That we may lead a peaceful and quiet life. By exhibiting the advantage, he holds out an additional inducement, for he enumerates the fruits which are yielded to us by a well regulated government. The first is a peaceful life; for magistrates are armed with the sword, in order to keep us in peace. If they did not restrain the hardihood of wicked men, every place would be full of robberies and murders. The true way of maintaining peace, therefore, is, when every one obtains what is his own, and the violence of the more powerful is kept under restraint.
With all godliness and decency. The second fruit is the preservation of godliness, that is, when magistrates give themselves to promote religion, to maintain the worship of God, and to take care that sacred ordinances be observed with due reverence. The third fruit is the care of public decency; for it is also the business of magistrates to prevent men from abandoning themselves to brutal filthiness or flagitious conduct, but, on the contrary, to promote decency and moderation. If these three things are taken away, what will be the condition of human life? If, therefore, we are at all moved by solicitude about the peace of society, or godliness, or decency, let us remember that we ought also to be solicitous about those through whose agency we obtain such distinguished benefits.
Hence we conclude, that fanatics, who wish to have magistrates taken away, are destitute of all humanity, and breathe nothing but cruel barbarism. How different is it to say, that we ought to pray for kings, in order that justice and decency may prevail, and to say, that not only the name of kingly power, but all government, is opposed to religion! We have the Spirit of God for the Author of the former sentiment, and therefore the latter must be from the Devil.
If any one ask, Ought we to pray for kings, from whom we obtain none of these advantages? I answer, the object of our prayer is, that, guided by the Spirit of God, they may begin to impart to us those benefits of which they formerly deprived us. It is our duty, therefore, not only to pray for those who are already worthy, but we must pray to God that he may make bad men good. We must always hold by this principle, that magistrates were appointed by God for the protection of religion, as well as of the peace and decency of society, in exactly the same manner that the earth is appointed to produce food. fa30 Accordingly, in like manner as, when we pray to God for our daily bread, we ask him to make the earth fertile by his blessing; so in those benefits of which we have already spoken, we ought to consider the ordinary means which he has appointed by his providence for bestowing them.
To this must be added, that, if we are deprived of those benefits the communication of which Paul assigns to magistrates, that is through our own fault. It is the wrath of God that renders magistrates useless to us, in the same manner that it renders the earth barren; and, therefore, we ought to pray for the removal of those chastisements which have been brought upon us by our sins.
On the other hand, princes, and all who hold the office of magistracy, are here reminded of their duty. It is not enough, if, by giving to every one what is due, they restrain all acts of violence, and maintain peace; but they must likewise endeavor to promote religion, and to regulate morals by wholesome discipline. The exhortation of David (<190212>Psalm 2:12) to “kiss the Son,” and the prophecy of Isaiah, that they shall be nursing — fathers of the Church, (<234923>Isaiah 49:23,) are not without meaning; and, therefore, they have no right to fatter themselves, if they neglect to lend their assistance to maintain the worship of God.
3. For this is good and acceptable before God. After having taught that what he enjoined is useful, he now brings forward a stronger argument — that it pleases God; for when we know what His will, this ought to have the force of all possible reasons. By good he means what is proper and lawful; and, since the will of God is the rule by which all our duties must be regulated, he proves that it is right because it pleases God.
This passage is highly worthy of observation; and, first, we draw from it the general doctrine, that the true rule for acting well and properly is to look to the will of God, and not to undertake anything but what he approves. Next, there is likewise laid down a rule for godly prayer, that we should follow God as our leader, and that all our prayer should be regulated by his will and command. If due force had been allowed to this argument, the prayers of Papists, in the present day, would not have abounded with so many corruptions. For how will they prove that they have the authority of God for having recourse to dead men as their intercessors, or for praying for the dead? In short, in all their form of prayer, what can they point out that is pleasing to God?
4. Who wishes that all men may be saved. Here follows a confirmation of the second argument; and what is more reasonable than that all our prayers should be in conformity with this decree of God?
And may come to the acknowledgment of the truth. Lastly, he demonstrates that God has at heart the salvation of all, because he invites all to the acknowledgment of his truth. This belongs to that kind of argument in which the cause is: proved from the effect; for, if
“the gospel is the power of God for salvation to every one that believeth,” (<450116>Romans 1:16,)
it is certain that all those to whom the gospel is addressed are invited to the hope of eternal life. In short, as the calling is a proof of the secret election, so they whom God makes partakers of his gospel are admitted by him to possess salvation; because the gospel reveals to us the righteousness of God, which is a sure entrance into life.
Hence we see the childish folly of those who represent this passage to be opposed to predestination. “If God” say they, “wishes all men indiscriminately to be saved, it is false that some are predestined by his eternal purpose to salvation, and others to perdition.” They might have had some ground for saying this, if Paul were speaking here about individual men; although even then we should not have wanted the means of replying to their argument; for, although the: will of God ought not to be judged from his secret decrees, when he reveals them to us by outward signs, yet it does not therefore follow that he has not determined with himself what he intends to do as to every individual man.
But I say nothing on that subject, because it has nothing to do with this passage; for the Apostle simply means, that there is no people and no rank in the world that is excluded from salvation; because God wishes that the gospel should be proclaimed to all without exception. Now the preaching of the gospel gives life; and hence he justly concludes that God invites all equally to partake salvation. But the present discourse relates to classes of men, and not to individual persons; for his sole object is, to include in this number princes and foreign nations. That God wishes the doctrine of salvation to be enjoyed by them as well as others, is evident from the passages already quoted, and from other passages of a similar nature. Not without good reason was it said, “Now, kings, understand,” and again, in the same Psalm,
“I will give thee the Gentiles for an inheritance, and the ends of the earth for a possession.” (<190208>Psalm 2:8-10.)
In a word, Paul intended to shew that it is our duty to consider, not what kind of persons the princes at that time were, but what God wished them to be. Now the duty arising: out of that love which we owe to our neighbor is, to be solicitous and to do our endeavor for the salvation of all whom God includes in his calling, and to testify this by godly prayers.
With the same view does he call God our Savior; for whence do we obtain salvation but from the undeserved kindness of God? Now the same God who has already made us partakers of salvation may sometime extend his grace to them also. He who hath already drawn us to him may draw them along with us. The Apostle takes for granted that God will do so, because it had been thus foretold by the predictions of the prophets, concerning all ranks and all nations.