needful for them who ought to watch day and night for the wellbeing of the whole community. Yet
the state of things at that time proves that Paul does not speak of all kinds of rulers, for there were
then no pious magistrates; but of the elders who were the correctors of morals.
Romans 12:9-13
- Dilectio sit non simulata; sitis aversantes
malum, adherentes bono;
9.Let love be without dissimulation. Abhor
that which is evil; cleave to that which is good.- Fraterna charitate ad vos mutuo amandos
propensi, alii alios honore paevenientes;
10.Be kindly affectioned one to another with
brotherly love; in honour preferring one another;- Studio non pigri, spiritu ferventes,
tempori servientes; - Not slothful in business; fervent in spirit;
serving the Lord; - Spe gaudientes, in tribulatione patientes,
in oratione perseverantes; - Rejoicing in hope; patient in tribulation;
continuing instant in prayer; - Necessitatibus sanctorum communicantes,
hospitalitatem sectantes. - Distributing to the necessity of saints;
given to hospitality.
9.Let love be, etc. Proceeding now to speak of particular duties, he fitly begins with love, which
is the bond of perfection. And respecting this he enjoins what is especially necessary, that all
disguises are to be cast aside, and that love is to arise from pure sincerity of mind. It is indeed
difficult to express how ingenious almost all men are to pretend a love which they really have not,
for they not only deceive others, but impose also on themselves, while they persuade themselves
that those are not loved amiss by them, whom they not only neglect, but really slight. Hence Paul
declares here, that love is no other but that which is free from all dissimulation: and any one may
easily be a witness to himself, whether he has anything in the recesses of his heart which is opposed
to love.^390 The words good and evil, which immediately follow in the context, have not here a
general meaning; but evil is to be taken for that malicious wickedness by which an injury is done
to men; and good for that kindness, by which help is rendered to them; and there is here an antithesis
usual in Scripture, when vices are first forbidden and then virtues enjoined.
As to the participle, ἀποστυγούντες, I have followed neither Erasmus nor the old translators,
who have rendered it “hating,” (odio habentes;) for in my judgment Paul intended to express
something more; and the meaning of the term “turning away,” corresponds better with the opposite
clause; for he not only bids us to exercise kindness, but even to cleave to it.
10.With brotherly love, etc. By no words could he satisfy himself in setting forth the ardor of
that love, with which we ought to embrace one another: for he calls it brotherly, and its emotion
στοργὴν, affection, which, among the Latins, is the mutual affection which exists between relatives;
and truly such ought to be that which we should have towards the children of God.^391 That this
(^390) “Love,” says an old author, “is the sum and substance of all virtues. Philosophers make justice the queen of virtues; but
love is the mother of justice, for it renders to God and to our neighbor what is justly due to them.” — Ed.
(^391) It is difficult to render this clause: Calvin’s words are, “Fraterna charitate ad vos mutuo amandos propensi;” so Beza. The
Apostle joins two things — mutual love of brethren, with the natural love of parents and children, as though he said, “Let your
brotherly love have in it the affectionate feelings which exists between parents and children.” “In brotherly love, be mutually