While almost all of the works in this vault use Victorian translations, due to the English translations of this commentary being in copyright, it was machine-translated (by Claude, 2026) from the public-domain Latin. It has not been checked by a human translator.
Commentary on Paul’s Epistle to the Romans, long printed among the works of Ambrose. Its author, whom Erasmus first called “Ambrosiaster”, wrote at Rome while Damasus was bishop there (366–384). Chapter 13 of the Epistle; the verse numbers are the Benedictine editors’.
(Verse 1.) Be subject unto all the higher powers: for there is no power but of God. Since he has commanded that the law of heavenly justice be followed, lest he should seem to pass over this present one, he commends it; for unless this is observed, that cannot be kept. For this is like a tutor, which trains the little ones so that they may be able to follow the way of a better justice. For mercy cannot be credited to anyone unless he has justice. So, to confirm the right and the fear of the natural law, he testifies that God is its author, and that those who administer it hold God’s ordinance. Therefore he added: And the powers that be are ordained of God; so that no one should think it to be despised as a human invention; for he sees the divine right assigned to human authorities. He, then, is subject to the power who, through the fear of God, keeps himself from the things which it forbids.
(Verse 2.) Whosoever therefore resisteth the power, resisteth the ordinance of God. This is against those who are strong through their power, or who do not believe that they can be caught by anyone, and for this reason think they mock the law. He shows them that the law is God’s, and that those who escape for a time by some means will not escape the judgment of God. And they that resist shall receive to themselves damnation. It is plain that each one will be either justified or condemned by his works. For those who hear the Law and sin are without excuse.
(Verse 3.) For rulers are not a terror to good works, but to the evil. By these rulers he means kings, who are appointed to correct men’s lives and to forbid what is harmful, bearing the image of God, so that the rest may be under one. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same. Praise from the power arises when someone is found innocent.
(Verse 4.) For he is the minister of God to thee for good. It is plain that rulers have been given for this reason, that evil may not be done. But if thou do that which is evil, be afraid; for he beareth not the sword in vain. That is, he threatens for this reason, so that if he is despised he may punish. For he is the minister of God, a revenger to execute wrath upon him that doeth evil. Since God has appointed a judgment to come, and wishes no one to perish, He has ordained rulers in this world; so that, with fear set in the way, they may be as tutors to all, teaching them what to keep, lest they fall into the punishment of the judgment to come.
(Verse 5.) Wherefore ye must needs be subject, not only for wrath, but also for conscience sake. He rightly says that they ought to be subject not only because of wrath, that is, present punishment — for wrath gives birth to vengeance — but also because of the judgment to come; for if they escape here, punishment awaits them there, where they will be punished with their own conscience as accuser.
(Verse 6.) For for this cause pay ye tribute also: for they are God’s ministers, attending continually upon this very thing. He says that tributes, or what are called dues to the treasury, are paid for this reason: that men may show subjection, through which they may know that they are not free, but live under a power which is from God. For they are subject to their prince, who acts in God’s stead, as to God; as the prophet Daniel says: For the kingdom, he says, is God’s, and he will give it to whomsoever he will (Daniel 4:14). Hence the Lord too says: Render unto Caesar the things which are Caesar’s (Matthew 22:21). To him, then, they must be subject as to God; and the proof of this subjection is when they pay him tribute.
(Verse 7.) Render therefore to all their dues. He wishes dues to be rendered by all; for the powerful too are debtors to the lesser, to answer to their deserts. Tribute to whom tribute is due; custom to whom custom. First he commands that the things due to the royal power be paid; for in these the cause or the necessity is greater. Fear to whom fear. Fear is to be shown to the power, because fear prevents sin; and then to a parent, or to an earthly master, so that he may give thanks for a Christian son or servant. Honour to whom honour. This honour may also be towards those who seem exalted in the world; so that, seeing the humility of the servants of Christ, they may praise rather than revile the teaching of the Gospel.
(Verses 8–9.) Owe no man any thing, but to love one another. He wishes us to have peace, if it is possible, with all, but love with the brethren; and this too with honour kept. And he speaks of debtors for this reason: because to a man who is worthy of honour, whether present or to come, it is fitting and due to bow. For one bows to him from whom he has received honour: that is why he is called a debtor. For if you do not do this to your prince, you are proud; for a man is to be honoured either for his merit or for his age. For he that loveth another hath fulfilled the law. He who loves his neighbour fulfils the Law given by Moses; for the commandment of the new law is to love even one’s enemies. For, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not covet (Matthew 5:43). This Moses received in writing from God, for the reforming of the natural law. And if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself. This is written in Leviticus (Leviticus 19:18). So, the commandments mentioned above remaining, he signifies that the Law is fulfilled in love, as he said; and that even if there are other commandments, which he has now passed over in silence, yet love makes satisfaction for all the commandments. For if the human race had loved one another from the beginning, there would be no iniquity on earth; for the beginning of injustice is discord. And therefore the love of iniquity is iniquity; for what is evil to the evil is good to the good.
(Verse 10.) Love worketh no ill to his neighbour: therefore love is the fulfilling of the law. It works no ill, because love is good, nor can that sin which is the perfection of the Law. Through the words of the Law he wishes to arrive at the meaning of the Gospel. For this is why he mentions what is highest in the Law: to join the Gospel to it, showing that the meaning is of one author. But because in the time of Christ something had to be added, He commanded that not only neighbours but enemies should be loved. Hence is added: Love is the fulfilling of the law (Matthew 5:44); so that it is justice to love one’s neighbour, but abundant and perfect justice to love even one’s enemies. And what else is it to love an enemy, but to wish that he may cease from hatred, and to seek nothing harsh against him? This is to love him: to wish for him those things through which he may have God favourable to him. This is heavenly justice; this makes men like God the Father, who bestows the yearly gifts even on those who do not worship Him. For the Lord too, set upon the cross, prayed for His enemies (Luke 23:34), to show the fulness of justice which He had taught.
(Verse 11.) And that, knowing the time, that now it is high time to awake out of sleep. He says that it is the time in which we ought to advance in merit. This is to rise from sleep: to do good as in the day, that is, openly; for unlawful things are done by night, that is, in secret. For being now placed in the light, which is the knowledge of God, recognising what we ought to follow, we ought to take pains that, living purely, we may come to the promised reward, sleep — that is, ignorance or negligence — being shaken off. For now is our salvation nearer than when we believed. It is plain that those who live well after the washing, and are zealous for charity, are not far from the merit of the promised resurrection. For a Christian’s good life is a sign of salvation to come.
(Verse 12.) The night is far spent, the day is at hand. By “night” he signified the old man, who has been renewed through baptism. He says that this has gone before, like the night, and that the day has drawn near, by whose light the truth has appeared to us, so that we may know what we ought to do. For before, not knowing Christ, we were in darkness; but when we learned, light rose in us; for we passed from the false to the true. Let us therefore cast off the works of darkness, and let us put on the armour of light. The works of darkness are the carnal life, which is led among the allurements of the world: this is worthy of darkness, as the Lord says: Take him away; and bind him hand and foot, and cast him into outer darkness (Matthew 22:13). And to put on the armour of light is good deeds; for as evil acts are assigned to darkness, because they are done in secret by those who do evil, so too those who do well do it openly, because they are not afraid, but rejoice. Good acts, then, are the armour of light, fighting against the darkness, which is the vices of the flesh.
(Verse 13.) Let us walk honestly, as in the day. It is true: since there is no sinning in public, let us so act as one acts in public; for nothing is so public as truth. Not in rioting and drunkenness. Riotings are luxurious banquets, which are either held by everyone’s contribution or are customarily given in turn by companions; so that no one there is ashamed to say or do anything shameful, since each one takes it for granted that the banquet is his own. For men are commonly restrained by shame at another’s table; but here they come together for this purpose, that foul things may be done there with plenty of wine, and the varied pleasure of lust be stirred up. Therefore he commands that banquets of this kind be avoided. Not in chambering and wantonness. After the luxurious banquet and drunkenness he added what follows, that is, unchaste lying together; for this is the fruit of such lasciviousness. Not in strife and envying. He rightly warns that men be restrained from these; for all strife and jealousy breeds enmities, which he calls darkness, because they cannot come to the reward of light.
(Verse 14.) But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof. He forbids provision for the flesh, that is, pleasure; so that everything forbidden by the Law should not be desired, or at least, if desired, should be overcome. For these are the works of the flesh; so that, stripped of these, they may put on the Lord Jesus Christ: that is, renewed through Christ, they may hold themselves back from these evils. For he has put on Christ who has separated himself from all error and foulness; lest he be found at the marriage feast without the new garment, and be shamefully cast out and handed over to darkness (Matthew 22:11). Otherwise they have not put on Jesus Christ the Lord, over whose new garment they put on old rags; for those who have put off the old man must remain in newness of life.