Alio modo potest intelligi de damnatione poenae, quae per ipsos principes infertur. Prov. XX, 2: sicut rugitus leonis, ita et terror regis: qui provocant eum, peccant in animam suam. In another way it can be understood as referring to the punishments imposed by the authorities themselves: the dread wrath of a king is like the growling of a lion; he who provokes him to anger forfeits his life (Prov 20:2). 1028. Sed contra hoc videtur esse quod apostoli et martyres principibus et potestatibus restiterunt et ex hoc non damnationem a Deo sed praemium acquisiverunt. 1028. But against this is the fact that the apostles and martyrs seem to have resisted rulers and authorities and did not receive damnation from God as a result but rather a reward. Sed dicendum est quod Apostolus hic loquitur de eo qui resistit potestati inferiori, secundum quod est a Deo ordinata. Habet autem hoc divina ordinatio ut potestati inferiori non obediatur contra superiorem, sicut etiam in rebus humanis ut proconsuli non obediatur contra imperatorem, nec balivo contra regem. Et omnis potestas humana sub potestate Dei ordinatur et nulli potestati humanae est contra Deum obediendum, secundum illud Act. V, 29: oportet obedire magis Deo quam hominibus. The answer is that the Apostle is now speaking of one who resists a lower power as established by God. But the divine order requires that a lower power not be obeyed in opposition to a higher one, as even in human affairs a governor is not obeyed against an emperor, nor a bailiff against a king. And every human power is set under the divine power, so that no human power should be obeyed against God, as it says in Acts: we must obey God rather than men (Acts 5:29). 1029. Deinde cum dicit nam principes, etc., assignat rationem eius quod dixerat. 1029. Then, when he says, for rulers, he assigns the reason for what he had said. Et primo proponit rationem; First, he presents the reason; secundo ex ratione posita quoddam utile documentum trahit, ibi vis autem non timere potestatem, et cetera. second, from this reason he draws a useful teaching, at do you will then to not fear the power?; Tertio huius documenti necessitatem assignat, ibi si autem malefeceris, et cetera. third, he shows the necessity of this teaching, at but if you do evil. 1030. Dicit ergo primo: dictum est quod qui resistunt potestati, sibi damnationem acquirunt, nam principes, qui hic potestates dicuntur, non sunt timori, id est in timorem, boni operis, id est propter bonum opus, sed mali, id est propter malum. 1030. First, therefore, he says: It has been stated that those who resist power, incur damnation, for rulers, who are here called powers, are not a terror, i.e., a cause of terror, to good work, i.e., because of good conduct, but to the evil, i.e., because of bad conduct. Quod quidem videtur esse intelligendum secundum causam instituendi principes. Ad hoc enim sunt instituendi principes, ut illi qui amore virtutis non provocantur ad vitandum malum et faciendum bonum, cogantur ad hoc timore poenae. Prov. XX, 8: rex qui sedet in solio iudicii, dissipat omne malum intuitu suo. Et secundum hoc dicitur quod principes non sunt timori boni operis sed mali, quantum ad id quod principi ex officio competit, sicut et Is. XXXII, 8 dicitur: princeps ea quae sunt digna principe cogitabit. It seems that this should be understood with reference to the reason for establishing rulers. For the reason why rulers are established is in order that those who are not inclined by any love of virtue to avoid evil and do good, may do so by fear of punishment: a king who sits on the throne of judgment winnows all evil with his eyes (Prov 20:8). And according to this interpretation it says that rulers are not a terror to good conduct but to bad as regards what rulers do in virtue of their office, as Isaiah says, but the prince will devise such things as are worthy of a prince (Isa 32:8). Potest autem hoc referri etiam ad malos principes, qui non sunt timori boni operis sed mali: quia et si interdum iniuste persequuntur bene operantes, non tamen illi qui bene operantur, causam habent timendi, quia hoc ipsum, si patienter sustinent, in eorum bonum cedit, secundum illud I Petr. III, 14: si quid patimini propter iustitiam, beati: timorem autem eorum ne timueritis, ut non conturbemini. This can also refer to evil rulers, who are not a terror to good conduct, but to bad. For even though they sometimes unjustly persecute those who do good, the latter have no reason to fear; because if they endure it patiently, it turns out for their good: even if you do suffer for justice’s sake, you will be blessed. Have no fear of them, nor be troubled (1 Pet 3:14). Ex hoc autem quod hic dicitur, assignari potest ratio quare qui potestati resistunt, sibi damnationem acquirant: sive intelligatur de damnatione punitionis, qua principes rebelles puniunt, sive de damnatione qua homines puniuntur a Deo. Si enim principes sunt timori mali operis, consequens est quod si aliquis potestati resistat, male operetur; et ita ipse homo, male agendo, est sibi causa punitionis temporalis et aeternae. From what is said here the reason can be assigned why those who resist authority incur condemnation, whether it be the punishment inflicted by rulers on those who rebel, or the damnation by which men are punished by God. For if rulers are a terror to bad conduct, it follows that those who resist their authority are acting wickedly and thus are the cause of their temporal and eternal punishment. 1031. Deinde cum dicit vis autem non timere, etc., ex eo quod dixerat quoddam utile documentum tradit, scilicet vitandi timorem principum. 1031. Then when he says, do you will then to not fear, he draws a useful teaching from what he had said, namely, how to avoid the terror of rulers. Et primo insinuat sua interrogatione hoc esse desiderabile, dicens vis non timere potestatem? Quasi dicat: hoc debet homini esse placitum. Prov. XX, 2: sicut rugitus leonis, ita et terror regis. First, he suggests by his question that this is desirable, saying: do you will then to not fear power? As if to say: this should appeal to a person: as the roar of a lion, so is the terror of a king (Prov 20:2). 1032. Secundo docet medium ad hoc perveniendi, dicens bonum fac; quia, ut dicitur Prov. XVI, 13: voluntas regum, labia iusta; et in Ps. c, 6: ambulans in via immaculata, hic mihi ministrabat. 1032. Second, he shows how to avoid this fear, saying: do what is good. For it says in Proverbs: righteous lips are the delight of a king (Prov 16:13), and in a psalm: he who walks in the way that is blameless shall minister to me (Ps 101:6). 1033. Tertio ostendit huius effectum, dicens: et si benefeceris, non solum timorem vitabis, sed etiam habebis laudem ex illa, scilicet potestate; quod planum est si accipiatur secundum finem, ad quem institutae sunt potestates. Ad hoc enim institutae sunt ut non solum a malis timore poenarum retrahant sed etiam ut ad bonum per praemia alliciant, secundum illud I Petr. II, 14: sive ducibus tamquam ab eo missis ad vindictam malorum, laudem vero bonorum. Verificatur hoc etiam de malis principibus, quorum iniustam persecutionem, dum boni patienter sustinent, laudantur. Iac. V, 11: ecce beatificamus eos qui sustinuerunt. 1033. Third, he shows the effect of this, saying: If you do what is good, you will not only avoid evil but you will have praise from the same. This is obvious when one considers the reason why authority is established. For it is established not only to keep us from evil conduct through fear of punishment but also to induce us to good conduct through rewards, as it says in 1 Peter: be subject to governors as sent by the emperor to punish those who do wrong and to praise those who do right (1 Pet 2:14). This is also true of evil rulers, whose unjust persecution ends in praise for those who endure it patiently: we call those happy who were steadfast (Jas 5:11). 1034. Quarto rationem assignat, dicens Dei enim minister est tibi in bonum. Quod quidem manifeste patet, quantum ad debitum ordinem principum. Sunt enim sub regimine Dei, quasi supremi principis, tamquam ministri ordinati. Sap. VI, 3: cum essetis ministri regis illius, et cetera. Ad idem autem tendit minister et dominus. Eccli. X, 2: secundum iudicem populi, sic et ministri eius. Et ideo sicut Deus operatur in bonum his qui bonum agunt, ita et principes si recte ministerium suum impleant. 1034. Fourth, he assigns the reason, saying: for he is God’s minister to you for good. This is clear in regard to the proper order of rulers. For they are under the authority of God, the supreme ruler, as his ministers: because as ministers of his kingdom, you did not rule rightly (Wis 6:4). But the ruler and the ministers work for the same end: like the magistrate of the people, so are his officials (Sir 10:2). Therefore, just as God works for the good of those who do good, so also do rulers, if they perform their office properly. Sed et mali principes ministri Dei sunt, secundum ordinationem Dei ad inferendas poenas, licet hoc sit praeter intentum eorum; secundum illud Is. X, 5: assur virga furoris mei, et baculus ipse in manu mea est. Ipse autem non sic arbitrabitur. Et Ier. XXV, 9: assumam universam cognationem Aquilonis, et Nabuchodonosor regem Babylonis servum meum, et adducam eos super terram istam, et super habitatores eius, et cetera. Et quia tales mali principes, interdum, Deo permittente, bonos affligunt, quod in bonum eorum cedit, secundum illud supra VIII, 28: diligentibus Deum, et cetera. Furthermore, even wicked rulers are God’s ministers for inflicting punishments according to God’s plan; although this is not their intention: ah, Assyria, the rod of my anger, the staff of my fury . . . but he does not so intend (Isa 10:5). Behold I will send, and take all the kindreds of the north, says the Lord, and Nabuchodonosor the king of Babylon my servant: and I will bring them against this land, and against the inhabitants thereof, and against all the nations that are round about it (Jer 25:9). And also because such wicked rulers sometimes afflict good men, God permitting, who profit thereby; for we know that in everything God works for the good with those who love him (Rom 8:28). 1035. Deinde cum dicit si autem male, etc., ostendit necessitatem praemissi documenti. 1035. Then when he says but if you do evil, he shows the necessity of this teaching. Dictum est enim quod benefaciendo non timebis potestatem, si autem malefeceris, time: quia causam timoris habes. Prov. c. X, 29: pavor his qui operantur malum. Sap. XVII, 10: cum sit timida nequitia, data est in omnium condemnationem. For it has been stated that if you do right, you will not fear authority; but if you do evil, be afraid, because you have reason to fear: destruction to evildoers (Prov 10:29); wickedness is a cowardly thing, condemned by its own testimony (Wis 17:11). Secundo assignat rationem dicens non enim sine causa gladium portat. Loquitur autem secundum consuetudinem principum, qui quasi insignia suae potestatis deferebant instrumenta puniendi, puta fasces virgarum ad verberandum, et secures vel gladios ad occidendum. Iob XIX, 29: fugite a facie gladii, quoniam ultor iniquitatum est gladius. Second, he assigns the reason, saying: for he carries not the sword in vain. He uses language in keeping with the practice of rulers who carried the instruments of punishment as signs of their power; for example, a bundle of rods for whipping, and axes or swords for killing: be afraid of the sword, for wrath brings the punishment of the sword (Job 19:29). Tertio rationem exponit dicens portat, inquam, gladium, quia est minister Dei, vindex, id est vindictam exercens, in iram, id est, ad exequendam iram Dei, id est iustum iudicium eius, ei qui malum agit, id est, contra malefactorem. Ez. XVII, 37 ss.: ecce ego congregabo omnes amatores tuos, et iudicabo te in iudiciis adulterorum, et dabo te in manus eorum, et cetera. Prov. XVI, 12: abominabiles regi qui impie agunt, quoniam iustitia firmatur solium. Third, he explains the reason, saying: he carries, I say, the sword, because he is God’s minister, an avenger to execute his wrath, i.e., God’s wrath, i.e., his just judgment, upon him that does evil: behold, I will gather together all your lovers . . . and I will judge you as adulteresses . . . and I will deliver you into their hands (Ezek 16:37ff.). Those who do evil are an abomination to kings, for the throne is established by justice (Prov 16:12). Ex quo patet quod non solum est licitum sed etiam meritorium principibus, qui zelo iustitiae vindictam exercent in malos. Unde dicitur Ez. XXIX, 19 s.: erit merces exercitui illius, et operi quo servivit mihi adversus eam. From this it is clear that it is not only lawful but meritorious for rulers to execute vengeance on the wicked, when it is done out of zeal for justice. Hence: and it shall be wages for his army, and for the service that he has done me against it (Ezek 29:19ff.). 1036. Deinde cum dicit ideoque necessitate, etc., infert conclusionem principaliter intentam, dicens: ideoque, propter praedictas rationes, subditi estote principibus ex necessitate, quia scilicet hoc est ex necessitate salutis, vel subditi estote voluntarie necessitati, quae vobis imminet potentia principum, ut faciatis de necessitate virtutem; non solum propter iram, id est vindictam vitandam, quod pertinet ad secundam rationem, sed etiam propter conscientiam bonam conservandam, quod pertinet ad primam rationem, quia qui potestati resistit Dei ordinationi resistit. Tit. III, 1: admone illos principibus et potestatibus subditos esse. 1036. Then when he says, therefore, one must be subject, he draws the main conclusion, saying: therefore, i.e., for the reasons given, one must be subject to rulers of necessity, namely, because this is necessary for salvation, or be subject voluntarily to the necessity whereby the ruler’s power inclines you to do right of necessity; not only for wrath, i.e., to avoid vengeance, which pertains to the second reason, but also for the sake of preserving a good conscience, which pertains to the first reason, because he who resists authority resists what God has appointed: admonish them to be subject to princes and powers (Titus 3:1). 1037. Deinde cum dicit ideo enim et tributa praestatis, etc. inducit homines ad exhibendum suis superioribus signum subiectionis. 1037. Then when he says, for therefore also you pay tribute, he urges men to show the sign of their subjection to authority: Et primo ponit signum subiectionis; first, he mentions the sign of subjection; secundo inducit ad eius exhibitionem, ibi reddite ergo, et cetera. second, he urges them to render the sign of subjection, at render therefore. 1038. Circa primum duo facit. Primo ponit subiectionis signum, dicens ideo enim, scilicet quia debetis esse subiecti, et tributa praestatis, id est, praestare debetis, in signum scilicet subiectionis. Et ideo conquerendo dicitur Thren. I, 1: princeps provinciarum facta est sub tributo. Dicuntur autem tributa, eo quod subditi dominis ea tribuunt. 1038. In regard to the first he does two things: first, he mentions the signs of subjection, saying: for therefore also you pay tribute, i.e., because you are subject, you should pay taxes as a sign of that subjection. Therefore, in a complaining way it says: the princess of the provinces was made tributary (Lam 1:1). They are in fact called contributions, for the very reason that the subjects contribute them to their lords. 1039. Secundo assignat rationem, dicens ministri enim Dei sunt, in hoc ipsum, id est, pro ipso, scilicet tributa recipiendo, servientes, scilicet Deo, et populo. 1039. Second, he assigns the reason, saying: for they are the ministers of God, serving, on behalf of God and the people, unto this purpose, i.e., to receiving tribute. Quasi dicat: unusquisque de suo ministerio vivere debet, secundum illud I Cor. IX, v. 7: quis, pascit gregem et de lacte eius non edit? Et ideo cum principes nostri suo regimine Deo ministrent, a populo debent tributa suscipere, quasi stipendia sui ministerii, non autem ita quod hoc debeant sibi computare pro praemio. Proprium enim praemium principis est laus et honor, ut Philosophus dicit in V Ethic. Et cum hoc non sufficit, tyrannus fit. Sed hoc non est intelligendum de laude humana solum vel honore, quia tale praemium esset vanum, sed de laude et honore divino, qui principibus bene gubernantibus exhibetur. Sap. VI, 22: O reges populi, diligite sapientiam, ut in perpetuum regnetis. As if to say: everyone should make a living from his ministry, for it says in 1 Corinthians: who tends a flock without getting some of the milk? (1 Cor 4:7). And therefore, since our rulers minister to God in governing, they should receive taxes from the people as wages for their ministry and should not look upon it as a reward. For the special reward of a ruler is praise and honor, as the Philosopher says in book five of the Ethics. When this does not satisfy him, he becomes a tyrant. But this should not be understood as referring only to human praise or honor, because such a reward would be futile, but to divine praise and honor, which is bestowed on those who rule well: O monarchs over the people, honor wisdom, that you may reign forever (Wis 6:21). Huiusmodi autem tributa recipiunt ad sustentationem, laborant autem principes ad omnium pacem. Unde dicitur I Tim. II, 1 s.: obsecro primum omnium fieri obsecrationes pro regibus, et omnibus qui in sublimitate sunt constituti, ut quietam ac tranquillam vitam agamus. Baruch I, 11 s.: orate pro vita Nabuchodonosor regis Babylonis, ut vivamus sub umbra eius. Furthermore, they receive these taxes as sustenance, and rulers labor for the peace of all. Hence it is said: I urge that supplications be made for kings and all who are in high positions, that we may lead a quiet and peaceful life (1 Tim 2:1); pray for the life of Nebuchadnezzar, king of Babylon, that we may live under his shadow (Bar 1:11). 1040. Ab hoc tamen debito liberi sunt clerici ex privilegio principum, quod quidem aequitatem naturalem habet. Unde etiam apud gentiles liberi erant a tributis illi qui vacabant rebus divinis. Legitur enim Gen. XLVII, v. 20–22, quod Ioseph subiecit Pharaoni totam terram Aegypti praeter terram sacerdotum, quae a rege tradita fuerat eis, quibus et statuta cibaria ex horreis publicis praebebantur. Et infra dicitur quod in universa terra Aegypti, quinta pars solvitur absque terra sacerdotali, quae libera erat ab hac conditione. 1040. Clerics are free of this debt because of a privilege granted by rulers, which is in fact equitable by nature. Even among the gentiles those who were devoted to divine things were free from taxation. For we read in Genesis that Joseph subjected to Pharaoh the entire land of Egypt except the land of the priests, which had been given them by the king, and to whom also a certain allowance of food was given out of the public stores (Gen 47:20–22). And further down it says in the whole land of Egypt, the fifth part of the harvests was paid except for in the land of the priests, which was free from this condition. Hoc autem ideo aequum est, quia sicut reges sollicitudinem habent de bono publico in bonis temporalibus, ita ministri Dei in spiritualibus, et sic per hoc quod Deo in spiritualibus ministrant, recompensant regi quod pro eorum pace laborat. But this is also equitable, because just as kings have care of the public good in temporal affairs, so God’s ministers in spiritual matters. And so by ministering to God in spiritual matters, they are making a return to the king for his labor in procuring a peaceful life for them. 1041. Sed attendendum est: cum tributa dicat regibus esse debita quasi laboris stipendium, dupliciter peccare possunt principes accipiendo tributa. 1041. But it should be noted that although he says that taxes are owed to rulers as a wage for their labors, rulers can sin in two ways by accepting taxes. Primo quidem si utilitatem populi non procurent sed solum ad diripiendum eorum bona intendant. Unde dicitur Ez. XXXIV, 3: lac comedebatis et lanis operiebamini, et quod crassum erat, occidebatis, gregem autem meum non pascebatis. First, if they do not procure the people’s welfare but are intent only on seizing their goods. Hence it says in Ezekiel: you eat the fat, you clothe yourselves with the wool, you slaughter the fatlings, but you do not feed the sheep (Ezek 34:3). Alio modo ex eo quod violenter diripiunt supra statutam legem, quae est quasi quoddam pactum inter regem et populum, et supra populi facultatem. Unde dicitur Mich. III, 1: audite principes Iacob, et duces domus Israel. Et postea subdit: qui violenter tollitis pelles eorum desuper eis, et carnes eorum desuper ossibus eorum. Second, if they violently take more than the law permits and more than the people can bear. Hence it says in Micah: hear, you heads of Jacob and rulers of the house of Israel! Is it not you who tear the skin from my people, and their flesh from their bones? (Mic 3:1). 1042. Deinde cum dicit reddite ergo, etc., monet ad reddendum praedictum subiectionis signum. 1042. Then when he says, render therefore, he admonishes them to render the above-mentioned sign of subjection.