also “as doves.” For “ye shall be harmless,” saith he, “as doves.” ( Matt. x. 16 .) Forasmuch then as they were both amongst wolves, and were besides commanded not to defend themselves, but to suffer evil, they needed this admonition. Not indeed but that the former was sufficient to render them stronger; but now that there is besides the addition of the two, reflect how exceedingly it is heightened. Observe then here also, how carefully he secures them, by saying, “Look how ye walk.” Whole cities were at war with them; yea, this war made its way also into houses. …

Then because he had alarmed them, see how again he encourages them; “Redeeming,” he saith, “the time”: that is, the present time is short. Now this he said, not wishing them to be crafty, nor hypocrites, (for this is not a part of wisdom, but of senselessness,) but what? In matters wherein they harm you not, he means, give them no handle; as he says also, when writing to the Romans, “Render to all their dues: tribute to whom tribute is due, custom to whom custom, honor to whom honor.” ( Rom. xiii. 7 .) On account of the Preaching alone have thou war, he saith, let this war have none other origin. For though they were to become our foes for other causes besides, yet neither shall we have a reward, and they will become worse, and will seem to have just complaints against us. For instance, if we pay not the tribute, if we render not the honors that are due, if we be not lowly. …

5. Also in the Gospel, He praises those who increased the grace twofold, both him who made ten talents of five, and him who made four talents of two, as those who had profited, and turned them to good account; but him who hid the talent He cast out as wanting, saying to him, ‘Thou wicked servant! oughtest thou not to have put My money to the exchangers? then at My coming I should have received Mine own with interest. Take, therefore, from him the talent, and give it to him that hath ten talents. For to every one that hath shall be given, and he shall have more abundantly; but from him that hath not, shall be taken away even that which he hath. …

12. But when a reason for exercising my office arose, I both wrote and petitioned for those who were in anxiety about themselves, that I might show that in the canse of God I felt a righteous fear, and that I did not value flattery above my own soul; but in those matters in which it is fitting that petitions should be addressed to you. I also pay the deference due to authority, as it is written: “Honour to whom honour is due, tribute to whom tribute.” For since I deferred from the bottom of my heart to a private person, how could I not defer to the Emperor? But do you who desire that deference be paid to you suffer us to pay deference to Him Whom you are desirous to be proved the Author of your power.